were Covered for ever by the robe of Christs righteousness let us compare Scripture with Scripture Psal 32.1.2 with this place where 't is said Blessed is he whose transgressions are forgiven whose sin is covered blessed is the man to whom the Lord imputeth not iniquity where the Holy Ghost plainly maketh it a state of blessednesse and salvation to have our iniquities forgiven and our sins covered that so the Analogy of faith and harmony that one Scripture hath with another teacheth us how to understand that Scripture to wit that it was the elect among the Jewes whose iniquities were truly forgiven the rest were forgiven in the sense there declared that is to say so as they were not presently destroyed neither did God stir up all his wrath but when ever he punished that people yet he left a seed he spared some he did not deal with them as with Sodome nor make them like to Gomorrah but why doth the Author think that all the Jewes were in that state which he calls the first image it s said ver 36.37 That they flattered God with their mouths and lyed to him with their tongues and their heart was not right with him how were they then sanctified by a real and actual change of the heart which the Author makes the first image yea ver 10. of that Psalm it s said they refused to walk in Gods Law how then were they in this state that the Author talks on they would have their high places and graven images ver 58. surely those were none of the Authors Images Page 173. He saith The Gyants spoken of Gen. 6. were in the first image We have seen before what he maketh the first image to be to wit to receive Christ into the heart as Lord and Christ in his first appearance and to eat his flesh and drink his blood and doth any body think these Gyants did so they were called Gyants because of their great statute and Lion-like strength and disposition not I wis for any holinesse they had more then other men for holinesse and grace they might shake hands with their brother Goliah whom David slew they were men of renown for the greatnesse and strength of their bodies not for the goodnesse and holinesse of their hearts truly those Gyants are much beholden to this Author for the good opinion he hath of them for other men think they were wicked and prophane men that lived without God in the world and I would fain have him shew us one expression in all that 6. of Gen. that sheweth them to be in such a state as he calls the first image Page 185. and 186. That those that are in the first image are taken out of that stock the first Adam and are transplanted into the good Olive tree the man Christ Jesus and made to partake of the fatnesse thereof Rom. 11. becoming thereby wholly a right seed Jer. 2.21 a holy and righteous seed in the principles and operations of their mind answerable to the holy and righteous flesh of Christ and are taught to see the need of coming to God and being accepted with him in the sacrifice or death of Christ who as considered as coming in the flesh is given to them for a new head and root yet he saith they become exalters of this their legall righteousnesse against the excellency of the knowledge of the Crosse of Christ Though Rom. 11. hath another meaning yet let us take it in his sense and see what it will hold forth in this matter to be transplanted into Christ and to partake of the fatnesse of that good Olive tree surely this is a saveing state a man cannot be taken out of the old Adam and be truly transplanted into Christ but he must be grafted upon the righteousnesse of Christ and planted into the likenesse of his death spoken of Romans 6. and to partake of Christs fatnesse is to receive of his fulness and grace for grace to derive quickning strengthening sanctifying comforting and all grace from Christ a blessed state and for holinesse he saith they are answerable to the holy and righteous flesh of Christ good still and I would fain see such a man that is thus is not in a saving state I am sure the Gyants he talked on before were far enough from this state and I would we could all finde such principles and operations of minde in us that the same minde were in us that was in Christ Jesus Philip. 2.5 That we had the same minde for humility the same minde for patience the same minde for submission to the Fathers will the same minde for self-deniall the same minde for contentment in all estates the same minde for publique Spiritedness the same minde for tender love and affections to the Saintes the same minde for pitty and compassion to mens soules But truly instead of these notions that the naturall man may have principles and operations of minde answerable to the holy and righteous flesh of Christ we should rather examine our own conformity unto him and mourn for our short coming in these things who should have the same minde in us that also was in Christ Jesus And he thinketh these in the first image are taught too he saith to see their neede of being accepted in the beloved in the sacrifice or death of Christ good still and surely they that are thus taught of God to see their owne righteousness a covering too scant for them and look truly to be accepted in Christ are built upon the Rock that the gates of hell shall not prevaile against but he saith for all this they became exalters of this their legall righteousness against the excellency of the knowledge of the crosse of Christ what doth he meane by their legall righteousness which they exalt no other but the righteousness of Christ who he supposeth to be their legall righteousness who are in the first image and their Evangelicall righteousness who are in his second image for he maketh it all one to have this kind of righteousness either inherent in us or by Christ imputed to us and maketh the trusting to it whether as inherent in us or as inherent in Christ and made ours by imputation to be a trusting in our owne righteousness and mans righteousness for that kind of righteousness in Christ he maketh but mans righteousness and but flesh a dangerous mistake but the Scripture distinguisheth between them in many places as Rom. 8.3.4 and Rom. 3.20 verse and so on and so he distinguisheth that sort of righteousnesse which was in Christ as he fulfilled the Law and bear the curse of it for us to be but mans righteousnesse and imputed to those that shall never be saved and the righteousness of Christ as he was taken up into the higher image he calls the righteousnesse of God not considering the reason why the righteousness of Christ is called Gods righteousnesse in many places of Scripture as 1. because it is the righteousnesse of
in his death and sufferings that he partakes of the benefit of that bloody sacrifice such a fellowship and share he hath in Christs sufferings that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather as if he himselfe had done it Again the believer is called into fellowship with Jesus in persecution that he suffers with him is despised with him and thus as the Apostle saith As Christ was so are we in this present World without form or comeliness of no reputation in the worlds account Sometimes Regeneration is set out by a planting into the likeness of Christs death Rom. 6.5 10 11. Christ in that he died he died unto sin once but in that he liveth he liveth unto God and we are planted into the likenesse of his death when as v. 11. we likewise are dead indeed unto sin and live unto God through Jesus Christ our Lord that as it follows v. 12. sin doth not reign in our mortal bodies that we should obey it in the lusts thereof Again sometimes Regeneration is set out by putting on the Lord Jâ—sus Christ as Rom. 13.14 Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus is willing to be uncloathed of the menstruous rags of his own righteousnesse that he may be cloathed upon with the righteousnesse of Christ Sometimes also it is set out in Scripture by comming unto Christ and taking his yoke upon us as Matth. 11. ult to shew us how the true believer is submitted and given up to Christ is his servant is under his voke under his rule and government is willing to be ruled and governed and commanded by Christ whose commandements are not grievous Sometimes Regeneration is set out by fleeing for refuge to lay hold upon the hope set before as in the Gospel so Heb. 6.18 to shew us that the true believer seeth his lost estate without Christ and fleeth unto Christ as a City of refuge from the Avenger of blood and whereas there is mercy and life and pardon and righteousnesse tendred to sinners in the Gospel and open proclamation that whosoever will may come and take of the water of life freely and sorgivenesse of sins grace and glory is preached in Christs name this soule hath laid hold upon this hope set before him accepted of this grace accepted of these terms of mercy and peaee and so layes down armes against Christ True Regeneration is a difficult thing and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts for there is a counterfeit faith and a counterfeit repentance there is both an acquired faith and an infused faith there is a believing that is only a work of a mans understanding and not the work of the Spirit Rom. 10.10 With the heart man believeth to righteousnesse It is not enough to assent with the understanding it s a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon conviction and illumination and that faith that is wrought by the spirit of God by way of creation and infusion and therefore thousands in the world are everlastingly cheated and cousened in this matter But when a man comes to be outed of himself of self-righteousnesse and self-strength and self-wisedome and close with Christ in a word of grace in a free promise that is the work To rest in legal conviction to rest upon duties and qualifications to rest in amendment of life to rest in Notions and head-knowledge of Christ and free grace these are false rests but for the soul to be nothing and utterly lost in himselfe and to apply the blood and righteousness of Christ is a safe and saving state for this is the will of the Father that sent him That whosoever seeth the Son and believeth on him should not perish but have everlasting life CHAP. V. Treats of Justification and shews that whosoever is justified by Christs blood and made the righteousnesse of God in him is in a sasing state and shall never come into condemation THe Doctrine of Justification was well called by Luther the Doctrine of the standing or falling of the Church of God this Doctrine so necessary so precious hath this Author miserably mistaken Page 118. He tels us that men in his first image who are not yet in a sasing state have Christ for their righteousnesse in a way of Justification and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers This Doctrine of his is most dangerous and is most highly dishonourable unto Christ making the blood of the Covenant a common and vain thing that men may be made the righteousnesse of God in Christ and yet not be in a saving state which this Author doth in so many words affirm in that page before mentioned therefore let us treat a little of this blessed doctrine of Justification Justification is to be considered either as an immanent or a transient act in God in the first consideration it is a gracious purpose in God from all eternity not to deal with the Elect according to their sins but to absolve them and forgive them all their trespasses Justification considered as a transient act is Gods justifying and absolving the poor sinner in his own conscience and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly none but those that are eternally saâ—ed are thus justified for men are not justified and unjustified again as this Author fancies Christ hath taken away the curse of the law from them Gal. 3.13 Now as 1 Cor. 15.46 The strength of sin is the Law the strength and power that sin hath to cast any man into hell is from the Law that the Law is broken and the Law is not satisfied but now Christ having for any man taken away the curse of the Law sinne hath no power to condemn that man it hath no strength and power to doe it for it hath its power from the Law and Christ hath satisfied that and is become the end of the Law for righteousnesse to every one that believeth Rom. 10.4 Who can lay any thing to the charge of those that are thus justified by Christ the Law cannot for Christ hath satisfied the Law and paid it the uttermost farthing yea God through the righteousnesse of Christ is a just God in being a Saviour of them that believe in Christ Christ the surety of the better Testament having paid the debt God is just in being the justifier of him that in Jesus Rom. 3.26 Just to deliver them from going down to the pit for whom Christ hath paid a ransome And so Rom. 5.10 For if when we were enemies we were reconciled to God by the blood of his Son much more being reconciled we shall be saved by his life by hum living and reigning in
the likeness of the first Adams now naturall then Spirituall now earthly then Heavenly so that this place is nothing to his purpose but speakes of the difference betweene the believer here and in glory Page 59. He saith that God gave Adam a sight of the higher state that he should have come up to and forbad him to fix his eye upon things seene there being a reserve of unseen things as an induring substance to be imparted and communicated to him on the seventh day but he saith page 60. and in many other places that through an inordinate coveâ—ing and desire in him to keep in the state wherein he was and rejecting of that higher state Adam provoked God and fell and so also he saith Page 75. That the Angells that fell it was because they refused to go into this higher state 1. The Scripture noe where saith that God offered Adam a higher state but only that the devill told him of a higher Gen. 3.5 that if they would eate of the forbidden fruit they should be as Gods 2. I do not a little marvel that the Author should write that God was pleased to forbid Adam to fix his eye where he was but before the seventh day to tell him there was a higher state on that day to be propounded to him doth the Scripture say any such thing how doth the Author come to know this that God should say thus and thus to Adam when the Scripture makes no mention of any such thing let us be wise to sobriety and not above what is written And thirdly where doth the Scripture say that Adam had such an inordinate desire to keepe in that state where he was but rather shewes us the contrary that he would lose and forfeit that blessed state and sell it at so cheap a rate as for to but eat of the tree of knowledge of good and evill Yea fourthly that the refusing of the higher Image and state was the cause of the fall of the Angells is without booke too as well as the rest and it s very probable that their pride in teaching after a higher life and state was the cause of their fall and so 1 Timothy 3.6 and other places seems to make pride the sin and condemnation of the Angells that kept not their first estate and are delivered into chaines of darkness but I shall rather confesse my owne ignorance in such things then be wise above divine revelation knowing that such secret things belong to God and revealed things such as God is pleased to make known to us in his word to us and to our children And though the Author hath told us already that Adam was offered this higher life union with Christ in his Heavenly appearances before his fall and would not except of it yet page 78. He tells us that in all likelihood Adam and Eve were saved and brought to that higher state after the fall and they refused it out of ignorance before It is likely that Adam and Eve were saved through faith in Christ the Scripture seemeth to hold forth so much in that the Lord did after the fall so declare Christ to them Gen. 3.15 and whether their cloathing v. 21. did not hold forth their cloathing with the righteousness of Christ I am not certaine in doubtfull things we must speake doubtfully but this I am sure of that the Scripture speakes not of his coming into that state which the Author cals the higher Image but Page 333. the Author makes the refusing Christ in his second appearance or the higher Image to be the sin against the holy Ghost and elsewhere sheweth that he meanes it of a wilfull and knowing refusall of that higher state now I say that if God did so forewarne Adam that he should not refuse the higher state that he would propound to him on the seventh day and gave him a sight what it was as we but now questioned the Author for affirming the Author by his principles would make it very probable if not plain that Adam commited the sin against the holy Ghost because then he had such a vast knowledge and insight into things and upon such a cleare knowledge of the excellency of such a state would yet refuse it seemeth to have been a very wilfull act but in that Page 333. he saith that Adam refused it ignorantly and the devill maliciously but if it be true what the Author saith Page 59. that God before the seventh day gave him a sight and prospect of that higher state it could not be done in such ignorance CHAP. II. Concerning the Person of Christ his Bloody Sacrifice and Sufferings to reconcile us to God THe knowledge of Christ and him crucified being so excellent and necessary that blessed Paul counted all things but loss and dung in comparison of it let us set our hearts to know him his person his offices his usefulnesse preciousnesse what he is what he hath done and suffered for us poore sinners Who all like sheep have gone astray and turned every one to his own way and the Lord hath laid on him the iniquities of us all and by his stripes we are healed He is both God and man in one person the brightnesse of the Fathers glory the expresse Image of his substance he is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sospitatoe that Saviour that doth deliver from all evill and is the Author of eternall salvation he is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that propitiation for our sins expiates our sinnes attones God and makes him propitious to sinners he is the blessed and eternall son of God that came into the world to save sinners and to reconcile them to God by the blood of his crosse that was made sin for us who himself knew no sin that we might be made the righteousnesse of God in him Let us see then what this Author saith of his person and death but first let me tell the reader that I will not follow the Authors way in speaking over and over the same things in variety of words as concerning the person of Christ and his being first in one Image and then in another he goeth over with that distinction of the three Images or states where Christ comes forth twelve times in the first fourty pages and afterwards so often that I left counting but as neere as I can I shall at once examine his doctrine concerning the person of Christ save that I will forbeare a curious prying into that incomprehensible mystery of the blessed Trinity but rather leaving him to delight himselfe in his owne notions about it I shall cry out O the Depths of that Mystery and confesse that the knowledg of that great mystery is too wonderfull for me it is so deep that I cannot search it out and should as well as others but more darken that mystery by my words neither would I please the itching desire of any reader by shewing my selfe wise above what is written as Calvin treating upon such great
saith this is the nursery and wombe of all the spirituall seed but v. 30. What saith the Scripture cast out the bond-woman and her Son for the Son of the bond-woman shall not be heire with the Son of the freewoman but he saith v. 26. Jerusalem that is above is free which is the Mother of us all The new Covenant of grace that is the womb the nursery the Mother of us all not the Law the bond-woman and telleth us plainly in the last verse that we are not the children of the bond-woman but of the free thus we see how this Author clasheth with the Scripture Page 166. And in divers other places he makes use of the 2 Cor. 5.16 to prove his doctrine that Christ may be known received into the heart as Lord and Christ and yet no saving state the words are these wherefore henceforth know we no man after the flesh yea though we have knowne Christ after the flesh yet henceforth know wee him no more What is the meaning of this Scripture we may understand it thus wherefore henceforth know wee not man after the flesh that is to say Jew and Gentile that because a man is a Jew that therefore he must pe accounted one of Gods people or because he is a Gentile that therefore he must be a lost creature without hope without God in the world yea though we have known Christ after the flesh that is have looked upon him onely as a Jew and of the seed of David according to the flesh but we henceforth look upon him on more Barely under such a consideration but as he that is the onely begotten Son of God full of grace and truth wee know him as he that was sent into the world to save sinners and was delivered for our offences and rose againe for our justification as the verse before saith that he dyed for us and rose againe or take it thus though we that is some of us the Apostles of Jesus Christ have conversed with Christ in the flesh when he dwelt amongst us and had too humane and natural affection to his bodily presence yet we knowing as John 6.36 that it is the spirit that quickens the flesh profiteth nothing that the bodily Presence of Christ profiteth nothing without the presence of his grace righteousnesse and spirit in our hearts henceforth we know him no more after that manner but our love and affections are set upon Christ as he that hath offered up himselfe in the eternall spirit to obtain an eternal redemption for us and has ascended to his Father and to our father to his God and to our God where he ever liveth to make intercession for us and therefore I doe not see how this place will make in the least for the Authors doctrine but he maketh to know Christ after the flesh to be the receiving of Christ into the heart as Lord and Christ and being justified by his blood and sanctified by his spirit according to the first image as he calls it I hope such knowledg of Christ should be retained not thrown up though he calls it but the first image Page 170. He saith God is pleased through the blood of Christ to declare himself reconciled to the whole Race of mankind beholding them in the seed of the woman the second Adam and to prove this quotes 2 Cor. 5. Jer. 31. compared with Ezekiel 18. where he saith Christ challenges all souls to be his But the Author should have quoted the verses of those chapters that he thought would prove this and should have shewn how he would have argued from them and then I would have taken the pains to have answered him though there is no need at all seeing Perkins Twisse Mr. Owen and Mr. Kendall and others have so fully canvassed that opinion of generall redemption to whom the Church of God owe much for their labours and travels in that point but whereas he saith that in that Ezek. 18. it s said all soules are mine what if it be spoken of God as Creator and not of Christ as Redeemer nay plainly enough it appears so to be meant if we view the place and let the Reader well consider Rom. 5.10 If we were reconciled by Christs blood how much more shall we be saved by his life by him reigning in heaven and sit down at the right hand of God But in the same page he saith That this is so evident that the creature it self Rom. 8.19.20 entrnestly groans and labours exspecting a restonation by this price of redemption paid by Christ There is no question but the creature suo modo according to its own manner and capacity both waits for a restoration and for the manifestation of the sons of God but doth this make the point of universal redemption evident surely no for I hope that the Author will not say that Christ died for their irrationall creatures then indeed we might do as he did that went and preached to the Wolfes and wild beasts truly this which he saith maketh it so evident to me comes not within many miles of a clear proof or any at all of universall redemption Page 172. He saith of those in this first image that God doth not impute sins past to them and often reneweth pardon to them for sins present exercising his forbearance for the sake of his own Justice as pacified and attoned by Christs Sacrifice and for this he quotes Psal 78.38 But I pray what sins doth the Author account sins past that God doth not impute what all sins before their coming into this image all their unbelief pride hatred of God and all their sins whatsoever before they came to have this union with Christ he calls union with Christ in the flesh and doth he think that the gifts and calling of God are not without repentance doth God justifie and unjustifie again pardon and then fall upon the sinner crosse the book and then make him pay the utmost farthing no with him is no variableness nor shadow of changeing once pardon and ever pardon once our God in Christ and ever so it s one thing for God to exercise forbearance to men and another thing to pardon their sins its one thing to forbear the debt and another thing to forgive it and cancel the bond this forbearance is no payment nor forgiveness of the debt though God doth not presently sue the bond and vengeance be not executed speedily yet this doth not argue that he hath forgiven the debt But let us see whether the Scripture he quots Psal 78.38 prove what he saith the words run thus but he being full of compassion for gave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath But with forgiveness was this but that the generality of that people God was propitious to them as the word is often rendred and did not stir up all his wrath and the elect a mong them their sins
saith too that Christ himselfe is made their head and covering as to their justification they are made righteous not in themselves but in another even through the Mediatorship of the man Christ Jesus as their Head in whose natural righteousnesse and perfection they stand blamelesse before God Here is Christs righteousnesse imputed for justification and Christs righteousnesse imparted for our sanctification and yet the Author would make us believe all this is not a saving state but I wis the writing of Gods Laws in our hearts is a peculiar benefit of the new Covenant of grace Jer. 31. but he maketh it to be given as a benefit by the renewal of the old Covenant again by Christ and ô how dishonorable is this to Christ the Lord of life that men may have him for their head and covering for their justification and yet not be in a saving state but what saith the Scripture Rom. 8.30 Those whom the Lord justifieth them he also glorifies then which what can be plainer to prove that such as are justified by Christ are in a saving state for the text tells us such shall be glorified let this Author say what he will to the contrary that this is but the first image and Christ in the flesh the sure word of the Gospel tells us that those whom the Lord justifies shall certainly be glorified brought to heaven inherit eternal life and whereas he saith Christ is made their covering for justification then I say they must needs be in a sure and saving state Psal 32.12 Blessed is the man whose iniquities are pardoned and whose sinnes are covered by the robes of Christs righteousnesse such can never come into condemnation God seeth no iniquity in such with a judicial eye to take vengeance and damn them for it for Christ covereth their sins in that respect that in that sense God seeth no iniquity in Jacob nor no transgression in Israel but only seeth the sins of such with the eye of a Father which is well for them to reclaim them better them and heal their backslidings as Isaiah 57.18 We see the Author makes no bones of counting Christs righteousnesse invalid for justification and yet sufficiently contradicting himself saith that this righteousnesse of Christs makes us to stand blamelesse before God but then are not such in a saving state if we be blamelesse by Christ before God then I may ask this Author as Rom. 8.33.34 who shall lay any thing to their charge who shall condemne them seeing God Justifies them and the Author confesses they stand blamelesse before him Page 193. He saith these are represented in Pauls owne person Rom 7. as having that workmanship set up in their hearts and mindes which stands in an exact conformity to the Law or image of Christs natural righteousness but in the next page he saith they find by experience no good thing dwelling in their flesh that is abiding and of a continual residence with them being in such a wavering condition that whilest with their minde they serve the Law of God they are ready with their flesh to serve the Law of sin and the good they would doe that they doe not and the evill which they would not doe that they doe But stay first the Author is mistaken in this that he thinketh the true saints that shall inherit eternall life are not represented by Pauls own person that which is there said in that 7. of Rom. was true of Paul and then surely as true of other saints and this Author goeth about here to make Paul but in the first image for Paul saith all that of himself and the Author thinketh this was but the first image and calls this a being under the Law alas he that mindes the 9.10.11 verses of that Chap. will see that Paul and the persons represented in him were of from the Law for life for he saith the Law â—â—ew him he found that to be but death well but why must this be but a man in the first image and out of a saving state why the Author saith that these have no good thing dwelling in their flesh that is faith he abiding and of a continuall residence with them but hold a little that is not the meaning of it for in us that is in our flesh is nothing spiritually good not only that there is nothing that doth abide and continue but there is nothing at all good in us by nature in me that is in my flesh that is as I am naturall and as considered without the grace and spirit of God so I have no good thing dwelling in me and so it is with every saint of God that they may all say as he said Horreo quicquid de meo est I abhominate what is of my self or with Paul in me that is in my flesh dwells no good thing I have no good in me no good thoughts desires inclinations but as God worketh in me to will and to doe of his owne good pleasure but I pray let the Author shew us any thing to the contrary but that a man in his higher image may not have cause to say and confesse as much that in them that is in their flesh dwells no good thing in a word there doth not onely no good thing abide and continue in our hearts by nature but it was never there to be found but we are transgressors from the wombe Well he saith further as v. 25. that whilest with their minde they serve the law of God they are ready with their flesh to serve the law of sin and I pray who is not so Paul there saith it was so with him and we are content to acknowledge it is so with us though the Author for it say we are but in the first Image we confesse we are fleâ—h and spirit and the flesh in us rebelleth against the spirit and the spirit against the flesh and while we with our minds and hearts desire to serve the law of God and doe his will the flesh in us draweth another way this enemy in our owne bosomes the flesh and law of our members is often too hard for us and brings us into captivity this is our burthen our gall and wormwood in this world and makes us cry out often with Paul ver 24. O wretched man that we are and with Isaiah we are uncleane we are uncleane and yet for all this we know that the blood of Jesus Christ cleanseth us from all sin and the spirit of Christ will sanctifie us wholly and cast all our sinnes into the depths of the Sea and the time will come when we shall sin no more and all things in us shall be made subject to Christ though we see not yet all things made subject unto Christ yet having faith in Christ the work is doing and we shall be purified one day even as he is pure and our sanctification shall be as compleat and perfect hereafter as our justification is here the remainders of corruption are
God unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a strong guard or garrison that the Devil can never take as he did Adams state by craft when the serpent beguiled Eve yea when Satan desires to have us that he may winnow us as wheat Christ prayes for us that our faith faile not but he that hath begun his good work in us to have our faith and hope in Christ will perform it to the day of Jesus Christ the righteousness of Christ is imputed to no man but by an act of the free grace of the Father and being so freely imputed its continuance is certain and for ever God by his mighty power keeps them from drawing back to perdition keeps them in a way of believing and preserves them to the heavenly Kingdome eternal life is freely given them by Christ and therefore they shall never perish neither shall any man be able to pluck thâ—â— out of his hands John 10.27 28. CHAP. VI. Treats more particularly of the Covenant of Works and the Covenant of Grace and the difference between them THe Author to make his Doctrine more taking up and down his Book would perswade the Reader that those that he saith are called Orthodox doe but seek their life and righteousnesse from the Covenant of Works and that we may be made the righteousnesse of God in Christ and yet be but under the covenant of works This we have touched before and here by the grace of God shall more particularly treat of First then Let us consider what the Law and Covenant of Works is It calls for full and perfect obedience on our part with promise on Gods part to give life thereupon and threatning death and damnation to him that disobeyes that the soule that sinneth it shall dye as Gal. 3.10 As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in every thing that is written in the Book of the Law to doe it which shewes us how the Law curses and condemnes all that are under it upon the least transgression and disobedience and therefore as the Apostle saith here being we have all sinned as many of us as are under the Law and not under grace are under the curse and if under the curse of the law then its false that the Author saith in many places of his Book that a man may have Christ made righteousnesse to him in a way of justification and yet be but under the law and covenant of works for a man cannot at the same time be both justified and be under the curse and we see whoever is under the covenant of works is under the curse and so consequently it is a mistake that the Author holds that such have Christ made righteousnesse to them in a way of justification According to the law and covenant of works the least sin damnes a man one vaine thought one idle word brings the vengeance of eternal fire every disobedience receiveth such a just recompence of reward therefore saith the Scripture Rom. 4.15 The Law worketh wrath for where no Law is there is no transgression no man under the covenant of works can be justified as this Author imagines for the law and covenant of works worketh wrath sets justice against us and makes all the world become guilty before God Rom. 3.19 No man is absolved under the covenant of works and hath remission of sins but all become guilty before God Hence also 2 Cor. 3. 6,9 the covenant of works is said to kill the Gospel only to make alive the covenant of works to be the ministration of condemnation the covenant of grace to be the ministration of righteousnesse and so Rom. 7.8 Without the law sin is dead hath no power to condemn us for the strength of sin is the law and Paul ver 11. saith by it to wit the law sin slew him Adam was the primus faederatus in the covenant of works the Lord Jesus the second Adam in the covenant of grace The first Adam was a common person in that covenant of works and stood in the room of all mankind he Broke the conditions of that covenant and there can be no renewal of that covenant of works no coming to life that way that covenant is broken and so all the world become guilty before God there is no receiving of Christ upon the terms of this covenant of works as this Author saies page 118. and in many other places and in the same page saith that we are made the righteousnesse of God in Christ upon the tenour of that covenant for we have seen that by the covenant of works we stand upon our own obedience not upon Christs we have our life in our own righteousnesse not in Christs it is by the Gospel the covenant of grace that any man comes to have Jesus Christ made of God unto him wisedom righteousness sanctification and redemption which Covenant of grace comes next to be explained This Covenant of grace whereof we now speak was made principally with Christ as the common person representing all the elect as the Covenant of works was made with Adam a common person representing all mankind and Christ Jesus is said Isa 49.8 to be given for a Covenant to the people the father and Christ having struck hands in that Covenant of grace and peace between them both Now this Covenant of grace is a blessed compact and agreement between the father and Christ Jesus that Christs soul should be made an offering for our sins that he should purge away our sins by the sacrifice of himself reconcile us to God by the blood of his Crosse and that God would be our God remember our sins no more accept us in him the beloved justifie us sanctifie us bestow upon us grace and glory and blesse us with all spiritual blessings in heavenly things in him this is that which we count to be the Covenant of grace and let this Author if he can shew that this is but the Covenant of works Our standing in the Covenant of works depended upon Adams obedience while he stood we stood when he fell we fell our standing in the Covenant of grace depends upon Christ that while he is righteous we are righteous that are found in him and so Christ tells us John 14.19 because I live ye shall live also he hath performed that commandement that he received of the father to lay down his life for his sheep and so God is reconciled for ever in the volumn of Gods book it is written of Christ that he should thus do the will of God in bedring the chastisement of our peace in the body prepared for him Heb. 10 Christ according to his agreement and Covenant with the father to purchase eternal life grace and glory for those whom he had given him did bear our sins in his own body upon the tree was delivered for our offences and rose again for our
justification and his having died thus for our sins is as if we had all died the Law fully satisfied To explain a little what Christ according to this blessed Covenant of grace hath done for us in his death and sufferings for our sins 1. He hath taken away the curse of the Law by being thus made a curse for us Gal. 3.13 that the law cannot curse us or condemn us for ever he hath borne the curse of the Law for us that the Law hath lost its sting in Christ it inflicted its curse upon Christ he by the will of God and his own will spontaneously yeilded to it so that now the Law can lay nothing to the charge of the believer because Christ hath payed all thus as Psa 89.19 God laid help upon one that was mighty we could not pay the debt we could not satisfie justice but the Lord hath found out one that was able and willing to do it that was able to bear the curse of the Law and be more then a conquer or if that the Lord Christ hath not satisfied the Law to the full let the Law lay it to his charge then indeed we had not a perfect righteousness and remission of sins but help was laid upon one that was mighty that upon the Crosse said it was finisht all was pay'd all the curse borne all the wrath suffered 2. He purged away our sins by this sacrifice of himself Heb. 1.3 there was a commutation of persons he was made sin for us who himself knew no sin 2 Cor. 5. ult the sins that we had committed he according to the Covenant between him and the father is willing to bear and God laies all our iniquities upon Christ Isa 53. he hath all our sins charged upon him and he purgeth them all away by bearing the punishment of them which makes full satisfaction for them all the Law is satisfied either by our performance of what is required or hearing the punishment for not performing Christ he freely suffers for our sins bears the punishment the just for the unjust and so God accepting of his suffering in our stead according to the agreement between the father and Christ in that behalf we have redemption through his blood even the forgiveness of sins according to the riches of his grace and if this Author will call this but a legal righteousness of Christs and will seek another to be justified by and have remission of sins let him we know that thus our sins are purged away for ever and we can never come into condemnation but are delivered from going down to the pit because Christ hath thus pay'd our ransome the God of all grace according to the Covenant of grace between him and Christ having thus set forth Christ to be a propitiation for our sins through faith in his blood and thus we are justified freely by his grace and all our sins purged away through this redemption which is in Jesus Christ as Rom. 3. and no man is justified through the redemption which is in Jesus Christ but he is justified freely by grace not upon the tenour of the Covenant of works as this Author imagines but upon the tenour of the Covenant of grace 3. Christ thus dying for us and in our stead hath obtained an eternal redemption for us Heb. 9.12 not a temporary redemption and upon the terms of the Covenant of works as this Author supposes Christ tells us John 16.10 that his spirit shall discover unto us that there is perfect and everlasting righteousnesse in him because he goeth to the father and we see him no more he having undert aken to expiate and purge away our sins for ever If he had not fully and perfectly done it the father might have sent him to die again but that maketh it evident that he had pay'd the utmost farthing in that he goeth to the father and we see him no more but there he sitteth down at the right hand of God Thus our redemption in Christ is an eternal redemption never to come into prison again an everlasting peace he hath made between God and us by the blood of his Crosse his righteousnesse and comelinesse he puts upon us which presents us to the father without spot or wrinkle or any such thing for ever 4. Christs death is not only satisfactory but meritorious so that faith and saving grace is Christs purchase also both grace and glory we are blest with all spiritual blessings in him this is the Covenant of grace and surely fitly so called for all in it is meer grace meer grace that God and Christ who had been happy for ever though we had all perished that there should be such blessed counsel and Covenant between them that the second person in the Trinity should suffer for our sins the just for the unjust and that by his stripes we should be healed if ever any thing was grace this was surely that God the Father should appoint his only begotten son to dye for us enemies and ungodly and that application is made of this blood of sprinkling is rich grace also which is the blessing of the New Covenant to give us new hearts faith and holiness is no this blessed Covenant truly enough called the Covenant of grace Iet this Author call it the Covenant of works we see cause enough to call it the Covenant of grace and to cry grace grace unto it Thus we have seen the nature of the Covenant of work and the Covenant of grace and we see there is no justification to be had upon the terms of the Covenant of works as this Author imagines but only by the Covenant of grace but alas this Author not well understanding the nature of the Covenant of works and the Covenant of grace jumbles the Covenant of works and the Covenant of grace together in our justification and so overthrows the Covenant of grace as will appear Page 334. He there saith that the Saints for their justification have the robes of Christs righteousness as they are worn by Christ in his own person made white by himself in his own blood imputed to them for justification of his legall righteousness for their justification upon the â—â—nour of the first Covenant And Page 120. He saith the spiritual seed receive Christ not in part only whereby they have in common with those in the first image all the forementioned benefits viz. calling justification and sanctification upon the tenour of the Covenant of works but in whole whereby they have over and above that which excels possessing and enjoying the riches of both Covenants absolutely and unchangeably From these passages of the Author it is plain indeed hath a perfect analogy with his judgment that the true believer is justified upon the tenour of the Covenant of works as well as a man in the first Image but this is not all his justification but over and above he is justified by the robes of Christs righteousness as they are worn