Nations both Gentile as well as Jew but the veil shall be taken away Isai 25. And I will saith the Lord destroy or swallow up in â—his mountaine that is in the Church the face of the covering cast over all people and the veile spread over all Nations Such hath been the ignorance that hath overspread all People and Nations through the spiritual operation of the man of sinne that the mystery of the Gospell hath been hid as it were from us and sealed up even with seven seales a perfection of darknesse that none was found worthy to open it Humane Arts and Creature-wisdome being set a-work did but so much the more darken it and cast a veile upon it till at last the Lord Jesus begins to open it himselfe and will unseale it by degrees and cause the veile to vanish away to the great glory of his spirituall Ones but to the great terror of all humanists who were left without this spirituall knowledge of Christ See the further confirmation of this truth Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the sea As ignorance hath as a veil been spread over all Nations so shall the knowledge of the Lord goe forth abundantly throughout all Nations Isa 60.17 19 20. Rev. 21.22 23. Secondly that which shall make for the Churches spirituall glory shall be the enjoyment of a full freedome from the guilt of sinne that which much troubles many a pretious soule and it was that the Apostle Paul was freed from Rom. 8. We have not received the spirit of bondage to feare again but the spirit of adoption whereby we cry Abba Father And this is that the Lord hath promised to his people in the latter day Isa 33.24 And the inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Sin is the cause of spirituall sicknesse This cause shall be taken away for they shall be forgiven their iniquity i. e. they shall live in the knowledge and enjoyment of it And from henceforth they shall not say I am sicke and the voyce of crying and weeping shall be no more heard in her for the former things are passed away there shall bee no more sin nor sorrow but everlasting joy shall be upon her head and sorrow and sighing shall passe away Isai 35.10 A third thing that shall make for the Saints spiritual glory is the knowledge of and enjoyment of a spiritual Onenesse with God in Christ and each with other although this be a glorious spiritual truth yet it is that the Saints have lived exceeding short in the knowledge of it the knowledge and enjoyment of it will be exceeding glorious to the spiritual Christian What this union is and wherein it consists I referre it to what hath been said formerly in the glorious condition of persons in the second Adam above the first A fourth thing that will make for the Saints spirituall glory is a living above creatures and things in the spirituall enjoyment of God whom to enjoy is life when all things below shal bee nothing when the soule shall be content to suffer the losse of all things that Christ may bee all and in all the glorious Lord will bee unto us a place of broad rivers streams wherin shal go no Gally with Oares nor shall gallant Ships passe thereby Isai 33.24 no need of rowing in creatures or things no need of gallant ships of any thing to carry the soul up unto God or to bring God in Christ down to the soule but the glorious Lord will be all and in all and the spiritual Christian shal live in the enjoyment of him verse 23. Then shal the tacklings be forsaken or loosed they could not strengthen their Mast they shal not be able who desire it to saile any further or longer in ordinances duties creatures but the great spoyle shal be divided and the lame take the spoyle the lame contemptible ones they are the people that are like to enjoy this spiritual glory A fifth thing that wil make for the Saints spiritual glory is a spiritual and internal conformity unto God they shal live up in the spirit and walk after the spirit Christ will manifest himselfe spiritually in them the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seuen-fold as the light of seven dayes the light of the Moon that is of the Church shal be as the light of the sun that is Christ the sonne of Righteousnesse who is both a Sun and a shield and the light of the sunne shall be seven-fold that is Christ shal appeare in the spirit to his conforming them to himself in the spirit which wil appear seven times more glorious than formerly when we knew him after the flesh Zach. 12.8 He that is weak and feeble amongst them shal be as David that is Christ David shal be as God even as the Angels of God before him This is the glorious conformity that all the Saints shal have unto Jesus Christ in the spirit this glorious unity and conformity unto the Law of Righteousnesse is that wil appear at the first sight of it very terrible and dreadful to the sons of men Cant. 6.10 Who is She that looketh forth as the morning faire at the Moon cleare as the Sun terrible as an Army with Banners such wil bee the strangenesse of this glorious truth that it wil not only appear terrible and dreadful to the men of this world but even Christ sets it forth himself with a note of admiration not as if it were strange to him but rather to discover her excellent glory and indeed the Church will bee worth a looking on her glory a seeking-after of all spiritual ones 4 Particular propounded for the clearing of the truth in hand is that the kingdome of Christ is wholly spiritual and not of this world that as formerly so in the latter dayes the glory of his Kingdom shal be in the spirit and not in the flesh it wil be spiritual and not personal for clearing of it I shal first prove it from testimony of Scripture 2ly By spiritual Arguments grounded upon Scripture 3ly Answer such Questions and Scripture-grounds which seeme to hold it forth 1 By testimony from Scripture it is the word of Christ himself My Kingdom is not of this world that is not a fleshly and external Kingdome over the bodies of men but a spiritual and internal one the kingdom of heaven is within you So likewise 1 Cor. 5.16 There is no more knowledge of Christ after the flesh they are too fleshly thoughts for a spiritual Christian Secondly it wil appear by spiritual Arguments likewise 1 Argument The spiritual presence of Christ with his Saints is the most glorious presence Christ wil be most gloriously present with his people in the latter dayes ergo his presence and so his Kingdome will be a spiritual
glorious effects of the knowledge of God in the Spirits pag. 63. SECTION 8. The Matter of the Church what pag. 75. SECTION 9. The spirituall Kingdome of Christ in his Church in the latter dayes of the Gospel discovered pag. 80. Who are the subjects of Christs Kingdome pag. 81. The externall glory of the Church of Christ in the latter dayes pag. 82. 83. The spirituall glory of the Church pag. 85. The Kingdome of Christ wholly spirituall pag. 90. Objections answered concerning the personal reigne of Christ pag. 93. SECTION 10. Of death resurrection and Judgment pag. 108. 2 Part. A briefe discoverie of Antichrist or the man of sin both in the History and in the Mystery pag. 113. To the Reader PErusing this Treatise I could not but take notice of some pretious truthes in it and commend them abroad Rom. 14.17 Ephes 4.3 1 Cor. The spirituall designe of this Author I finde to be this to set up the Kingdome of God in spirit and to draw believers by that more into spirit and that no difference of outward administrations or Ordinances should divide Christians that are baptised into one spirit which Truth I did much rejoyce to see from his penn and practice and should rejoyce to see the like from all the rest We know he is not a Iew who is one outward Rom. 2. neither is that Circumcision which is outward in the flesh we are the circumcision saith the Apostle Phil. 3. who rejoyce in Christ Jesus and have no confidence in the flesh There are some excellent Truthes hinted in this booke which I intend to speake on as of the two Adams the spirituall Church the spirituall Liberty the spirituall not personall reign of Christ in a little Treatise of my own Ephes 1.17 1 Cor. 2. The Lord fill us with the Spirit of wisdome and Revelation The spirituall man judgeth all things Iohn Saltmarsh THE Marrow of Christianity SECTION 1. Of Adams Condition before his fall THe condition of Adam in his innocercy before his fall war 1. A condition of humane perfection an upright and perfect man this is the conclusion of wisdome Eccles 7.29 Loe this onely have I found that God hath made man upright but they have sought out many inventions Obj. But it is said Gen. 1.27 that God created man in his own Image in the Image of God created he him therefore it seemes that Adam had more in him then perfect humaniâ—y that he was partaker of the divine nature Answ For the clearing of his Scripture two things are to be considered 1. what is meant by the Image of God 2. 2. what is not mean by it 1. what we are to understand by the Image of God in which Adam was creaâ—ed 1. reason wisdome and understanding Adam was made a reasonable wise and understanding man in this particular he was in the Image of God A wise God there is no searching of his understanding Esa 46.28 Adam had the Image of Gods wisdome not the wisdome of God not the thing it selfe it dwelled in God fully it was essentiall in him but imparted to Adam it was and is in God essentially he is wisdome it selfe Adam was but the Image God himselfe the substance That this Image was in man at first appeares first from Scripture Gen. 2.19.20 the Lord brought all the creation to wit sensitive Creatures before Adam that he might give names unto them or to see what he would call them God would now put him to the imploying of that reason and understanding he had given unto him a perfection of reason above all other Creatures 2. It appeares from naturall experience hence it is that there is so much enquiring after a perfection of humane reason so much studying of Arts as Philosophy Logick Rhetorick c. but from these corrupted reliques or principles of reason yet remaining in faine man striving after and hardly being satisfied wiâ—hout the perfection of reason able to give a reason of all things and this your heathen Philosophers have gone far in and this is that may be attained in an high measure and yet be but a reasonable morall man nay were it possible to attaine that perfection that was in Adam yet it would be no more then a morall and humane perfection and this is that which many who beare the name of Christians too much presse after and glory in as if without this wisdome there could be no knowledge of the minde of Christ thus did the Greekes seeke after wisdome 1 Cor. 1.22 the Greekes being the deepest in the knowledge of humane Arts and of the nature and cause of things therefore they would judge of the Gospel according to reason they seeke after naturall wisdome but saith the Apostle we preach Christ to the Greekes foolishnesse so indeed is the Gospel in the ministery of it meer folly to the highest naturall understanding in the world nay it is that which the wisdome of the Gospel destroyes where it comes in power he destroyes the wisdome of the wise and brings to nought the understanding of the prudent 1 Cor. 1.19 and here lies the great mistery of mistake I had almost said of Iniquity we seeke after the knowledge of God in the wisdome of the first Adam how many are there that would confine the knowledge of God unto this wisdome who are not ashamed to say that Philosophy is the mother of Theologie and without this naturall wisdome men must come short in the knowledge of God when the truth is the first Adam was of the earth earthly the second is the Lord from heaven and they who have but the first Adams wisdome are still of the earth earthly the wisdome of the first Adam comes infinitely short of bringing us to the knowledge of God in the spirit but it is by the wisdome of the second Adam who is the Lord from heaven and the wisdome of the father we attaine the knowledge of God in the spirit which wisdome destroyes and brings to nought the wisdome of the first Adam 1 Cor. 1.19 Chap. 2.6.7.8 and 3 Chap. 18.19.20 Note that all unbeâ—ievers and carâ—all professors are in the wisdome of the first Adâ—m all believers spiritually made alive by Jesus being delivered from themselves are in the wisdome of the second Adâ—m the Lord Jesus who is the wisdâ—me of the Father 1 Cor. 1.24 2. Adam was in the Image of God that was in a perfect morall pure and sinlesse condiâ—ion he was made upright innocent without sin but he sought out many inventions Qu. How may a morall purity and righteousnesse be said to be the Image of God Answ 1. God was and is perfectly essentially and spiritually pure Adam was but the Image or Character of this purity as it is possible to draw a compleate Image or Caracter of a living man in peece of stone or timber and we say and speake truly that it is the Image or likenesse of a living man yet it is not a living man nor
hath it any part of mans nature in him even so was Adam in the Image of God there was not onely the wisdome of God in creating of him but the properties of God in some measure imparted to him yet not partaker of the divine nature righteousnesse and freedome from sin was morally in him yet not partaker of that spirituall holinesse that is in God But secondly and more principally in the first Adam who was earthly was the Image of the second who was the Lord from heaven so that all the righteousnesse holinesse wisdome c. of the first Adam was but an Image of the second Adam and that morall and humane perfection in the first and those remaining principles that yet remained in his nature was at the highest and yet is but an Image as a drawn Character in a peece of timber or stones of the second the spiriâ—uall and divine nature which dwelt in Christ bodily and is communicated spiritually unto all the spirituall posterity of the Lord Jesus who in himselfe and in his saints is the substance of that Image which was in the first Adam 3. Adam was in the Image of God in respect of a power he had power given him to stand or fall and in this power he stood till the temptation came the first temptation he fell and this power was but an Image of the power of God in which the second Aâ—â—m came and of which all the Saints are made partakers they injoy the subâ—tance of Adams Image 4. Adam was in the Image of God in respect of eternity he had given him an everlasting being in that morall upright estate had he not degenerated from it as appeares Gen. 2.17 In dying thou shalt dye hence a negative must be necessarily included in obeying thou shalâ— live but this life in Adam was but a Character or Image of that spirituall and eternall life soules are made parâ—akers of in the second Adam Iohn 4.14 thus it appeares that Adam was a man in whom all humane perfections wisdome righteousnesse and purity dwelt yet secondly he was in a mutable and changable condition and so quickly fell from his station and perfection in which he was created he sought out many inventions A second thing considerable is what this Image is not 1. It is not that wisdome and understanding which the second Adam was indued with and all believers are made partakers of in the dayes of the Gospel Esa 11.1.2 1 Iohn 2.27 2. It is not that purity and righteousnesse which dwelt in the Lord Jesus the second Adam and so spiritually in all the saints 2 Cor. 5.21 3. Neither was it that power put in the second Adam who is one in God and stands while God stands for he is the Lord from heaven neither that power saints are made partakers of who are one with God in Christ and kept by the same power unto salvation 1 Pet. 1.5 preserved in Christ Iude 1. 4. Neither was his eternity such an eternity in which the saints are invested a spirituall eternity an eternity in God the Father and in the Son a glorious unconceivable eternity Col. 3.4 Psal 16.11 2. As it was a condition of humane profection not of spirituall perfection so it was a condition free from payne and sorrow for he was free from sin and so from sorrow his sin brought in sweat and sorrow SECTION 2. The cause or ground of mans falling THE cause or ground of mans falling from his first estate may be considered under three particulars 1. The mutability of his condition 2. The temptation of Sathan 3. His disobedient acting contrary to the revealed minde of God First the mutability of his condition he was created of God though upright and perfect yet subject to a change the power being put in his own hand the first opportunity presented him he falles and indeed it could not be otherwise he could not stand of himselfe unlesse he had bin God Obj. If the mutability of Adams condition was the first cause of his fall then it seemes that God himselfe was the first cause of sin if God made man at first in that condition that he might fall nay that he could not but fall then God himselfe seemes to be the first cause both of sin and misery Answ It is true that the first cause of all things is in God he was before all things he created all things and all things live and move in him and by him and he worketh all things after the councel of his own will yet 2. although he be the first cause of all created things yet not of any evill that through degeneration and Sathans temptation flowes from those beings man in his first creation was good but through his degenerating from it he became evill so that the evill was not in God but in man 3. God having made man in such a condition man of himselfe freely voluntarily and rebelliously falling God bringeth about his everlasting purpose in raysing up some in the second Adam to a spirituall and everlasting union with himselfe where they shall be for ever preserved and be kept by the power of God from falling and others to wit all unbelievers left in the nature of the first Adam and there he manifesteth 2. the cause of mans falling his justice the temptation of Sathan or the Serpent so he is called Gen. 3.1 note first what Sathan is that tempts and overcomes man 1. he is a spirituall enemy to mankinde as appeares not onely by his deluding of our first parents but the whole Scripture discovers as much he goeth about like a roaring Lyon seeking whom he may devoure no sooner was man created of God but he seekes presently to devoure him God having given forth Christ as a remedy he presently sets upon him likewise to devoure him if he could and so in him all mankinde for ever Mat. 4. Thus you see Sathan is an adversary to mankinde 2. Sathan or the divells or the falne Angels the Angels that fell seeme to be many Iude 6. the Angels that kept not their first estate are reserved in everlasting Chaines under darknesse unto the Judgment of the great day so there are many devills or evill spirits as appeares by the man possessed by the Divell when Christ asked his name he answers my name is Legion for we are many 3. He is a lying and deluding Spirit that oft times transformes himselfe into an Angel of light hence it comes to passe that he so deludes all the Sons and Daughters of disobedience that they looke upon all his workes of darknesse with delight and pleasure and oft times it comes to passe that he so farre transformes himselfe into a son of light that he delivers soules under the name of Christ and when nothing lesse then the name of a Christian will serve he will be the Christ or rather the Antichrist to deceive soules hence it comes to passe when down-right papacy will not serve he will turne himselfe into a
prelaticall shape rather then loose his Rule and credit amongst the sons of men if once prelacy grow out of date he can change himselfe into other shapes if ten hornes be too heavy to be borne he will be content to weare but two like a Lambe rather then none at all Qu. Why is Sathan called a Serpent Answ Because in his first prevailing with the woman he did either make use of the Serpent Gen. 3.1 who was a subtill creature and so comes in the Serpent unto the woman or else secondly transforms himselfe in the shape and forme of the Serpent and so represents himselfe unto the woman and so from hence received the denomination of a Serpent Rev. 12.9 If the first then learn that Satan usually makes use of the wisest and subtilest creatures to bring to passe his will in or by them If the second learn that Satan can transform himselfe into any shape or form to delude and deceive soules A third cause of Mans fall was disobedient acting contrary to the mind of God In the day thou eatest thereof thou shalt dye saith the Lord Adam eateth thereof and dieth disobedience was the cause of mans fall Rom. 5.18 19. Quest What was Adams disobedience Ans Eating the forbidden fruit Gen. 2.15 Qu. What was this fruit Ans The fruit of a Tree in the Garden or Paradice of God Gen. 2.9.16 called the Tree of knowledge of good and evill good if a man did not eate of it evill if he did eate of it A Tree whoso eateth the fruit thereof shall know the difference between good and evill so he indeed knew good by the want of it and evill by the sense and enjoyment of it What mystery might be represented by this pleasant fruit I shall not at present dispute because it is something dark unto me whether sinne which seemes very pleasant unto a carnall eye or the world which much prevailes upon a carnal mind or honor or both All these temptations Satan made use of unto Christ himself and represented them to his eye as a deceiveable fruit if possible he might deceive him And the Tree of Life representing Christ that whosoever eateth and drinketh of him might live for ever Jo. 4.14 Rev. 22.2 SECT III. Mans Misery by reason of his Fall MAns misery by the sinne of Adam was death In dying thou shalt dye or thou shalt dye the death Gen. 2.17 Now under the name of Death the Scriptures comprehend divers things A spirituall death in sin so are all Naturall men dead in trespasses and sins subject to externall miseries and deadly plagues Exod. 10.17 Externall afflictions upon the body so Paul 2 Cor. 1.23 the dissolution of mans externall and naturall life Gen. 35.18 Psal 146.4 The perdition of body and soule for ever All which miseries come in by the sin of Adam As the second Adam was the way letting in all good to mankind so was the first Adam the way or flood-gate letting in all miseries upon soul and body Object Some will object and say But how could Adam lose a spirituall life and so come under a spirituall death seeing he never had a spirituall life in God how could he lose that which he never had Answ Although Adam had never a spirituall life in God yet he had a spirituall subsisting given him of God free from sin and so capable of defilement For the truth is it is the internall part of man that sins the forme or body of man is acted by the guiding of the internall part so that Adam now dies in his spirit he hath neither power wisdome nor will to doe that which is well-pleasing to the Lord he hath not onely lost that wisdome will and power of acting in the first Adam but likewise of beleeving and so of applying that salvation tendered in the second Adam untill he spiritually and powerfully draw up the soul unto himselfe John 6.44 and so makes him not onely partaker of all that compleat righteousnesse wrought for him but likewise fulfils all righteousnesse in him Rom. 8.4 Or else mans misery may be considered under these three heads 1. A condition of death as you have heard In the day thou eatest thereof thou shalt dye the death that is death internall and death externall and death eternall without a meanes or a remedy preventing it 2. A condition of enmity I will put enmity between thee and the woman and between thy seed and her seed all unbeleevers which so live remain are in a state of enmity God hath not declared himselfe any other unto them and their nature is still at enmiâ—y with God 3. A condition of insufficiency to help themselves Adam was notable to help himself all that he could doe was to hide himselfe he could not deliver himself out of this condition neither are all the sons and daughters of Adam able to help one soule out of this condition if God help not Therefore this should teach soules made alive by Christ to admire mercy and to cry Grace Grace unto the whole work of God both in them and for them SECT IV. What is the meanes God hath apppointed for the recovery of man out of this condition THe meanes God hath appointed to deliver Man out of this condition is Jesus Christ and therefore promiseth Christ immediatly upon the Fall Gen. 3.15 Herein is Gods love manifested that hee leaves not man in his lost estate but gives forth his son out of his bosome that he might seek and save that which was lost and so deliver us from wrath to com Rom. 5.9 1 Thess 1.10 He is Jesus the Saviour and the alone Saviour of his people from their sins Mat 1.21 Acts 4.12 that is he is the alone way through which the Father brings down salvation to sinners and through which he drawes up soules to himselfe there is no other way of God down to the soul nor of the soul up to God but through Jesus Joh. 14.6 Quest What must Christ Jesus undertake and perform before the breach is made up and faln man recovered Answ 1. He must take the sinne and fault upon himselfe Isai 53.6 1 Pet. 2.24 He that knew no sinne was made sinne for us that we might bee made the righteousnesse of God in him 2 Cor. 5.21 Admirable mercy that when man had sinned and lost himselfe Jesus Christ who never knew sin either in act or thought must now take upon him the sinners sin and so be made as it were a lump of sin and this he did willingly of himselfe he bare our sins on his own body on the Crosse Christ took the whole sin of Adam and the whole world upon himself when Adam had sinned and all mankind him Adam and all must have died Christ takes the sin upon himselfe and so taking the sin upon himselfe he withall takes the curse and so undergoes the sentence of death The curse was In the day thou eatest thereof thou shalt dye the death Christ he
dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all thâ—ngs to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation bâ—cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonnâ— as a publick person making saâ—isâ—action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleevâ—rs Christ having purchased an eternall salvation but keeps it in his own hand and dispenseth it in the Spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in â—is Son and leaving others to beleeve if they wouâ—d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wiâ—l skill nor power to beleâ—ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spirituaâ—l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the Spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully conâ—emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers love The death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wraâ—h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold consideration First from that wrath and justice of God gone forth in a righteous law it being broken wrath is gone forth upon all because God is Truth and so in the letter wrath is gone forth upon all through Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever may truly say They were once children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in heaven they must likewise have endured wrath to come Secondly He purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the Law of Transgression God having said In the day that thou eatest thereof thou shalt dye Man eates and so should have died eternally had not God provided such a remedy therefore he gives his Son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions Man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving
cause of any thing in God but God out of his love gives forth his Son to effect that work As if a man indebted for more than he is ever able to pay the Creditor having vowed satisfaction the debter is cast down and troubled exceedingly the creditor to satisfie both his own word and the mind of the debter sends forth his Sonne and fully inables him to pay the debt he brings along the debter with him payes the debt cancells the bands and sets him free and thus it was with the Father man had sinned God had said in the day thou sinnest thou shalt dye this debt of death must be discharged the Father that he might be just and yet a justifier and that the conscience of falne man whom he loved might be satisfied he gives or sends forth his Sonne he payes the debt and so satisfies the word of the Father and the conscience of the sinner and so indeed is not essentially the procuring cause of love but rather an effect of love to satisfie both the word of the Father and the conscience of the sinner and this was Gods way from eternity through which he intended to manifest himselfe to his people SECTION 5. How persons come to have benefit by this meanes that God hath appointed as the way of life SInners come to have benefit by Jesus Christ by believing Iohn 3.16.36 he that believeth on the Son hath life and he that believeth not on the Son shall not see life but the wrath of God abideth in him Faith as an instrument is the meanes appointed of God by which sinners receive and owne Jesus Christ and life by him For clearing this truth three things will be necessary to be considered First what faith is Secondly how it comes Thirdly the properties and effects of it 1. What it is faith is the apprehending and applying Christ and so the father and his everlasting grace in him 1. It is the apprehending of Christ that is the observing and beholding of him as he is in himself the seeing of him in his beauty and excellency Esa 33.17 thine eyes shall see the King in his beauty it is to see all that worth to be in him that the soule needs and then 2. to apply him according to the soules present occasion a dying Christ to a dead soule and this Christ commends unto us to be the faith by which soules come to enjoy salvation Iohn 6.40 this is the will of him that sent me that he that seeth the Son and believeth on him may have everlasting life note he that seeth the Son that is apprehends that worâ—h and excellency that ability the Father hath put in him to save sinners able to save all those to the utmost that come unto God by him and believeth on him that is applyeth him receiveth him as its alone Saviour and justifier to them he gives power to become the Sons of God â—ohn 1.12 even to as many as believe on his name 2. this faith doth not onely apply Christ as given forth of the Father singly and a part from the Father but it applyes that is ownes the Father in the Son and that everlasting love of the Father to the Soule brought downe through the Son for the Son is but the Fathers way down to sinners John 24.6 Iohn 12.44 He that believeth on me believeth not on me but on him that sent me that is be loveth not alone in Christ but believes injoyes â—hat everlasting good will and love of the Father to the Soule and so seeth the Father in Christ commending love and so giveing forth himselfe to the Soule and so is able to see and say tha it is indeed God that justifies and that God was in Christ as the way reconciling sinnâ—rs to himselfe not imputing their sins and now the sinner sees that Christ never acted any thing or brings down any thing to the Soule buâ— what was and is the good will and pleasure of the Father and so faith ownes not onely Christ but the Father giving forth the Sonne as the price of their redemption Ephes 1.7 Gal. 3.13 and way of their adoption Gal. 4 5. 2. How is this faith obtained Answ It is the free guift of God as Christ who is its objects and all other good things or every good and perfect guift comes down from the Father God in Christ is the Prince and Author of our faith Heb. 12.2 Looking to Jesus the Author and finisher of our faith Eph. 2.8 ye are faved freely by grace through faith that not of our selves it is the gift of God faith is the proper and peculiar guift of God no man cometh unto me except the Father which hath sent me â—raw him it is the Father that workes all the Father first loves and then gives his Son and then drawes Soules up unto himselfe in the Soâ— â—lse they never come No man comes tâ—â—ne unlesse the Father draw him Iohn 6. hence it is that the experienced soule desires to be drawn Câ—nâ— 1.2 Phil. 1.29 for unto you it is given in the behalfe of Christ not onely to believe but to suffer that is you who have received this guift of faith must expect to suffer likewise Obj. But is not faith held forth in the Gospel as the coâ—diâ—ion of the Covenant of grace he that believeth shall be saved A. 1. Although it seems in the letter of the Gospel to be held forth as a condiâ—ion of the Covenant he tha believeth shall be saved yet it is in the spirit or mystery of the Gospel of conditioâ— on Gods part it is true none can be said say truly himself that he is in the Câ—venant of grace before faith yet this faith is the guift of God as you have heard and if any condition it is on Gods part in the mystery and it is his promise Heb. 8.10 this is the Covenant I will make with them I will write my Lawes in their hearts saith the Lord that is I will take them off themse ves and make them partakers of my spirit which shall cause them to own love in God and o live out of themselves in God and shall cause them to act spiritually even as Jesus Christ himselfe acted and so faith may be said indeed to be rather a bâ—anch or part of the Covenant of gracâ— than the condition for God in the Covenant promiseth to write his Law and to give faith and all good unto the soule he gives Christ a Covenant and with him he gives all having given us his Sonne how shall he not with him give us all things 2. Faith is indeed an evidence to the Soule that it is in the Covenant of grace and made one with God hence it is called Heb. 11.1 The evidence of things not seene that is not seene with a carnall eye the spirit evidenceth it and faith receiveth that evidence to the soule is satisfied through faiths believing of the word and spirit of God Obj.