the Prophecy that went of Iudas and the like Acts 1.16.20 Wherefore Saint Paul prophecying of future times concerning the Church of the Gentiles saith because they received not the love of the truth that is as conveying to them the object of justification for life and glory therefore God would deliver them up also from his grace and truth to their belief of Satans lies and so leave them to perish in their own corruptions for saith the Text. Antichrist his coming shall be after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish But the ground why Satan thus prevailed is exprest in the Text to be because the (b) Gods justice upoÌ„ the Church of the Gentiles for their ungodlinesse against him in his great mercy toward them was it which gave way to the Machivill an rising of the Beast namely the Roman Antichrist in Christendome therefore although it was against Gods will aâ— willing mans good in the distribution of his mercifull goodnesse yet according to his will in the administration of his justice upon this ungratefull Church for nothing is nor can be directly against Gods will but respectively as in Iudas it was Gods justice to deny him his spirit of grace to keepe him from that treacherous act for denying Gods spirits operations to follow his covetousnesse for faith the Text he was a thiefe and had the bag and to this case is that to be referred Acts 4.28 Gentiles received not the love of the truth that they might be saved Implying that the production of Antichrist was from the Churches owne corrupâ—ion * Therefore it is a daÌ„gerous tenet to make the Primitive Church our patterne for as witnesseth the Apostle in his time the mystery of iniquity began to worke therefore the safest way for Christs Spouse is to keepe close to the sacred Scriptures and Gods Spirit for her guid both for Discipline and Doctrine and Gods justice leaving them for their great ungodlinesse and that to this end that they might perish in their own corruption for saith the Text that they all might be damned which beleeve not the truth but had pleasure in unrighteousnesse that is under Gods superaboundant mercies for that is implyed and the ground how this great Antichrist became the great scourge of Christendome is this because answerably as he did rise by degrees in the pretence of the Celestiall verity to Satans Throne in his mystery of iniquity so answerably hee did extinguish that sacred mystery which he did but pretend not only by inclosing it in an unknowne tongue and his false glosses in Annotations upon the Remes Testament but most specially by his devised lie of the Doctrine of mans own meritorious works for their justification to their eternall felicity For so hee turned the oracle of life and glory into Satans darknesse as that liar and murtherer from the beginning but this prophecie of Saint Paul gives us a demonstrative description of this great Antichrist in three particulars First by his place of residence Secondly by the height of his aspired Throne Thirdly by what shall remove him from his place by his finall ruine Of these briefly First his place of residence is not within the place of Paganisme or Turcisme where Gods especiall presence is most remote for saith the Text he sitteth in the Temple of God implying his seat is where Gods most speciall presence of grace in Christ is most demonstratively resiant as once it was in the Temple at Ierusalem to his elect Spouse more then in any place of all the world besides the which now is only in the confines of Christendome Gods visible Church of the Gentiles therefore his seate at large is only within Christendome but his most peculiar seate is in the second point following Secondly also he is to be knowne by the height of his Throne who as saith the Text opposeth all that is called God or that is worshipped So that he as God sitteth in the Temple of God shewing himselfe that he is God Implying that the height of his aspired Throne in Satans darknesse is not only demonstratively above the Thrones of Kings and Emperors within Christendome but in the place where God most properly doth demonstrate himselfe in the glory of his grace which is twofold that is in the object and in the Subject namely in the object of justification and in the Subject that is mans beliefe of that object in both which respects Antichrist doth aspire First by extinguishing Gods guift of Christs righteousnesse as imputed to mans (a) Iustification in the object is God th Fathers gift of Ch ists righteousnesse reached unto man by his instrument the word of truth as was the brazen Serpent by an instrument of wood but justification in the Subject is man which by right beliefe of truth doth receive into his minde that object as the eye did the brasen Serpent and in that instant of time this mans sinne is removed from his person as farre as the East is from the West I doe not meane a totall removall of sinne inherently but a totall removall of the guilt and pun shment of sins past present as long as he doth so adhere unto that object actually or virtually but no longer justification and salvation which is the only object in which God sits most properly as in his mercies-seate to the praise of his glorious grace in the salvation of the world Secondly not only by extinguishing this sacred object but also the Subject namely the mindes of mankinde to extinguish that beliefe from them by which God ought to sit as in his inner-most part of the Temple by their beliefe in the object of justification so to receive his worship and glory in their eternall salvation but in Gods owne most proper seate In both these respects hath the great Antichrist set himselfe as God by bringing the mindes of most men to embrace and subject to him by their beliefe of his lying doctrine of their own meritorious works yea of supererogation for their own and others eternall felicity so in a mystery he is worshipped under a pretence of the Celestiall verity having made voyd this object of justification as also all obedience of faith to God in that justifying relation so hath hee subordinated God beneath himselfe and advanced himselfe in a mystery above all that is called God or that is worshipped within the confines of the (b) I meane the Greeke Church with the rest for although they are in the Turks dominions yet they are not of the Turcisme visible Church of the Gentiles So likewise for a continued supply to support his blasphemous Throne he hath fram'd to himselfe severall Religions orders of seeming sanctitie and his purgatory prayers to Saints alive and dead his abounding in superstitious and Idolatrous worship all tending but to the support of his Apostate Chaire of Thronized glory in Satans darknesse under
creation hee was to eate of the fruit of the creation for his nutrimentall sustentation so now of the fruits of this Garden also for the Lord God commanded the man saying Of every tree of the Garden thou mayest eate freely Gen. 1.29 Gen. 2.16 The negative rule was it by which hee was to improve his strength of body and mind to God by obedience namely the forbearing to eate of the tree of knowledge of good and evill but of the Tree of Knowledge of good and evill thou shalt not eate c. Gen. 2.17 And this rule led him to be both passively and actively obedient passively in two things First although in the perfection of the creation all things good for food was due to him by Gods allowance without restraint yet in this Garden or Plantation by this rule hee was to suffer this restraint namely to deny himselfe to eate of the fruit of this Tree of knowledge of good and evill upon paine of most dreadfull consequences for saith the Text In the day that thou eatest thereof thou shalt certainly die the â—â—â—ath Verse 17. Although in the perfection of the creation God rendred his sweete imbreathings very good and no evill yet in this Garden the obedience of these rules bound them to suffer the imbreathings of the assaults of Satan that evill one in point of triall (a) As did the second Adam Luk. 4.3 2.3.4 And here lay the life of their obedience for without this assault their triall had beene no triall to the improvement of their naturall perfections of righteousnesse and holinesse to Gods Covenant in point of good and evill And againe this negative rule led them to active obedience in two particulars first the fruits of this tree of good and evill being naturally good food it required of them a diligent observation of their naturall appetite lest it might dispose them to transgresse the rule of the Covenant This rule led them in stead of feeding their bodies with the fruit of this tree to feed their soules by beliefe of the signified knowledge of good equivalent to Angels in glory or with the signified knowledge of evill equivalently contrary in eternall misery So much for this point what Adams obedience in the Covenant was Lastly the intended end of Gods Covenant with Adam was of great consequence for it respected God all mankinde the World and the Divell for what if Satans lye to the woman pretended that there was no truth in Gods word for their death if they did transgresse saying yee shall not die at all and what if Satan did make God to them to be but a meere imposture as only pretending that Angelicall good but never intended it for to the woman in the Serpent he said God doth know that in the dâ—y that yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill He not denying a higher good intended in the Covenant but implying Gods command was the only thing that kept him from attayning it I say what of all this for if hee had in beliefe of Gods word abstayned from eating the fruit according to the rule of the Covenant then they had not only freed themselves from being murthered the world had not been destroyed Gods word had not been nullified Satan had not in the beliefe of his lyes bin magnified bâ—t on the contrary from their beliefe of truth working to God by love God over all by his word of truth had bin glorified in two respects 1 Because (b) So that Gods justâ—ce would have bin glorified to all eternity in the â—irst demonstrating his righteousnesse and goodnesse in the eternall felicity of all mankinde with Angells 2. righteously demonstâ—ating his wrath in the Apostate Angells oâ— Divells by Adams repeling their lies yet not but that justice precedeÌ„tly did in the right of Gods glory passe to immediate execution on those Apostat Angels and by their murthering of Adam Gods justice from thence did supâ—rabound upon them by Gods giving way to them to bruise the heele of Christ in the aggravation of their malice so thaâ—â—hey weâ—e not oâ—ly â—â—cluded Angels glory at the 〈◊〉 but shâ—ll dâ—â—w upon themselves the latâ—tude of Gods Attributes glorious in wisdom power and his iâ—efull justice to all eternity wheÌ„ God shall loose their chaines of darknesse by which they are reserved unto that day at the remembrance whereof they tremble by his Justice according to the Covenant the naturall perfections of the Creatures together with man in his pure Naturalls for wages to Adams worke should have received a quickning Spirit and man in the perfection of faith So travailing together towards their celestiall perfections 2. And Satans lyes by beliefe of Gods truth nullified and consequently Satan most justly condemned for a lyer and murtherer of mankinde the destroyer of all the works of God and adjudged for a most impudent blasphemer of God and all this would immediatly have followed upon Adams perfect repelling of Satans temptations For the Justice of the Covenant was expresse for immediate execution even the same day and minute for in the day thou eatest thereof thou shalt surely die the death Gen. 2.17 Againe a second reason is drawn from the nature of the Covenant which was for good and evill therefore no middle Estate but good or evill immediatly even as upon Adams offence judgement passed upon all to condemnation So on the contrary if Adam had obeyed the Rule of the Covenant there would have bin produced a posterity through all Generations ascending successefully to the Elect Angells in Angelicall glory in perfect union in soule and body for the Couenant was for all mankinde alike in good But it may be objected mans body in its pure naturalls being but flesh and blood Object in an Elementary compound could neither ascend nor be able to inherit the spirituall Glory sutable to the nature of Angells so powerfully glorious therefore that Angelicall glory was not intended in the Covenant Although mans naturall body could not inhabit that Kingdome as St. Paul affirmes 1 Cor. 15.50 Answere yet that body naturall made a spirituall body is a powerfull body as St. Paul affirmes 1 Cor. 15.43 And therefore it could both ascend and inherit with Angells for if Adam had â—â—ept the negative Rule of the Covenant as is declared then as in the perfection of nature he was made a living Soule so in the justice of the Covenant God would have made him to his posteritie a quickening Spirit not only in the perfection of Faith living a spirituall life in his pure Naturalls but would also have quickened his naturall Elementary body with a spirituall Nature powerfull to ascend and inherit the glory of Angells successively to the last man that should live on the Farth but now in the second Adam onely is this twofold quickening Spirit found who only is the Resurrection and the life of man as St. Paul affirmes 1 Cor. 15.45 Object But it may be
God Therefore this fact committed against these transcendent rules thus manifested to them justly called to God for their transcendent punishment and they were no way necessitated to this fact by God but the contrary secondly I grant also that in some respect they were necessitated to this unrighteous fact but it was from themselves and the first step that brought on this necessity The first step to fall from Christ totally was this their remissenesse to God in all his wayes for their good for to them God made it manifest that in the satisfactory righteousnesse of this seed as imputed he conferr'd all good to the universall world figured in the Lambe slaine famously descending by tradition to them from Adam by the ten Fathers as before is proved Likewise God manifested it to them by renewing the same to the universall world by Noah and his sonnes Likewise by renewing the same with Abraham by predestinating in this seed both Iewes and Gentiles to glory Likewise hee manifested it to them in the satisfactory righteousnesse of this seed sealed with his blood figuratively in the paschall Lambe that hee delivered them from the bondage of Egypt and brought them to the blessednesse of Canaan a figure of eternall felicity for applying the Lambs blood upon their dwellings figured that onely in the righteousnesse of Christ imputed God was their safety in the day of wrath Exod. 12.13 All this and more successively was presented before their eyes in that glorious addition of Moses Law to the promise in those prefigurations and significations and all left upon record in holy Writ through their generations Therefore it must needs follow by undeniable consequence that their first step to this ungodly necessity proceeded from their owne remissenesse to God in all his wayes for their good for had they considered these things they would never have destroyed him by whom all felicity came to them And then their remissenesse to that object of faith Celestiall brought on their inordinate intensnesse to sensuall objects terrestriall and to Idolatrous imaginations and so came on their second step necessitating them to this transcendent fact The second step as for example their remissenesse to Moses the Mediator in the type brought on their Calfe and terminating in things sensuall and terrestriall and consequently their crucifying of Christ to themselves by absenting their mindes from Moses in that mysterie for they then not onely worshiped the Calfe but also they did eate and drinke and rose up to play The third step Likewise they so brought on a further necessitie as a third step for the future namely custome in evill hence it is God said to them can the Blackmore change his skinne or the Leopard his spâ—ts Ierem. 13.23 then may yee also doe good that are accustomed to doe evill and now sense commands reason under the pretence of the doctrine celestiall to terminate in a good adequate to sensuality Mat. 26.61 for from this ground they made the Temple and Moses Chaire their plea against Christ and his doctrine not from love to the mysterie included therein as leading to Christ but onely in love to the glory of the Temple as a terrestriall magnificence of their Nation Likewise in their princely Priesthood as it was a worldly ordinance correspondent to worldly pompe and dignity but rejected Christ the inclosed mysterie of that figure Thus by voluntary choyce in the spirit of concision they became necessitated to evill in things that were good in themselves as the felicity of Canaan was good in it selfe and to kill Christ in the truth as Abraham did in the type to the redemption of the world was good but to them evill because they did it in hatred to him as Iohn 8. 40. because his doctrine was an enemy not to them but to their pride in terrestriall felicitie and proud consanguinity and operations And therefore they slew the Lord of glory in the same mind as Cain slew Abel Mat. 23.35 (a) Thus wee may rightly conceive how Pharaoh is said to harden and God to harden Pharaohs heart Wherefore instead of giving them the Spirit of Faith from the speciall grace of the Covenant God delivered them to their owne wills from the universall mercy of the Covenant made with Abraham for them The fourth step and so came on a fourth step of their necessity in sin and consequently their universall rejection from him as the just punishment of their precedent apostasie from Gods salvation imply'd in the words of the Lord Jesus Christ saying O Ierusalem Ierusalem which killest the Prophets stonest them which are sent unto thee how oft would I have gathered thy children together as a Hen gathereth her brood under her wings and ye would not therefore your (b) That is the Temple implying theiâ— separation from Gods favour in Christ the most proper Temple of Gods speciall presence in the Truth as the Temple was in the Type Luke 13.34 house is left unto you desolate And he further saith Verily verily I say unto you yee shall not see me untill the time come when you shall saâ— blessed is he that commeth in the name of the Lord. These words imply two things the first is because they precedently refuse to see him according to their light as their reason was able in their day of grace therefore God now denyed them the gift of Faith to see his glory in beliefe of truth even when their eyes did looke upon the Lord of glory and saw his great workes Luke 10 8.22 Likewise when he beheld Ierusalem he wept and said O that thou hadst knowne even in this thy day those things which belong unto thy peace but now they are bid (a) That light of truth which formerly men did see would not for that ther may come a time when the light Eternally by Gods spirit shines more cleer yet the sight thereof shall be denied to them as in this elect Spouse we see from thine eyes Luke 19.24 Likewise Saint Iohn in his 12 Chapter saith although Christ had done so many miracles before them yet they beleeved not on him that the saying of Esayas the Prophet might be fulfilled that he said Lord who beleeved our report and to whom is the arme of the Lord revealed and Saint Iohn saith therefore they could not believe because Esayas saith againe hee hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their hearts and should be converted and I should save them And further saith Saint Iohn these things said Isaiah when he saw his glory and spake of him ver 37. That is These things hee spake of their rejection when in the Spirit of Faith he saw the Lord of Glory rejected by this elect Spouse Likewise Saint Paul Acts 13.40 speaking to this people rejecting the Doctrine of Christ saith behold you despisers and wonder for I worke in your daies a worke which
the things of God but the things that be of men Mat. 16.23 And to the same spirit in Iames and Iohn He turned and rebuked them and said yee know not of what Spirit yee are of Lu. 9.34 To the same spirit in the two Disciples that went to Emaus saith hee O fooles and slow of heart to believe all that the Prophets have spoken ought not Christ to have suffered these things and so to enter into his glory Luk 24 26. Likewise saith the Text Hee appeared to the Eleven as they sat at meate and upbraided them wits their unbeliefe and hardnesse of heart Marke 16.14 And to the Virgin Mary his Mother Jesus saith unto her Woman what have I to doe with thee mine houre is not yet came implying in her request something was not sutable to his Spirit of Truth consequently so farre forth according to the lying spirit of Satan Ioh. 2 4. Secondly he also witnessed this truth of God against the lying spirit of Satan in sinners That is Man in the state of unbeliefe as resisting this truth as for instance he proving himselfe to be the light of the world not only by Doctrine but â—lso by a miraculous fact giving sight to the man that was borne blinde then the lying spirit of saâ—an attempted to extinguish this truth by saying give God the praise we knew that God spake with Moses as for this fellow wee know not whence hee is But Christ in the mouth of the man retorts the argument upon them saying herein is a marvellous thing for yee know not whence hee is and yet hee hath opened mine eyes Now wee know that God heareth not sinners but if a man be a worsh pper of God and doeth his will him God heareth and since the world began was it never heard that any man opened the eyes of any that was borne blind Joh. 9.5.6.16.24.29 c. Likewise he being in the Synagogue intermingling this Doctrine of truth with another miraculous fact called to a woman bound by Satan eighteene yeares and by the word of his mouth makes her free from the bondage of satan implicitly telling them that if by the call of his Doctrine they would in beliefe of that truth but as they were able by sense and reason come to him he then would dissolve the power of satan in them and so the truth should make them free but the lying spirit of satan in the Ruler of the Synagogue resisted this truth for he answereth with indignation because that Iesus had healed on the sabbath day and said unto the people are there not six days in which men ought to worke in them therefore come and be healed and not on the Sabbath day But this evill spirit so changed into an Angell of light the Lord discovers and said Thou Hypocrite doth not each of you on the Sabboth day loose his Oxe or his Asse from the stall and leade him to the water and ought not this woman being a daughter of Abraham which Satan had bound loe eighteene yeeres be loosed on the Sabbath day and all his enemies were ashamed likewise hee miraculously fed many with small parcells of bread declaring himselfe thereby as by his doctrine that hee was the bread of life to man by beliefe of this truth to nourish him to everlasting life Likewise by raising up the widowes sonne and lairus daughter and Lazarus foure dayes dead declaring by this as by his doctrine that he was sent of his Father to them the resurrection and life to man by their beliefe of truth in him Or the resurrection of faithlesse man to everlasting death for saith hee If yee believe not that I am hee yee shall die in your sinnes that is and rise to perpetuall shame but all this truth in the lyings spirit of Satan they resist by pretence that Abraham and God was a Father to them but he according to truth witnessed the contrary against them saying I know you are Abrahams seed Joh. 8.37 but vers 39. Iesus said unto them if yee were Abrahams seed yee would doe the workes of Abraham but now yee seeke to kill mee a man that have told you the truth which I have heard of God this did not Abraham implying that although they were Abrahams seed in the flesh yet not Abrahams seed in the faith consequently not children to God but to the Divell verse 44. Yee are of your father the Divell and the lusts of your Father yee will doe For although by light of sacred truth they came to know hee was the heire namely the promised seed from God to Adam Abraham and David and so heire to all yet their minds by pride was lifted up with the glory of the Terrestriall Temple and princely Priesthood as a worldly magnificence to their Nation but not to the celestiall mysterie therein leading to the imputed righteousnesse of the seed as the onely ground of all their glory for in their hearts him they hate and attempt to extinguish both him and his doctrine because it tended to put an end to that typicall magnificence and * Man perversly proue by custome in sinne to attaine a glory adequate to his corporeall part namely his mouldering body is therefore an enemy to Gods way as leading him to an eternal felicity sutable to his unperishing part namely his soule and body made spirituall but so farre as man is led by the spirit of Christ he is of another minde worldly glory Marke 12. from verse 7. to the 12. Matth 21.38 and 45. But the Lord Jesus Christ witnessed the truth in plaine termes and said My Kingdome is not of this world my Kingdome (a) If Christ refused to be an ea thly Monarch in Canaan and Sion hill declaring by plainnesse of speech that his Kingdome is not such consequently this Kingdome of Christs Spouse nationall elect was but a figure of that grace that was most cleaâ—ely powred out under the Gospell and also of his eternall throne in moâ—e then Angels glory and not a type of an earthly Monarchy of his of one thousand yeeres in length see this point more cleare in cap. 9. is not from hence Mat. 18. 36 Likewise he refused to be made a worldly King on Sion hill so proving his doctrine to be true by this fact for saith the Text when Iesus therefore perceived they would come and take him by force to make him King he departed thence c. John 6.15 Likewise to his successoâ—s which were to witnesse this sacred doctrine of truth hee gives the same rule not to (b) In the judgement of the Sonne of God it is a safe way to keepe his ambassadors to the worke of his ambassage by keeping them from worldly government and terrestriall pompe yet they must have a compleate competency as is implyed by the Apostle 1 Cor. 9.12.13 14. but the former is the ruine of simple godlinesse in Christs Spouse for saith Gods Spirit Like Priest like People Hosea 4.9 aspire
his perfect love as naturally an holy man without sinne nor all those manifold works hee did as personally God man even to blood and death but by his righteousnesse that was imputed I meane only this one worke to which all precedently named were but meanes namely his dissolving Satans lyes * Our second Adam and Saviour improved his personall perfections as our suâ—etâ— against the spirit of Satan his lyes in Saints Sinners Divells and under the 2. fold Separation and so made good his fathers truth namely that God really and simply intended Eteâ—nall glory for man with Angels or the contrary according to his revealed will in either estate the which gave full satisfaction to divine Iustice and was accepted in the behalf of the World and therefore imputed to the worlds felicity and mans the cheife part therein by witnssing Gods truth as is described pag. 101.102.111 And the reason why this only was imputed is this because only this is it which all men should set to their seales in this fourth estate of man and was the first Adams worke in the Covenant and then to be imputed to the supernaturall felicity of the world as Chapt. the 2. Therefore the second Adams witnessing Gods truth to the repelling all the lying powers of Satan is only that righteousnesse which by God is imputed to the supernaturall felicity of the world in Generall or to man beleeving truth more speciall as precedently is described CHAP. IX Declaring Gods impartiall proceedings in the third part of time to the Gentiles when by the Gospell he called them to the blessing of Abraham THe call of the Gentiles I will referre to two generall heads First to the extraordinary call for a time Secondly to the ordinary call to continue till time shall be no more And in the first this was extraordinary that upon the promised seed his fulfilling all righteousnesse the partition wall of the Mosaicall Ordinances of God should be abolished by which the uncircumcised Iewes precedently had insulted over the uncircumcised Gentiles and yet those Mosaicall Ordinances witnessed not only the Gentiles exclusion from the oracle of life but also against the Iewes for their own Apostasie from Christ wherefore he saith unto them even Moses in whom you trust doth accuse you Joh. 5.45 But upon Christs fulfilling all righteousnesse this witnesse against the Gentiles was canceld for so Saint Paul writes to the Gentiles remember saith hee that you being in times past Gentiles in the flesh were called uncircumcised by that which was called the circumcision in the flesh made with hands that at that time yee were without Christ being aliants from the common-wealth of Israel and strangers from the Covenants of promises having no hope and without God in the world But now in Christ Jesus yee who sometimes were afarre off are made nye by the blood of Christ for hee is our peace who hath made both one and hath broken down the middle wall of partition betweene us having ab lâ—shed in his flesh the enmity even the Law of commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace c. Ephes 2.11 Likewise God pouring out his spirit upon all flesh was extraordinary as Acts 2. saith the Apostle this is it which was spoken â—f by the Prophet Joel it shall come to passe in the last days saith God I will powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie and your old men shall dreame dreames c. vers 16. And this powring out of Gods spirit was two-fold that is externall and internall first externall for whereas before God did in his externall call excitively draw the Gentiles to Christ it was but implicit by the voyce of the creatures and as formerly is declared likewise his externall drawing of the Iewes was but by the Gospell as wrapt up in the glorious vaile of Moses therefore the externall way to eternall life to all the world was then but narrow and obscure but now made broad and perspicuous by the naked externall demonstration thereof as in the spirit of prophesie the wonderfull gift of Miracles by the Apostles understanding the Oracles of life more cleare than ever before and divulging the same in burning zeale for the glory of God by the salvation of the world and in the wonderfull gift of tongues by plainnesse of speech excitively drawing the Gentiles or rather God in Christ by them reconciling the world to himselfe not imputing their sinnes and manifesting to them that their precedent ignorance hee regarded not but now admonishing all men to returne from lying vanities to imbrace their owne mercies that the confused fugitives of Babel tasting the waters of life at Ierusalem cryed out saying How heare wee every man in his owne tongue wherein we were borne Parthiaus Medes and Elamites and the dwellers in Mesopotomia and Iudea and in Cappadocia and in Pontus Asia Phrygia and Pamphilia in Egypt and in the parts of Lybia about Cyrene strangers of Rome Iewes and Proselites Cretes and Arabians we doe heare them speake in our tongues the wonderfull works of God and they were all amased Acts 2.8 Thus from Ierusalem as from Paradise or the throne of God now did issue the living streames of eternall life to the families of the earth dead in sinnes and trespasses wherefore precedently Christ said unto his Disciples Yee shall be my witnesses in Jerusalem and in all Judea and Samaria and to the utmost parts of all the earth and accordingly at Ierusalem they first receiv'd this power from above which they thus divulged Luke 24.49 Luke 2.39 and so God perswaded Iaphet to dwell in the tents of Shem and in this extraordinary call he was found of them that sought him not nor asked after him all being gone out of the way and become abominable none seeking after God doing good no not one Thus God who keepeth covenant and mercy for thousands according to his purpose as with Abraham he predestinated and prepared them to this glory So now hee called them to it in Christ Jesus externally and so much for the externall powring out of his spirit upon all flesh Secondly the internall powring out of Gods spirit upon all flesh I say powring out because in comparison of his precedent dropping into the hearts of the Gentiles circumcising their spirits as aforesaid and as to the Iewes but sparingly in comparison of this powring out in this day of Salvation and acceptable yeere of the Lord It was but sparingly as by drops and that which the spirit did now internally powre out upon the spirits of all men may be reduced to two generall heads first wheresoever the Oracle of truth manifested Gods gift of Christs righteousnesse imputed as it went from Kingdome to kingdome by the conduct of the spirit like a Chariot of light and life rising upon the nations as the sunne of righteousnesse with health under his wings the first powring into
lesse exercise is not onely because mercy pleaseth him but also because he loves to glorifie his (a) Here note that from one and the same principall proceeds in this life the Saints undissoluble union with Christ and also their finall dissolution from him viz. Gods love to his justice in the distribution of his mercy justice in the distribution of his mercy because all his attributes are display'd at an equall distance as in the Parable of the talents doth appeare Matth. 25.24 And from this ground Saint Paul to the Saints at Corinth saith that both hee and they must all appeare before the judgement seat of Christ that every man may receive the things done in his body according to that hee hath done whether it be good or evill 2 Cor. 1.1 Chap. 5.10 But here will arise a twofold question Question 1 First what the Saints for their good workes done in the body do now receive or shall at the last day of judgement Question 2 Secondly that if their evill workes be forgiven them in Christs righteousnesse imputed as received by Faith then what shall they receive according to their evill works done in the body But before I answer the first question I will shew you what good they receive not according to their owne good workes and then what good they doe receive according to their owne good works done in the body And first they receive forgivenesse of that knowledge of evill due to them for Adams transgression not according to their owne workes but according to Christs They receive this world to be their day of grace not according to their good works but according to Christs They received the foresaid principle of amity to God and enmity to Satan and also the enlivening of it not according to the worth of their owne good workes but for the worth of Christs Fourthly when they come to God according to the force of that infused principle God then gives them the spirit of Faith to receive his gift of righteousnesse not for their good workes but for Christs They in that gift of righteousnesse by Faith receive eternall life as saved men therefore not according to their own good works but according to Christs Sixtly at Christs Judgement seat they shall receive by gift the fruition of that glory from Gods foreappointment in Christs imputed righteousnesse first promised to Adam therefore not according to their own good works of righteousnesse but according to Christs therefore at that day Christ will say come yee blessed of my father inherit the Kingdome prepared for you from the foundation of the world Matth. 25.34 Secondly that which according to their owne good works they shall receive is a fivefold good First answerable as they in the obedience of Faith subjectively operate to the fountaine opened to Iudah and Ierusalem namely the sacred object of justification answerably from thence God will strengthen (a) And in particular first as by that purenes of spirit they only see God Mat. 5.8 Heb. 12.14 So consequently as it increaseth in the degree so him more clearly they shall see Secondly they shall more firmly know their present estate of blessednesse 1 Ioh. 5.19 20. Thirdly as froÌ„ hence will redound the more glory to God from men Mat. 5.16 So the more fulnes of Heavenly consolation will redound to theÌ„ 15 Ioh. 11. every grace of Christ in them as in Abraham we see he did Secondly he also will firmly relate them that so worke to him in that sacred object as finally from him in it they shall never depart so that things past present and to come shall not be able to separate them from him or him from them according to the foresaid ground he hath sworne by himselfe that in blessing he will ever blesse them that (b) But not to the Saints in a sleepy and lazie Faith so operate to him as to Abraham we see he gave a further entrance into the Kingdome of grace 2 Pet. 1.11 3. As in this world they have judged the sinnefull courses of unbelievers to be wicked and the waies of wisdome as leading to God to be only righteous and good so likewise at Christs judgement seat to judge the world he will have them then to adhere to him for saith the Text the Sâ—ints shall judge the world so saith Christ yee are they which have continued with mee in my temptation verily I say unto you that you which have followed me in the Regeneration when the Sonne of man shall sit in his glory yee also shall sit upon twelve Thrones and judge the 12 Tribes of Israell So that man rightly beleeving truth shall (c) And may then say we are thus blessed in submittance by one grace to receive another and so by faith and Gods power are brought to this you see but you for despising this way do now receive the fruit of your own way judge formall professors Luk. 22.28 Mat. 19.28 1 Cor. 6.2 Lastly he will give them their hearts full desire by turning their enjoying of him here by faith into the fruition of his purchased gift of eternall glory this honour have all his Saints praise yee the Lord Psal 149.9 So much for the good they shall receive according to their good works done in the body Thus Gods justice rewards the a) In some places the Scripture speakes as if any degree of faith had his stability because the first degree and so the second hath a virtual tendency to the third and will if it be improved terminate by Gods mercifull distribution of his justice in an indissoluble union with Christ in the object of justification 1 Cor. 1.8 Phil. 1.6 2 Thess 3.3 imperfect image or likenesse of Christs righteousnesse wrought by the Saints with a reward which is but an Image or likenesse of the reward rendred to Christs works and because God loves to glorify this justice thus in the distribution of his mercy it is that in this third degree man is kept (b) The Angelicall glory which Adam lost was onely due to Christs works and to be possessed by him here in Faith and there by fruition but nâ—â— due to the Saints works to be possessed here by them in Faith not in the next life by fruition but only in this life is due to their works the possession of it by their degrees of faith in which they have some small efficiency yet that is not due unto their works properly but only from Gods love to justice in the distribution of his free gift of mercy to miserable man from a finall fall from Christ in the obj ct of Faith Answer 2 Secondly The Saints evill workes done in the body according to which they shall receive is not for sinnes of infirmity nor for sins enormous in which they have bin overtaken in their pursuit of this sacred object as in David Salomon and Peter all pardoned in Christs righteousnesse but the evill things done in the body according to
by apostasie went the furthest out from God that ever returned and was received to mercy so that in these foure in each condition God hath shewed us the utmost line or length of the riches of his mercy in which hee will be pleased to glorifie his grace to miserable man For if Salomon and Peters spirits had but degenerated into Manasses and Pauls hatred they had fallen into the unpardonable sinne So on the contrary if Manasses and Pauls degeneration had beene from Salomons and Peters life of justifying beliefe or but from beliefe of divine testimony as divine testimony they had fallen into the unpardonable sinne wherefore Saint Paul right saith of himselfe I did it ignorantly in unbeliefe therefore obtained mercy implying otherwise hee had never Object 3 beene received to grace or glory It will be objected mans will is naturally seee (a) Yet the will of man is no more free from sinne nor free to righteousnesse then it is freed by Christ therefore to attribute any thing well done by man from the force of his pure naturals is absurd See the margent pag. 16. and pag. 28. 38. 121. choosing or refusing all objects vlountarily according to it's naturall liberty consequently it cannot be terminated so firmly to Christ as not to fall finally from the object of life Answer If in Justice God to evill men by detaining his spirit from them they then are necessitated to doe evill being servants to sinne and free from righteousnesse notwithstanding this naturall (b) If in that generall apostasie God did reserve the wils of 7000 so to himselfe as that they did not bow the knee to Baal and also will reserve the wills of men to be a Church to him amongst as Gentiles so as that they shall never depart totally from Christ in the object of justification as hath the Church of the Iewes this 1600. yeeres and also in those dayes when he shall call backe the Iewes that he will then so reserve their wills to him in that object as they shall never more depart from being a Church then why may not the wills of these men which so operate to God be for the glory of his justice in the distribution of his mercy so reserved to God in the object of justification as that finally they shall never depart from him in it notwithstanding the wills naturall liberty which is alwayes free in its choyce freedome of their wills in the midst of light manifested to them as in the rejected Iewes we see formerly proved Then why not on the contrary cannot God according to his promise reserve the will of man to himselfe in the object of life so as it shall never finally depart from him in the object of Faith and reserve it 's naturall liberty free as when hee was found of the Gentiles which sought him not perswading Iaphet dead in sinnes and trespasses to dwell in the tents of Shem as at the preaching of Peter 500 in the voluntary freedome of their will returned to him Againe as if it could not be done by God because our reason doth not perceive the manner how he doth it 1 King 66. as for example Hee made the yron to swim and yet it was yron still as it was in its nature when it did sinke to the bottome of the river By the same reason we may question the growth of our bodies for although we see they are growne in height and bignesse yet the manner how they doe grow is invisible to us Likewise our corne which wee sow the manner how it growes is invisible to us and so is the operation of God to this growth of a reasonable soule to him in this object of life as is implyed by our Saviour Mark 4.28 Ioh. 3.8 And from this same ground whence wee know not the specificating internall formes of things it is that we know not God his terminating of the will wherefore wee must in this point live by faith that God doth it according to his Word and so rest It will be objected that although Mat. 25. Christ impartially Object 4 renders to every man according to his worke either as they did rightly use or wrongly abuse the talents yet hee then at first gave some men more talents then others and to some fewer consequently some at the first are indued with more abilities whereby they may attaine this third degree of the perfection of faith and to others fewer abilities consequently Christs proceedings herein was not equally alike to all for it must be farre more hard to some to attaine perfection of Faith then others consequently all could not attaine this stability alike Yet in this unequall distribution Answ Christs proceeding is to all and all alike without personall respects to one more then to another for if hee honoured some men with more excellencies then hee did others as he over did and will to the end of the world yet it was not with any respects of love to those mens persons more then to others but as to a part for the good of the whole and for his owne praise in all as for instance when God gave to Bezâ—led and Aholiab and others the spirit of wisdome more then to the rest was it not to build the Tabernacle and the Temple those figures of his favour in this object of life and glory to build up the Congregation to him in this sacred object of Faith Exod. 31.2.6 Likewise God honoured Daniel Mordecai and Hester but was it not to continue this nationall Spouse to himselfe in that relation and so Moses David and Salomon to the same end Againe in the new Testament to some hee gave the faith of miracles some to speake all languages some the gift of prophecie some Doctors some Apostles but was it not for them whom he predestinated to this glory with Abraham namely the Iewes and also us the Gentiles and for this end it was why he so highly honoured Abraham from the den of divells to be a friend of God that so God might become friends with us in Christ to the glory of his owne grace but whereas sinne in us by our apostasie had abounded against him so he on the contrary by them might in Christ superabound in mercy to us for if the meanes as a meanes be inferiour to the end as certainly it is then their superiority was to make them subject to our good in Gods glory by Christ Jesus Therefore Gods proceedings is equally and all alike without personall respects to any more then others Object 5 It will be objected that all mankind which are damned in eternall misery occasionally perish for Adams offence once committed consequently God willed Adams fall as an occasion or meanes to their damnation consequently by them their damnation is unavoydable for who hath resisted his will Answ I deny that God willed Adams fall so much as an occasion to the damnation of them that perish for as already is proved God willed their rise to
which the faithfull shall receive is their back-sliding so farre before the third degree of faith from this sacred object as that they destroy or crucifie Christ to themselves that is by a totall separation of their Spirits from God in this object of blessednesse for then they do all that a wicked man doth but not before that is without any internall difference from an unbeleever (c) But so long as any of this seed of Gods word by faith remaines hee sinned not without some internall difference from unbeleevers neither can he because this seed remaineth as 1 Ioh. 3 8 9. wherefore that which they have made totall by justice God will make finall denying them repentance so blotting their names out of the booke of life namely Christ in whom they were written And God in sacred Scriptures speakes to this point fully First implicitly as in Exodus 32. 32. blot me I pray thee out of the booke which thou hast written and sundry other the like which for brevity sake I passe over Secondly God expressed this in a figure that is figuratively in his elect Sâ—ouse for to them of them which did by an evill heart of unbeliefe depart from the living God hee sware they should not enter the promised rest by Iosua the Type of I sus although they were the Children of promise in the Type as are all right beleevers in the truth Heb. 3. Gal. 3.26 Againe more fully for the House of Israel this elect Spouse charging God of impartiall proceedings towards them namely of imposing the sinnes of the Fathers to the Childrens destruction implyed in these words the Fathers have eaten sower grapes and the Childrens teeth are set on edge Ezek. 18.2 But to remove this false surmise because God could sweare by no greater he sweares by himselfe As I live saith the Lord you shall not have any more occasion to use this Proverb in Israell therefore he explaines his minde in this point first in generall secondly in particular In Generall in these words Behold saith the Lord all soules are mine as the soule of the Father so also the soule of the Sonne is mine and therefore he referreth the soules destruction of either to the sinnes of him that committed it saying the soule that sinneth it shall die ver 4. Secondly more particular for saith God if a man do that which is lawfull and right c. but here we must remember what to this Spouse was lawfull and right as formerly is declared Chapt. 6. namely intentionally to follow all the Laws of Moses as Schooling her to Christs righteousnesse in the object of Faith the ground of all their happinesse Secondly in love to cherish each others as members of his Spouse elect or mysticall body but from both these generall Rules they were now degenerated and therefore did not the thing which was lawfull and right for God to cleare himselfe from this aspersion proves them faulty in both And to the first he implies it by speaking to them negatively for having said if a man be just and do that which is lawfull and right he then speakes negatively Hee that hath not eaten upon the Mountaines neither hath lift up his eyes to the Idoles of the house of Israel Implying as they had done generally there is proved their Apostasie from the object of Faith to Idols and the same is againe twice repeated in the 11 and 15. verses Againe he proves them degenerated from the second Rule for instead of cherishing each other as Christs mysticall members they had done the contrary wherefore saith God he that hath not defiled his Neighbours wife neither hath come neare a menstruous woman and hath not opressed any but hath restored the debtor his pledge hath spoyled none by violence ver 6 7 8. ver 20. God cleares himselfe and drawes up the conclusion saying the soule that sinneth it shall diâ— the Sonne shall not beare the iniquity of the Father neither shall the Father beare the iniquity of the Sonne and then God expresseth himselfe impartially both to the righteous and to the wicked in plaine termes saying the righteousnesse of the righteous shall be up n him the wickednesse of the wicked shaâ—l be up n him but saith God if the wicked will â—urne from all his sinnes which he hath commiâ—ted and keepe all my Statutes and do all that which is lawfull and right he shall surely live he shall nâ—t die all his trespasses which he hath committed they shall not be mentioned unto him in his righte usâ—esse which he hath done he shal live And have I any pleasure at all that the wicked should die saith the Lord God and not that he should turne from his waies and live ver 23. Then to this Spouse by the rule of contraries God speakes of the righteous (a) Note that the opposition in the Text of righteousnesse iniquity is in one the same subject with this proviso that if he turne from righteousnesse to sinne therefore this cuts off that conceit that this righteous man was but seemingly righteous for then it must follow this iniquity was but seemingly wickednesse when he turned to imbrace it and consequently his dying in sinne was but seemingly death all which is absurd man in her which is the thing that proves the point in hand for saith God when the righteous man (b) Because God doth in this Spouse of Christ thus distinguish betweene the righteous and the wicked in her as that not middle sort of people could remaine in her therefore by Gods own affirmative testimony the Saints may totally fall from Christ and for that God wil cut them off finally from him turneth away from his righteousnesse and committeth iniquity and doeth according to all the abominations which the wicked man doth shall he live all his righteousnesse which he hath done shall not be mentioned in his trespasses that he hath trespassed and in his sinnâ—s which he hath sinned shall he die ver 24. Plainely proving the totall and finall falling away of the Saints from Christ as the object of Faith under the old Testament first implyed by the words of Moses Secondly by a figure Thirdly in plaine termes Againe likewise in the New Testament also our Saviour Christ loved his own to the end of his life Ioh. 13.1 therefore after his last Supper having washed his Apostles feet his corporall departure from this world drawing neare takes occasion from thence to expresse himselfe in severall instructions to them and amongst the rest in this point And first saith yee are cleane but not all Joh. 13.10.11 Implying Iudas was not cleane and so explaines himselfe in the 26 verse and Iudas having received the sop being gone out from him and them to betray him then to them said Iesus the Sonne of man is glorified and God is glorified in him meaning by his death and thereupon he exhorts them to cherish each others in love according to his owne example towards
him in Angels glory in as equall a ballance as our fall into misery and God did not onely excitively draw out Adams faith and love to worke up according to the covenant to partake of Angels felicity but also on the contrary in simple and plaine termes told him of the evill namely death certaine death immediatly would ensue if hee did disobey therefore God willed not Adams fall so much as an occasion to the damnation of them that perish It wil be again objected that God if he had pleased could Object 6 have made Adam unremoveably to have repelled Satans temptation to attaine that glory but did not consequently Adam wanting that strength God therefore will'd his fall to the foresaid end I answer hee could Answ but did not yet the inference followes not because God gave him power enough so to will that he might be able if he would have applied himselfe in point of triall as he might and ought therefore he wanted it not for it is one thing not to have a thing and another to want that thing wee have not For example a man not having a sword having no occasion to use it wants it not so the Cedars in Libanus having not the locall motion of the stately Lyon to attaine their perfections nor yet doe they want it because in their kind they attaine their perfections with that power and in that place which is assigned them by their Creator so might Adam in that present condition assign'd him by God as appeareth Chap. 2. therefore God willed not Adams fall to the aforesaid end Againe if Adam had had any more perfections and meanes to attaine the end of the Covenant then what hee had it would have fallen in as a part of his wages for the worke before his tryall and that could not be because the covenant for any more good or any evill equivalently contrary was to be as he did obey or disobey therefore God willed not his fall to the foresaid end and if hee did this would follow that God onely pretended that good in the Covenant but never intended it according to the conditions exprest consequently God was in it as the Divell implyed to the woman but an Impostor and the Divell onely the true speaker but this was the Divels lie from the beginning and hee the father of it in all men which now so thinke or speake but Satan and man adhering to him shall be found lyars and God for ever true in his Word keeping promise and covenant simply * Therfore God doth not tender eternall life by his revealed will to man whom he by his secret will hath reprobated to unavoydable damnation and plainly according to the expressions of his minde to mankind without personall respects alike to all It will againe be objected God knew before hee put Object 7 Adam to that triall that he would fall in that worke and yet put him upon it consequently he will'd his fall to the foresaid end Answ Hee did know it yet I deny the inference to be rightly deducted for as God did know what Adam would doe so also hee knew what himselfe would doe namely shew himselfe faithfull in mercy to his faithlesse creature then in misery by his owne default that then by his free gift of righteousnesse imputatively hee would glorifie his grace upon all mankind to justification of life as is described Againe it was needlesse for God to will Adams fall so much as an occasion much lesse as a cause to any mans damnation to the eternall praise of his Justice because as formerly is proved if Adam had kept covenant as hee might hee then had rendred God the eternall praise of his Justice by the everlasting felicity of all mankinde and by Satans just condemnation to all eternity as Chap. 2. pag. 12. and 13. Againe suppose that which I will not grant that by Adams fulfilling the Covenant God had not so received the praise of his Justice eternally yet by the second Adams fulfilling the Covenant I am sure he hath to the full in every respect as Chap. 8. therefore though all men were saved by him as certainly they might if they would but submit to receive that gift of righteousnesse in the power of Gods grace and mercifull supportance as is proved therefore God never intended that which was needlesse that is not Adams fall so much as the occasion of any mans damnation much lesse as a cause thereof Object 8 It will again be objected that all mankind which perish in eternall damnation could not so perish if God had not willed it therefore they perish by the will of God Answer True it is that God doth will the damnation of all that perish eternally as formerly is proved at large by his proceedings without any personall respects in his justice by the distribution of his mercy in Jesus Christ as to Cain the old world and by his rejection of his elect Spouse the Iewes and all Gentiles which to this day turne the grace of salvation to wantonnesse walking after the flesh proudly despising this day of grace as a meanes to receive his free gift of righteousnesse imputed to their salvation and so reject their owne day of eternall glory therefore as saith Christ as before I noted this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evill that is in winking at the light that so they might the more fully follow their own Lusts for that 's implyed Luk. the 14. 18 Ioh. 3.19 Againe I answere that God so wâ—lâ—'s the damnation of them which perish for ever that yet he would rather glorifie his grace in their blessednesse for ever then his justice in the eternall ruine of his creatures as appeares through all generations of mankinde as is largely proved through this whole Treatise from Gods word of truth yet to his word he hath added his oath to put the point out of doubt because he can sweare by no greater then himselfe therefore hee sweares by himselfe As I live faith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live turne yee turne yee from your evill waies for why will you die c. Ezek. 33 11. Therefore notwithstanding all these objections the point stands firme that Gods proceedings is without any personall respect intending and extending to mankinde equally and alike to all for life and death eternall and because God from the time hee cast Adam out of Paradise hath proceeded not only in his universall grace in Christ Jesus but also in his most speciaâ—l grace even to the members of Christ without any personall respects consequently he will proceed so to all mankinde till time shall be no more (a) Gods spirit in Paul fore-prophecying mans ungrateful wickednesse and Gods justice to proceed thereupon therefore to this head may be reserâ—ed Gods dealing with Ahab and