in his death and sufferings that he partakes of the benefit of that bloody sacrifice such a fellowship and share he hath in Christs sufferings that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather as if he himselfe had done it Again the believer is called into fellowship with Jesus in persecution that he suffers with him is despised with him and thus as the Apostle saith As Christ was so are we in this present World without form or comeliness of no reputation in the worlds account Sometimes Regeneration is set out by a planting into the likeness of Christs death Rom. 6.5 10 11. Christ in that he died he died unto sin once but in that he liveth he liveth unto God and we are planted into the likenesse of his death when as v. 11. we likewise are dead indeed unto sin and live unto God through Jesus Christ our Lord that as it follows v. 12. sin doth not reign in our mortal bodies that we should obey it in the lusts thereof Again sometimes Regeneration is set out by putting on the Lord Jâ—sus Christ as Rom. 13.14 Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus is willing to be uncloathed of the menstruous rags of his own righteousnesse that he may be cloathed upon with the righteousnesse of Christ Sometimes also it is set out in Scripture by comming unto Christ and taking his yoke upon us as Matth. 11. ult to shew us how the true believer is submitted and given up to Christ is his servant is under his voke under his rule and government is willing to be ruled and governed and commanded by Christ whose commandements are not grievous Sometimes Regeneration is set out by fleeing for refuge to lay hold upon the hope set before as in the Gospel so Heb. 6.18 to shew us that the true believer seeth his lost estate without Christ and fleeth unto Christ as a City of refuge from the Avenger of blood and whereas there is mercy and life and pardon and righteousnesse tendred to sinners in the Gospel and open proclamation that whosoever will may come and take of the water of life freely and sorgivenesse of sins grace and glory is preached in Christs name this soule hath laid hold upon this hope set before him accepted of this grace accepted of these terms of mercy and peaee and so layes down armes against Christ True Regeneration is a difficult thing and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts for there is a counterfeit faith and a counterfeit repentance there is both an acquired faith and an infused faith there is a believing that is only a work of a mans understanding and not the work of the Spirit Rom. 10.10 With the heart man believeth to righteousnesse It is not enough to assent with the understanding it s a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon conviction and illumination and that faith that is wrought by the spirit of God by way of creation and infusion and therefore thousands in the world are everlastingly cheated and cousened in this matter But when a man comes to be outed of himself of self-righteousnesse and self-strength and self-wisedome and close with Christ in a word of grace in a free promise that is the work To rest in legal conviction to rest upon duties and qualifications to rest in amendment of life to rest in Notions and head-knowledge of Christ and free grace these are false rests but for the soul to be nothing and utterly lost in himselfe and to apply the blood and righteousness of Christ is a safe and saving state for this is the will of the Father that sent him That whosoever seeth the Son and believeth on him should not perish but have everlasting life CHAP. V. Treats of Justification and shews that whosoever is justified by Christs blood and made the righteousnesse of God in him is in a sasing state and shall never come into condemation THe Doctrine of Justification was well called by Luther the Doctrine of the standing or falling of the Church of God this Doctrine so necessary so precious hath this Author miserably mistaken Page 118. He tels us that men in his first image who are not yet in a sasing state have Christ for their righteousnesse in a way of Justification and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers This Doctrine of his is most dangerous and is most highly dishonourable unto Christ making the blood of the Covenant a common and vain thing that men may be made the righteousnesse of God in Christ and yet not be in a saving state which this Author doth in so many words affirm in that page before mentioned therefore let us treat a little of this blessed doctrine of Justification Justification is to be considered either as an immanent or a transient act in God in the first consideration it is a gracious purpose in God from all eternity not to deal with the Elect according to their sins but to absolve them and forgive them all their trespasses Justification considered as a transient act is Gods justifying and absolving the poor sinner in his own conscience and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly none but those that are eternally saâ—ed are thus justified for men are not justified and unjustified again as this Author fancies Christ hath taken away the curse of the law from them Gal. 3.13 Now as 1 Cor. 15.46 The strength of sin is the Law the strength and power that sin hath to cast any man into hell is from the Law that the Law is broken and the Law is not satisfied but now Christ having for any man taken away the curse of the Law sinne hath no power to condemn that man it hath no strength and power to doe it for it hath its power from the Law and Christ hath satisfied that and is become the end of the Law for righteousnesse to every one that believeth Rom. 10.4 Who can lay any thing to the charge of those that are thus justified by Christ the Law cannot for Christ hath satisfied the Law and paid it the uttermost farthing yea God through the righteousnesse of Christ is a just God in being a Saviour of them that believe in Christ Christ the surety of the better Testament having paid the debt God is just in being the justifier of him that in Jesus Rom. 3.26 Just to deliver them from going down to the pit for whom Christ hath paid a ransome And so Rom. 5.10 For if when we were enemies we were reconciled to God by the blood of his Son much more being reconciled we shall be saved by his life by hum living and reigning in
simplicity of the gospel which is that Christ came into the world to save sinners that he by the appointment of God according to the Covenant between him and the Father as our surety performed the whole will of God in that body prepared him to purge away our sins by the sacrifice of himselfe and the principles upon which he acted were out of obedience to the Father and love to sinners to compass the blessed designe of God his glory and our eternall salvation Page 111. He goes about to shew what was the nature of that wrath from God that Christ was capable of undergoing which to make out he defineth the wrath of God thus saith he wrath as God is capable of exercising it consists in that posture of an enemy and face of displeasure wherewith he cloaths and armes himselfe in Christ the Mediator to Angels or men A strange definition of Gods wrath for if it were so that God is not capable of exercising wrath to Angels or men but as he cloaths and armes himselfe to do it through Christ then I say it will follow that God could not have reserved any of the Angels in chaines of darkness to the judgement of the great day nor could not have damned any of the sons and daughters of men if Jesus Christ had not been Mediator surely the Reader will wonder at this notion of the Authors and he doth not say that God doth exercise wrath in Christ or thorough Christ as if he had meant that God was the most provoked to wrath for slighting Christ and neglecting so great salvation and will execute the fiercenesse of his wrath upon those that trample under foot the blood of the Son of God but he saith that God is capable of exercising wrath no other way but as he cloaths and arms himself in the Mediator God is said to be angry and wrath when in his dealings with the creature he walks contrary to him and sets himself against him suppose it be eternal wrath then God dawns that creature and turneth him into hell and doth the Author think that God could not have done thus if Christ had never been a Mediator between God and us could not God have exercised wrath upon all of us that are the fallen sons of men and appointed us our portions in the dark nooks of hell without CHrist had been the Mediator and this Author will make Christ necessary to be the Mediator and Saviour upon this account that else God could not have exercised wrath upon any of the creatures But I pray how could Christ bear the wrath of God if that it be true that the Author saith that God is not capable of exercising wrath but in Christ the Mediator well we unthankful men instead of admiring the Lords free mercy in Christ whereby we are delivered from wrath to come who hath attoned God made peace and reconciled us to God we fall a disputing that God is not capable of exercising wrath but thorough Christ the Mediator but if it had not pleased the God of all grace to have sent his blessed Son to turne away his wrath from us and reconcile us to himself we should have seen to purpose and by lamentable experience that God could exerâ—ise wrath without Christ the Mediator CHAP. III. Shews that the highest attainments of the natural man come very far short of what this Author assignes to him and proves his misinterpreting abundance of Scripture about this matter AS this Author doth exceedingly debase Christ marring his visage who is altogether lovely often saying he had a fleshly mind and fleshly principles which were to be subdued in him so on the other hand he cries up the natural mans attainments far above that which any natural man ever arrives at and indeed takes the most of the Characters of a true Believer and claps them upon a natural man And so page 117. That Christ may be the received Lord and Christ in the heart and give a participation and fellowship with him in spirit by the power and presence of himself there either in his first or second appearance and all along he maketh the receiving of Christ in his first appearance only to be no saving state and yet he saith in this state Christ may be the received Lord and Christ in the heart and give the soul a participation and fellowship with himselfe in spirit But how plainly doth the Holy Ghost confute him John 1.12 That to as many as receive him to them gave he power to become the sons of God and Rom. 8.17 If sons then heirs heirs of God and coheirs with Jesus Christ So that wheresoever Christ becomes the received Lord and Christ in the heart eternal salvation at that very time is come to that soul forasmuch as he is made the child of God by faith in Jesus Christ or by receiving Christ which are all one as that 1 John 12. makes plain yea this Author saith that such a soule Christ gives a participation and fellowship with himselfe in spirit but then is not this soul in a safe and saving state for Christ to give a soul fellowship with himself in the fathers love to make him a sharer in his death blood and righteousness and spirit and he that is thus called into fellowship with Jesus Christ is surely in a saving state and by the way I would note this to the Reader that whereas now the Gospel is preached more then in former ages so that many places and poor souls that have sat in darkness see a great deal of light that way and men are told much of Christs being the way the truth and the life and are earnestly pressed and invited to receive Christ that they might have life it 's now one of the devils grand designs to make men believe that men may receive Christ and have fellowship union and communion with him and yet not be in a saveing state but be under the Covenant of works all this while thinking if this doctrine would take it would keep thousands from Christ therefore it concerneth us to way lay his designs and unmask him that transforms himself into an Angel of light that under pretence of carrying us higher would beguile us of the simplicity that is in Christ the sure way of life and salvation by receiving of Jesus Christ the Lord our righteousness and truly for ought I know this Author is the first that ever broacht this doctrine in print that a man might receive Jesus Christ and have fellowship with him in spirit and be made the righteousness of God in him and yet not be in a saving state for the Arminians never had the face to say it was not a saving state if they continued in it Let us examine the Scripture he quotes one is 1 Cor. 10. the beginning of that chap especially the fourth ver that the Jews did all eat of the same spirituall meate that was Manna our fathers did eate Manna in the wilderness that
this way though he will not have the soul to be in a saving state here yet saith there are three benefits such a soul hath He saith in that 118. page he saith first They that are thus made receivers of Christ are called out of the world to come out of that Heathenish state wherein men live as without Christ and without God in the world Truly this is a great benefit and surely whosoever is truly called out of the world is in a saving state to be called out of the worlds prophaneness hypocrisie will-worship formality called out of the worlds way in going about to establish their own righteousness and living to themselves and their lusts I think a soul that is thus called out of the world is in a happy condition whatsoever this Author saith for being by Christ called out of the world he shall not be condemned with the world and I am sure Christ John 15.19 makes a mans being of the world to be a natural man and his being not of the world to be a state of true Saintship such as the Disciples themselves had and so if we consider what it is to live without Christ to wit to live without the righteousness the spirit the grace the faith of Christ we may well say that a man that Christ hath truly called out of a state of living thus without him is in a saving state for it must needs follow that he being called out of a state of living with Christ he must needs now have Christ his righteousness his spirit his grace But the Author will grant us that a man may have Christ his righteousness and spirit and yet not be in a saving state For in the same 118. page he cometh to shew a second benefit which those receive from Christ that receive him in the first Covenant he saith Christ is made unto such righteousness in a way of justification and they are made the righteousness of God in him and that he affords such the benefit of his legal righteousness so that the Law hath nothing to say against such and page 119. he saith this justification the world hath in common with true Believers I think this opinion may call this Author father for I think he is the first that ever affirmed I mean one that went for a Christian that to be made the righteousness of God in Christ was not a saving state and truly we may say in this case as he said if I am bereaved I am bereaved if to be made the righteousness of God in Christ doth not save us eternally then we are bereaved indeed and are of all men most miserable and the generation of Gods children the most deceived that ever any were in the world but this Author must not think to carry it thus let us search the Scriptures Philip. 3.5.9 Paul counted all things but dross that he might win Christ and be found in him not having on him his own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith and doth any man think that this was not a saving state and 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him And is not this a certain and unfailing way to bring us to eternal life to be made the righteousness of God in him the Lord our righteousness hath God appointed any other way to justifie sinners and bring them to eternal life and glory then by being made the righteousness of God in him when God out of his rich grace maketh a poor sinner accepted in the beloved righteous in the righteousness of Christ what should hinder his salvation for ever who should lay any thing to such a souls charge to condemn him when God justifies him through Christs righteousness and the Author here confesses that the Law hath nothing to say against such when a soul can truly say by faith as Isaiah 45.24 Though I have sinned and come short of the glory of God yet Christ Jesus was made sin for me that I might be made the righteousness of God in him and surely in him have I righteousnesse life and strength that soul is in a saving state and shall never come into condemnation but is passed from death to life let all the devils in hell say what they will to the contrary and though these places that I have already named be sufficient to prove that which I am about yet I shall name another that is as full as we can desire Rom. 5.17 For if by one mans offence death reigned by one much more they that receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Let us mind this blessed Scripture so full of marrow and fatness to feed our soules If saith the Apostle by one mans offence death reigned by one that is if by the one man Adams offence or his one offence of eating the forbidden fruit death reigned thereby that is we were all brought to death and condemnation that his disobedience being imputed to us we were brought to such misery and condemnation much more they that receive abundance of grace the grace of God which bringeth salvation and of the gift of righteousness that is Christs righteousness to have that imputed to them they shall reign in life by one Jesus Christ that is as certainly as death and condemnation came upon us by Adams disobedience so certainly shall we have salvation and reign in life and glory for ever receiving the gift of Christs righteousness the second Adam and this is more explained in the 21. verse of that Chapter That as sin hath reigned unto death even so might grace reign thorough righteousness unto eternal life thorough Jesus Christ our Lord which plainly affirms this that as Adams sin brings eternal death and condemnation so the righteousnesse of Christ brings eternal life and salvation Let us see whether he be not as much mistaken in the third benefit by Christ that men may have and yet not be in a saving state Page 119. he saith The third benefit inseparably accompanying this kind of Christs giving himself by the first Covenant is that which we call sanctification 1 Cor. 1.30 consisting in a real and actual change of the heart which lyeth in our conformity to Christs legal righteousness That place 1 Cor. 1.30 saith Christ is made of God unto us sanctification and redemption unto us that is unto us that truly believe in him but he doth not say that he is made so to others what doth he mean by this real and actual change of the heart doth he mean that which is called a new heart and a new spirit Ezek. 36.26 if so he is out for that onely God giveth to those that are eternally saved and truly methinks that men instead of disputing that the natural man may be sanctified so as
to have new hearts should rather question whether they themselves be so sanctified and their hearts so really and actually changed as to have new hearts and spirits and when we come to examine this very thing we shall finde that it is not such an ordinarie thing to have the heart which by nature is so desperately wicked to be so really and actually changed though the life may be much changed yet the heart may be the same even like a painted Sepulchre beautiful without but within full of dead mens bones but for this he maketh use of 2 Pet. 2.20 of mens escaping the pollutions of the world through the knowledge of our Lord Jesus Christ who yet may be againe intangled in them But doth the Author know no difference between mens hearing of Christs calling for holinesse and departing from iniquity in the preaching of the Gospel that they do now leave their former prophaneness and pollutions hoping to get heaven or make themselves worthy of Christ by this their reformation I say is there no difference between this and the having of the heart really and actually changeed because Herod did many things and heard John Baptist gladly doth it therefore follow that he was so sanctified as to have his heart really and actually changed and purified Acts 15.9 the heart is purified only by true faith in Christ Jesus the life may be reformed by education by convictions of conscience and by a common head and notional knowledg of the Gospel and of our Lord and Saviour Jesus Christ yet I confess in a good sense the hearts of some natural men may be said to be changeed but it must be very warily understood Another place he quotes for this attainment of the matural man is Heb. 6. Those that tasted of the heavenly gift and yet might fall away c. What if these are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened so was Balaam and others that I hope were never justified and sanctified by Christ we do not deny but that the natural man may have illumination what if they are said to have tasted of the heavenly gift and if this heavenly gift be Christ himselfe men may tast of Christ as Cooks do of their sauce which they spit out again men may come to try Religion and tast Christ and not having a pallat that savours the things of the spirit may not like him there is a great difference betweene the unbelievers tasting and the true believers experience what if they are said to be made partakers of the Holy Ghost that may be said of any man that is any way enlightened by the Holy Ghost and partakers of his common gifts only yea Bezaliel and Aholiab are said to be filled with the Spirit of God when yet it was but to enable them to devise cunning works in gold and in silver and in brasse Exod. 31.3.4 What if they tasted of the good Word of God I question not but a natural man may do so as Herod that heard John Baptist gladly which shewed he was affected with the word and tasted some sweetnesse in it And what if they tasted the powers of the world to come and have often been scared as Felix was Acts 24.25 when Paul reasoned of the Judgement to come Felix trembled and so may other natural men do but doth this Scripture say as the Author doth that they received Christ in their hearts as their Lord and Christ and were made the righteousnesse of God in him this is the thing that we deny any natural man attaines to but we grant they may tast of the heavenly gift and of the powers of the world to come as that place in the 6. Hebr. doth declare Page 134. he saith These in the first Image are righteous workers according to the Law in the most Gospel administration of it but at the bottome are still upon the tenure and account of debt What is the most Gospel like administration of the Law but Christs fulfilling of it for us and taking the Law now into his own hands and prescribing the obedience the Law requires as duty to him the Lord our righteousnesse so that there is a modification of the Law to the fallen estate of man that Christ now doth not propound the Law to us as a Covenant of works that we should seek righteousnesse to justifie us by the works of the Law but he himself is made of God unto us righteousnesse and his blood cleanseth us from all sin and now will have us obey the Law as he exhibits it to us in the way of the Gospel that we should now obey out of love thankfulnesse and obedience to our Redeemer and this is the Gospel and Christs administration of the Law but this Author tells us that all the bottome they are upon the account and tenure of debt and that they are but still under the first Covenant which is a meer contradiction for the obeying of the Law in the most Gospel like administration of it implyes a disclaiming our own righteousnesse and confidence in our owne obedience and obeying it upon Gospel principles even our love and duty to Christ that constraineth us to do his will and what is acceptable in his sight and I would ask the Author whether those that came into his higher image are not to obey the Law and if so surely he will say they must obey it in the most Gospel like administration of it and then the obedience of them both are alike the confounding of Law and Gospel doth a little hang in this Authors light Page 136. He saith This sort of men were incorporated with the true spiritual seed in every one of the seven Churches mentioned Revelations 2. 3. Chapters But I pray were the Laodiceans that were neither hot nor cold that said they had need of nothing and knew not they were miserable and poor and blind and naked did this frame of spirit shew them to be made the righteousnesse of God in Christ and to be sanctified in Christ Jesus which is the question under debate but do not these things rather shew the contrary and that they had but a name to be thus but were dead and without Christ and Philadelphia which was one of the seven Churches doth the Lord say there were any of that Church that were not in a saving state are any enemies to the Crosse of Christ detected in that Church let the Author read Revel 3.7 to 13. and then let him tell us how he cometh to know that there were such in that Church as were not true Saints and the spiritual seed I am sure he that is holy and true in his message to them saith no such thing findes no such fault with them as he doth with the rest of the Churches but truly whatsoever this Author saith it would have been well if all the members of all those Churches had been such as have Christ to be the Lord their righteousnesse and truly received Christ
left in the saints in this world to keep them low and vile in their own eyes to make them prize and value the blood of Christ which cleanseth them from all sin to keep them from going about to establish their owne righteousnesse to make them desire to be dissolved to be with Christ to imbitter the world to them to let them see their owne weakenesse and nothingnesse and in judgment to the world that they are oftentimes hardened and prejudiced against the wayes of God by the failings and spots of Gods children but they are saints for all this remainder of corruption and I doe believe a man in the Authors second Image may complaine of this as well as Paul and others But the Author goes on and saith as v. 19. that these in the first Image the good which they would doe that they doe not and the evill which they would not doe that they do Which surely is true of all Saints in this world they do not pray hear meditate live unto God as they desire and by the remainders of corruption are often hindered from doing the good which they would and surely were it not that it is so at present with the best saints that they cannot doe the good which they would they would be more holy and heavenly and spiritual and thankfull and sincere and active for God then they are if they could do the things which they would and again were it not that the saints are so that the evill which they would not that they doe there would not be that pride deadness earthliness in the saints that there is for they pray against their corruptions with strong crying and teares and had rather be freed from them then from any crosses and afflictions whatsoever thus we have examined whither Paul in the seventh of the Romans doth represent in his owne person a man that is in the Authors first image and nor in a saving state we see the contrary that Paul here doth personate the true saints and what is there said is true of all saints this side glory Page 207. He saith these are but after such a manner Christs house as is intimated Heb. 3.6 whose house are we if we hold fast the confidence and the rejoycing of the hope firme unto the end But this place proveth not that any are the house and of the family of Christ that yet do perish and miscarry for ever but quite contrary that none are his house and of his family but those that do hold fast the faith and endure to the end that this perseverance is an evidence of true grace as Christ said if you continue to the end then are ye my disciples indeed else you are my disciples but in shew so if you hold fast the confidence and faith which you professe to have in the Lord Jesus then you are Christs house indeed else you have but onely a name to live a name to be Christs house members and this Author must needs according to the tenour of his judgement make the confidence here spoken of to be but such as a man hath in the first image and he maketh the throwing it up and not the keeping of it to be the way to be saved Page 208. He saith This state is called in Scripture the first faith which may be departed from and prove a faith that failes I suppose the place of Scripture the Author meanes is 1 Tim. 5.12 the Apostle is there speaking of widdowes for the service of the Church to visit the sicke and the like and wisheth them not to chuse young women to that office for he saith when they have waxed wanton against Christ they will marry having damnation because they have forsaken their first faith there is no necessity that we should understand here by damnation eternall damnation but that they are to be faulted and condemned for going from their faith and promise to continue single for the service of the Church if we will understand it of faith in Christ then those that leave it did but seem to have it as in these parables one Evangelist saith from him shall be taken that which he hath the other Evangelist explaines it thus that which he seemeth to have so many men leave the faith sincerity holyness which they once seemed to have but however this place be understood it will make nothing for this Auther for they are said to have damnation because they left their first faith now if this first faith were the Authors first image yet he maketh not the leaving of this first image but the keeping it and siting downe in it to be mens damnation Page 209. He makes Christs second appearance spoken of 1 Tim. 6.14 to be the higher image that the first image is to be kept without spot unto But that appearing of Jesus Christ is his 2. coming when he shall come with 10000. of his saints to execute judgment upon all that are ungodly and take to him his great power and raign but it s the Authors way to make scripture bow downe to his image and so in the same page he makes the Angells calling to Jacob to let him go Gen. 32.26 that Angell to signifie the first Image which calls to be let goe because of the day breake of Christs second coming the higher Image he that shall thus expound Scripture may even say what he will and surely if the Author doth not quote these and most of the Scriptures he quotes meerly for illustration and to use Scripture phrase and not at all to prove what he is about he will be deeply guilty of that which the Apostles call wresting of the Scriptures Page 210. He saith these are said 1 Tim. 1.19 5.12 to have faith accompanied with a good conscience but such as may be lost and shipwrackt The words are these holding faith and a good conscience which some having put away concerning faith have made shipwrack Now what is the faith that Paul bids Timothy hold fast here not so much the grace of faith in his owne heart but it is the doctrine of faith as Paul saith of himself elsewhere I have fought a good fight I have kept the faith and so he would have Timothy against all opposers and this doctrine of faith he had said downe in ver 15. which was this that Christ came into the world to save sinners now Hymenus and Phyletus and such as had onely received a notionall knowledge of this doctrine had not received this truth in the love and power of it not having a good conscience and hearts brought to the obedience of Christ concerning this faith they made shipwrack God gave them up to strong delusions to believe a lie they fell into errors concerning the faith and waies of Christ and said the resurrection was past already and so overthrew the faith of some that were perswaded of the contrary before so that this place proveth not that men may have true faith in
Christ and lose it the notionall and historicall faith and beliefe of the Gospel may be lost and men may sin away such inlightnings and convictions of the spirit but such faith as truly receives Christ into the heart and unites us unto him in the greatest stormes will not be shipwrackt and that man having this faith and hope in Christ hath an Anchor for his soule both sure and stedfast Heb. 6. ult this faith swims in the sea of Christs blood in the Ocean of free grace where it cannot suffer shipwrack Page 221. 222. He saith concerning Abrahams calling that his first remove was out of the state of degenerate nature and his heathenish life into circumcision or experience of that commumon with God which is by the first Covenant which he made use of but as an Iun in his passage to the higher state If the Author had consulted with the fourth Rom. he would have bloted out this passage for in that Chap. the Apostle haveing spoken of justification Gods imputing righteousness without workes and remembering their sins no more he telleth us in the 9.10.11.12 verses that before ever Abraham received the signe of circumcision he was thus justified and therefore had true saving faith He received circumcision a seâ—l of the righteousness of faith which he had being yet uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also and the Author is mistaken to think that circumcision was a seale of the Covenant of workes for it was a seale of the righteousness of the new covenant which Abraham had believed in before Page 318. He saith these under the first image wherein yet there is not eternall life are planted into Christ as branches in the vine and good olive tree and so rendred righteous in the righteousness of their head and root That place John 15.1 Every branch in me that beareth not fruit is taken away the learned very well and according to the originall read thus Every branch that beareth not fruit in me is taken away and so the meaning is that though men beare never so much fruit by their husband the law yet all these children are but bastards unlesse they be married to Christ the true husband and though such may go for true saints yet they are not and doth not at all hold forth that any man may be truly in Christ and yet not be in a saving state which will be more evident if we compare this place with Rom. 8.1 where the Apostle saith That there is no condemnation to them that are in Christ Jesus to them that are truly in Christ planted into him to such there is no condemnation but they are passed from death to life and this Author confesses that these men are rendred righteous in the righteousness of Christ their head and root and if so what hinders their eternall salvation will not Christs righteousness justifie them and save them for ever we are content to leave it upon that issue and venture our soules upon that score that if our being rendred righteous in the righteousness of Christ our head and root will not bring us to Heaven we are willing to miscarry for ever but we know assuredly that his righteousnesse will justifie us for ever and save us to the utmost that come to God by him In that Page 318. He saith these go about to establish their owne righteousness not submiting to the righteousness of God But hath not the Author often said that these men in the first image seek acceptance with God onely by the righteousness of Christ and in this same page saith they are rendred righteous in the righteousness of Christ their head and if so how do they go about to establish their owne righteousness but the mystery lieth in the Authors understanding of the righteousness of God distinguishing betweene the righteousness of Christ and the righteousness of God but it s the righteousness of Christ that the Scripture calls the righteousness of God and we have shewed before why the righteousness of Christ is called the righteousness of God not as if the righteousness of Christ by which we are justified was the eternall righteousness of the Godhead as Osiander dreamed which is not communicable unto us but whatsoever the Author saith here of men in the first image that they will not submit to the righteousness of God yet page 118. he saith they are made the righteousness of God in Christ Page 320. He saith these are begotten againe into Gods own likness wherein man was created at first and have the visible characters thereof shining forth in it not written with inke and on tables of stone but with the spirit of the liveing God and on the fleshly tables of the heart shewing it selfe a right change and a reall heart work above and beyond all that is accounted civility and morality and above all notion and spirituality that is but head work and fancy and the tempter perswades them to rest here and praise and blesse Gods word and makes them say its good for us to be here especially if we be upon the Mount and brought hither by Christ himself It being supposed what the Author confesses that these look for acceptance with God onely in the beloved this is a blessed state and all they that are brought into it are taught of God and not by the devill as the Author imagines to blesse Gods word and be thankfull for this rich grace and say its good for us to be here whither should we go we are with him that hath alone the words of eternal life we are with him that justifies us sanctifies us stays us with flaggons comforts us with apples quickens us influences us with his spirit kisses us with the kisses of his mouth whose love is better then wine guides us by his counsell and afterwards brings us to his glory surely we may blesse the word of the Lord and magnifie his grace and say its good to be here and blesse the Lord that he brought us to this blessed state and for sanctification who are partakers of it as the Author here describes it but the true believers its they onely that put on the new man which after the image of God is created in righteousnesse and true holiness 〈…〉 3.3 rejoyced in such as the Epistle of Christ whose hearts were so written on by the spirit of the living God and Hebr. 8.10 it s made a speciall blessing of the new Covenant of grace I will put my lawes into their minde and write them in their hearts such have God to be their God in Covenant for ever and they his people for ever and though the heart of a naturall man may in some sort be swept and garnished yet not thus written on by the spirit of God as the Author saith Page 325. He saith That these in the first image have their consciences purged from dead
and it may be in the same page tells us they go about to establish their own righteousness To conclude this Chapter after the Author hath so cryed up the attainments of men in his first image as we have seen when he hath affirmed them to be called out of the world Christ made their righteousnesse in a way of justification and told us how they are one flesh one body with Christ knit and married to Christ faithful walkers with Christ he tells us very fairly at last Page 361. That these are the devills subjects though he telleth us in that same page that they owne themselves in a professed subjection and conformity to the law of God that is to what is righteous holy and good in its nature and not onely as it is within themselves but as they are made righteous in another viz. Jesus Christ the righteous Truly we never thought the devill had such subjects but the Author could not this Gordian knot if he were set about it for if righteous in Christ in a way of justification and sanctified by his blood how are they the devills subjects nay the Author before had told us they were Christs subjects and a man at the same time cannot be Christs subject and the devils subject a man is translated from the power of darknesse when he is translated into the Kingdome of Christ Thus have we examined the Authors notions concerning men in his first image so full of contradiction to themselves and the truth Now to examine his doctrine about men in his higher image which he maketh a saving state shall be the work of the next Chapter CHAP. IV. Examines the Authors doctrine about his higher Image which he counts a saving state HE tels us Page 7. That this higher Image is the communion of the Holy Ghost 2 Cor. 13.14 which Paul wishes unto them after the grace they had shared in from Jesus Christ our Lord as the common salvation Jude 3. and as the fruit of the love of God the Father This shews the Author to be a Critick indeed as if a man might have the grace of our Lord Jesus Christ and yet be shut out for ever from the love of God the Father and the communion of the Holy Ghost but what is it to have the grace of our Lord Jesus Christ but to have the pardoning strengthning sanctifying quickning grace of the Lord Jesus and he that hath this to be sure hath the love of God he both loveth God and God loveth him and this communion of the Holy Ghost is an effect of the love of God and the grace of our Lord Jesus Christ who giveth the blessed Spirit to those who are partakers of his grace and righteousnesse to sanctifie them wholly comfort them lead them into all truth and seale them to the day of redemption and the common salvation spoken of Jude 3. which the Authour quotes is the grace of God which bringeth salvation to all true Believers Gentiles as well as Jews called there common because this righteousness of God which is by faith in Jesus Christ is upon all and unto all them that believe whether Jews or Gentiles for the same Lord is rich in mercy to justifie and save all that believe on him though they be not Jews by nature but sinners of the Gentiles in this respect is the grace and righteousness that is in Christ called common salvation and not that it is common to them that are eternally saved and to them that perish Page 58. He describes the higher Image to be a beholding of Gods very similitude open and bare faced But is this saving faith to be beholding Gods very similitude open and bare faced as the Authors phrase is Alas we can have no access to him as an absolute God with comfort and for salvation without relation to a Mediator sesus the surety of the better Testament John 14.6 No man commeth to the father but by him and he saveth them that come to God by him Hebr. 7.25 that is true saving faith not the seeing of Gods similitude open and bare faced but how much better doth the Apostle describe faith and saving grace 2 Cor. 4.6 where he calleth it Gods shining into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ There is a very neere approach to God that the Saints shall have in glory and a glorious view of him in the beatifical vision in glory but that is not faith but glorification not here but hereafter as God told Moses Exod. 33. No man shall see my face and live But blessed be the Lord for ever that he puts us into the clift of the Rock the Lord Jesus and there we see his goodnesse passing before us and hear him proclaming his name the Lord the Lord God gratious and abundant in mercy and that by beleiving in Christ we are his children and that because we are thus his sons he sendeth the spirit of his son into our hearts whereby we can call him Abba Father this is unspeakable comfort to us in our present state that we thus know that we are now the sons of God though yet it doth not fully appear to us what we shall be but we know that when he shall appear even Jesus Christ the righteous that we shall be like him and see him as he is as 1 John 3.3 and however others pretend to see God in his very similitude open and bare faced we confess as 1 Cor. 13.12 that we now see but through a glass darkly though we yet expect at that day break of eternal brightness in Heaven to see face to face and know as we are known That which the Author saith of saving faith and the higher Image p. 75 76. we will grant taking it in a good sense and with this caution that what he there saith is improperly called the newbirth but rather glorification and that his expressions are too liable to mistakes but for quietness sake we will pass them by and come to Page 139. He saith these in the higher Image are under the ministery of Christs second appear ance wherein he doth not only appear a King of righteousness conveying a seed of righteousness answerable to that perfection commanded by the Law but also a King of peace conveying a seed of everlasting peace But the Author must know that where Christ is to any soul a King of righteousnesse he is also a King of peace The peace of God which passeth all understanding for its sweetness and comfort is an effect of Christs righteousness and so saith the Scripture Isaiah 30.17 the work of righteousness shall be peace to wit peace with God the effect of righteousness to wit Christs righteousness quietness and assurance for ever for as Rom. 5.1 being justified by faith that is by Christ and his righteousness believed in we have peace with God through our Lord Jesus Christ so that this is the difference
man may dye without any experience of it or acknowledg there is any such thing and yet be saved then I hope the Authors principles will teach him to be charitable to us and not unsaint us though we will not acknowledg his higher Image but alas this is only to claw a little with Professors for Page 207. He telleth us that after a man is brought into the first Image unless he yet further abide the trial of fire which is to passe upon him by the spirit of judgment and burning of Christs second appearance he will not long abide in Sion but make God swear in his wrath that he shall never enter into his rest let any intelligent Reader judge how these two places of his book agree together And yet he tells us Page 213. His doctrine is so far from straituing or lesning the number of those that are saved that it discovers how they may be hâ—d out of the observation of visible professors among those they exclude as Heathens and so may seem to be men in the flesh but live according to God in the spirit whilst yet they themselves may be either without law or so zealous of the law as to fly in the face of Paul himself for witnessing a higher light then they have yet experience of or can bear We shall not dispute with this Author whither any are offectually called and saved among the heathen who have not the Gospel preached to them we will not limit the holy one of Israel who hath mercy on whom he will have mercy but this we know that faith ordinarily comes by hearing and hearing the word of God preached for it follows how shall they hear without a Preacher Rom. 10. but however this is certain that if they be heathens before effectual calling they are not left so but are justified and sanctified in Christ Jesus and have the faith of Gods elect and they will not fly in the face of Paul himself for witnessing a higher life then the first covenant no but Paul and such as bring glad tidings as the Gospel or new covenant is their very feet will be beautiful to them that a man should have his faith and life in the covenant of grace and fly in the face of Paul for witnessing such a state to be the true state is a contradiction But stall this Authors doctrine if he mean as he saith will force him not to unsaint us though to use his own words we should nâ— in his face for talking of his higher Image which is not more then to fly in Paul face which yet the Author saith a man may do and yet be in the higher Image this is a strange Image indeed that doth so conâ—radict it self And so he saith Page 298. That he doth not deny but many Saints of God may have dyed without the experience or acknowledgment of this higher Image And yet he makes this higher Image to be faith and the new covenant and Gospel but surely that man that doth not acknowledg that the new Covenant Gospel is the onely way of life and salvation and that they only that believe on Christ shall be saved surely they are not yet Believers Thus we have taken a short view of this Authors higher Image and setting aside some obscure expressions of glorification his higher Image is lower then his first Image as may easily appear by what hath been spoken of that before and this is the way of men to take us off where we are but where to fix us next there they are to seek but only the Author tells us it s a higher Image and the glory of the father so the beholding God barefaced and there is spiritual senses but how it is so he leaveth us where he found us and speaks very little of the higher Image through the book And that we may not leave this Chapter in the Authors dark notions about faith and regeneration a few words upon that point least the weak should stagger And here we must take notice that the holy Ghost in Scripture sets out regeneration by divers expressions some of which we shall briefly explain For the most part Regeneration in the new Testament is called faith and believing and that is the receiving of Christ and reliance upon him alone for righteousnesse and salvation this faith works by love Gal. 5.16 purifies the heart Act. 15.9 bringeth spiritual peace and comfort 1 Pet. 1.8 giveth us accesse with confidence to the father Eph. 3.12 Sometimes Regeneration is called the new â—â—eature as 2 Cor. 5 17. if any man be in Christ he is a new creature and that phrase shewes us what a great change is wrought in the soule at Conversion old things passe away and all things become new not only a new head but a new heart a new life for justification a new life for sanctification new light new comforts new defires new affections new ends new aims new strength Sometimes Regeneration is called a new birth as 1 John 3.5 a being born of water and of the spirit to shew us how the Spirit doth sanctifie and purifie the soule at conversion as it is written 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Sometimes Regeneration is called our being in Christ as Rom. 8.1 There is no condemnation to them that are in Christ Jesus the believer is in Christ a member in his body a branch in this vine he is in Christ cloathed and wrapt and folded up in the robes of his righteousnesse Sometimes Regeneration is set out by Christs being in us as 2 Cor. 13.5 Know ye not that Christ is in you except ye be reprobates And John 17.23 I in them and thou in me the true believer liveth in Christ and Christ in him Christs being in us shewes his acting quickning strengthening and sanctifying of us and so it is said Rom. 8.18 If Christ be in you the body is dead because of sin and the spirit is life because of righteousnesse Sometimes regeneration is set out by being under grace as Rom. 8.14 to shew that the true believer doth not seek life in works of righteousnesse which he hath done but freely by grace through the redemption which is in Jesus Christ Again regeneration is set out by our being called into the fellowship of Jesus Christ our Lord. So 1 Cor. 1.9 God is faithfull by whom ye are called into the fellowship of his Son Jesus Christ our Lord. This shews that the true believer is called into fellowship with Jesus Christ in the Fathers love that the Father loveth them as he hath loved him John 17.23 and the true believer is called into fellowship with Jesus Christ in the annovnting of the Spirit though yet Christ is annointed with that oyle of gladness above his fellows Heb. 1. and the true believer is called into fellowship with Jesus Christ