of the Fathers upon the Children but unto the third and fourth generation of them that hate him Object therefore this visitation could not be so large as throughout all these precedent generations Answere Answer This visitation is spoken restrictively only with respect to the Sonnes of Iacob as to continue the elect Nationall Spouse till Shilo came and if God in mercy had not cut short their deserved visitations Iacobs seed after the flesh as this Nationall Spouse sometimes had bin utterly extinct Therefore their visitations for their Rebellions in mercy were limited but to three or foure generations Hence saith God to Rebellious Israel I am JEHOVAH I change not meaning his Covenant with * Note that although this visitation be intermingled with the negative part of the Morrall Law yet it issued from grace and mercy in Christ the seed of Abraham Abraham therefore yee Sonnes of Iacob are not consumed Malachi 3 6 7. Wherefore all Nations oâ— the Gentiles might be under wrath the time precedent notwithstanding this limitation Againe all the time that they were under wrath yet God intermingled his wrath with mercy leaving them a narrow way to eternall life by salvation in Jesus Christ And the narrownesse of this way is to be considered in a two-fold respect namely in meanes internall and externall The internall meanes was the remainders of the aforesaid infused principle hereditarily descending in the Nature of man which as it disposed them to Enmity with Satan so also to Amity with God from whence although they had not the Oracle of God to direct them yet Saint Paul implicitly grants some few of them did attaine Circumcision of the heart virtually at least in their obedient seeking of God Rom. 2. Hee preferres the best of these Gentiles although excluded the Law against the boastings in the Law of the Children of Abraham for saith hee if the Gentiles which have not the Law doe by nature the things contained in the Law these having not the law are a law unto themselves which saith hee shew the effect of the law written in their hearts their thoughts in the meane while accusing or else excusing one another ver 14.15 Againe saith hee if the uncircumcision keepe the righteousnesse of the law shall not his uncircumcision be counted circumcision and saith hee shall not uncircumcision which is by nature if it fulfill the law judge thee c. ver 26.27 And he then concludes the Point in the behalfe of the vertues of those Gentiles in opposing the proud formalitie of the profession in the Law by the Iews saying he is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision which is of the Heart in the spirit and not in the letter whose praise is â—ot of men but of God ver 28.29 And the ground why the Apostle esteemes these vertues by Nature amongst the Heathens to be the circumcision of the heart is this because it did implicitly and vertually leade the hearts of these Heathens to God in Jesus Christ and the ground why it did so is this Because the foresaid principles of Enmity and Amity was derivatively put into their hearts issuing from Grace in Jesus Christ for it was given in the promise of Christ when God said I will put enmity c. Therefore if it be by man put forth to seeke for God as God extitively drawes it out but in natures voyce it will implicitly and virtually at least move to God in the wrath of Christs righteousnesse imputed under the Notion of mercy for according to the nature of a thing such is its operation But here in Christ wee see was its roote therefore the cicumcision of the heart was its fruite So much for the internall meanes in this narrow way to eternall life by Christ But secondly the externall meanes of this narrow way to life was twofold First the oracle or pillar of Truth as included in Israels common-wealth for by this God did as it were reach forth his helping hand of mercy to these miserable Gentiles under wroth for at first when God gave the Law of Circumcision he then gave a Law of admittance not of Circumcision to goe out among the Gentiles but for Gentiles and strangers to come to Abrahams * Eternall blessednesse by Christs imputed righteousnesse is the bosome of rest to Abraham and all right beleevers bosome I meane the Church in his Family so famous for Godlinesse in the imputed righteousnesse of the promised seed And here by Gods Law they might receive the seale of righteousnesse which is by Faith Gen. 17.12.27 Rom. 4.11 Secondly about foure hundred yeares after this when God reared up the Mosaicall Ordinances a partition wall by hand-writing upon Record differencing the uncircumcised Gentiles more exclusively then ever before and the Jewes more inclusively to the Oracle of life Psal 147.9 10. Ephe. 2. ver 11. to the 16. Yet then also God made a Law of admittance for Heathens and strangers to Sojourne in Israels Common-wealth and gave them the same Rule to come to him in the satisfactory righteousnesse of the promised seed as he did to his elect Spouse Levit. 19.33 34. Numb 15.15 And accordingly we finde of them 43600. furthering the glory of the Temple possessing a glorying heart with the Israell of God at the * Yet the Sinagogues of the Iewes were holy to the Lord as now are on Churches that is as set apart only by the direction and care of the Church for convenient and mutuall meetings to worship God yet not set apart and holy as was this Temple by Gods commandement neither in respect of the place nor the materialls not the forme nor the finall end as to typifie Gods speciall grace by Christ as him in whom all worship must terminate in God by right beleife of the object of Iustification yea the word and Sacraments are but holy instruments instituted by God to communicate by his Spirits manifestation his speciall grace and favour in Christ as the object of Faith dedication of the Temple to God 2 Chr. 2.17 1. Chr. 22.2 2 Chr. 30.25 26. Likewise by Traffique and Marchandizing with this Nation from farre the Fame of Ierusalem and the worship of the Temple with the Princely Priest-hood so correspondent to worldly Glory by these remarkable figures God reached out his hand pointing as it were by his finger to the world that the desire of all Nations should come to answere the implicit seekings to all among the Nations who by patience in well doing did seeke honour immortallity and eternall life So much for the first externall meanes The second externall meanes was more universall even to all the Families of the Earth namely God speaking kindly in the voyce of the Creatures to them in Jesus Christ implicitly for from God his Covenant in Christ first in the Promised seed with Adam and secondly renew'd with Noah
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
the ten Fathers before the flood by beliefe of truth reached the Oracle of life from hand to hand through their generations page 53. 54 That God would rather have glorified his mercy in the salvation of the old world then his Iustice in their destruction yet all that perished in that flood perished not eternally p. 55 That upon Noah his offering in a figure Christs satisfactory sacrifice God renewed his mercy universally to the world page 56 57 A particular description how Noahs first off-spring carried themselves to God ungratefully for that mercy and how God proceeded against them for that page 58 From whence all hellish Paganisme did originally spring page 59 Because of mans apostasie from God in the object of justification therefore hee confined the Oracle which conveyed that object to narrow bounds three times pag ibid. What the number of eight did signifie in reference to Noah page 56 In what sense Christ is the Saviour of all men especially of them that believe page ibid. That God the second time predestinated man in Christ by covenant with Abraham man being by his universall apostasie then fitted to destruction page 60 61 In what sense God hated Esau loved Iacob p. 65. 72 73 That the Church of the Gentiles shall never totally depart from Christ as hath the Church of the Jewes p. 122. 123 In what sense God hath mercy on whom he will and whom he will he hardeneth page 74 How man comes now to be necessitated to sin p. 83. 84 85 What most properly is Gods Booke of Life page 88 That in heaven amongst the Saints there is no difference of degrees of glory page 89 90 That God gave rules how hee would have man put Christ to death so as hee would be well pleased with them that did it page 82. 83 That the Saints faith is not the condition of the covenant of grace page 87. 88. The Law of Moses distinctly explained page 67 What absurdities doe follow the misapprehending of Moses Law page 78. 79 What made the way to eternall life narrow to mankinde yet in that narrow way man might and some did attaine eternall life Chap. 7. That God directed the second Adam as well as the first by Allegories to his eternall happinesse in the work of the worlds redemption to which he was borne in five relations P. 100 A definition what that truth is to which Christ was the faithfull and true witnesse page 101 What righteousnesse of Christ it is which is imputed or accounted to man in generall or to the Saints more speciall page 113 That God never reprobated man personally to unavoydable damnation page 112. 113 That his powring out of his spirit extraordinarily upon all flesh was twofold page 115. Of the Jewes rejection in wrath page 85. 86 Of the Jewes reception to mercy page 86. 87 Of the Lords Supper or in what sense Christs flesh is meat indeed and his blood is drinke indeed page 66 Of Baptisme page 37. 38 A definition when the spirit of a man under the covenant of grace is dead in sinnes and trespasses page 121 A definition what man is a righteous man Chap. 11. A threefold degree of justifying faith page 128 Justifying faith defined and also the perfection of it page 131. 132 Other faiths distinguished from justifying faith pag 130 In what sense Christ is a Priest for ever after the order of Melchizedeck page 123. 124 The different operations of justifying faith perfect and imperfect page 138 139 What reward God rendreth to the Saints for their good and evill workes done in the body page 140. 141 142 The manner how God perfecteth Iustifying faith in the Saints pagâ— 134 to 138 That the naturall liberty of the will is no barre to keepe man from an undissoluble union with God in the object of justification page 150 151 Of Manassâ—s Salomons Pauls and Peters different backslidings pag. 149. 150 God loved Abraham Daniel and David being considered personally no more then the persons of other men generally page 150. 151 In what sense the Saints raigned with Christ a thousand yeeres page 166. In what sense justification is referred to faith pag. 77. That the will of man is no more freed from sin and free to righteousnesse then it is freed by Christ therefore to attribute any thing well done by man from the force of his pure naturalls absurd page 150. 151 That God willed not Adams fall to the damnation of man yet God willeth the damnation of all that perish eternally page 150. 154 A briefe description of the Antichrist p. 155. 156 157 From the whole Treatise as opening the maine scope of the Scriptures is definitively laid downe what was Gods decree before the world was after the counsell of his owne will concerning the eternall state of mankinde page 167. 168 Errata PAge 5 line 15. for God reade good p 6. l. 32. erfections r. perfections p. 7. l. 4. boded r. lodged p. 11. l. 12. Adaras r. Adams p. 13. l. 42. farth r. earth p. 19. l. 36. conditiâ—n r. condition p. 23. cap. 4. l. 5. after work r. of p. 73. in marg untorne r. unborne p. 79. l. 29. blot out farre p. 86. in marg externall r. eternall p. 93 l. 25. wrath r. worth p. 99. l. 9. type r. high p. 114. l. 8. uncircumcised r. circumcised p. ib. l. 29. God r. Gods p. 117. l. 14. at Ephesus r. to the Ephesians A TREATISE OF FREE GRACE CHAP. I. Opening the first Adams pure Naturals which was his first Estate THe first Adam in this world passed through foure Estates two before his fall the third was his fall the fourth was that estate after his fall The first produced him good and not evill and this was the estate of the creation The second propounded to him good and evill and this was the State of the Covenant betweene God and him The third was his transgression namely his fall and this produced him the losse of all good and an hereditary possession of evill totally and eternally The fourth was the State of the Restauration of the world by the second Adams Redemption and this propounded to him and all mankind good and evill The Estate of the felicity of the Creâ—tion produced to Adam a fourefold good First his Personall perfections secondly his continuall support of the same thirdly an onenesse or selfenesse with the parts of the whole creation fourthly the perfections of the whole creation led his reasonable soule in love by his senses to a perfect union with God Of these in their order First his Personall Perfections are described by Moses Gen. 2 7 in three particulars first the Lord God formed man of the dust of the earth and that was the perfection of his body secondly he breathed into his nostrils the breath of life and that was his soules creation by infusion thirdly man became a living soule that is compleatly composed in his Vegetative Sensitive and Rationalls or in his Personall
nature of all mankinde and therefore rightly saith Saint Paul 2. Tim. 1.9 God hath saved us and called us with an holy calling not according to our works but according to his owne purpose and grace which was given us in Christ Iesus before the World began Againe observe that this justification not onely freed all mankinde from dying the death the day that Adam sinned but also brought life upon all men for saith the Text it came upon all men to justification of life But here ariseth a question what in this Text Question with respect to that time is meant by this word life which came upon all men The meaning is no more but this Answere that then Gods free gift of Christs righteousnesse imputed confer'd upon men this world to be the day of grace as now they enjoy it a meanes for them to receive in this gift of righteousnes the life of glory in the world to come So much for the fourth point Namely that Christ entring the worke of the Covenant as the second Adam removed that judgement that was due to all man-kind So as never man perished for Adams eating the forbidden Fruit. Againe the second Adams first entring the worke of the Covenant he then put on the whole Creation travaling towards that perfection it lost in Adams fall so saith man beleeving truth Ro. 8.19 For saith S. Paul the earnest expectation of the Creature waiteth for the manifestation of the Sons of God And in the next verse gives the reason why the creation is in hope because saith he the Creation it selfe shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God and then concludes in the minds of al men which believe truth for saith hee wee know that the whose creation travaileth in paine untill now and not only they but our sâ—lves also who have the first fruits of the Spirit even we our selves groane within our selves waiting for the Adoption to wit the redemption of our bodies ver 23. So S. Peter in the mindes of men believing truth saith and we looke for new Heavens and new Earth wherein dwelleth righteousnesse 2 Pet. 3.13 And that this travailing of the whole Creation together with man was by Christ is most cleerely proved by what is formerly delivered that is when this glorious Image of the Invisible God 2 Cor. 4.4 was lost by Adams fall then the second Adam the Sonne of God restored the Image of the invisible God by coming into the worke of the Covenant as the first borne of every Creature the beginning and first borne from the dead fall of Adam in the promised seed that in all things he might have the preeminence Coloss 1.15.18 All which when Adam by Faith in the State of the restauration by Christ did see thereupon he named his wife Eve which signifieth life First because in Christ shee was now become the Mother of all living Gen. 3.20 wherefore she also in beliefe of truth saith when she had conceived and brought forth Caine I have gotten a man from IEHOVAH meaning not by the force of Gods word in the State of Creation Gen. 1.28 for that was lost by the fall and therefore God in Christ gives a second word of production to them which was now a word of grace and object of Faith in the promised seed Gen. 3.15.16 By force of which word she now obtained from Iehovah a man by Christ in whom was life and therefore she named him Possession for so his name signifies implying she was now againe by Christ in Possession of a living race of mankinde in this day of grace and so the Mother of all living Secondly the Mother of all living together with Adam by beliefe of truth in the object of Faith namely in the Promised seed and so was to Christ his first borne Church begotten not by blood nor of the will of the flesh nor of the will of man but of GOD for to them was delivered by him this object of Eaâ—â—h once given to the Saints from whence they received lifâ— naturall and supernaturall by Faith as here you see and therefore nursed up by instruction their Posterity to the same obiect for both Cain and Abell came to offer unto God and therefore in this second respect she was also the Mother of all living And so much that this travaile of the Creation was by Christ But here ariseth a question Quest at what time began this travaile of the whole Creation lead the faithfull befo e the flood to rest in together with man believing truth to their supernaturall end The answere is ans that God having the sixt day about the ninth houre or three of the clock in the afternoone the peâ—fect works of the seed of the woman which then was to bee accomplished in time to come that is to rest in beliefe of it for the remove all of all misery and in hopâ—â—f fruition of tâ—â—nall glory and it was the same mystery of this seaventh day which God renewed by Moses to Israell but the eight day now leads the faithfull to rest for the same things on that worke of the seed of the woman as it is now already perfected the which as I conceive was the ground of the change of the day and therefore nominated to be the Lords day established the foundation of the Restauration of the world in the second Adams satisfactory righteousnesse figuratively in the blood of the Lamb the seaventh day morning next ensuing being then the first day houre of a daies beginning in the Estate of Restauration of the Creation by Christ as hee was the first borne of every Creature opening the womb of its tendencie to all perfections therefore that seaventh day morning in the first minute thereof was that first particle of time wherein the Creation began to put forth its first most proper step in this travaile together with man believing truth from the bondage of corruption to the glorious liberty of the â—onnes of GOD. And from this ground God blessed the seaventh day and hallowed it because that in it he rested from aâ—l his woâ—ks which hee had created and made so dependant upon Christ implying that God rested fully contented in the perfections of Christs works for the Râ—stauration of all his works to that perfection intended in the Covenant to which it now but travailed and * The Originall of the seventh daies Sabbath and al Sabbaths Therefore this seventh day sanctified by God Gen. 2. did in a figure therefore God set this seaventh day apart for man to rest figuratively leading him also to Christs imputative works for the perfection of al his works here by faith in hope of a full perfection in fruition of glory to come From this ground the Author to the Hebrews takes it for granted that this rest to God and to Faith and in fruition for man was finish'd from the Foundation of the world although man unbelieving
figured in Isaak the Child of Promise Therefore this Terrestriall Canaan was intaild to them in Christ for an everlasting inheritance as it was a figure of the Caelestiall Canaan yet eternall life intail'd with this proviso implicitly of their right submittance in beliefe of truth and so to enjoy this day of grace as a day of grace and therefore at this universall Predestination in Christ God gives this generall rule I will blesse them that blesse thee and curse them that curse thee That is blessing more speciall to them which by beliefe of truth rightly receive all good in the imputed righteousnesse of this seed as did Abell the first ten Fathers and Abraham their Father or the contrary to them that beleeve not this truth as to Cain the old world the Off-spring of Noah Shems Posterity and Terah Abrahams Father So that Gods proceedings by this Covenant in the promised seed was here layd downe without all respect of persons Iewes or Gentiles both being comprehended in this Covenant Againe to goe on for in the raysing of this Nation from misery to mercy in Christ Jesus God exprest himselfe in divers figures as first in the manner of Isaacs conception and birth he being the Child of promise therefore that God might by this figure lead this Nation by a streight line to receive by beliefe of truth this land as their terrestriall day of grace and to receive by Faith in Christs righteousnesse the celestiall day of glory therefore hee gave the naturall being of this Nation not so much from the force of nature as from Faiths object for Abrahams naturall force in the flesh especially Sarahs wombe was now as good as dead to this production yet she by beliefe of the promised Messias in Isaac to spring figuratively (a) So that Isaac was borne after the Spirit and therefore as a right figure of Christs bâ—thâ— so also of all beleevers which are borne after the will of God and not of the will of the flesh as was Ishmâ—ell the figure of all which walke after the will of the flesh in terrestriall contentments and so Hagar in Arabia and Sarah in the Land of Promise were figuratively two Testaments as Gal. 4.24 25. Rom. 4.19 Heb. 11.12 Gen. 12.12 from her wombe she received strength to conceive seed and was delivered of a Child from whence sprang this numberlesse Nation to (b) Christ as head and his nationall spouse elect as members being promised to issue as numberlesse from Abrahams Loynes then dead to thaâ— production 〈◊〉 were a figure of Christ and his numberlesse members of right beleevers yet Aâ—â—aham to be such a Father in these three respects believed God was able and faithfull to accomplish that pâ—omise and therefore humbly submitted in beliefe to receive in that gift the righteous seed his satisfactory righteousnesse imputed all that felicity according to this fourth estate of man and therefore God reckoned or imputed or manifested to Abraham that that act was very sutable or agreeable to his minde as in another case hee expressed to Phineas Numb 25.10 11. See this further explained at the end of the exposition of the ninth of the Rom. in cha 6. this honour Yet when Sarah would cast out Ishmaell from inheriting this honour with Isaac this to Abraham was grievous then said God to Abraham let it not be grievous in thy sight because of the Lad and because of the bond-woman In all that Sarah hath said unto thee hearken to her voyce for in Isaac shall thy seed be called that is figuratively in him to Christ by this streight line to receive the riches of mercy only in him in whose righteousnesse imputed I received all upon Adams fall as now by Restauration I intend to receive all wherefore Abraham accordingly in this righteousnesse received the riches of grace to him and the whole world and it was imputed to him for righteousnesse as saith the Apostle Rom. 4.3.11.13 Gen. 15.6 And hereupon God gave Abraham circumcision as the Seale of the righteousnesse imputed in the object of Faith which he received by beliefe of truth and then God gave this rule that that man or Family which refused to receiue this Seale of righteousnesse which is by Faith should be cut off from the nationall spouse of Christ Gen. 16.14 implying Gods impartiall proceedings towards them as precedently to Abell and Cain If thou dost well shalt thou not be accepted if thou dost not well sinne lies at the dore Againe to goe on with this elect Nation and then we meete with another remarkeable figure when Rebecca also had conceived twinns by Isaac God then considered these two babes in her wombe as two Nations and two manner of people to be separated from her bowells for so to Rebecca God explaines himselfe Gen. 25. And because God by tradition intended to leade this Nation by this figure as by a streight line of truth to know in future times that that rise from their Idolatrous denne to this honour in Abrahams Loynes was with no respect to Abrahams person more then to any other mans but onely to Gods mercifull election as before is described therefore before the Babes were borne God elected the youngest Babe and his posterity to this honour but hee rejected from this honour the eldest babe and his posterity although he was the first-borne in the naturall line as hateing this Elect Nations rise to this mercy with any respect to Abrahams or Iacobs fleshly line as any cause moving him so to doe Therefore he did this that the purpose of God according to the Election might stand only according to his call of Abraham from an Idolatrous denne by mercy from that misery Againe this Election and rejection of these babes and their posterity was before the babes were borne as here we see and therefore as saith Saint Paul it was before they had done good or evill and so this figure told this Nation that as their evill works in Terah from whom in Abrahams flesh they came did not hinder God from shewing mercy to them being miserable so neither on the contrary did any good (a) As not workes so not faith fore-seen in Abraham or any other is any ground of Gods election of miserable man to life and glory but onely Gods love to himselfe in the glory of his free grace in Iesus Christ is the ground of election as when God elected all mankind from reprobate divels we being the same with them in Adams fall so also the secoÌ„d time when he elected both Iews and Gentiles in the promised seed by Covenant with Abraham when they were all gone out of the way of peace became abominable by their Apostacy from that grace as in this Chap. doth appeare works of Abrahams or theirs foreseene further or bring on this honourable election to temporall and eternall felicity in Christ Iesus And therefore that the purpose of God might stand not of works but of him that calleth it was said
judged sinne to be vile and naught but also removed the darke veâ—le of Moses and those mâ—ltiplicity of Ordinances and operations through which our fraile nature câ—uld not with that clearenesse and neerenesse communicate with Christ to walke after the Spirit as now we may as 2 Cor 13.18 Rom 8.4.10 11. Thirdly the Rod that budded with Almonds of ripe perfection as inclosed in the Arke together with the Tables of the Law this implicitly Schoold this Spouse that the Spirit and life of the perfection of the Morall Law was conferred upon her by Gods gift of Christs righteousnesse imputed and that is onely freed her from the Law of sinne and of death Rom. 8 1 2 3 4. Fourthly the Morall Law as interminglingly closed in the Arke not only with the Rod but also with the pot of Manna as overshaddowed with the wings of the golden Cherubims wing touching wing This Schoold that Spouse by that figure that Christ was as resident with her on Earth to feed her by beliefe of truth with the bread of life as with Angels food Fiftly because in this glorious oracle of the Morall Law one precept commanded the seventh (b) The seventh day Sabboth or the keeping of a seventh day as from the Morall Law was extinguished when this mistery as included in this Arke was abolished and now only remaines the Lords eighth day to be kept yet not by any direct precept but from the Apostles by tradition in all ages and by consequence from the Apostles Doctrine therefore Princes who by Law confirme it to be kept holy to the Lord their fame shall remain through all Generations dayes rest This Schoold this Spouse elect of Christ in two particulars First that she had bin precedently forgetfull of this seventh daies glorious mistery and therefore in this precept was inserted a clause of remembrance Secondly because this Arke was named Gods mercy-seat or resting place this figuratively told them God rested onely on the perfection of Christs works for the perfection of all his workes which hee had created and made so to depend for perfection as Chap. 4. hereby leading his Spouse not to rest in the wroth of her owne righteousnesse as did Caine but to rest onely and alone for all perfection upon Christs as imputed from whence onely was conferred all her mercies Sixthly God made this Arke his Seat of mercy in which being wrapt up both the Tables and so entermingled and from thence by Moses hee spake to them this figuratively school'd this Spouse to two things first that on these two Tables as in the perfection of Christs workes did hang all the Law and Prophets that is all the Lawes prefigurations and the Propheticall significations secondly because from this glorious Oracle by Moses the Mediator in the Type God spake to this Spouse of Christ this implicitly told her that by her applying her selfe to this sacred Oracle that thence in Christs righteousnesse imputed God will so speake peace to her through all generations as to the Israel of God Exod. 25.20 21 22. Gal. 6.16 So much for the morall Law Fourthly the penall Law as cursing this elect Spouse in her negligent contempt of the sacred Oracle thus resident with her this implicitly told her that she must then speedily return to this righteousnesse imputed for justification for remission of Sinnes as to the brazen Serpent Hebr. 12.26 because this Law of Gods curse was as the flaming sword turning every way telling her that if shee did not here submit she must perish in the flames of Gods consuming * Legall terrors calls to man to turne to God either after faith or before I say to turne to Gods gift of Christ and his righteousnesse imputed for safety and sâ—lace from the horrouâ—s of Gods wrath and this o dinance of God is of use to his Church millitant to the worlds end for Gods wrathfull curse under the Gospel and the Law is one and the same but mo e severe under the Gospell then it was under the Law Heb. 10.29 yet not now so frequently demonstrated to sense as then it was the groâ—nd of it is this because then all the good of terrestriall Canaan was a type of the superâ—â—â—â—â—all grace and glory as it was morefully to be communicated under the Gospell unâ—aâ—â—ed wrath for ever for hee delivered his Covenant to Abraham in the promised seed saying I will blesse them that blesse thee and curse them that curse thee and renewes the same with Moses to be a penall Law whence saith the Apostle as many as are under the Law are under the curse for it is written Cursed is every one that continueth not in all things wâ—ich are written in the Booke of the Law to doe them Gal. 3.10 Deut. 28.45 All implying this that Gods procedings to her in Christ was without all respect of persons So also in the manner of the delivery of the Law to this elect Spouse for the morall Law being delivered in the negative so largely implicitly reveales her precedent sinne against the promise to which now the Law was added because of her transgression and so the Law revealed sinne or caused sinne to appeare Rom. 7.11.12 and Rom 5.13 The Apostles stiled the Law of Moses the ministration of death because the manner of the delivery of it was some signe of Gods displeasure and also as opposing it to the manner of the delivery of the Gospel which was in mildenesse and love so that it is but comparatively with some respects but not properly the administration of death but an ordinance of life by Christ it being the substance of the Gospel under a vaile as Hebr. 8. Againe the Law given to Moses the Mediatour in the Type in smoke darknesse thundrings lightnings the shrill sound of a Trumpet sounding louder and louder to the great amazement of them all and they not to touch the Mountaine upon paine of death all implicitly declaring this Spouses deserved punishment for her precedent transgressing of the Oracle of life and glory descending from Adam and renewed with Abraham and that she was therefore worthy to be cut off from Christ by the execution of the curse as she was now threatned in this dreadfull demonstration of it Yet as the Law revealed sinne and wrath or caused wrath here to appeare then Moses the Mediator in the type that is Christ in the truth obtained that this Law should be for life that is as leading unto him and not the administration of death as she had deserved Rom. 7.9.10 Gal. 3.19 So likewise although God esteemed this Nation Israel his elect Esay 45. and 4. yet if the Mediator in the type had not interceded for her God would have destroyed all excepting him and from him raised a great Nation unto Abraham according to his Covenant in the promised seed for saith God to Moses concerning them when he would have destroyed them I will have mercy on whom I will have mercy and compassion on
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
the spirit of man for health was this namely it did quicken or enliven the originall principle of amity to God and enmity to Satan even as it did upon the fall of Adam by Christs restauration of all in the type then put into the nature of man hereditarily to descend as precedently is proved so now likewise upon Christ his fulfilling all righteousnesse in the truth this infused principle which was now dead in sinnes and trespasses was by the imbreathing of the spirit of God wheresoever the Gospell came it quickened and enlivened man in dispositions to harken to the externall call of Christ in the object of faith to the end they might receive the gift of faith to receive life in Christ wherefore saith Christ If any man will doe Gods Will he shall know of the doctrine whether it be of God or whether I speake of my selfe Joh. 7.17 18. Likewise he saith Verily verily I say unto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall live Joh. 5.25 And the last clause where it is said they shall live leades us to the second part namely the spirits internall more speciall powring upon all flesh that is answerably as men did come in the precedent enlivened or renewed dispositions to Christ in the Gospel as being the object of faith held forth by the word of truth as the brazen Serpent from thence by the powring out of the Spirit they should receive the spirit of faith to be able to receive life in the object of faith as before in the precedent P. Hence it is the Apostle saith Awake thou that sleepest that is under those renewed dispositions towards Christ and stand up from the dead that is and rouse up this grace to harken to Gods call to the object of life and Christ shall give thee light that is the light of right beliefe as the truth is in Iesus from strength to strength and so to receive life in him Ephes 5.14.8 Hence it is that at Ephesus the Apostle said of God even when wee were dead in sinnes hath he quickened us together with Christ by grace yee are saved Ephes 2.5 and saith hee not of workes lest any man should boast for wee are his workmanship created in Christ Iesus unto good workes which God hath afore ordained that we should walke in them that is by his fore-ordination with Abraham as before is declared He also saith to those Gentiles Worke out your salvation with feaâ—e and trembling for it is God which worketh in you bâ—th to wiâ—l and to doe of his good pleasure Phil. 2.13 and the ground why God did thus extraordinarily externally and internally powre out his spirit upon the spirits of the Gentiles dead in sins and trespasses was this That as sinne by their apostasie had raigned unto death even so might his grace raigne through righteousnesse unto eternall life by Christ Iesus our Lord Rom. 5.21 A second ground was this that unlesse God had so excitively drawne them by powring out his spirit they neither could nor would ever come to him by Christ which is implyed by the words of our Saviour when he rebuked the Iewes in their proud apostacie being dead to live in him he saith no man can come unto me except the Father which sent me draw him Joh. 6.44 Likewise to those Iewes having the power of this enlivening spirit imbreathing upon their spirits and stâ—fled by them he saith Yee will not come unto mee that yee might have life Joh. 5 40. So that we may plainly see even under this extraordinary powring out of Gods spirit upon all flesh his proceedings are equally alike to all without respect of persons for then he sends forth his great Commission into all the world saying to his ambassadors goe yee into all the world and preâ—câ— the Gospell to every creature he that believeth and is baptised shall be saved hee that believeth not shall be damned Marke 16.15 16. Hence Saint Peter saith of a truth I perceive that God is no respecter of persons but in every nation he that feareth him and worketh righteousnesse is accepted of him Acts 10.34 35. all which is according to the first modell delivered to Caine if thou dost well shalt thou not be accepted c. Hence observe by the way that God is a God keeping covenant for as hee ordained these Gentiles to glory by covenant with Abraham he now accordingly called them to receive it wherefore Saint Peter urgeth the Gentiles upon this ground as well as the Iewes to returne to God in Christ saying repent and be baptized every one of you in the name of Iesus Christ for the remission of sinnes and receive the holy Ghost for saith he the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call Acts 2.39 Object But it will here be objected because he saith as many as the Lord God shall call therefore God intended not to powre his spirit on all and all alike consequently some were personally reprobated c. Answer The Apostle might well make this restriction yet never have any such intention First because he knew Gods proceedings upon the kindreds and nations of the earth should be by degrees calling some sooner and some later and not all at one time as all on a day as wee use to say therefore hee might well say as many as our Lord God shall call although it be intended personally alike to all Secondly the Apostle might well say as many as the Lord God shall call because hee knew God from the beginning had ordained to deny the efficacie of his call to some sort of men as he did to Cain for when he predestinated both Iewes and Gentiles in Christ Jesus with Abraham hee then gave the same rule of cursednesse to man turning this grace into wantonnesse as well as blessednesse to man submitting to it in the obedience of faith as formerly is declared therefore hee might well say as many as our Lord God shall call c. So likewise our Saviour alluding to this same rule of cursing and blessing to families and cities in the call of these Gentiles hee saith Some are the sonnes of peace and some are not Luke 10.3.5.18 For not onely believers but all mankinde in generall especially at that time of grace were the sonnes of peace that is in a reconcileable condition to God in Christ Jesus as for example although Cain was not a believer as was Abel yet there was a time when hee was a sonne of peace that is reconcileable in Christ his acceptable righteousnesse by Gods owne nterrogative testimony although afterwards hee was not for rejecting the spirits reproofe of sinne and so gracious an incouragement of him to submit to receive life and glory as formerly is proved Likewise our Saviour according to this rule of cursing and blessing in
his peculiar prayer for his Apostles as going in his ambassage for the reconciliation of the world he then also prayes for the world exclusively and inclusively exclusively to those that persist in their precedent apostasie against the imbreathing of the foresaid externall and internall light when it came unto them and hated his ambassadors and in this sense saith hee I pray not for the world for so runnes the force of the implication But on the other side hee prayes inclusively for them which were as once was Cain the subjects of reconciliation wherefore for them hee prayes which shall believe in him through their ambassage directly according to the rule delivered to Abraham Joh. 17.8.9.14 15.20 So likewise according to this rule of cursing and blessing Acts 13. the Apostles by distinguishing betweene them which were the sonnes of peace and them which were not that is betweene the apostate Iewes resisting the call of the Gentiles at Antioch as men of old ordained to that damnation and betweene the concourse of Gentiles in that great assembly who also of old by covenant with Abraham were given to Christ and ordain'd to that salvation wherfore the Apostle rightly referres the efficacious call of the spirit by their doctrine to the levell of Gods fore-ordination with Abraham as cutting betweene these two sorts of people saying when the Gentiles heard this that is their doctrine of God his intended mercy to them they were glad and glorified the word of the Lord and as many as were ordain'd to eternall life believed but they shooke off the dust of their feet against these Iewes therby witnessing that they stood as men that were under the foresaid curse or ordination to eternall death for despising that grace which the Gentiles according to Gods covenant did now imbrace verse 41.46 47.48.51 So that the point is cleare that Gods proceedings is without all respect of persons according to his covenant with Abraham for cursing and blessing And the ground why man sinning through ignorance and unbeliefe is the summe or subject of peace and reconciliation and not obstinate refusers of the light is because they are more properly subjectively disposed to mercy then the others for if the one knew the evill of the thing as doth the other they would not so stand out hence Saint Peâ—er saith to some of the Iewes I wot that through ignorance yee did it as did also your Rulers implying that had they knowne that is as did some others they would not have slaine the Lord of glory Acts 3.15.17.19 So likewise Saint Paul of himselfe saith I was a blasphemer a persecuter and injurious but I obtained mercy because said he I did it ignorantly in unbeliefe 1 Tim. 1.13 So likewise to the Gentiles hee preached the same doctrine saying This time of ignorance God wincked at but now he commandeth all men every where to returne Acts 17.30 Wherefore the Apostle might well say as many as the Lord God shall call and yet intend no such thing as is pretended And for conclusion here first observe that there hath proceeded from God a threefold extraordinary call of mankinde in Christ Jesus to enjoy their day of Grace as a day of grace to receive in his gift of righteousnesse the day of eternall glory The first was immediately upon Adams fall in the promised seed of the Woman Chap. 4. This was equally alike universally to all mankinde The second was at Noahs comming out of the Arke when God renewed this covenant of grace to Noah and his sonnes with them and his seed after them which at that time comprehended all alike without respect of persons as Chap. 5. The third extraordinary call of the world was this of the Gentiles as is precedently in this Chapter inlarged when God was found of them that sought him not Secondly is it so that it is extraordinary mercy in God thus to be found of them that sought him not hence observe that this is no ordinary rule for man to rely upon because what is Gods extraordinary rule is not his ordinary rule to man Thirdly observe that in this extraordinary calling of the Gentiles to receive the blessing of Abraham when God hath enlivened the aforesaid dead principle of enmity to Satan and Amity to himselfe that hee will then have man to put forth this enlivened disposition to come to him as he doth excitively draw forth that internall inclination so to convey further mercies I say hence observe that as God will crowne one grace with the guift of another so also (a) From this ground it is that in this fourth estate of man what God commands man to doe before justifying Faith or after he promises his own efficiency to accomplish what he commands that is if man thus apply himselfe or otherwise not as Prov. 1.23 24. c. he will communicate by exercise of the inferiour the conferrence of a grace more Superior as to the first inlivened principle he will adde the guift of Faith and to Faith a power rightly to receive his guift of Christs righteousnesse accounted to be mans to remission of sinnes which is his justification consequently his eternall life by salvation But it will here be objected Object that one man hath more because hee works more consequently hee deserves more Not so but because he works to submit more Answer and so to receive by mercy more therefore he receives more but he that as did Cain by pride so refused to submit or doth it in the remisse degrees he therefore receives lesse mercy or none at all Fourthly is it so that the force of Gods extraordinary pouring forth his spirit raiseth the minde of man to him being dead in sinnes and trespasses Then hence observe also when the spirit of a man is dead in sinnes and trespasses namely when it is habitually habituated to seeke its eternall felicity for the worth of his own righteousnesse or the like errors or habitually habituated to terminate his felicity in a terrestriall or sensuall good of bodily contentments as Psal 49.20 And the ground why this is so is because these habituall errors or the like doth (b) When man is in his spirit dead to live by beliefe in the object of justification if then Gods Spirit doth not imbreath to enliven mans spirit to hearken by som dispositions to Gods voyce and to bring him so beliefe in the object of life he then perisheth eternally for now man can do noe more to raise his mind to God in Christ as the object of justification to salvation then can the Leopard to change his spots or the Black-moore his skin extinguish even the least dispositions to true godlinesse (c) Although it doth extinguish the inclination to true godlinesse yet in some there may remain dispositions to civility or the like namely mans internall dispositions to God and his enmity to Satan flowing from the universall grace of the Covenant but what it is to be twice dead and pluckt up
by the roots appeares in the 12 Chapt. Is it so that when Christ did thus powre out his Spirit upon all flesh that yet at this time be denyed the spirit of Faith to his Nationall Spouse to the most part for their proud Apostasie to their ensuing rejection Hence observe how rightly the Lord of glory returned the same upon them But I said unto you that yee also have seene mee and beleeve not All that the Father * But at this time the Father giveth me the Gentiles to gather by the word of truth to salvation but of you but few for your call is not given to be at this time but in the future as Rom. 11.25 26 27. giveth mee shall come unto mee but not most of you at this time of grace for that 's implyed Iohn 6.35 36 37 38 39 40. Is it so that when Christ came personally into the world he then found Iewes and Gentiles generally both dead in sinnes and trespasses to him as the object of justification to their life and glory yea even his Nationall Spouse generally Hence observe how rightly spake the Lord Jesus Christ to his proud Apostate Spouse saying none can come to mee unlesse the Father which sent me draw him meaning his extraordinary mercy Ioh. 6.44 Is it so that Christ his righteousnesse as imputed by the Fathers gift and conveyed from Kingdome to Kingdome by the word of truth was and is the only object of life and glory and the removall of mans misery which submitted by beliefe of truth to receive that gift of righteousnesse in that sacred object Then hence observe how rightly spake the Lord Jesus Christ of himselfe saying I am the way and the truth and the life no man can come unto the Father but by mee Joh. 14.6 Againe is it so that this extraordinary calling of the Gentiles to righteousnesse life and glory being dead in sinnes and trespasses by their precedent Apostacie that even the second Adams satisfactory righteousnesse obtained as upon Adams fall so at this time also that this world should be mans day of grace againe as a day of grace to receive in it the gift of eternall glory the world of Gentiles being under wrath Then hence observe that from this ground Saint Paul in the 5 of the Rom. rightly brings in Christs imputative righteousnesse as opposed not only to our unrighteousnesse and misery in Adams transgression but also interminglingly opposing it against all mens own personall sinnes against the grace of God in Christ that whereas sinne in both respects had abounded so Gods grace by his gift of Christs righteousnesse did superabound as appeareth from the 8. verse to the end of that Chapter Againe is it so that at the height of Israels Apostacie and at the brink of their rejection from Christ that then God thus extraordinarily brought in the Gentiles to be his Spouse which were not his people Hence observe how rightly Christ in his life time Ioh. 10.16 opposed the certainty of the Gentiles for life and glory to his Apostate Spouse the Iewes then to bee extinguished ver 26. and in the three next verses grounding the stable felicity of the Church of the Gentiles only on his free gift and his Fathers power opposing it to all contrary powers whatsoever for although the Church of the Iewes became totally separated from Christ as now they stand yet so shall never the Church of the Gentiles nor yet the Iewes when they are againe ingrafted into Christs visible Church as was before Prophecied by * For by this word those days is not only meant the first extraordinary light of grace and truth divulged in the Gospell by the Apostles Ministery but this Prophecy also extends to those dayes of that extraordinary call of the Iewes mentioned Rom. 11.25 26 27. when also shall come in the fulnesse of the Gentiles Ieremiah and the Author to the Hebrewes Ierem. 31.33 32 40. Heb. 8.8.10 CHAP. X. Opening what in the calling of the Gentiles was ordinary to continue untill time shall be no more and that Gods proceedings therein is without respect of persons to all alâ—ke THe second Adam and Saviour of the world was not only a Priest in the dayes of his flesh after the order of Aron Heb. 10. by offering his body of flesh and blood so putting an end to that fleshly or bloody Sacrificing Priest-hood in which respect the Apostles in manifold regards referres things to the * The Apostle attributes so much to Christs blood death to leade us by sense to the more firm faith in his blood death as it was the expiration of his worke as the faithful and true witnesse for Gods truth against Satans lies to regaine Gods glory by the salvation of the world blood of Christ and often reiterates the same but also in his Militant Church he was and is a Priest for ever after the order of Melchizedeck till time shall be no more that is as Melchizedeck Shem I meane descending from the old world did not only in the Apostacie of the new world at Abel abide in the Faith of the first ten Fathers but also in the time of the Apostasie of his own Family remained durably constant in the oracle of life not only King of Salem that is of peace but Priest also of the most high God after the power of an endlesse life for he continued receiving as appeares in Abrahams Tythes the homage of the Sacrifice of praise for God and to God likewise in Gods stead returning comforts and blessings from God upon man Gen. 14.18 Heb 7.7 Likewise so did Christ abide constant by tradition discending in his spirit on men from the beginning of the old world figuratively by the promised seed of the woman through all occurrents or times of the worlds Apostasie remayned figuratively in the ten Fathers not only King of peace as Milchizedeck but also the Priest of the most high God receiving the Sacrifice of praise to God and for God by man believing truth and returning from God blessings upon them not only by his acceptable satisfactory righteousnesse imputed the ground of all acceptation but also in the oracle of life divulging it by his Ambassadors to the world and the imbreathings of his Spirit into the Spirit of man as sometime reproving the world of sinne as to Cain and the old world in the ten Fathers and in the Ministry of Noah sometimes receiving in good part the Sacrifices of the praise of his grace as in Abell his offering by beliefe of truth sometimes pouring out his blessings of consolation as in Noah his Sacrifice he smelt a savor of rest and comfortably renewed his gracious Covenant c. Sometimes in gracious incouragements to submit to this mercy as he did to Cain and sometimes enlivening the Spirit of man dead in sinnes and trespasses as to these Gentiles we see so raising these dead bones to live in his sight Therefore to continue this
Priest-hood successively after his departure from this world corporallâ— he made choyce of men meane and contemptible for his Ambassadors that so the efficacy might app are to be hiâ— â—nd none of theirs to which end also he loved them as his owne more * The Lord Iâ—sus having made choice of twelve whom the Father had given him of whom Iudas was one and therefore Mat. 1â— he called him as the otheâ— eleven and gave him like power to pâ—each the Gospell and worke miracles as to the rest ver 1.4 7. yet Ioh. 13. â—e excluds Iudas fâ—oÌ„ thaâ— choice veâ— â—8 for as the cal of Christ 〈◊〉 someâ—imes unive sally extâ—aoâ—dinary as was this of the Gentiles â—nd sometimes his call and choice is extraordinary and speciall as was that of the 70 Disciples and to some extraordinary and more peculiar as was this call and choice of the 12 Apostles for the Restauration of the world by their labours but the most neerest choice and conjunction of Christ with man is in the object of Iustification by his Spirit imbreathing upon their Spirits by right beliefe of him for so they are his Spouse in the neeâ—est relation yet mans ungodlinesse may be foâ— tâ—anscendent as that for it God will cut him off from the most glorious priviledge then much more to Iudaâ— see Cap. 12. see Gods decree in Chapt. 12. peculiarly â—hen other men Ioh. 13 1. only hee excluded Iudas because treacherous from that peculiar respect ver 18. But to those whom he had chosen as before is said he gave promise of his residence with them in his Spirit for hee breathed on them and saith unto them receive yee the Holy Ghost whosoever sinnes you remit they are remitted unto them and whosoever sinnes yee retaine they are retained implying that in their Ambassage as rightly divulging their Commission he in his word by his Spirit will be resident (e) Excommunication rightly administred is an externall manifestation of Gods internall and invisible proceedings upon the spirits and persons of men in the visible Church as did Saint Paul in cutting off the incestuous man from Christs body and afterwards admitted him againe to be ingrafted loosing mankinde from the guilt punishment and prevalencie of sinne but to men obstinatly persisting in their precedent Apostasie in the light of truth and grace hee will detaine the influence of that efflux by his spirit from their spirit as men bound over in Chaines of their own corruptions to their eternall damnation Ioh. 20.22 23. likewise Jesus came and spake unto them saying All power is given unto me in Heaven and Earth goe yee therefore and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the holy Ghost teaching them to observe al things which I have commanded you and loe I am with you untill the end of the world Implying otherwise not if you from my right Ambassage depart Mat. 28. 28. Likewise to continue the succession of this everlasting Priest-hood to future ages Christ by his Spirit in Saint Paul at Miletus sent to Ephesus and called the Elders of the Church and when they were come to him Saint Paul said unto them Yee know from the first day I came unto Asia after what manner I have been with you â—t all seasons Acts 20.27 ver 26. he saith wherefore I take you to record this day that I am pure from the blood of all men for I have rot shunned to declare unto you all the counsell of God take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departure shall grievous Wolves enter in among you not sparing the fl ck Also of your own selves shall men arise speaking perverse things to draw away Disciples after them therefore saith hee watch c. Likewise to the same end in his Epistle to Timothy he saith I exhort therefore that first of all supplications prayer interessions and giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in â—ll godlinesse and honesty that is to the end that from the efflux of of Christ his spirit in the Oracles of life men may be drawn from the shade of death to life for that 's implyed because he saith this is good and acceptable in the sight of God our Saviour who will have all men to be saved and come to the knowledge of the truth 1 Tim. 2.4 But what this truth is I need not now stand to treate of because it is but the same which God preached to Adam in the promised seed of the woman and to Cain interrogatively and the same which hee renew'd to Abraham in the predestination of Jewes and Gentiles and which was wrapt up under the glorious vaile of Moses and now preached with open face without the veile therefore Christ is a Priest for ever after the order of Milchisedeck in his own Ambassage rightly delivered till time shall be no more Wherefore rightly saith the Apostle Christ yesterday and to day and the same for ever Christ also manifests his impartiall proceedings unto the Spirits of men intending and extending eternall life to all and all alike in this ordinary call of the Gentiles as appears Luke the 8. for there he compares the Oracles of life for Doctrine of the Kingdome of grace to seed and all mens mindes to whom the Gospell comes to ground variously dispos'd and that from those various dispositions in the hearts of men the oracle of life ordinarily did variously take effect by the influence of his spirit and in the opening of this parable he referres those various dispositions of men to foure heads for saith hee the parable is this the seed is the word of God ver 12. from which seed of life the first sort of men received only a glance of the object of faith and no more for saith hee those by the high way side are those that heare then cometh the Divell and taketh the word out of their hearts least they should believe and be saved therefore these do not believe in any degree they have onely a glance and no more and the reason is because their mindes were as a common roade for Satan his allurements and persisting in their precedent Apostacie extinguishing all light of the enlivened principle of enmity to Satan wherefore saith Christ to such if the light that is in thee be darknesse how great is that darknesse Mat. 6.23 Againe the second sort of mens mindes under the seed of life receive a further disposition to the object of Faith for they believe to consolation verse 13. they on the rocke when they here receive the word with joy and these have no root which for a while believe and in time of temptation fall away and the
of this Faiths operation in Abraham who was a Father in this third degree of justifying Faith as first when God in his promise in Abrahams loynes gave Christ and his righteousnesse imputed to be the blessing of all Nations and consequently for his owne then to this object did he adhere by Faith working through all that did interpose betweene his beleife and this object of life Rom. 4.18 saith the Text He beleeved even God who quickneth the dead and calleth things which be not as though they were who against hope beleeved in boâ—e that hee might become the Father of many Nations according to that which was spoken so shall thy seed be and saith the Text hee being not weake in Faith he considered not his own body now dead when he was about a hundred yeares old neither yet the deadnesse of Sarahs womb hee staggered not at the promise of God through unbeliefe but was strong in Faith giving glory to God and being fully perswaded that what he had promised he was able to performe it and saith the Text therefore it was imputed unto him for righteousnesse but what this imputation for righteousnesse is is already handled in the 4 and 6 Chapters therefore here I passe it over Againe Heb. 11.17 Abrahams faith is brought in working up to God in this sacred object through the darknesse of death for saith the Text by Faith Abraham when he was tryed offered up Isaak that is by death to be destroyed he that had received the promises i. of all happines figuratively in this Child for mankinde and for himself offered up his only begotten Sonne of whom it was said in Isaak shall thy seed be called for Abraham accounting that God was able to raise him up even from the dead meaning Christ also in this figure whence also he received him in a figure as saith the Text Thus by perfection of justifying beliefe working to God through all difficulties in this sacred object saith Christ Abraham rejoyced to see my day and saw it and was glad that is as the life of his heart for all happinesse Iâ—h 8.56 And to conclude this point of Christ his impartiall proceedings as Priest for ever after the order of Melchizedeck without all respect of Persons by the operations of his Spirit in his sacred ordinances is also implyed Prov. 8.34 wherefore he thus saith blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores for who so findeth mee findeth l fe and shall obtaine favâ—ur of the Lord bâ—t he that sinneth against mee wr ngeth his own soule all they that hate mee love death c. Is it so That Christ now is to the end of the world with his Ambaâ—sadors ordinarily and rightly divulging his Ambassage that hee will be by his Spirit so a Priest till time shall be no mo e Then hence observe Observ that it is unpossible for men or Divells or all the powers of darknesse in this world to extinguish Christ in his word and spirit from the minds of all mankinde because we see Christ will so be in the minds of some as the cornerstone to uphold his Ministeriall Kingdome as in the name of Peter hee did Prophetically demonstrate Mat. 16.18 and from this ground God in eminent and universall Apostasies from him in his truth doth preserve some mens mindes to him by his truth so secretly as the best of men sometimes perceive it not as in the daies of Eliah and the like Rom. 11.3.4 wherefore this is attributed to be Gods Seale or peculiar foundation in relation to Christ to know who are his in such * In times of such Apostasie because one Saint doth know another but according to the judgement of charity and God only infall bly knowes who in purenesse of heart adheres to him and who not therefore the Apostle calls this knowledge of God his foundation or seale because it is so knowne to him and none else times as 2 Tim 2.18 19. And from this ground it is unpossible that the greatest seducing powers of Satan to deceive the whole Church elect or gathered by his word and Spirit so as to extinguish all truth from all their mindes for as Mat. 24.25 besides his ordinary course God in such times will extraordinarily reserve as before is said some for the glorious praise of his grace in this world to believe his word in the object of justification wherefore it is stiled the Faith of Gods elect implying the certainty of Christs prevalency as Priest for ever after the order of Melchisedeck by his Ministeriall ordinances in the Church Militant till time shall be no more Againe is it so that the oracle of life for the universall Apostasie of the world was not so much as to appeare amongst the Gentiles about eighteene hundred yeares nor amongst Iewes but in Types figures and promises as obscured under the veile of Moses for many Generations untill God according to his purpose called these Gentiles Hence observe how rightly the Apostle applies this Doctrine at that time saying the grace of God that bringeth salvation to all men hath appeared teaching us to * Therefore the Negative part of the Morall Law as inclosed in the Arke oveâ—shadowed with the mercy Seat taught the same Doctrine of grace under that veile as now doth the Gospel unveiled Exod. 25.21 22. Heb. 9.4.8 deny ungodlinesse and worldly lusts that we should live soberly righteously and godly in this present world looking for the blessed hope c. Tit. 2.11.12 CHAP. XI Opening the third particular how GOD brings man to be perfect that is to the perfection of justifying Faith in the object of justification AS it is in the perfections of nature the life superior containes in it selfe the perfection of all inferior lives as in Adam Chapt. the first so the perfection of justifying beliefe containes in it selfe vertually all inferior beliefes hence it is that the improvement of this faith is various in its operations yet ever terminating to God in the object of justification as its most proper center and so it comes to its full perfection formerly described Hence Saint Iames saith of Abraham Seest thou how faith wrought with his workes and by works faith was made perfect James 2.20 Wherefore to prove the point I will take a briefe survay how by works Abraham came to his perfection of justifying beliefe * The perfection of the man in righteousnes is in the next life but faiths perfection and dissolution are both in this life and what man is a righteous man see the last Observation of Chapt. 11. for the perfection of justifying beliefe is one thing and the perfection of the man is another thing as first when God by commandement separated him from his countrey and from his fathers house the operations of his faith then began to put forth for saith the Text He went out not knowing whither he went Hebr. 11.8 but when hee was
come to the promised Land there God tryed the strength of his faith for hee was driven to depart this land of his hope to sustaine his life in Egypt and there fell into danger of death so that his strength began to stoope as appeares by his excuse to Abimelech to save his life yet God that will in point of triall lay as much weight as faith's measure can beare and worke through to his faithfulnesse yet he will lay no more then it can so worke through if it be improv'd So to Abraham with the temptation he gives an issue by his happy returne to the land of promise the figure of eternall felicity and there Abraham refreshed his faith in Gods promise of Christ the object of all felicity in his satisfactory sacrifice Gen. 12.3.10 11 12 13. Gen. 13.3 4. 1 Cor. 10.13 Againe God having given Christ to Abraham figuratively in Isaacke to proceed from his owne loynes yet deserring the accomplishment of what Abraham much desired to see his beliefe began againe to stoope for he pitch'd upon Eleazar his servant to be his heire to what God had given him yet God that will lay no more then that strength will beare to worke to him if it be improved gives an issue with the temptation by confirming Abrahams operating beliefe saying This shall not be thine heire but hee that shall come out of thine owne bowels he shall be thine heire Gen. 15.4 Againe Gen. 18.14 God having further confirmed Abraham beliefe by setting a certaine time for the birth of the promised seed to be the blessing of all Nations of the earth who together with Abraham God made of one blood he then further drawes out Abrahams faith to worke by love to all mankinde as to himselfe and accordingly Abrahams faith in operations of love wrought to all but especially to the houshold of Faith I say to all for he entertained strangers in fervour of spirit and received Angels unawares Gen. 18.4 Heb. 13.2 Likewise so kindly courteous was he to the children of Heth his Idolatrous neighbours yet not as Idolators for so they are contrary and a vexation to man believing truth yet he lov'd them as his owne flesh and as Gods in Christ by right of redemption wherefore they esteemed him as a Prince of God amongst them Gen. 23.4 5 6 7. Esay 50.7 Gen. 27.46 Deut. 7 4. So likewise in fervour of spirit he humbly invocates for the safety of the ciâ—ies of the Sodomites Secondly his Faith in fervour of love wrought more specially to those which in beliefe of truth were rightly related to the object of life together with himselfe for it was for their sakes hee pray'd for the Sodomites safety So for righteous Lot he ventured his family and his person in the perill of warre and rescued him out of his enemies hands Gen. 18.23 Gen. 14.14 Againe Isaack being now borne and Abraham by Faith having received the end of the promise namely Isaack from Gods faithfulnesse to a furâ—her confirmation of all blessednesse hereupon God drawes out his Faith to worke by love also according to the first Table of the Law It came to passe saith Moses after these things that God tried Abraham and said unto him Abraham and hee said here I am and hee said take now thy sonne thine onely sonne Isaack whom thou lovest (a) Although faith and love in themselves be two different vertues yet the Scriptures includes love in justifying faith the one as receiving from God the other as co-operatively working to God and therefore so doe Iâ—in the prosecution of justifying faith and so farre forth as mans affections dieth to this corruptible world so farre forth his affections liveth to the inco ruptible God and so on the contrary 1 Ioh. 2 15. and get thee into the Land of Moriah and offer him there a burnt offering upon one of the mountaines that I will tell thee of Gen. 22.1.20 and Abraham obeyed to extinguish the child of Promise upon whom depended the felicity of the world consequently his owne thus by exercise of beliefe to God in the object of life Abraham obtained the perfection of justifying Faith for by workes was Faith made perfect saith Saint Iames. And also thus by workes variously terminating in Gods gift of Christ and his righteousnesse imputed for all happinesse was Abraham justified in the receptive obedience of Faith to the object of life For saith Iames Was not Abraham â—ur Father justified by workes when hee had offered Isaac his sonne upon the Altar that is Christ in that figure Whereupon the Lord out of heaven called unto him and said Abraham Abraham and he said here am I and he said lay not thy hand upon the Lad neither doe any thing unto him for now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from mee * Thus to operate is to be upright and to abound therein And to this uprightnesse God in mercy hath intailed the promulgation of the All sufficiency of his favourable mercy as to Abraham Gen. 17.1.2 And according to ths point saith Christ hee that hath my Commandements and keepeth them hee it is that loveth me and hee that loveth me shall be loved of my Father and I will love him and manifest my selfe unto him and wee may the rather believe him because we see him so doing to Abraham Joh. 14.21 2 Peter 1.11 Againe saith Moses the Angell of the Lord called to Abraham the second time and said because thou hast done this thing that is wrought up to me as the object of life through so great difficulties and hast not withheld thy sonne thine onely sonne that in blessing I will blesse thee that is in a superlative degree so Christ doth not onely say I lead in the wayes of righteousnesse in the midst of the paths of judgement that I may cause those that love mee to inherit substance and I will fiâ—l their treasures but hee further saith him that overcommeth I will make a Pillar in the Temple of my Gâ—d and hee shall goe no more out Prov. 8.20 Rev. 3.12 And the ground why God manifests himselfe so publiquely by oath thus to blesse Abraham so operating to him leaving it upon record for the ages to come was because God willâ—ng more abundantly to shew unto the * That is to the heyres of promise not onely as descended in Isaac from Abrahams flesh but also to all that are hey es of the same gâ—ft of faith with Abraham therefore when St. Iohn saith in hi. 1. Epist 2.19 they went out from us because they were not of us hee meaneth of us that thus follow faiths object as here did Abraham for in the 17. Verse he saith he that doth the will of God abideth for ever therefore he meanes not men personally but men whose persons are thus disposed in the pursuite of Christ in the object of faith heyrs of promise the immutablenesse of his counsell bound himselfe by
an oath that by two immutable things in which it was impossible for God to lie that wee might have strong consolation who fled for refuge to lay hold on the hope set before us in the object of justification c. Heb. 6 17. Wherefore saith the Apostle the rather brethren give diligence to make your calling and election sure for if you do these things you shall never fall that is not totally nor finally from the object of justification and that is only implied in this Text for he that saith he hath no swarving from this sacred object by sinne is a lyar for as he that saith he knoweth God and keepeth not his Commandements is a lyar and the truth is not in him so on the contrary If we say we have not sinned wee make him a lyar and the truth is not in us 1 Joh. 2.4.2 chap. Joh. 1.10 and the reasons why God not onely thus makes perfect justifying beliefe by operation but also gives to the Saints an undissolved relation to him in the object of justification to be as mount Sion which shall never be moved are these The first is drawne from the nature of the exercising any ability which the more 't is exercised the more 't is perfected for as use makes perfectnesse so custome breeds another nature Hence saith the Psalmist I have remembred thy name O Lord in the night and have kept thy Law this I had because I kept thy statutes Likewise hee saith I have more understanding then the antient because I have kept thy Statutes and he saith Blessed is the man that delighteth in the Law of the Lord and in his Law doth meditate day and night he shall be like a tree planted by the rivers of water that bringeth forth his fruit in due season Psal 1.2.3 Psal 119.55.100 A second reason is because the most perfect operations of justifying faith brings man most passively subjective to God to receive in his gift of Christs righteousnesse imputed the fulnesse of all that leads or ends in blessednesse therfore as every effect the more it doth subject it selfe to it's cause the more influence for it's perfection it doth receive from that cause so also in this Hence saith God to his redeemed Spouse I am IEHOVAH thy GOD which brought thee out of the Land of Egypt open thy mouth wide and I will fill it Psal 81.10 but by the way for further incouragement to men of an honest and good heart to presse forward to faiths perfection I will here explicate the different operations betweene the perfection of faith in the one and the imperfections of the other as first betweene righteous Lot weake in saith and Abraham perfect therein for Lot being more weake in the spirit of faith was therefore more strong in the spirit of this world as once were the Apostles desiring to be chiefe in sensuall felicities but Abrahams mind was farre more free from these intanglements for he preferred his communion with Saints in the bond of peace and love in relation to Christ before the fertile pleasures of the plains of Sodome for to enjoy this he leaves Lot to choose that and takes for his aboad what Lot refused Gen. 13.8 9.10.11 So Moses perfect in faith esteemed Christ in the object of Faith with reproach greater riches then the pleasures of Egypt for he had respect to the recompence of reward implying hee esteemed Gods gift of Christs righteousnesse imputed to be mans exceeding great reward consequently his owne wherefore in Idolatrous Egypt hee refused his relation to the crowne of Egypt in that hee refused to be called the sonne of Pharaohs daughter Gen. 15.1 Heb. 11.24.25.26 Again men of an honest and good heart yet weake in the object of life They then are in zeale against sinners preposterously pitilesse as was Iames and Iohn who for Christs sake would have them consumed with fire from Heaven but take man more perfect in beliefe of this sacred object then hee knowing the terror of the Lord doth perswade men for saith the Apostle the love of Christ constraineth us because wee thus judge if one died for all then were all dead implying because in love Christ died for all men then dead in sinnes and trespasses that this love of him constrained them to perswade sinners to life and salvation in him 2 Cor. 11 14 Againe being but weake in this sacred object they therefore savour the things of men and not the things of God as did Peters counsell to Christ so hee stooped to please men but not as man perfect in faith becomming all things to all men to save some as did Saint Paul but basely dissembling perverting his trust which Christ put in him so hazarding the salvation of men as he did at Antioch but Paul more perfect in beliefe of this sacred object openly reproved him to his face not caring what hee or they thought of him in the right discharge of his ambassage to them Marke 8.33 1 Cor. 9.22 Gal. 3.11.12 13 14. Againe men of an honest and good heart yet weake in faith to this sacred object the crosse of Christ will bring them to doubt as did the men going to Emaus for they said wee trusted it had beene he which should have redeemed Israel Luke 24.21.25 but on the contrary man perfect in faith under the crosse saith We know that the Sonne of God is come and hath given us an understanding that wee may know him that is true even his Sonne Iesus Christ this is the true God and eternall life 1 John 5.20 Againe man weake in this sacred object of justification doth over value his inherent righteousnesse telling Christ What great things hee will doe for him more then others as did Peter but man more perfect in beliefe of this sacred object is of another minde saith Saint Paul who is fit for these things meaning to doe great things for Christ according to their ambassage and saith he wee know but in part darkely through a glasse 2 Cor. 2.16 1 Cor. 13.8 and saith the Prophet Esay Woe is mee because I am a man uncleane because I am a man of uncircumcised lips Esay 6. And the ground of the point is this man perfect in beliefe of Gods gift of Christ his righteousnesse imputed firmely believes according to truth that the seed of the Serpent intermingling his inherent righteousnesse therefore makes it internally as a menstruous cloth and externally at the best but unprofitable wherefore as hee desires to be found in Christ his righteousnesse in point of imitation to sanctification so also to be found in it as imputed for a continuall acceptation for remission of sinnes and salvation still referring all his great workes for Christ to Christ his owne efficiency in him as Saint Paul not I but Christ in mee Phil. 3.9.10 Againe a third reason why God gives this perfection of faith to men of an honest heart which thus exercise to him more then to them which to this object of life
unto her the elder shall serve the younger as it is written Iacob have I loved but Esau have I hated Gen. 25.22 23. Malach. 1.2 3. Thus to this Nation God set up Abraham Isaak and Iacob persons for three pillars to preach through future Generations that not with respect to their persons more then others but only in his guift of the seed of the womans righteousnesse imputed to them he raised them from an Idolatrous brood perishing in the examplary concision of their Ancestors corruptions to be Christs Nationall Spouse elect See pag. 72 73. Againe to discend with this Nation we finde them then in Egypt under great opressions by the cruelty of Pharaoh but from thence with a high hand God delivers them figuratively in the blood-shed of Christ the Paschall lambe leading them thereby to Christ his acceptable righteousnesse imputed by God to them as the only ground of removing their deserved miseries conferring upon them undeserved mercies as he promised to Abraham in this promised seed about 400 yeares before Gen. 25.13 14. Exod. 14.13 And so God leades them from Egypt through the Wildernesse with his high hand of providence towards the promised land the figure of eternall felicity for saith God to them You have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto my selfe Exo. 19. Yet to God by beliefe of his truth in the promised seed so famous by tradition descending to them from Adam by the ten Fathers before the Flood down to Abraham with whom he renewed this mercy for them they neverthelesse by remissenesse passed over all this preferring the Onyons and flesh-pots and pleasurable treasures of Egypt before the riches of the promised land their day of grace and figure of Gods gift of their eternall glory in Christ Iesus for when God tried them their mindes were but flesh that is onely agreeable to sensuall objects as the bruit and no higher For neither reason nor Faith of Gods gift in Christ was of any use wherefore God sware they should never enter the figure of eternall rest implying his impartiall proceedings to them as to Cain and Abell Againe yet because of their remissenesse they being thus habituated to transgresse the oracle of life and glory in the promised seed therefore to the promise God added the law in holy writ to convey through their generations this object of Faith more firmly that so they might eate the same Spirituall meate and drinke the same Spirituall drink in right beliefe of truth as did all that liv'd by Faith before them and as doe all that now live in right beliefe of truth after them for the flesh of the Sacrifice which they did eate at their Feasts also the flesh of the Paschall lambe was the flesh of Christ to them in a figure therefore in beliefe of truth in that figure they did or might eate the flesh of Christ as now believing man doth Sacramentally in bread and wine and so to them Christs * The flesh of Beasts was not then turned into the flesh of Christ nor was the Rock which followed them turned into the nature or person of Christ although that Rock then was Christ as 1 Cor. 10.4 flesh was meate indeed and his blood was drinke indeed for the truth is the Law that then was added to the precedent promise was but their Schoole-master to leade them to Christ to be justified by Faith Gal. 3.19.24 1 Cor. 10.3 But here the question will be Quest what Law the Apostle meaneth was added to the precedent promise made with Adam and renewed to the world with Abraham Hee meaneth the whole Law of Moses with all its parts Answ even to the Law of sower hearbs to eate the Paschall Lamb and the Law of the first-borne Exod. 12.8.25 Exod. 13.2 And I will briefly touch 4 heads First the Law Judiciall Secondly the Law of the Sacrificing Priesthood Thirdly The Morall Law Fourthly The penall Law Of these in their order First the Judiciall Law as executed by Moses the Judges and Kings successively This figuratively told them that Christ the seed of the woman and seed of Abraham and David was successively in them governing his Israels Common wealth as King on Sion hill So Schooling them by beliefe of truth and the agreeablenesse of the Tipe with the Antitipe to submit to his government to cherish each other as the Nationall members of the mysticall body of Christ Exo. 21.1 Secondly the sacrificing Priest-hood with the Leviticall Ordinances as successively continued unto them figuratively led them to Gods gift of Christs satisfactory righteousnesse imputed and received by beliefe of truth was it onely that cleansed from all sinne that is the guilt punishment and the prevalencie of it in Terrestriall Canaan and from the inherencie of sinne in Canaan Celestiall Therefore when the sacrifice was to expire its life they were to lay upon its head the hand of beliefe of remission of sinnes sometimes of ignorance sometimes for sinnes against conscience And also they had the daily Sacrifice all Schooling the Nationall Spouse of Christ by beliefe of truth to submit to Christs righteousnesse imputed for her continued acceptation and her eternâ—ll life only by Salvation Levit. 4.2 4.15 chap. 6.1 2 7 8. Esra 3.4 Thirdly the Morall Law as incloased in the * Because the perfectioÌ„ of the Morall Law is onely resident in Christ the true Arke and from him conferred to mans justification and sanctification therefore the Morall Law then was as under the veile and now is without the veile an Evangelicall rule and not legall as communicating no grace nor mercy Arke with divers interminglings Schooled this elect Spouse to Gods gift of Christ in six particulars First as all these words were spoken by God with a relative remembrance of their redemption from Egypt by the blood of the Paschall Lambe this tended implicitly to sweeten their obedience by beliefe of truth to all the ensuing commandements as the redeemed Spouse of Christ as appeares by the forefront of the Tables of the Law Exo. 20.1 Secondly because the Morall Law commands this Nationall Spouse not only in Moses presence her Mediator in the Tipe but also because hee put these commandements into the Arke there to remaine as Deut. 10.5 This implicitly Schooled this Spouse that here God in Christ commanded her to a holy life in the perfection of parts by love to him and each others as themselves saying in effect be yee holy as I am holy (a) The Apostle Rom 7. describing the conflicts of a godly mind thankefully coÌ„cludes its victory to be by Christ in the 8 chapt that there is not condemnation to all such and his reason iâ— because the Law as it is accomplished by Christ is in him to them the Law of Spirit and life and freeing him froÌ„ the Law of sin and death and that by Christs fulfilling the Law in our flesh our nature in him hath not only