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
them verse 30. and 34. Likewise Chap. 14. as for afflictions and sorrowes which would befall them in the execution of their commission after his departure hee bids them quiâ—t their hearts by beliefe of God and also in him with promise to send the comforter to them c. from verse 1. to the 32. verse And Chapter 15. he compares himselfe to a Vine with branches for that 's implyed and his Father to a Husbandman pruning some and cutting off some Verse 2. and vers 3. he applyes this doctrine to the 11. Apostles in particular Iudas being absent Now saith hee yee are cleane and then shewes them how they came so to be saith hee through the (a) If Christs Word then not Christs washing their feete made them cleane onely it was a signe of Christs love which did effect it wherefore if Peter had refused it so propounded hee had rejected Christ in his love as did Iudas although he suffered him to wash his feet because the outward signe not received by a right beliefe of truth leaves mans sinne in the guilt and attracted habit unweakened and unremoved as here in Iudas although Christ extended this externall signe of his love to him at his corporall departure from this world as to the other eleven word which I have spoken unto you implying their justification and sanctification by union with him as the object of faith wherefore saith he abide in mee and I in you and then gives them a reason why they should so doe because saith he the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee Verse 4. He then applyes the point more close unto every of them saith he I am the vine yee are the branches hee that abideth in me and I in him the same bringeth much fruit for without mee yee can doe nothing whereupon hee gives them a fourefold reason why they should so abide in him The first is drawne from the danger which will insue if any of these 11. doe not abide in him namely perishing from him for ever for saith he if any (b) That is any of you eleven or any other man which is ingraffed into me the true Vine as now are you being clean through the word which I have spoken man abide not in me hee is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned in eternall wrath for that 's implyed so that this first reason expressely proves the point namely that the Saints shall receive according to what they have done in the body for their evill workes of crucifying Christ to themselves by a totall apostasie from him as the object of faith The second reason to abide in him is intermingled with a direction how to abide in him the reason it selfe is drawne from the contrary good which would redound to these eleven Apostles if they did so abide in him the direction is this that hee by his Word of truth should abide in them and they by beliefe of it must abide in him the good which will redound to them they then shall have their hearts desire and both comprehended in these words If you abide in mee and my words abide in you yee shall aske what yee will and it shall be done unto you The third reason is also double partly respecting God partly respecting themselves and both comprehended in these words herein is my Father glorified in that you bring forth much fruit for so shall yee be my Disciples that is for so shall you come and be established to continue my Disciples as now yee are wherefore he further saith Abide in my love if you keepe my Commandements you shall abide in my love even as I have kept my Fathers Commandements and abide in his love The fourth reason to induce them to abide in him as the object of Faith is drawne from that remaining tranquillity which wil redound to them from him as the fountain opened wherefore saith he these things have I spoken unto you that my joy might remaine in you and that your joy may be full Verse 11. All which arguments to inforce these eleaven Apostles so to abide in him implyes what formerly is exprest in the first reason namely that they other wayes will come to fall totally by their remissenesse and come to a finall separation from Christ by Gods justice Likewise the Apostles themselves rightly taught the same doctrine both of themselves and of the Saints in generall as for instance Saint Paul to the Romanes chap. 11. saith thou standest by faith be not not high minded but feare for if God spared not the naturall branches take heed lest also he spare not thee verse 20 21. Againe he saith the just shall live by faith but if any man draw backe my soule shall have no pleasure in him Heb. 10.38 and saith Saint Paul I keep under my body and bring it into subjection lest that by any meanes when I have preached unto others I my * And those Scriptures which seeme to speake contrary to this point see them cleaâ—ed in these pages in the margent pag. 122. 123. 137. 142. 144. 145. and from 118. to 120. 134. Also see those Scriptures expounded in point of electioÌ„ on which the Saints stability is thought to be grounded as from pag. 85. to 87. and pag. 65. and from p. 72. to 77. and see the reasons why Salomons and Peters fall was not totall nor finall and also the utmost line of Gods mercy to miserable man see the second Objection in the 12. chap. selfe should be a Cast-away Hee further saith it is unpossible for those which are once enlightened and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted of the good Word of God and of the powers of the world to come if they should fall away to renow them to repentance seeing they crucifie to themselves the Sonne of God afresh and put him to open shame 1 Cor. 9.27 Heb. 6.4 So much for the proofe of the third Reason that God loves to glorifie his Justice by the distribution of his Mercy even to the members of Christ without any personall respect therefore much more to all mankinde and to all alike as hee preached to Cain in the first modell if thou doest well shalt thou not be accepted if thou doest not well sinne lies at the doore Hence observe all mankinde none excepted ever since Adam was cast out of the Garden of Eden are and so shall be to the end of the world in one of these three conditions or estates first either in the universall grace and favour of God by Christ Jesus and this is before the gift of justifying faith or secondly in the speciall grace and favour of God in Christ Jesus and this is when man by beliefe of truth is knit to God in Christ as hee
is the object of Justification Or thirdly in the state of rejection from the first as was Cain before he came to Faith or from the second as are some of the Saints for their apostasie from Christs owne testimony by his doctrine to his peculiar Apostles Iudas being absent and Pauls testimony of himselfe and other Saints and of Christs nationall Spouse by Gods testimony Ezech. 18. and as wee see by wofull experience this sixteene hundred yeeres and more Againe I having precedently defined what is the perfection of justifying faith I will now define what is the perfection of the man in whom it is or thus what man is a righteous man Man in his first estate was righteous because his intentions and operations was an exact perfection of degrees according to natures most right rules in the estate of creation as Chap. 1. But now in this fourth estate of man The definition of a righteous man hee is a righteous man who in any degree doth by a right beliefe submit so as that he receives Gods gift of Christs righteousnesse imputed to eternall life by salvation desireably endeavouring to conforme to that righteousnesse in some degree to sanctification I say in the perfection of parts (a) When the Apostle saith we speake wisdome to them that are perfect he meanes man in the perfection of Faith and not perfect in righteousnesse of inherent holinesse for the perfections of Christs righteousnesse is not attainable by men nor Angels in the perfections of degrees So that a righteous man in this life stands as an imperfect member united by faith in love to a head perfect in righteous workes or righteousnesse CHAP. XII Answering Objections made against severall points precedently delivered in this Treatise FIrst it will be objected Solomons backsliding was totall yet not finall though hee did all that the wicked man doth Question because against so great light of heavenly Object 1 wisedome hee turned his minde into darknesse by sensuall delights and Idolatrous abominations consequently hee crucified Christ to himselfe and yet his fall was not finall for hee returned to God in the object of Faith Salomâ—n under the Law of Moses of a believer went the farthest out from God of any that ever returned to God againe Answ by Faith in the object of Justification therefore the Scripture speakes but implicitly of his repentance as if his name had beene blotted out of the booke of life to teach others not to be high minded but feare Againe his fall was not totall because God extraordinarily reserved some virtuall seed of beliefe in him to the object of Justification and therefore his backsliding was not totall nor internally doing all which the wicked man doth for as long as the least degree of that seed remaines that man is in Christ the object of Faith and that God did reserve a seed is cleare by his speciall and particular promise made to David in Salomons behalfe saying if hee commit iniquity I will chastice him with rods of men and with the stripes of the children of men but my mercy shall not depart away from him And the ground of this extraordinary mercy by promise was this because Salomon as sitting King on Sion hill the promised sonne of David hee so was in those dayes a remarkeable figure of Christ the Sonne of Davids eternall throne therefore God extraordinarily reserved in Salomon a light of beliefe virtually to Christs righteousnesse as imputed to the * If for the glory of Gods grace then not for love to Salomons person more then to any other mans person for Gods love to all mens persons is one and the same as appeares in the grounds of Gods love in his gift of Christ to the world pag. 40 41. glory of his owne grace in Salomons eternall salvation therefore his fall was neither totall nor finall Secondly it will be objected Saint Peter did all that the wicked man doth extinguishing greater light in himselfe Object 2 then ever did Salomon for he was an Apostle and saw the great workes of Christ and heard his sacred doctrine as dropping from his sacred lips and hee cursed himselfe he knew not the Lord of glory and sware he knew him not against his owne knowledge so consequently hee did all the wicked man doth crucifying Christ to himselfe totally and yet was renewed by repentance therefore his fall was not finall although totall The Lord said Simon Simon behold Satan hath desired to winnow you that hee may sift you as wheat but I have prayed for thee that thy faith faile not Luke 22.32 as if he should say Answ by reason of your rashnesse and remissenesse to my gracious admonishments Satan hath much desired to take an advantage against you totally to extinguish thy faith and love to me but my request to my Father hath beene more then ordinary for thee that thou mightest not perish from mee therefore in time of neede Christs words of precedent admonishment was remembred to Peters soule for his returne to him in the object of Faith Luke 22. 61. and the ground of this extraordinary mercy was two-fold First because he being a believer therefore as Christ is the Saviour of all men so especially of Peter in this his backsliding more then to Iudas who was not a believer for saith the Text hee is the Saviour of all men but especially of them that believe Secondly not onely a believer but a believing Apostle set apart to publish the Gospell to the world therefore more to Christ then an ordinary believer and therefore Christs Prayer was for him more then ordinary and therefore it was that his fall was neither totall nor finall for whensoever it is totall it is finall and in some twice dead and pluckt up by the roots and so none can be but those which have beene right believers for to be twice dead implyeth to be twice alive the first life is the precedent infusion of amity to God and enmity to Satan or if it be renewed and this is a life preceding faith flowing from the universall grace of the Covenant of life and glory as before is proved The second life is the life of justifying Faith I meane man rightly united by believing to Christ the object of life and when he dies to the later he dies to the former also and therfore twice dead and never lives to God againe in Jesus Christ Iude vers 12. And for the close of the point here observe that as Manasses and Paul were the onely two in sacred Scriptures that by their apostasie from Gods universall grace in Christ went the furthest distance out from God before Faith that ever were received to mercy whence Paul rightly saith That Christ shewed all long suffering and patience towards him himselfe being the chiefe of sinners meaning in this particular respect So on the contrary Salomon and Peter after true faith in Christ the object of life were the onely two men mentioned in Scriptures which