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
hee gave all mankinde the fruitfull Seasons communicating unto them food and gladnesse so by a good Terrestriall drawing them by Christ Iesus implicitly to looke up for a good Celestiall in him Hence it is the Apostle affirmes God left not himselfe without witnesse in that he gave them raine from Heaven and fruiâ—ful Seasons filling their hearts with food and gladnesse And saith hee this was that they should seeke the Lord if happily they might feele after him and finde him Acts 14.16 17. Mat. 25.24 Acts 17 27. And the ground why Gods voyce in the creatures doth excitively draw unto Christ in the distilled influence of his Spirit as the dew to the tender hearbe is this because the whole creation is as it were wrapt in the imputed righteousnesse of Christ as in a mantle of mercy for from thence it came to passe that this world is as now it is mans day of grace to receive the gift of eternall glory and therefore as thy tender mercies oh Lord are over all thy works so dost thou by thy kindnesse therein excitively draw man to thee in Christ the hope of glory Psal 145.9 Col. 1 27. And from this ground the Apostle brings in Gods voyce in the creatures joyntly cooperating with Gods voyce in the Gospell begetting Faith in the heart of man so then saith hee Faith cometh by heareing and heareing by the word of God but I say have they not heard yes said he verâ—ly their sound went into all the earth and their words unto the end of all the world compare Ps 19.3 with Rom. 10.17 And from this ground hee tells the beleeving Romans at Heathenish Rome that he was not ashamed of the Gospell of Christ First because it was Gods power to salvation Secondly because it revealed the righteousnesse of God from * Wheâ—efore rightly doth the Author to the Hebrewes leade man to receive the world by Faith Heb. 11.3 and not as made out of that which did first appeare namely the Chaos and that perfection which it received because it being lost by the first Adam it was immediatly restored by the second hee being then the first borne in the Promise of every creature from the dead fall of Adam wherefoâ—e Saint Iohn Rev. 4.24 rightly brings in Christ to be Gods faithfull witnesse and the beginning of the Creation of God joyntly together and aluding to the same ground in his Gospell Chapt. 1. hee brings in Christ as Christ to be the maker of all which was made it being involved in darknesse by the justice of the Covenant for Adams fall and that is implyed beâ—â—use he brings in the second Adam personally God man and so the light and life of man enlightning every man which cometh into the world and alluding to this principle iâ— is that God remembers forgetfull man of his six dayes works as involved in Christ the true Arke of rest to God for man and in him to since all daies as tâ—riâ—ed into an eternall Sabbath of rest here by Faith and there by Fruition Faith to Faith that is from Faith implicite as most weake to Faith expressive as most strong Thirdly because that truth which most Gentiles did detaine in unrighteousnesse God rendered the same to them by his workes in nature for saith hee God shewed it them and then shewes us by what namely the invisible things of God from the creation of the world are clearely seen being understood by the things that are made Rom. 1. from verse 16. to 20. not that Gods workes doth naturally excitively draw man to God in Christ as naturall but as related supernaturally by Christs opening the wombe of all perfection as the second Adam and first borne of every creature from whence ever since the first blessed seventh day morning it travaileth untill now to be pertakers of the supernaturall glory as precedently is proved So much for the second externall meanes in this narrow way leading to eternall life Againe that this meanes was efficacious to bring these Gentiles thus by nature to eternall life is from Scripture proved implicitly and also more expressively First implicitly by Gods bending his mercifull eare to the Idolatrous Mariners praying so confusedly unto him and yet hee gave them a temporall salvation likewise to Abimilech he pleading to God his uprightnesse according to his light God accordingly acknowledged it to be so and gave him a temporall salvation Likewise the Heathenish Ninivites whom hee threatened with vnavoydable destruction * The faith of the Ninivites was a ceâ—taine beliefe of Gods Word for their temporall destruction mingled wâ—th a dependant hope in him for mercy to remove that misery yet they imploring him under the notion of mercy hee removed their misery by giving them a temporall salvation implicitly touching upon the spirits of them all that if they did but by patience in well-doing seeke for immortality according to their light hee would give them an eternall salvation Ionas 1. from verse 5. to 16. Genes 20. from verse 3. to 7. Ionas 3. to verse 9. Secondly the Scriptures speakes more expressively for the Apostle speaking of these Gentiles excluded the Law having it onely written in their hearts by nature saith That God will render to every man according to his works to them who by patience continue in well-doing seeke for glory honour and immortality eternall life verse 6. 7. and verse 10. hee saith Glory honour and peace to every man that worketh good to the Jew first and also t the Gentiles for there is no respect of persons with God as many as have sinned without the Law shall perish without Law and as many as have sinned in the Law shall be judged by the Law verse 11.12 And the ground of this point is implyed in the first Chapter and 28. verse from the rule of contraries hee speaking of some of these Gentiles which did withhold the truth in unrighteousnesse saith even as they did not like to retaine God in their knowledge so God gave them up to a reprobate minde to doe things not convenient being filled with all unrighteousnesse implying on the contrary that if they had carefully retained God in their knowledge according to the truth which they had received of him that then God in mercy would have kept them from the power of their sinnes in this narrow way to life for before the Apostle saith God would render to them eternall life having not the Law as well as to the Iew. Therefore this meanes was efficacious in this narrow way to eternall life to some and might have beene to more of these Gentiles under wrath for the Apostle having thus proved that the uncircumcised Gentiles doing by nature the things contained in the Oracle of God might attaine eternall life as well as the nationall Spouse of Christ hee supposeth that from hence they would imagine that hee made no difference betweene them and the uncircumcised Heathen therefore in the third Chapter saith hee What advantage then
enters not this rest and then with reference to this point saith God spake in a place of the seaventh day on this wise that God rested the seventh day from all his works The reason why Moses in the 2. of Gen. doth bring in all Gods works as made on the seventh day ver 2. is because all which was made perfect on the sixt day and lost by Adam was as it were made anew by Ch ists satisfactory righteousnesse imputed and so declared the seventh day morning to Adam by the Creations putting forward its first step towards perfection to which it travailes untill now and then saith hee there remaines a rest for the people of God meaning by Faith here and in glory hereafter Gen. 2.2 Heb. 4.3.9.19 And from this ground the number of seaven in holy Scriptures is a figure of perfection as in the seaventh of yeares namely the Jubiles and the seaventh yeares of the Lands rest and in the seventh months rest and this seventh daies rest c. and in Enoch the seventh from Adam by ascending into eternall perfection in Soule and Body joyntly together figuring out the Angelike glory intended to man in the * In the 12 Ch. and â—3 Object you may see this Covenant defended Observation Covenant by the worke of the first Adam but now given to the world in the righteousnesse of the second Adam imputed So much for the Proofe of the fift generall point namely that the second Adams first entrance into the worke of the first Adam put on the whole Creation travailing together with man believing truth to that perfection it lost in Adams fall Hence observe because the imputative damnation of Gods Covenant through Adams transgressions was fully removed and taken off by the second Adams satisfactory righteousnesse imputed as ours by Gods free guift upon all men to justification of life so as none of mankinde ever perished for that transgression as precedently is proved Then consequently all mankinde which in Infancy or childhood depart this world they ascend to eternall life in Heaven to Angells glory notwithstanding originall sinne which is in them for that running sore of originall sin in which they are conceiv'd and brought forth doth but fit them successively to receive the salve of salvation in Christ to their eternall felicity for if they had not bin conceived and borne in that seed of sinne and but a seed then they had bin in their production Divells in dispositions totally according to the justice of the Covenant and so capable of no good but evill only or else they must have bin by production conceiv'd and borne in their pure naturalls of holinesse and righteousnesse in an Estate of perfection according to the tendencie of the Covenant and then they had not bin capable of eternall life in Christ by salvation for the whole need not the Physitian but the sicke But because the Serpentine seed is derived to Infants in their conceptions and births and in them reduc'd but to a sâ—ed by grace in Christ because God put the foresaid principle of enmity betweene the seed of the woman and the seed of the Serpent therefore this running sore of originall sinne in them implicitly pleads for the salve of salvation in Gods free guift of Christs righteousnesse imputed to ascend by it to eternall felicity Therefore all mankinde departing this world in Infancy or Childhood ascend by death through him to eternall life Againe the passage of all Infants from the misery of this world by the sharpe separation of Soule and body is to them * Likewise so is the sharpe separation of Infants from their Mothers bowels in their birth so notwithstanding that sharpe travell the mother shall be saved if she continue in beliefe of the object of justification and in the inseparable companion of that beliefe namely inteâ—nall holinesse issuing it selfe into externall sanctification as is proved by the Apostle 1 Tim. 2.15 Therefore Circumcision precedently was as the dipping or washing in Baptisme now is viz. a witnesse that Gods Covenant in Christ reacheth Infants that cannot by Faith reach him wherefore they were and are received into the visible Church by cutting and washing theâ—eby witnessing that the grace of the Covenant gave to the whole nature of man in the promised seed immediatly upon the fall a meetly disposed nature in all to receive eternall life as saved creatures but man remisse passeth by this witnesse and the like mercies but so did not the Queene of Sheba although excluded from the residence of the like mercies from her Kingdome but an implicite tast by a figure of Adams imputed sower herbs of punishment for sinne to relish Gods sweet imputed mercies in Christ the Paschall Lamb to Gods praise in him by the salvation of them to all eternity therefore all mankinde dying in Infancy or childhood ascend through death to glory for ever Againe these sower hearbs by this Separation of Soule and body of all Infants which departed this world before Christ came by it they then were but a figure of him then to come as saith the Apostle Rom. 5. the 14 to tast not only of this Separation which is but a shaddow of death but a figure of him as he was an imputed sinner to tast of death for all men in the substance according to the justice of that Covenant and more therefore it being but a figure of him it was only a passage to them to eternall life by him Againe when God the second time renewed his promise of the Seed of the woman with Abraham to the universall mercy of the Apostate world as will afterwards appeare hee then instituted Circumcision namely to cut off the foremost skin from the member of generation of Infants implying his only mercy in the promised seed was it that cut from the Nature of mankinde the nature of Divells though not totally So fitting them to receive their Eternall felicity by Christ therefore they do enjoy it to all eternity Againe * But they which attribute so much to baptisme as that no baptisme no salvation it is bâ—t to assume the more seeminâ— suâ—e stitions sanctity to draw fâ—om the people the more respect to their aspired Antichâ—stian Priesthood also the Male Infant was precisely to be cut the eighth day after his birth this implicitly told their (a) So baptising of Infants now is an outward seale to the Church that although mans nature at once was totally d abolicall yet the reduction of it to a seed by Christ is the Principle of mans new birth Baptisme further implyes the spirit of Gods helpe to bring it to perfection in his owne way that is to the peâ—fection of parts in this woâ—ld and to perfection of degrees in the next parents that Gods mercifull infusion by putting the foresaid principle of enmity into the nature of all men was the originall principle of mans new birth as risen with Christ whose first step to glory was to
creation hee was to eate of the fruit of the creation for his nutrimentall sustentation so now of the fruits of this Garden also for the Lord God commanded the man saying Of every tree of the Garden thou mayest eate freely Gen. 1.29 Gen. 2.16 The negative rule was it by which hee was to improve his strength of body and mind to God by obedience namely the forbearing to eate of the tree of knowledge of good and evill but of the Tree of Knowledge of good and evill thou shalt not eate c. Gen. 2.17 And this rule led him to be both passively and actively obedient passively in two things First although in the perfection of the creation all things good for food was due to him by Gods allowance without restraint yet in this Garden or Plantation by this rule hee was to suffer this restraint namely to deny himselfe to eate of the fruit of this Tree of knowledge of good and evill upon paine of most dreadfull consequences for saith the Text In the day that thou eatest thereof thou shalt certainly die the â—â—â—ath Verse 17. Although in the perfection of the creation God rendred his sweete imbreathings very good and no evill yet in this Garden the obedience of these rules bound them to suffer the imbreathings of the assaults of Satan that evill one in point of triall (a) As did the second Adam Luk. 4.3 2.3.4 And here lay the life of their obedience for without this assault their triall had beene no triall to the improvement of their naturall perfections of righteousnesse and holinesse to Gods Covenant in point of good and evill And againe this negative rule led them to active obedience in two particulars first the fruits of this tree of good and evill being naturally good food it required of them a diligent observation of their naturall appetite lest it might dispose them to transgresse the rule of the Covenant This rule led them in stead of feeding their bodies with the fruit of this tree to feed their soules by beliefe of the signified knowledge of good equivalent to Angels in glory or with the signified knowledge of evill equivalently contrary in eternall misery So much for this point what Adams obedience in the Covenant was Lastly the intended end of Gods Covenant with Adam was of great consequence for it respected God all mankinde the World and the Divell for what if Satans lye to the woman pretended that there was no truth in Gods word for their death if they did transgresse saying yee shall not die at all and what if Satan did make God to them to be but a meere imposture as only pretending that Angelicall good but never intended it for to the woman in the Serpent he said God doth know that in the dâ—y that yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill He not denying a higher good intended in the Covenant but implying Gods command was the only thing that kept him from attayning it I say what of all this for if hee had in beliefe of Gods word abstayned from eating the fruit according to the rule of the Covenant then they had not only freed themselves from being murthered the world had not been destroyed Gods word had not been nullified Satan had not in the beliefe of his lyes bin magnified bâ—t on the contrary from their beliefe of truth working to God by love God over all by his word of truth had bin glorified in two respects 1 Because (b) So that Gods justâ—ce would have bin glorified to all eternity in the â—irst demonstrating his righteousnesse and goodnesse in the eternall felicity of all mankinde with Angells 2. righteously demonstâ—ating his wrath in the Apostate Angells oâ— Divells by Adams repeling their lies yet not but that justice precedeÌ„tly did in the right of Gods glory passe to immediate execution on those Apostat Angels and by their murthering of Adam Gods justice from thence did supâ—rabound upon them by Gods giving way to them to bruise the heele of Christ in the aggravation of their malice so thaâ—â—hey weâ—e not oâ—ly â—â—cluded Angels glory at the 〈◊〉 but shâ—ll dâ—â—w upon themselves the latâ—tude of Gods Attributes glorious in wisdom power and his iâ—efull justice to all eternity wheÌ„ God shall loose their chaines of darknesse by which they are reserved unto that day at the remembrance whereof they tremble by his Justice according to the Covenant the naturall perfections of the Creatures together with man in his pure Naturalls for wages to Adams worke should have received a quickning Spirit and man in the perfection of faith So travailing together towards their celestiall perfections 2. And Satans lyes by beliefe of Gods truth nullified and consequently Satan most justly condemned for a lyer and murtherer of mankinde the destroyer of all the works of God and adjudged for a most impudent blasphemer of God and all this would immediatly have followed upon Adams perfect repelling of Satans temptations For the Justice of the Covenant was expresse for immediate execution even the same day and minute for in the day thou eatest thereof thou shalt surely die the death Gen. 2.17 Againe a second reason is drawn from the nature of the Covenant which was for good and evill therefore no middle Estate but good or evill immediatly even as upon Adams offence judgement passed upon all to condemnation So on the contrary if Adam had obeyed the Rule of the Covenant there would have bin produced a posterity through all Generations ascending successefully to the Elect Angells in Angelicall glory in perfect union in soule and body for the Couenant was for all mankinde alike in good But it may be objected mans body in its pure naturalls being but flesh and blood Object in an Elementary compound could neither ascend nor be able to inherit the spirituall Glory sutable to the nature of Angells so powerfully glorious therefore that Angelicall glory was not intended in the Covenant Although mans naturall body could not inhabit that Kingdome as St. Paul affirmes 1 Cor. 15.50 Answere yet that body naturall made a spirituall body is a powerfull body as St. Paul affirmes 1 Cor. 15.43 And therefore it could both ascend and inherit with Angells for if Adam had â—â—ept the negative Rule of the Covenant as is declared then as in the perfection of nature he was made a living Soule so in the justice of the Covenant God would have made him to his posteritie a quickening Spirit not only in the perfection of Faith living a spirituall life in his pure Naturalls but would also have quickened his naturall Elementary body with a spirituall Nature powerfull to ascend and inherit the glory of Angells successively to the last man that should live on the Farth but now in the second Adam onely is this twofold quickening Spirit found who only is the Resurrection and the life of man as St. Paul affirmes 1 Cor. 15.45 Object But it may be
downe to be the sixth day of the weeke and ninth houre of that day implying this was the day of the week and houre of that day in which he first in the Lambs blood did render up his life figuratively then in the type and now in the truth the one answering the other in the circumstance of time in the agreeablenesse of the type with the antitype And therefore rightly doth Saint Iohn take it for granted that Christ was the Lambe slaine from the beginning of the world Rev. 13.8 For the world received that sixth day a threefold beginning The first was the spire of perfection by creation Secondly the world received the beginning of supernaturall perfection founded in the covenant with Adam When all being lost by Adams fall the foundation for recovery of all was laid in the second Adams worke of the Covenanâ— the same sixth day and ninth houre of the same day and therefore hee was the Lambe slaine in the beginning for to God and to faith the worke of a perfect rest was then finished by Christ from the foundation of the world although unbelieving man enters not this rest neither by faith here nor by fruition hereafter as Heb. 4. Again the unconceiveable danger required that Christ as the second Adam in the Lambs blood must enter the worke in that minute that Adam fell otherwise justice must have proceeded immediatly to bring the judgement past to condemnation to an unconceiveable execution therefore hee entred the worke of the Covenâ—nt the same minute thâ—t Adam fell rendring his dearest life to Divine justice figuratively in the blood of the Lamb as slaine from the beginning of the foundation of the world Revelat. 13. vers 8. Againe he onely and alone in that point of time did undertake this worke because hee onely and alone was the spotlesse Lambe or the sinlesse man in that figure and therefore onely and alone fit for that worke Again he only and alone was the lamb of God personally God-man in this figure therefore he only and alone fitly able under flames of scorching wrath to undertake the satisfaction of the justice of the Covenant by perfect flames of burning love in his pure naturalls as a meanes by love supernaturall to attaine the supercelestiall felicity of the glory of Angells by taking upon him the imputed guilt of Adams sin and that dreadfull execution which immediately must have past for the same So much for the third point That by Christ his undertaking the worke of the Covenant hee removed for ever the judgement which passed on all men to condemnation and therefore it never passed to execution not so much as to any one mans damnation for Adams transgression For Christ no sooner undertooke to answer the justice of the Covenant in the type but in stead of immediate execution God in Christ manifested himselfe reconciling the world to himselfe not imputing their sinne seeking to save that which was lost saying to Adam Where art thou What hast thou done c. Gen. 3. verse 9. Secondly and that hee was so reconciling is more manifest in the 15. verse For God having cursed the Serpent hee then manifested the deliverance by Christ saying to Satan in the Serpent I will put enmity betweene thee and the woman and betweene her seed and thy seed it shall breake thy head and thou shalt bruise his heele Thirdly whereas the justice of the Covenant required the production of all mankind unnaturally from crosse operations in the powers of the whole creation as is described Chapt. 3. yet now comes God and gives us a naturall production of all mankinde by a mercifull promise in a two-fold respect First to the seed of the woman with no promise of addition of sorrow to his conception or production that is Christ as the first in nature borne from the dead fall of Adam of every creature restoring Gods Image in all Gen. 3.15 Col. 1.15.16 17 18 19. Secondly a promise of a naturall conception and production of all mankinde but with the addition of the taste of sower herbes of sorrow for unâ—o the woman he said I will greatly increase thy sorrow and thy conception In sorrow shalt thou bring forth thy children verse 16. Fourthly justice from the Covenant required mans personall support from the power of God in the torturous powers of the Universe But now God gives a nutrimentall support by food naturall and onely with a taste of the sowre herbs of sorrow Gen. 3.17 For unto the man saith God because thou hast harkened unto the voyce of thy wife and hast eaten of the tree which I commanded saying Thou shalt not eat of it but saith not in the words of the Covenant thou shalt certainly die the death but saith onely this Cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life c. Fifthly the justice of the Covenant admitted no separation of soule and body but our descent to our deepest torment must have bin in personall union of soule body together But now there is a separation and mans body hath a time of rest in the dust this is implyed in this Text Dust thou art and to dust thou shalt returne againe And now put all this sorrow together and then it is no more but this Even sowre herbs for man to relish his sweet mercy in the Lambe of God by whom hee passeth over all his wrath for Adams transgression by which we were unrecoverably rejected and reprobated with divels from God by the justice of the Covenant but according as God fore-appointed Christ and chose us in him before the foundation of the world that wee should be holy and without blame before him in love so hee elected us in his beloved from reprobate divels with whom in justice wee were to remaine But because this deepe mysterie is wrapt up in that of Genes 3.15 and Rom. 5 18. therefore I will briefly open these two Texts before I passe to the fifth point viz. Unto Satan he said I will put enmity between thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele And whereas God saith to the Divell I will put enmity between thee the woman is first implyed that God only could as the case then stood produce this enmity in this word I. Secondly that his will was resolved so to doe in this word I w ll That the Divell formerly conceived if he could but get the woman into amity by beliefe of his lies then the justice of the Covenant would not admit to dissolve that amity much lesse to put enmity but to Satan saith God I will put enmity betweene thee and the woman Now here ariseth a three-fold quere first what is meant by this word put secondly what is meant by this word enmity thirdly what is meant by this word woman First this word put implyeth this that by divine Justice all righteousnesse
is explained in pag. 32. Or how was the worke of a perfect rest in Christ by Faith and in fruition by hope finished from the foundation of the world as the Author to the Hebrewes affirmes Hebr. 4.3 and as is explained pag. 25. To the second part of the Objection true it is by Adams default hee was as is described pag. 30. dead in sinne farre more deepe then I suppose you meane for man being dead in sins and trespasses against the universall grace of God in Christ is farre different from that in Adams fall as to be twice dead and pluckt up by the roote is different from them both as in the prosecution of the sixth point will clearely appeare To the third part of the Objection true it is mortality seized upon his body but it is also as true that by mercy in the blood of the Lambe mans body came but thus to be mortall for this mortality doth but at most separate the soule from the body which is but the shadow of that death intended in the Covenant for us in the fall of Adam as is described pag. 21. 22. 23. and as will more appeare by the death of the second Adam in the eighth Chapter following Object 4. Your observation is refuted Rom. 5.12.13 c. Are all Infants that die saved if not what is the cause of their condemnation Answ To the first part Rom. 5.12.13 the Apostle to the praise of Gods universall grace parallelling the first Adam to the second Adam hee there layes downe a double Argument the first that although by Adams sinne sinne entred into the world that is originally as the cause of all mens perishing when they were dependant on him in the Covenant for afterwards hee was as are all men Christ only excepted but a private man cap. 5. So that Adams sinne as now it is is but the occasion of mans sinne by his owne default to his eternall destruction and their owne sinne is the onely cause thereof as committed against Christ and the ground thereof is exprest by the Apostle in the 18. verse following Secondly it is further implyed in these two verses that that mans sinnes now so committed that is against Christ to whom all power is given and to whom all stand related for good and evill that the prevalency of their sinne against him doth increase the prevalency of the shadow of death unto them namely the frequency of the separation of the soule from the body and also of death in the substance namely mans separation from God his chiefest good in this relation and united to the contrary evill and by his owne remissenesse being ignorant of all yet then God in mercy to the promise added the Law to reveale to reckon or impute mans sinne unto him that he might see how hee runne on his owne misery wherefore in the 20. verse rightly saith the Apostle The Law entred that the offence as the spring of misery might abound that where sinne abounded grace might much more abound that as sinne had raigned unto death even so might grace raigne through righteousnesse unto eternall life by Iesus Christ verse 21. Therefore my observation is confirmed by the Apostle in these verses and not refuted See these verses further explained in cap. 9. to the second part of the objection yes all Infants are saved and therefore I can shew you what once was the cause of their condemnation namely Adams one offence when he was a publike person and the signe of it now onely remaines in their nature to meet and dispose them as fit subjects successively to receive salvation in the universall grace of God by Iesus Christ as saved creatures namely the poyson of the Serpent as reduced but to a seed the foresaid infusion flowing from the estate they are now in namely Gods universall mercy in the promised seede imputed righteousnesse as is further described pag. 36. 37. Object 5. If Adam fell the ninth houre of the sixth day Pag. 25. how did God in the end of that day see all his workes to be very good Answ I demand of you how he did see all his works the sixth day very good in the end of that day seeing it is not mentioned so in the Text and Moses saith expresly that on the seventh day God ended his workes which he had made and therefore it remaines for you to prove that God said so according to your inference at the end of the sixth day and in what sense Moses meanes that God ended his worke on the seventh day see pag. 34. Object 6. The exposition of the particle Put Pag. 28. savours of Semipelagianisme so doth the phrase of internall disposition infused universally Answ If that exposition which tends to demonstrate God onely in Christ Iesus an unversall good to man and that it pleased the Father that in him all fulnesse should dwell and so in all things Christ must have the preheminence to communicate even the least good to man as a meanes to his chiefest good and all restored by Christ then surely if this doctrine savour of Semipelagianisme it becomes you and I to be not onely halfe or almost but altogether Pelagians And that this doth so demonstrate God in Christ besides the maine scope of this whole Treatise see in cap. 6. cap. 12. in my answer to the tenth Objection cap. 12. the which doth most clearely prove the point Object 7. The last clause is false Pag. 30. Answ It is not so untill you have proved it so Object 8. The universall election is false Pag. ibid. Pag. 31. Object 9. Men perish for Adams transgression and their owne Answer to both Objections Both these Objections are answered in my answer to the 21. and 22. pages precedently Object 10. That justification without Faith Pag. 33. is against the current of Scripture Ans That this text nominates justification I am sure is true Rom. 5.18 and that the Apostle relates this justification without relation to mans receptive instrument of beliefe is as true for here the Apostle relates this justification to man as meerely passive when God was found of us that sought him not even when wee as Adam received this imputation to life and glory when God came to seeke and to save that which was lost not imputing out sinne to Adam according to the justice of the Covenant Therefore this justification as opposed to the ordinary reception of it by mans instrument of beliefe called justifying * Mans beliefe receiving this justification is therefore called justifying faith Faith was extraordinary and therefore although not according to the current of Scriptures yet according to the Scripture as for example that light which was before the Sunne was made in an ordinary course to communicate light unto the world was true light so this truth is truth though not according to the current of Scriptures in an ordinary course But as for this justification as related to mans receptive
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
Spouse from her erroneous works and from Abrahams line after the flesh to Abrahams faith in Christs workes the object of blessednesse and no more For in Scriptures we finde some that were rejected from inheriting this election to life and glory with the promised childe as well as Esau and yet we find them admitted and counted with the true seed of Abraham namely Christs as for example In the Esterne Countries whither Abraham sent his sons which he had by Keturah and gave them portions and sent them thither purposely that they might not inherit this election with the childe of promise Isaack Gen. 25.6 yet there we find just Iob and Eliphaz who was descended from Esau's loynes 1 Chron. 1.35.36 Also Bildad the Shuite descended of Abrahams sonne Shuah and thererefore called the Shuite 1 Chron. 1.32 Also Zophar and Elihu all worshipers of God with just Iob figuratively in the satisfactory righteousnesse of the seed imputed which was promised to Adam and renewed by Covenant to Abraham for the future mercy of the whole world as precedently is declared Therefore if one of Esau's off-spring who in his loynes was rejected from this election as were others as here we see and notwitstanding that rejection were true worshipers in the acceptable righteousnesse of the seed consequently much more might Esau himselfe therefore let no man be prophane as was Esau Hebr. 12.16 So I passe this point being before explained pag. 62.63 Againe to goe on vers 14. the Apostle saith What shall wee say then Is there unrightousnesse with God God forbid for saith the Apostle he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion that is as before is explained God no wayes had any respect to this elect Spouse more then to others but onely in the promised seed the object of faith as before pag. 70. So then it is not in him that willeth to have it from Abrahams flesh nor in him that runneth to have it from the wrath of his erroneous works to the Law but in God that sheweth mercy in this election of you from your Idolatrous denne to give you the Land of promise your day of grace and his gift of eternall glory to be received by you in beliefe of truth and not for works conversant onely about the object of faith and under the pretence thereof to extinguish the glorious workes of Christ as now you doe Therefore in stead of mercy you shall receive the contrary from God even his proceedings to your remarâ—eble confusion for the Scripture saith unto Pharaoh For the same * For God by Moses sent his Commandements to Pharaoh not to return him to God by obedience but occasionally by those commands to bring his just punishments by drawing out Pharaohs precedent habits of pride to be known to his shame in the wo ld and to cleare Gods justice in his remarkeable destruction as appeareth Exod. 3.9.19.20 6.1 7.3.4 purpose have I raised thee up that I might shew my power in thee and thâ—t my Name may be declared through all the earth and thereupon hee concludes against them saying therefore hee hath mercy on whom he will and whom he will he hardeneth as if hee should say you know your forefathers were as now are you them to whom was committed this Pillar of truth the Oracle of the seed promised to Adam and Abraham and how proudly Pharaoh attempts to extinquish them and consequently this seed the object of faith in the pillar of truth as now doe you more directly then ever did he Therefore much more will God give you up as hee did Pharaoh to you owne insolencies and then provokingly raise you up to a height therein purposely to make his name famous in power and justice by your remarkeable destruction through all the world notwithstanding your descent from Abrahams flesh and his precedent election of you For he will have mercy on whom he will have mercy and whom hee will bee * See this Text further explained in the â—â—rgent towards the later end of thâ—s Chapter hardeneth even amongst you as to Pharaoh for that 's implyed Againe to goe on Verse 19. Thou wilt say unto mee saith the Apostle Why doth he yet complaine for who hâ—th resisted his Will as if they should say if Gods will be so irresistable to glorifie his justice and power in our ruine notwithstanding our peculiar and glorious and ancient priviledges why doth hee so needlessely complaine on us by the Prophets and others for who hath resisted his will To this he answereth Nay But O man who art thou that answereth or disputeth against God Doth the thing formed say to him that formed it why hast thou made mee thus Hath not the Potter power of the * This word the same lump hath no relation to the common masse of all mankinde same lump to make one vessell to honour and another to dishonour As if hee should say when you were all in the sonne of Terahs loynes namely Abraham as one masse or lump of Clay semenally in the hand of God Had hee not then power by Covenant with him in the promised seed thus to shape you for honour or dishonour that is to cursednesse or blessednesse according as you proudly turned his owne talents and mercies against him refusing his abundant mercy and therfore leave you to your own stubbornnesse as vessells of dishonour fitted to this destruction as was Pharaoh or on the contrary if you would but apply your received talents to receive more grace even to his gift of Faith by it to receive the imputed righteousnesse of this seed as it onely in which he received you to grace and glory Therefore O man who art thou that disputest against God And hereupon the Apostle inferres saying What if God willing to make his power knowne endured with long suffering the vessels of wrath fitted to destruction and that hee might make knowne the riches of his mercie on the vessels of mercy which hee had afore prepared unto glory even us whom hee hath called not of the Jewes onely but also of the Gentiles as God saith in Hosea c. As if the Apostle should say what of all this if it be the will and pleasure of God as indeed it is thus in justice and mercy by his covenant with Abraham to fore-appoint you either to honour or dishonour and to proceed accordingly without respect of any mans person more then another In what can you charge God of injustice or excuse your selves as to say Why hast thou made me thus to honour or dishonour But God may justly say to you Thy salvation is of me but thy destruction is of thy selfe O Israel Againe verse 25. as God saith there I will call them my people which are not my people and her beloved which was not beloved and it shall come to passe that in the place where is was said unto them
God Therefore this fact committed against these transcendent rules thus manifested to them justly called to God for their transcendent punishment and they were no way necessitated to this fact by God but the contrary secondly I grant also that in some respect they were necessitated to this unrighteous fact but it was from themselves and the first step that brought on this necessity The first step to fall from Christ totally was this their remissenesse to God in all his wayes for their good for to them God made it manifest that in the satisfactory righteousnesse of this seed as imputed he conferr'd all good to the universall world figured in the Lambe slaine famously descending by tradition to them from Adam by the ten Fathers as before is proved Likewise God manifested it to them by renewing the same to the universall world by Noah and his sonnes Likewise by renewing the same with Abraham by predestinating in this seed both Iewes and Gentiles to glory Likewise hee manifested it to them in the satisfactory righteousnesse of this seed sealed with his blood figuratively in the paschall Lambe that hee delivered them from the bondage of Egypt and brought them to the blessednesse of Canaan a figure of eternall felicity for applying the Lambs blood upon their dwellings figured that onely in the righteousnesse of Christ imputed God was their safety in the day of wrath Exod. 12.13 All this and more successively was presented before their eyes in that glorious addition of Moses Law to the promise in those prefigurations and significations and all left upon record in holy Writ through their generations Therefore it must needs follow by undeniable consequence that their first step to this ungodly necessity proceeded from their owne remissenesse to God in all his wayes for their good for had they considered these things they would never have destroyed him by whom all felicity came to them And then their remissenesse to that object of faith Celestiall brought on their inordinate intensnesse to sensuall objects terrestriall and to Idolatrous imaginations and so came on their second step necessitating them to this transcendent fact The second step as for example their remissenesse to Moses the Mediator in the type brought on their Calfe and terminating in things sensuall and terrestriall and consequently their crucifying of Christ to themselves by absenting their mindes from Moses in that mysterie for they then not onely worshiped the Calfe but also they did eate and drinke and rose up to play The third step Likewise they so brought on a further necessitie as a third step for the future namely custome in evill hence it is God said to them can the Blackmore change his skinne or the Leopard his spâ—ts Ierem. 13.23 then may yee also doe good that are accustomed to doe evill and now sense commands reason under the pretence of the doctrine celestiall to terminate in a good adequate to sensuality Mat. 26.61 for from this ground they made the Temple and Moses Chaire their plea against Christ and his doctrine not from love to the mysterie included therein as leading to Christ but onely in love to the glory of the Temple as a terrestriall magnificence of their Nation Likewise in their princely Priesthood as it was a worldly ordinance correspondent to worldly pompe and dignity but rejected Christ the inclosed mysterie of that figure Thus by voluntary choyce in the spirit of concision they became necessitated to evill in things that were good in themselves as the felicity of Canaan was good in it selfe and to kill Christ in the truth as Abraham did in the type to the redemption of the world was good but to them evill because they did it in hatred to him as Iohn 8. 40. because his doctrine was an enemy not to them but to their pride in terrestriall felicitie and proud consanguinity and operations And therefore they slew the Lord of glory in the same mind as Cain slew Abel Mat. 23.35 (a) Thus wee may rightly conceive how Pharaoh is said to harden and God to harden Pharaohs heart Wherefore instead of giving them the Spirit of Faith from the speciall grace of the Covenant God delivered them to their owne wills from the universall mercy of the Covenant made with Abraham for them The fourth step and so came on a fourth step of their necessity in sin and consequently their universall rejection from him as the just punishment of their precedent apostasie from Gods salvation imply'd in the words of the Lord Jesus Christ saying O Ierusalem Ierusalem which killest the Prophets stonest them which are sent unto thee how oft would I have gathered thy children together as a Hen gathereth her brood under her wings and ye would not therefore your (b) That is the Temple implying theiâ— separation from Gods favour in Christ the most proper Temple of Gods speciall presence in the Truth as the Temple was in the Type Luke 13.34 house is left unto you desolate And he further saith Verily verily I say unto you yee shall not see me untill the time come when you shall saâ— blessed is he that commeth in the name of the Lord. These words imply two things the first is because they precedently refuse to see him according to their light as their reason was able in their day of grace therefore God now denyed them the gift of Faith to see his glory in beliefe of truth even when their eyes did looke upon the Lord of glory and saw his great workes Luke 10 8.22 Likewise when he beheld Ierusalem he wept and said O that thou hadst knowne even in this thy day those things which belong unto thy peace but now they are bid (a) That light of truth which formerly men did see would not for that ther may come a time when the light Eternally by Gods spirit shines more cleer yet the sight thereof shall be denied to them as in this elect Spouse we see from thine eyes Luke 19.24 Likewise Saint Iohn in his 12 Chapter saith although Christ had done so many miracles before them yet they beleeved not on him that the saying of Esayas the Prophet might be fulfilled that he said Lord who beleeved our report and to whom is the arme of the Lord revealed and Saint Iohn saith therefore they could not believe because Esayas saith againe hee hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their hearts and should be converted and I should save them And further saith Saint Iohn these things said Isaiah when he saw his glory and spake of him ver 37. That is These things hee spake of their rejection when in the Spirit of Faith he saw the Lord of Glory rejected by this elect Spouse Likewise Saint Paul Acts 13.40 speaking to this people rejecting the Doctrine of Christ saith behold you despisers and wonder for I worke in your daies a worke which
to dignities and glory in the government of this world for saith the Text Iesus called them unto him and said yee know that the princes of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so amongst you Mat. 20. vers 25. Likewise by a remarkeable fact he condemned the pride of the priests and others of this elect Spouse in their proud apostasie after the flesh couched under a pretence of the celestiall doctrine the worship and the Temple for the eternall Son of God rides upon an Asse in a contemptible manner into Ierusalem the Metropolis of this Nation and so despised the vanity of all that glory yet this fact tended to the consolation of the meeke in Sion by beliefe of truth as was fore-prophesied behold thy King commeth unto thee meeke and sitting on an Asse and a Colt the foale of an Asse and the common people and his Disciples gave him high praise and glory at which the proud apostate Priests Scribes and the like their hearts did rise for to him they said Hearest thou this but hee repelled this lying Satanicall spirit in evidence of truth and answered and said If these should hold their peace the stones would cry Also hee fore-prophesied the destruction of all their supposed present felicity Mat. 21. from verse 4. to the 16. Luke 19.36 and 42. So much for the second point his witnessing the truth against the spirit of Satan in sinners Thirdly Christ witnessed this truth hand to hand with Satan himselfe for when hee had denyed himselfe not the fruit of one tree as Adam was to have done but all food forty dayes together dedicating himselfe to the great worke of the Redemption of the world in obedience to his Father so mediating for mercy to the world he afterwards was an hungry then came Satan to him and said If thou be the Sonne of God command this stone that it be made bread and Christ by the word of truth repells his assault For Iesus answered him saying It is written That man shall not live by bread alone but by every word that proceedeth out of the mouth of God implying that as mans temporary life is maintained by an influence from God in bread so his life spirituall here by faith is in every word of God from the influence of his spirit Likewise then the Divell taking him up into an high mountaine shewed him all the Kingdomes of the world in a moment of time and the Divell said unto him All this power will I give to thee and the glory of them for that is delivered unto me and to whomsoever I will I give it if thou therefore wilt fall downe before me all shall be thine Iesus answered and said unto him get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serve implying that himselfe was personally God-man and ought therefore to be worshipped by him Likewise he brought him to Ierusalem and set him on a pinacle of the Temple and said unto him if thou be the sonne of God as thy words import then cast thy selfe downe from hence for it is written He shall give his Angells charge over thee to keepe thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone And Iesus answering said unto him it is said Thou shalt not tempt the Lord thy God implying what he had said before was his answer Luke 4. So that although the first Adam believed a lye to the destruction of all yet the second Adam was constant in Gods truth dissolving Satans lies for the restauration of all and Satan saith he hath nought in me He likewise discovers to the world what Satans operations was and is for Iohn 8. he saith Saâ—an was a murtherer from the beginning and abode not in the truth because no truth is in him when he speaketh a lye he speaketh of his owne for hee is a lyar and the fâ—ther thereof verse 44. Fourthly Christ now witnesseth Gods truth against Satans lyes by faith and flames of love to God under Gods most dreadfull wrath so offering himselfe as a whole burnt offering to God yet not but that Gods truth may be witnessed under divine justice and not under wrath likewise under mercy and not under wrath Also under Justice in exceeding great wrath The first was Adams estate in the Covenant before his fall The second is the Estate of the Saints witnessing Gods truth in some conformity to Christ in which respect hee which sanctifieth and they which are sanctified are one Hebr. 2.11 The third was the estate of Christ as the Redeemer of the fallen world for as hee was for our sinnes in Adam and for the Iewes and Gentiles apostasie a sinner imputed Hee therefore in this respect was a man as hated of God as himselfe saith reckoned amongst the transgressors And the truth is so it was with him from his conception to the expiration of his life for although his conception and birth was not in sinne but * Christ partaking mans nature as do children viz. seminally in the womb is a twofold pledge to us first that it was to destroy the workes of Satan in our behalfe secondly after man believeth truth to free him from the feare of death to which precedently all his life long hee was subject Hebr. 2.14 conceived and borne an holy thing the Sonne of God yet his conception and birth was from her in whom was sinne the seed of the Serpent wherefore shee rejoyced in him as her Saviour and salvation So likewise no sooner was he borne but Satan in Herod attempted to bruise his heele Likewise his breeding under his supposed father was but meane a Carpenter Likewise with his kindred which nationally was his Spouse he was reputed but a meane fellow a friend of Publicans and sinners a mad man a conjurer an impostor a blasphemer of God a Divell Therefore rightly doth the Apostle incourage the Saints to undergoe the hatred of the world to consider him that indured such contradiction of sinners against himselfe Hebr. 10.13 Againe the first Adam by the justice of the Covenant in point of triall against Satans lyes was estated not onely in the sweet perfections of the glory of nature but also in the splendor of the Garden relatively drawing him by faith to enjoy God in the heavenly glory but the second Adam not onely under wrath but under exceeding great wrath as appeares in two particulars First by his feares of the neere approach of that wrath Secondly by what it was when he was directly under it first when this houre and power of darknesse did draw neere although it was a thing greatly by him desired as his aspired end to his fathers glory for when he commeth into the world he saith Sacrifice and offrings thou wouldst not have but a body hast thou prepared mee then said I
lesse exercise is not onely because mercy pleaseth him but also because he loves to glorifie his (a) Here note that from one and the same principall proceeds in this life the Saints undissoluble union with Christ and also their finall dissolution from him viz. Gods love to his justice in the distribution of his mercy justice in the distribution of his mercy because all his attributes are display'd at an equall distance as in the Parable of the talents doth appeare Matth. 25.24 And from this ground Saint Paul to the Saints at Corinth saith that both hee and they must all appeare before the judgement seat of Christ that every man may receive the things done in his body according to that hee hath done whether it be good or evill 2 Cor. 1.1 Chap. 5.10 But here will arise a twofold question Question 1 First what the Saints for their good workes done in the body do now receive or shall at the last day of judgement Question 2 Secondly that if their evill workes be forgiven them in Christs righteousnesse imputed as received by Faith then what shall they receive according to their evill works done in the body But before I answer the first question I will shew you what good they receive not according to their owne good workes and then what good they doe receive according to their owne good works done in the body And first they receive forgivenesse of that knowledge of evill due to them for Adams transgression not according to their owne workes but according to Christs They receive this world to be their day of grace not according to their good works but according to Christs They received the foresaid principle of amity to God and enmity to Satan and also the enlivening of it not according to the worth of their owne good workes but for the worth of Christs Fourthly when they come to God according to the force of that infused principle God then gives them the spirit of Faith to receive his gift of righteousnesse not for their good workes but for Christs They in that gift of righteousnesse by Faith receive eternall life as saved men therefore not according to their own good works but according to Christs Sixtly at Christs Judgement seat they shall receive by gift the fruition of that glory from Gods foreappointment in Christs imputed righteousnesse first promised to Adam therefore not according to their own good works of righteousnesse but according to Christs therefore at that day Christ will say come yee blessed of my father inherit the Kingdome prepared for you from the foundation of the world Matth. 25.34 Secondly that which according to their owne good works they shall receive is a fivefold good First answerable as they in the obedience of Faith subjectively operate to the fountaine opened to Iudah and Ierusalem namely the sacred object of justification answerably from thence God will strengthen (a) And in particular first as by that purenes of spirit they only see God Mat. 5.8 Heb. 12.14 So consequently as it increaseth in the degree so him more clearly they shall see Secondly they shall more firmly know their present estate of blessednesse 1 Ioh. 5.19 20. Thirdly as froÌ„ hence will redound the more glory to God from men Mat. 5.16 So the more fulnes of Heavenly consolation will redound to theÌ„ 15 Ioh. 11. every grace of Christ in them as in Abraham we see he did Secondly he also will firmly relate them that so worke to him in that sacred object as finally from him in it they shall never depart so that things past present and to come shall not be able to separate them from him or him from them according to the foresaid ground he hath sworne by himselfe that in blessing he will ever blesse them that (b) But not to the Saints in a sleepy and lazie Faith so operate to him as to Abraham we see he gave a further entrance into the Kingdome of grace 2 Pet. 1.11 3. As in this world they have judged the sinnefull courses of unbelievers to be wicked and the waies of wisdome as leading to God to be only righteous and good so likewise at Christs judgement seat to judge the world he will have them then to adhere to him for saith the Text the Sâ—ints shall judge the world so saith Christ yee are they which have continued with mee in my temptation verily I say unto you that you which have followed me in the Regeneration when the Sonne of man shall sit in his glory yee also shall sit upon twelve Thrones and judge the 12 Tribes of Israell So that man rightly beleeving truth shall (c) And may then say we are thus blessed in submittance by one grace to receive another and so by faith and Gods power are brought to this you see but you for despising this way do now receive the fruit of your own way judge formall professors Luk. 22.28 Mat. 19.28 1 Cor. 6.2 Lastly he will give them their hearts full desire by turning their enjoying of him here by faith into the fruition of his purchased gift of eternall glory this honour have all his Saints praise yee the Lord Psal 149.9 So much for the good they shall receive according to their good works done in the body Thus Gods justice rewards the a) In some places the Scripture speakes as if any degree of faith had his stability because the first degree and so the second hath a virtual tendency to the third and will if it be improved terminate by Gods mercifull distribution of his justice in an indissoluble union with Christ in the object of justification 1 Cor. 1.8 Phil. 1.6 2 Thess 3.3 imperfect image or likenesse of Christs righteousnesse wrought by the Saints with a reward which is but an Image or likenesse of the reward rendred to Christs works and because God loves to glorify this justice thus in the distribution of his mercy it is that in this third degree man is kept (b) The Angelicall glory which Adam lost was onely due to Christs works and to be possessed by him here in Faith and there by fruition but nâ—â— due to the Saints works to be possessed here by them in Faith not in the next life by fruition but only in this life is due to their works the possession of it by their degrees of faith in which they have some small efficiency yet that is not due unto their works properly but only from Gods love to justice in the distribution of his free gift of mercy to miserable man from a finall fall from Christ in the obj ct of Faith Answer 2 Secondly The Saints evill workes done in the body according to which they shall receive is not for sinnes of infirmity nor for sins enormous in which they have bin overtaken in their pursuit of this sacred object as in David Salomon and Peter all pardoned in Christs righteousnesse but the evill things done in the body according to
the pretence of Gods Celestiall verity only to abound in what is Terrestrially sensuall and Divellish Wherefore the Religion of the Papacie is rather after the rules of * Machivells Prince p. 118. 139. 140. Machivell then after the rules of Holinesse from sacred Scriptures and the truth is the whispering Divinity which is in Rome must needs be this that there is no God for if it were not so how durst they thus adulterate the sacred Oracles of the eternall Diety and to send forth that cup of Fornications for the Kingdomes and Kings of the Earth to drink down her poysoned Doctrines And so much for the height of the aspired Throne of this child of perdition Thirdly that which shall be his removall from this place by his finall Ruine in a word is no more but this that as his rising was by lies in all deceivablenesse of unrighteousnesse in the darke mystery of iniquity under pretence of Gods sacred verity so on the contrary his destruction shall come on by an out-breake or bright shining simplicity of the sacred verity to man-kinde and this is it which shall be his ruine for saith the Text that wicked one shall be reveal'd whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming 2 Thess 2.8 Likewise as Saint Iohn saw the rising of this great Antichrist by divers visions so also he saw his fall and finall ruine in two particulars sutable to what Saint Paul speaketh in this place First he saw Christ the faithfull and true witnesse fighting against the Nations which did adhere to Antichrist and that with the sword of his mouth or as Saint Paul hath it with the Spirit of his mouth meaning by his word and Spirit Reve. 19. ver 11.20 21. So also in the 17 ver he saw some one speciall instrument or messenger of Christ abiding or standing in the bright demonstration of the simple truth of his sacred Oracle so excitively stirring up Kings and Kingdomes to the destruction of the beast for saith St. Iohn I saw an Angell standing in the Sun implying Christ in the brightnesse of his coming as St. Paul hath it and saith he he cryed with a loud voyed that is so exhorting by way of triumph * For when Christ shal thus replenish his Church by his word and spirit then shall she arise against the Roman Antichrist with fire and sword and so prevaile to the final ruine of the Beast together with the bond and free Captaines and Kings of the Earth which shall perish in the damnation of the great Whore as it is in that 19 Chapt. Wherefore beware O yee Kings and Kingdomes of Christendome that there be not found in you the poysoned cup of the fornications of the Beast for if the eternall Deity do cut off the Spirit of Princes from this day of grace Psal 76.12 Esay 30.33 and the day of glory to sinke them downe into eternall Torments because they regard not his works nor the operation of his hands then whom will he spare in the day of his fierce wrath at the finall damnation of this great whore And so much for what shall be her destruction Yet let no man be so bold to believe or judge that all man-kinde which are within the deluded Papacie as intangled therein that they are all reprobates and certaine to perish in the damnation of the great whore for some mens mindes even of them thirst after truth as truth because Antichrist must make some shew of the sacred verity in some respects even against his will for that as he knowes the shew of truth is his helpe so also he knowes the practise of it in simplicity is his hindrance to his aspired end Yet these mens hearts in that small light in much confusion implicitly desire Christs righteousnesse as imputed wherefore God who is rich in mercy will not breake those (a) These precedently by their error in judgement may be against Christ as apeareth by his truth in his reformed Churches although for Christ in respect of their affections according to that dark light shining in the Papacie and here we may admire and cry out oh the depth of Gods justice mercifull goodnesse in wisdom so interminglingly administred to the children of men bruised reeds nor quench the smoaking flax but even cherish and strengthen their mindes to him for Rev. 18.4 Saint Iohn saith I heard a voyce from Heaven saying come out of her my people that yee be not partakers of her sinnes and that yee receive not of her Plagues Which words imply seaven particulars First this voyce from Heaven is some out-breake of the Heavenly Doctrine in the purer Churches Secondly when it is said saying unto them it implies it was extended by Gods mercifull â—â—â—d of providence to this people as being intangled in the defilements of the Papacie Thirdly when it calls them to come out it implies they were deluded in her fornications as if they had bin of her Fourthly it implies that this voyce to those people is Gods last warning to come out from her to escape the eminent danger Fiftly when it faith my people it implies this heavenly voyce refresheth their Spirits as from God graciously answering them in their uprightnesse notwithstanding their intanglements in the defilements of Antichrist Sixtly when it is said lest yee be partakers of her sinnes it implies that after this out-breake of light shining to them in that darknesse if they come not out God will then impute those intanglements to be their partaking of the sins of Antichrist Seaventhly when it is said lest you be partakers of her Plagues it implies God will glorifie his justice in the distribution of his mercy to them without all respect of persons and to all alike as is precedently described And if it be so that Gods grace in Christ Jesus is both intended and extended universally to all without respect of persons and to all alike as here you see is proved then hence observe that those odious Aspersions that disgrace this doctrine as false and untrue are unjust as that this doctrine doth usher in Popery into the Church of God and that it is the doctrine of Pelagius or of the Semi-pelagians meaning that it is the doctrine of Arminius for this doctrine of universall Grace is Gods and not mans and without this streight line of this doctrine harmoniously flowing from sacred Scriptures it is impossible to raze out the foundation of Popery understandingly to the capacities of mankinde and the ground of it is this because the sacred Scripture in it selfe hath no uniforme body but in this doctrine of universall grace in Christ Jesus to all mankinde and to all alike by which Christ in the brightnesse of his coming and the spirit of his mouth will consume and destroy the great Antichrist and monster of Christendome as formerly is proved wherefore I must as the rule of truth bindes me thus
Canaan by oath because of their unbeliefe Heb. 3.1.8.9 and therefore in the next Chapter the Apostle applyes the figure namely that Canaan was to them a figure of their supernaturall rest in the kingdome of grace by faith and the kingdome of glory by fruition Heb. 4.1.2.3.10.14 so that the Apostle implyes they were and wee are bound to beliefe it was so to them though it was never declared in plainnesse of speech So neither in the old Testament in plainnesse of speech to the ten Fathers before the flood neither by the Prophets after the flood was it made knowne that hee intended the heavenly glory to mankind but figured that hee intended it to man submitting to him in the obedience of faith by the agreeablenesse of the type with the antitype as in the first world by Enoch who in the obedience of Faith walked with God and was received into the highest heavens soule and body joyntly So likewise by Elias in the time of the Prophets Genes 5.24 Heb. 11.5 2 King 2.5.11.12 So likewise the particular place in which Christ should finish the worke of raising the world to what it travels till now was no more exprest by Moses to man in plainnesse of speech for that end then was the garden of Eden for the same end to Adam but onely by the agreeablenâ—sse of the Type with the antitype as by Abraham offering Christ in Isaac within the Land of Canaan upon the mountaine assigned him by God as is further amplified in the 8. Chapter of this Treatise Likewise the garden of Edens glory as Gods terrestriall Throne before the fall prefigured to Adam the eternall glory of God so in the land of Canaan Salomons thronized glory from the agreeablenesse of the type with the antitype by the Psalmist is brought in as a figure of Christs eternall throne of glory and not in plainnesse of speech Psalm 45.6 Heb. 1.8 Likewise when Christ by the brightnesse of his comming and the spirit of his mouth shall have consumed the mysterie of iniquity now maintained by the great Roman Antichrist so as that the (a) This is Gods fouâ—th extraoâ—dinary me cy in Christ extended to the world the other three are in pag. 120. fulnesse of the Gentiles and the miserable Iewes shall heare the spirit and the Bride say come in the outbreake of the purity of the celestiall doctrine and that most simple godlinesse universally shall abound as the most immediate embleme in the kingdome of grace of the Saints in glory that ever the world did yet containe Then that Church or the city of the living God or the heavenly Ierusalem issuing the streams of this celestiall doctrine and so convey Christ the object of Faith to the health of the nations is likened to Adams first originall paterne in the garden of Eden for saith the Text Rev. 22.17 the 1. 2. he shewed me a pure river of water of life cleare as Christall proceeding out of the throne of God and of the Lamb and in the midst of the (b) Whe eaâ— Rev. 20. this most transcendent in largement of Christs visible Church is called the Saints raignâ— with Christ 1000 yeeres and it implyeth no more but this that this glory shall certainly he and that it shall have a time of duâ—ation although since the world began the Saints successively did onely in faith and love with Christ remaine but with him in this world they did never raign for the g ound of the point is this because till now Christ did never sway the utmost end of the earth for his possession by his Scepter of truth for aâ— Satan in the old world and so to the time of Christs comming swayed the greatest part of mankind in his lying operations so after Christs rising as the Sun of righteousnesse to the nations by the Scepter of his truth and then Satan extinguished the Saints raigne with Christ by the Heathen Emperours and the abundance of heresies and by the Roman Antichrist in the confines of Christendome and so Satans throne was advanced and the Saints then onely remained with Christ witnessing that of right Christ should raigne but did not but this raigne of the Saints with Christ shall revive that cause of the martyrs and so they shall now live in the glory of that cause for which they then died and by the force of divine truth in that transcendent raigne shall Satans lying operations in the prevalencie thereof be extinguished and so shall Satan be imprisoned in the said duration for 1000. yeeres that is a certaine number put for an uncertaine See pag. 14 15. and pag. 104 105. street of it and of either side of it was the tree of life Likewise to this alludes the Lord Iesus Christ Rev. 2.7 saying I will give to eate f the tree of Life which is in the midst of the Paradise of God All plainly proving that this last and greatest splendor of grace by the second Adam was with reference to the paterne of the first Adam in the Covenant and that the eternall felicity by faith and fruition was intended therein though not in plainesse of speech And heere observe two things from this Chap. Rev. 22. First that the Apostasie of mankind from Christ in that purity of the celestiall Church on earth at the most immediate embleme of the glory of God in heaven God will therefore expresse more severe justice upon the world for their apostasie from that then ever before The first is that God will never more extraordinarily raise man out of his filthy apostasie from his grace in Christ Iesus but will leave him to perish in his owne corruptâ—on And this is implied in the 11. vers when it is said he that is unjust let him be unjust still be that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy lâ—t him be holy still The second thing is this that their apostasie from this greatest light and grace shall bring on the greatest demonstration of Gods righteous judgement upon the world that ever was namely the last day of the worlds generall judgement implied in the 12. verse where the Lord Iesus saith and behold I come quickly and my reward is with me to give every man according as his worke shall be I am Alpha Omega the beginning and the end I am the first and the last whereupon saith S. Iohn Blessed are they that doe his Commandements that they may have right to the tree of life verse 14.15 So much for the third part of time of Gods impartiall proceedings intending and extending eternall life and death to all and all alike without respect of persons from the time of Christs comming in the flesh to the time of his comming at the day of judgement in flames of fire And from the whole Treatise take this generall observation consisting of five particulars namely what Gods decree was Observat after the counsell of his owne will before the world was As first Gods decree before the world was that God purposed in himselfe to create this world perfect in all it's parts and man the chiefe thereof as appeares in Chap. 1. That then God also purpos'd in himselfe for the eternall praise of his communicative goodnesse and justice to raise this world by Adams improvement of his perfections being the chiefe part therin to a celestiall perfection or to sinke it downe to an evill equivalently contrary to the glory of his Iustice as is described in Chap. 2. Thirdly then also God purposed in himselfe that the knowledge of evill which he in time pronounced to Adam that in the day he did eate the forbidden fruit then that sentence should passe to immediate execution for the eternall praise of his justice as appeares in Chap. 3 Fourthly God then also purposed in himselfe that by Adams most ungratefull fall hee would glorifie the riches of his mercy and his communicative gâ—odnesse and justice and therefore before the world was God covenanted with the second person in sacred Trinity Tit. 1.2 2. Tim. 1 9. Ephes 1.4 being essentially the one God and sonne of God to assume in time the nature of Adam as the chiefe part of this creation not onely to be ready in point of time as the Male Lamb in the bush but also that then the execution of divine justice should and did immediatly upon Adams eating of the forbidden fruit passe upon Christ to the fall praise of Gods justice to all eternity and so brought in the glory of his mercy by restoring the fallen world to the promulgation of his communicative goodnesse as first in the beginning of time in the type and secondly in the fulnesse of time in the truth in the redemption of the world as is proved Chap. 4. 8. Fifthly God then purposed in himselfe to glorifie his mercy communicative goodnesse and justice by the distribution of that mercy individually upon every of mankind first by giving to all and all alike in Christ Iesus both the meanes and end namely to eternall glory I doe not say he gave any thing to them to attaine eternall life but onely as a meanes to receive his gift of eternall life as attained by Christ the second Adam and Saviour of the world and so to glorifie his gracious goodnesse and mercy in their salvation Or on the contrary to glorifie his justice on them which abuse his grace by a proud persisting in obstinacy for terrestriall trifles to reject his gift of Christ and his righteousnesse the onely ground of mans felicity And that God doth thus impartially glorifie his Iustice and mercy individually upon mankind is proved in the threefold parts of time as from Adams casting out of Paradise to Abraham from Abraham to Christ from Christs comming in the flesh to his comming in flames of fire at the end of time as Chap. 6.7 9 10 11 12. And as for any other decree of God then this concerning the eternall state of mankinde the Scripture speakes it not Glory be to God in the highest heavens on the earth peace and good will to men FINIS