First because here was Conditions betweene God and Adam for life and death I say for life and death to Adam and all mankinde comprehended in generall under the names of good and evill good to be rendered if hee did obey the Rule of the Covenant evill if he did disobey it Secondly those conditions were agreed on by Adam with a full consent he being then not only in the perfections of the second Table of the Law as to love his Neighbour as himselfe but also in the perfection of the first Table of the Law namely in the truth and utmost extent of his love to God with all his Soulâ— and with all his Strength therefore hee readily concluded this Covenant with God for the world in this different Estate from the former But for the cleare opening of this Second Estate I will propound foure things First what this Garden was 2 What its signification was 3 What Adams obedience in it was 4 What was the end God intended by Adams obedience in this Covenant First this Garden was but a part of the Terrestriall Globe for saith the Text The Lord God planted a Garden Eastward in Eden therefore but a part Gen. 2.8 This Garden was planted by God with Plants some for Adams delightfull consolation and some for his nutrimentall sustentation for saith the Text Out of the ground the Lord God made to grow every tree pleasant to sight and good for food Verse 9. In the midst of the Garden God planted two trees distinguished by two significant names implying some further use for saith the Text God caused to grow the tree of life also in the midst of the Garden and the tree of knowleâ—ge of good and evill Gen. 2.8 Into this Garden came a River to replenish it in fruitfulnesse and comming in but one there God divided it into foure and from thence it did run downe the terrestriall Globe foure wayes as saith the Text And a River went out of Eden to water the Garden and from thence it was parted and came intâ— fâ—ure heads c. Gen. 2.10 This Plantation or Garden being thus finished Adam by God was thither conveyed and the perfections thereof was to depend upon his operations for saith the Text. The Lord God tooke the man and put him into the Garden of Eden to dresse it and to keepe it Verse 5. And so much for what this plantation was Certainly this was for some further end and use then was the perfections of the whole terrestriall Globe for all the trees of this Plantation or Garden were vegetables in their perfections as were those on the whole terrestriall Globe Therefore this Garden as a plantation by sequestration and signification made the onely difference between it and the world And the signification in generall was but this that as in future time the land of Canaan with all it 's fruitfull splendor did prefigure the celestiall Canaan As to the second Adam as appeares Chap. 8. So this to Adam in the beginning of time did prefigure the same Angelicall felicity of Divine glory in the Heaven of heavens From this ground God made the Garden to excell the glory of the whole terrestriall globe that by faith Adams soule might be raised to worke by love to God feeding on Angells food by beliefe of truth So much for the generall signification Againe more particularly First whereas God did not commit the whole terrestriall globe but onely this part as the glory of the world to Adams dressing and keeping This figuratively implies that now by vertue of Gods Ordinance the creation had it's dependence for it's good naturall and supernaturall or for an evill equivalently contrary upon Adams operations in this Covenant And here came in the onely ground how by Adam the creation could be raised higher or lose it's supernaturall perfections and become subject to vanity Rom. 8. Whereas God caused to grow up in the midst of the Garden a naturall tree naming it the Teee of life this figured to Adam that he to his naturall posterity in obeying the worke of the Covenant by beliefe of truth should from Divine Justice be as a tree in his branches of naturall perfections growing up to a celestiall life or as a flourishing tree of eternall life But now this tree of life is onely in Christ Jesus the second Adam to all right believers Rev. 2.7 This River running downe it's chrystall streames foure severall wayes from this Paradise of terrestriall pleasure as from the Throne of God prefigured to Adams faith Gods justice as pure streames of waters of celestiall life for his obedience according to the Covenant should successively run downe to render eternall life first by faith and secondly by fruition to his posterity through all generations to the last of mankind that was to descend of his loynes but now this River onely issues from the second Adam in the doctrine of truth and mercy conveying Gods gift of his imputed righteousnesse as the tree of life Rev. 22.12 The other tree which God caused to grow in the midst of the Garden naming it the tree of Knowledge of good and evill prefigured to Adams faith summarily all contained in the Covenant that is the Knowledge of good equivalent to Angels or the knowledge of evill equivalently contrary in either as he did obey or disobey And the ground why God instituted this Garden thus in all these prefigurations and significations was this Because the heavenly glory to Adams terrestriall perfections was supernaturall for it is one thing for Adam to kâ—ow by the perfections of the creation that God was able to create a supernaturall glory he appearing by it Infinite in Wisedome Power and Goodnesse And another thing that hee had created it and would bring him to it if hee did obey the rule of the Covenant for the perfections of the creation did demonstrate to Adam that God was able to doe such a thing but no more but the Covenant by God Word was exprest for a contrary evill And all those prefigurations and significations from the agreeablenesse of the type with the antitype did make knowne to Adam that the supernaturall glory was made and in being also from the word knowledge of good that he should ascend to enjoy it to all eternity if hee did obey the rule of the Covenant or an evill equivalently contrary if he did disobey and therefore because supernaturall all was needfull to strengthen Adams faith to withstand the temptation in point of triall See this point cleared to the 13. Objection in Chap. 12. for God doth nothing in vaine And so much for what the Garden or Plantations signification was with respect to Adams worke in the Covenant Thirdly now Adam was to obey two rules in the Covenant one affirmative the other negative The affirmative was to this end namely to continue his naturall being to be a meanes to a supernaturall end by eating the fruits of this Garden for as in the precedent estate of
end So also in his first estate of the perfection of the creation he could not convey to his posterity the supernaturall good joyntly but his * The law of nature properly so called never was since the fall in any man in it's pure naturals but only in the second Adam therefore now to referre any thing well done by men to the st ength of their pure naturals is a grosse mistake pure naturals alone For before hee was put in the prefiguration of the Garden his naturall holinesse and righteousnesse were alone and not by Gods Ordinance related a meanes to a supernaturall end but on the contrary by his transgressing the covenant hee had power to conveâ— the losse of both of meanes and end not onely the losse of right and possession in the knowledge of all good both naturall and supernaturall things either in faith or fruition with Angels but also by force of Gods justice in the Covenant to convey the knowledge of evill every way equivalent in evill to all the foresaid good But this evill was Adams third estate namely his fall which is the next ground to be handled So much for the second ground CHAP. III. Opening the State of the world by Adams fall AS the fall of Adam extended to himselfe and to all his posterity Rom. 5.12 so it brought him and his posterity from the highest spire * The infinite God bound himselfe for Adams further assistance according as he did apply his personal perfections by the rules of the Covenant and the reasons why hee did not so see from pag. 17. to pag. 20. and in cap. 12. of the knowledge of God to the deepest gulfe of the knowledge of evill And whereas both are referred to the knowledge which is in man the reason is because man is most capable of his highest felicity or of his deepest misery onely by his knowable powers which was also implyed in this that the tree of triall was called the tree of knowledge of good and evill But here may be demanded what Adam and wee his posterity lost and what we lost not and what wee found by his fall Quest First we lost the perfection of the whole creation wholly Answ Secondly we lost the garden of Eden as it was an object of faith the figure of the felicity of Angels Thirdly we lost totally our pure naturals that is the perfection of both Tables of the Law as containing our righteousnesse and holinesse the most expresse Image of God by creation Fourthly wee lost the beginning of our supernaturall righteousnesse and holinesse contained in the institution of the Covenant for we lost that estate of faith Wee lost the ultimate perfection of supernaturall holinesse by which we should enjoy God in his most immediate expressions of his essentiall perfections in the glory of Angels and in a word we lost all the good of this world and that to come Secondly that which we lost not in briefe was this First we lost not the being of this creation but the blessednesse of it We lost not the Essence of our reasonable soules nor their essentiall faculties as memory conscience will and understanding for all these remaine in men under eternall death Wee lost not a body proper to our kind nor a personall union of both soule and body together for these men also have under eternall damnation So much for what we lost and what we lost not Quest But what found wee by our fall in Adams transgession Answere We found the knowledge of evill as first the evill of transgression secondly the evill of punishment and of the evill of transgression the first root of bitternesse did arise from Adams remissenesse of this second state contained in the condition of the Covenant and this appeares by his sinne of omission which brought on his sinne of commission generally in two things but particularly in six things First his eating the fruits of this plantation generally by Gods more speciall appointment as a meanes to bring him to an higher end then did his food in the perfection of the creation how could he then have omitted this generall help to that supernaturall end if hee had not beene remâ—sse of the conditions comprised in the Covenant Secondly this Garden being so sequestred from all the terrestriall globe and in plants for pleasantnesse transplendently surmounting all the terrestriall globe prefiguring generally to Adams faith the pleasures and felicity of Angels how could he then have omitted this universall help if he had not beene remisse of the conditions comprised in the Covenant So much for these in generall Againe more particularly first his worke assigned him by Divine institution to dresse and keepe this choyce part of the whole creation by the worke of his fingers prefiguring unto him that the perfection of the creation depended on his worke in the Covenant for good and evill And how could he then omit this prefiguration for a help if he had not bin remisse by a sleepy faith in this particular Secondly when he looked on the tree of life in it's flourishing perfections in all the branches thereof as prefiguring to him his naturall branches or off-spring depended on him in the worke of the Covenant for celestiall felicity how could he then have omitted this helpe to lead his faith to the negative rule of the Covenant if he had not beene remisse in this particular Thirdly he knowing all the fruits of the trees in the Garden his to eate without restraint excepting this one tree of good and evill how therefore could hee omit the deniall of himselfe this one thing to attaine the good comprised in the Covenant if hee had not beene remisse in this particular God threatning him most expressely with death yea a most certaine death if he did not abstaine from eating that forbidden fruit how then could hee omit this helpe to repell Satans assault by whom or by what meanâ—s soever suggested to avoid so dangerous a consequence if hee had not beene remisse of the conditions of the Covenant His eyes seeing that River comming in but one way into the Garden yet divided into foure in that Paradise of pleasure and thence issuing it's chrystall streames of waters of life as from the Throne of God downe the terrestriall globe foure wayes prefiguring to him the good comprised in the Covenant as running downe from Gods most righteous justice to his posterity throughout all generations for his glorifying Gods truth and faithfulnesse by denying the fruit of this forbidden tree how could hee then omit this as a helpe to set his faith on worke if he had not beene remisse of the good comprised in the Covenant When his eyes beheld this tree of Knowledge of good and evill or the fruit of it how could he omit to set his faith on worke to feed his soule with it's signification of the good if hee did abstaine or a fall into the contrary evill if he did eate and how durst he feed his body with
instrument in an ordinary course I have explained in the prosecution of the sixt point First in three degrees of justifying Faith Secondly differenced other Faiths from that Thirdly defin'd what justifying Faith is Fourthly defin'd what is the perfection of justifying Faith Fiftly how God brings the Faithfull to that perfection And this will resolve the point according to the current of Scriptures in an ordinary course Pa. 33. Pa. 34. Object 11. The last clause is erroneous Object 12. The application of Evahs name to life in Christ is erroneous Answer to both objections Neither of them is erroneous till you have proved them so to be Pa. 36. Object 13. The assertion of the salvation of all Infants is without ground All are by Nature the Children of wrath therefore guilty of damnation Answere The first part is answered sufficiently in p. 22. and as for the second part that text Ephe. 2.3 the drift of the Apostle beares not your application as to Infants as appeares in the explanation of that Text Cap. 7. Pa. Object 14. If the sixt point be meant of every individuall it is untrue Answ You cannot well tell how to judge untill you have seene the point for the naming of it is one thing but the point made good by proofe is another thing and I doe meane of every individuall and also doe believe you will finde it to be true and firmely prov'd if you will well weigh the prosecution of the sixt point in the eight ensuing Chapters And so much for the fourth ground And now I proceed to the sixt point Namely That in this estate of Restauration of the world by Christ Jesus the second Adam God intends and extends eternally life to every individuall of mankinde alike without any personall respect CHAP. V. Being the beginning of the sixt point of the unpartiall proceedings of God for eternall life intended and extended to every individuall of mankinde without personall respect in any kinde in this fourth Estate of Restauration by Christ Iesus the second Adam WHereas all mankinde alike deservedly stood reprobated and rejected to perish with the Divell and his Angels for ever by due justice in the fall of Adam and from all relation to God in any good Even then God elected from them all in Christ that we should be holy and wâ—thout blame bâ—fore him in love I say all and all alike for he then removed from all the imputed guilt and punishment of Adams offence and Estated all mankinde alike in the meanes and end of eternall life by his free gift of Christs imputed righteousnesse because it came upon all men to justification of life as before is amplified and in this hee proceeds through all times and generations of man without all respect of persons which times I will â—oâ—erre to three heads First from the time that Adam was cast out of the Garden to Abrahams time Secondly from Abraham to Christ his coming in the flesh manifested in the Gospell Thirdly from that time to his coming to judge the world Of these in their Order To the first point God having cloathed the man and the woman in the skins of mans comfortable redemption Hee then cast them both from the Demonstrative signification of the Garden in a demonstrative vilification for saith Moses the Lord God said of the man behold the Man is become like one of us to know good and evill and now least he put forth his hand and take of the tree of life and eate and live for ever Therefore the Lord sent him forth from the Garden of Eden to till the ground from whence he was taken Gen. 3.22 And because God said man is become as one of us c. herein the sacred Trinity derideth man for his beliefe of lies and unbeliefe through pride and vanity for refusing God his sacred verity Secondly whereas God saith Now least hee put forth his hand and take of the tree of life and live for ever herein God contemptuously cuts him off from the touch or tast of eternall life according to the precedent figures of the Covenant Againe when the text saith Therefore the Lord God sent him forth from the Garden of Eden to till the ground from whence he was taken It implies that then God gave Adam to understand he was now but a private man as all his off-spring should be Christ only excepted and therefore neither the Creation nor mankinde had dependancie upon his worke for good and evill as in the Covenant precedently they had Againe when the Text saith God placed at the end of the Garden of Eden Cherubins and a flaming Sword which turned every way to keepe the way of the tree of Life This implicitly told Adam that if he turned back from Gods free guift of the second Adams righteousnesse imputed to attaine eternall life by his owne works of righteousnesse as in the Covenant precedently he might This then should be his destruction in the flames of Gods consuming wrath and therefore the flaming Sword turn'd every way implying Gods impartiall proceeding in this fourth Estate of man and so leaveing Adam I proceed to his ensuing Posterity Cain and Abell and both of them we finde instructed in the principle of eternall life namely the Object of justification which is Gods guift of Christs righâ—eousnesse imputed and therefore both bring to God an attonement and in this respect God declares his proceedings to be without all respect of persons to either for as their mindes were different in this Sacred object so the manifestation of Gods minde was different to them for saith Moses Jehovah had respect unto Abell and his Offering but to Cain and his Offering hee had noe respect whereupon Cain was very wroth and his countenance fell And Iehovah said unto Cain why art thou wroth and why is thy countenance fallen Implying that his disrespect of Cain and his Offering was just for saith God unto him If thou dost well shalt thou not be accepted Interrogatively implying yea most certainly thou shalt as is Abell thy Brother but if thou dost not well sinne lies at the dore Gen. 4.4.5 The Question will be what was well in Abells Offering Quest and what was well and not well in Cains Offering For Abell this was well Answ that his Offring was of the firstlings of his flock and the fat of them for being the firstlings of the Sheepe therefore a Lamb Iustifying faith believes the universall good of man really included and intended by God in the object of justification and doth not only assent to it but also submits to receive his particular felicity to all eternity as included in that generall meâ—cy implying his beliefe of the seed of the woman the Lambe of God as taking away the sinnes of the World and consequently his owne Againe because the firstlings this further implyed his beliefe in the seed of the woman as the first borne from the dead fail of Adam opening the womb of all perfection
the ten Fathers before the flood by beliefe of truth reached the Oracle of life from hand to hand through their generations page 53. 54 That God would rather have glorified his mercy in the salvation of the old world then his Iustice in their destruction yet all that perished in that flood perished not eternally p. 55 That upon Noah his offering in a figure Christs satisfactory sacrifice God renewed his mercy universally to the world page 56 57 A particular description how Noahs first off-spring carried themselves to God ungratefully for that mercy and how God proceeded against them for that page 58 From whence all hellish Paganisme did originally spring page 59 Because of mans apostasie from God in the object of justification therefore hee confined the Oracle which conveyed that object to narrow bounds three times pag ibid. What the number of eight did signifie in reference to Noah page 56 In what sense Christ is the Saviour of all men especially of them that believe page ibid. That God the second time predestinated man in Christ by covenant with Abraham man being by his universall apostasie then fitted to destruction page 60 61 In what sense God hated Esau loved Iacob p. 65. 72 73 That the Church of the Gentiles shall never totally depart from Christ as hath the Church of the Jewes p. 122. 123 In what sense God hath mercy on whom he will and whom he will he hardeneth page 74 How man comes now to be necessitated to sin p. 83. 84 85 What most properly is Gods Booke of Life page 88 That in heaven amongst the Saints there is no difference of degrees of glory page 89 90 That God gave rules how hee would have man put Christ to death so as hee would be well pleased with them that did it page 82. 83 That the Saints faith is not the condition of the covenant of grace page 87. 88. The Law of Moses distinctly explained page 67 What absurdities doe follow the misapprehending of Moses Law page 78. 79 What made the way to eternall life narrow to mankinde yet in that narrow way man might and some did attaine eternall life Chap. 7. That God directed the second Adam as well as the first by Allegories to his eternall happinesse in the work of the worlds redemption to which he was borne in five relations P. 100 A definition what that truth is to which Christ was the faithfull and true witnesse page 101 What righteousnesse of Christ it is which is imputed or accounted to man in generall or to the Saints more speciall page 113 That God never reprobated man personally to unavoydable damnation page 112. 113 That his powring out of his spirit extraordinarily upon all flesh was twofold page 115. Of the Jewes rejection in wrath page 85. 86 Of the Jewes reception to mercy page 86. 87 Of the Lords Supper or in what sense Christs flesh is meat indeed and his blood is drinke indeed page 66 Of Baptisme page 37. 38 A definition when the spirit of a man under the covenant of grace is dead in sinnes and trespasses page 121 A definition what man is a righteous man Chap. 11. A threefold degree of justifying faith page 128 Justifying faith defined and also the perfection of it page 131. 132 Other faiths distinguished from justifying faith pag 130 In what sense Christ is a Priest for ever after the order of Melchizedeck page 123. 124 The different operations of justifying faith perfect and imperfect page 138 139 What reward God rendreth to the Saints for their good and evill workes done in the body page 140. 141 142 The manner how God perfecteth Iustifying faith in the Saints pagâ— 134 to 138 That the naturall liberty of the will is no barre to keepe man from an undissoluble union with God in the object of justification page 150 151 Of Manassâ—s Salomons Pauls and Peters different backslidings pag. 149. 150 God loved Abraham Daniel and David being considered personally no more then the persons of other men generally page 150. 151 In what sense the Saints raigned with Christ a thousand yeeres page 166. In what sense justification is referred to faith pag. 77. That the will of man is no more freed from sin and free to righteousnesse then it is freed by Christ therefore to attribute any thing well done by man from the force of his pure naturalls absurd page 150. 151 That God willed not Adams fall to the damnation of man yet God willeth the damnation of all that perish eternally page 150. 154 A briefe description of the Antichrist p. 155. 156 157 From the whole Treatise as opening the maine scope of the Scriptures is definitively laid downe what was Gods decree before the world was after the counsell of his owne will concerning the eternall state of mankinde page 167. 168 Errata PAge 5 line 15. for God reade good p 6. l. 32. erfections r. perfections p. 7. l. 4. boded r. lodged p. 11. l. 12. Adaras r. Adams p. 13. l. 42. farth r. earth p. 19. l. 36. conditiâ—n r. condition p. 23. cap. 4. l. 5. after work r. of p. 73. in marg untorne r. unborne p. 79. l. 29. blot out farre p. 86. in marg externall r. eternall p. 93 l. 25. wrath r. worth p. 99. l. 9. type r. high p. 114. l. 8. uncircumcised r. circumcised p. ib. l. 29. God r. Gods p. 117. l. 14. at Ephesus r. to the Ephesians A TREATISE OF FREE GRACE CHAP. I. Opening the first Adams pure Naturals which was his first Estate THe first Adam in this world passed through foure Estates two before his fall the third was his fall the fourth was that estate after his fall The first produced him good and not evill and this was the estate of the creation The second propounded to him good and evill and this was the State of the Covenant betweene God and him The third was his transgression namely his fall and this produced him the losse of all good and an hereditary possession of evill totally and eternally The fourth was the State of the Restauration of the world by the second Adams Redemption and this propounded to him and all mankind good and evill The Estate of the felicity of the Creâ—tion produced to Adam a fourefold good First his Personall perfections secondly his continuall support of the same thirdly an onenesse or selfenesse with the parts of the whole creation fourthly the perfections of the whole creation led his reasonable soule in love by his senses to a perfect union with God Of these in their order First his Personall Perfections are described by Moses Gen. 2 7 in three particulars first the Lord God formed man of the dust of the earth and that was the perfection of his body secondly he breathed into his nostrils the breath of life and that was his soules creation by infusion thirdly man became a living soule that is compleatly composed in his Vegetative Sensitive and Rationalls or in his Personall
so by him then were all men saved from the imputative damnation of Adams transgression wherefore in this respect all mankinde is the heele of Christ in this relation But from this relation Satan drawes us in our remissenesse by lying vanities to forsake our own mercies and so to perish not for Adams transgression but for our owne against this grace in Christ and so are bruised by Satan for thou shall bruise his heele Secondly as God is the Saviour of all men from Adams imputative damnation so more especially hee is the Saviour of them that beleeve and that in two respects First by pardoning their owne personall transgressions against this universall mercy Secondly by estating them in that eternall life by Faith in Christ which they lost by their owne sinne and in Adams for saith Christ he that beleeveth in me hath eternall life and is past from death unto life And because these men by beliefe of truth set to their Seales that God is true in his guift of Christ and his righteousnesse imputed and in the perfection of parts in some degree of inherent righteousnesse witnesse Gods truth against Satans lies or lying vanities Therefore Satan by tentations and other envyous operations as by Cain to Abell doth bruise this heele of Christ or but his heele for this company of the Faithfull here Militant in comparison of that with Christ triumphing in heavenly glory is but the heele of Christ and thou shalt bruise his heele Thirdly because the second Adam did apply all the power of his pure Naturalls of holinesse and righteousnesse a meanes witnessing Gods word of truth for good and evill opposing Satans lyes therefore Satan by himselfe or men adhering to him did by envious operations as he did by Cain to Abel crush Christ himselfe yet it did not extinguish his Faith and love to God and his Neighbour in the least degree but drew it out the more as in due place it will appeare Yet all these envious operations being but extended to the affliction of his body and soule being his nature humane the lowest nature in his Sacred Person therefore it was but his heele as it was foretold thou shalt bruise his heele Fourthly againe as if God should say to Satan true it is that in the first Adams faithlesse fall from me thou didst devour all both heele body and head but against this the second Adam whom I wil raise up in the nature of all men of the seed of the woman to him doe thy worst yet thou shalt but bruise his heele at the most and thou shalt bruise his heele So much for opening of this first out-breake of the object of Faith once given to the Saints in this fourth estate of man Gen. 3.15 As Adams traÌ„sgression and the guilt and punishment was from the justice of the Covenant reckoned or imputed to al mankind in the fall even so by Gods mercy in the free guift of Christs righteousnesse reckoned or imputed to all was that sinne guilt and punishment removed from all and therefore noÌ„e ever perished for that transgression for although Adams eat ng the forbidden fruit and the demerit of it was not any mans indâ—vidually but Adams yet God in the justice of the Covenant did reckon or impute it to all and every individuall of mankinde as if it had bin their own act and demerit even so although Christs righteousnesse and merit of it was his own onely and alone individually considered yet that righteousnesse and merit being to satisfy Gods justice in behalfe of the world it was therefore by Gods free guift in mercy reckoned or imputed to all and every individuall of man generally and to man beleeving more specially as is declared but what this righteousnesse is which was so imputed see the end of the 8. Chap. Againe Rom. 5.18 the Apostle saith for as by the offence of one judgement came upon â—ll men to condemnation even so by the righteousnesse of one the free guift came upon all men to the jâ—stification of life from these words I will make these briefe observations following First that in the next verse before this Christs righteousnesse is called the guift of righteousnesse but in this Text it is spoken as if Christs righteousnesse were the procuring cause of the guift of it selfe as imputed to come upon all men and the truth is so it was for had not Christs righteousnesse in the figurative lamb to the justice of the Covenant in every respect answered the imputative unrighteousnesse of Adam the righteousnesse of Christ could not imputatively by free guift have come as it did upon all men to the justification of life for till the justice of the Covenant was so satisfied although God was willing to impute it to life yet he could not for as God cannot lye so he cannot deny his truth but all mankinde must certainly have dyed according to Gods-word that death in the day that Adam did sinne Secondly here note that this free guift of Christs imputative righteousnesse came at this time on all men unfought for or unthought on by them for when God brought this guift to them Adam runne away from him therefore here God waâ— found of them which sought him not Thirdly here observe that this free guift of righteousnesse came upon al men when there was not any d) See this justification before mans faith and without faith cleared in the answer to the 10 Objection in Chap. 4. Faith in man for we by Adam faithlessely betray'd Gods truth and at this time as in our naturall roote in his loynes runne from the God of truth Therefore Faith foreseene was now no cause or instrumentall meanes of all mens salvation or election from Divells in Adams imputative damnation 4. Againe observe that this guift of imputative righteousnesse conferred upon all men viz justification for saith the Text It came upon all men to justification Therefore mans Faith can be but the receptive instrument of this justification and justification with Faith or justification without Faith is all one except that in the last mans receptive instrument is of use and this presents unto us two things first a definition of Iustification what justification then was men having not as yet the guift of Faith Secondly what it was not And first in a word this justification by Chriâ—ts impâ—tative righteousnesse was this the pardon and the removall of the imputative sinne guilt and punishment due for Adams transgression as farre as the East is from the West and so gave man a gracious acceptance and at this time this was the justification of all men Secondly mans owne works of righteousnesse was not his justification nor no good works foreseene for as now man by the fall his works were onely so euill as the Divells so all mens works but Christs works in this fourth estate of Restauration at best are but in the perfection of parts by reason of the Serpentine seed which hereditarily runnes down in the
figured in Isaak the Child of Promise Therefore this Terrestriall Canaan was intaild to them in Christ for an everlasting inheritance as it was a figure of the Caelestiall Canaan yet eternall life intail'd with this proviso implicitly of their right submittance in beliefe of truth and so to enjoy this day of grace as a day of grace and therefore at this universall Predestination in Christ God gives this generall rule I will blesse them that blesse thee and curse them that curse thee That is blessing more speciall to them which by beliefe of truth rightly receive all good in the imputed righteousnesse of this seed as did Abell the first ten Fathers and Abraham their Father or the contrary to them that beleeve not this truth as to Cain the old world the Off-spring of Noah Shems Posterity and Terah Abrahams Father So that Gods proceedings by this Covenant in the promised seed was here layd downe without all respect of persons Iewes or Gentiles both being comprehended in this Covenant Againe to goe on for in the raysing of this Nation from misery to mercy in Christ Jesus God exprest himselfe in divers figures as first in the manner of Isaacs conception and birth he being the Child of promise therefore that God might by this figure lead this Nation by a streight line to receive by beliefe of truth this land as their terrestriall day of grace and to receive by Faith in Christs righteousnesse the celestiall day of glory therefore hee gave the naturall being of this Nation not so much from the force of nature as from Faiths object for Abrahams naturall force in the flesh especially Sarahs wombe was now as good as dead to this production yet she by beliefe of the promised Messias in Isaac to spring figuratively (a) So that Isaac was borne after the Spirit and therefore as a right figure of Christs bâ—thâ— so also of all beleevers which are borne after the will of God and not of the will of the flesh as was Ishmâ—ell the figure of all which walke after the will of the flesh in terrestriall contentments and so Hagar in Arabia and Sarah in the Land of Promise were figuratively two Testaments as Gal. 4.24 25. Rom. 4.19 Heb. 11.12 Gen. 12.12 from her wombe she received strength to conceive seed and was delivered of a Child from whence sprang this numberlesse Nation to (b) Christ as head and his nationall spouse elect as members being promised to issue as numberlesse from Abrahams Loynes then dead to thaâ— production 〈◊〉 were a figure of Christ and his numberlesse members of right beleevers yet Aâ—â—aham to be such a Father in these three respects believed God was able and faithfull to accomplish that pâ—omise and therefore humbly submitted in beliefe to receive in that gift the righteous seed his satisfactory righteousnesse imputed all that felicity according to this fourth estate of man and therefore God reckoned or imputed or manifested to Abraham that that act was very sutable or agreeable to his minde as in another case hee expressed to Phineas Numb 25.10 11. See this further explained at the end of the exposition of the ninth of the Rom. in cha 6. this honour Yet when Sarah would cast out Ishmaell from inheriting this honour with Isaac this to Abraham was grievous then said God to Abraham let it not be grievous in thy sight because of the Lad and because of the bond-woman In all that Sarah hath said unto thee hearken to her voyce for in Isaac shall thy seed be called that is figuratively in him to Christ by this streight line to receive the riches of mercy only in him in whose righteousnesse imputed I received all upon Adams fall as now by Restauration I intend to receive all wherefore Abraham accordingly in this righteousnesse received the riches of grace to him and the whole world and it was imputed to him for righteousnesse as saith the Apostle Rom. 4.3.11.13 Gen. 15.6 And hereupon God gave Abraham circumcision as the Seale of the righteousnesse imputed in the object of Faith which he received by beliefe of truth and then God gave this rule that that man or Family which refused to receiue this Seale of righteousnesse which is by Faith should be cut off from the nationall spouse of Christ Gen. 16.14 implying Gods impartiall proceedings towards them as precedently to Abell and Cain If thou dost well shalt thou not be accepted if thou dost not well sinne lies at the dore Againe to goe on with this elect Nation and then we meete with another remarkeable figure when Rebecca also had conceived twinns by Isaac God then considered these two babes in her wombe as two Nations and two manner of people to be separated from her bowells for so to Rebecca God explaines himselfe Gen. 25. And because God by tradition intended to leade this Nation by this figure as by a streight line of truth to know in future times that that rise from their Idolatrous denne to this honour in Abrahams Loynes was with no respect to Abrahams person more then to any other mans but onely to Gods mercifull election as before is described therefore before the Babes were borne God elected the youngest Babe and his posterity to this honour but hee rejected from this honour the eldest babe and his posterity although he was the first-borne in the naturall line as hateing this Elect Nations rise to this mercy with any respect to Abrahams or Iacobs fleshly line as any cause moving him so to doe Therefore he did this that the purpose of God according to the Election might stand only according to his call of Abraham from an Idolatrous denne by mercy from that misery Againe this Election and rejection of these babes and their posterity was before the babes were borne as here we see and therefore as saith Saint Paul it was before they had done good or evill and so this figure told this Nation that as their evill works in Terah from whom in Abrahams flesh they came did not hinder God from shewing mercy to them being miserable so neither on the contrary did any good (a) As not workes so not faith fore-seen in Abraham or any other is any ground of Gods election of miserable man to life and glory but onely Gods love to himselfe in the glory of his free grace in Iesus Christ is the ground of election as when God elected all mankind from reprobate divels we being the same with them in Adams fall so also the secoÌ„d time when he elected both Iews and Gentiles in the promised seed by Covenant with Abraham when they were all gone out of the way of peace became abominable by their Apostacy from that grace as in this Chap. doth appeare works of Abrahams or theirs foreseene further or bring on this honourable election to temporall and eternall felicity in Christ Iesus And therefore that the purpose of God might stand not of works but of him that calleth it was said
lesse exercise is not onely because mercy pleaseth him but also because he loves to glorifie his (a) Here note that from one and the same principall proceeds in this life the Saints undissoluble union with Christ and also their finall dissolution from him viz. Gods love to his justice in the distribution of his mercy justice in the distribution of his mercy because all his attributes are display'd at an equall distance as in the Parable of the talents doth appeare Matth. 25.24 And from this ground Saint Paul to the Saints at Corinth saith that both hee and they must all appeare before the judgement seat of Christ that every man may receive the things done in his body according to that hee hath done whether it be good or evill 2 Cor. 1.1 Chap. 5.10 But here will arise a twofold question Question 1 First what the Saints for their good workes done in the body do now receive or shall at the last day of judgement Question 2 Secondly that if their evill workes be forgiven them in Christs righteousnesse imputed as received by Faith then what shall they receive according to their evill works done in the body But before I answer the first question I will shew you what good they receive not according to their owne good workes and then what good they doe receive according to their owne good works done in the body And first they receive forgivenesse of that knowledge of evill due to them for Adams transgression not according to their owne workes but according to Christs They receive this world to be their day of grace not according to their good works but according to Christs They received the foresaid principle of amity to God and enmity to Satan and also the enlivening of it not according to the worth of their owne good workes but for the worth of Christs Fourthly when they come to God according to the force of that infused principle God then gives them the spirit of Faith to receive his gift of righteousnesse not for their good workes but for Christs They in that gift of righteousnesse by Faith receive eternall life as saved men therefore not according to their own good works but according to Christs Sixtly at Christs Judgement seat they shall receive by gift the fruition of that glory from Gods foreappointment in Christs imputed righteousnesse first promised to Adam therefore not according to their own good works of righteousnesse but according to Christs therefore at that day Christ will say come yee blessed of my father inherit the Kingdome prepared for you from the foundation of the world Matth. 25.34 Secondly that which according to their owne good works they shall receive is a fivefold good First answerable as they in the obedience of Faith subjectively operate to the fountaine opened to Iudah and Ierusalem namely the sacred object of justification answerably from thence God will strengthen (a) And in particular first as by that purenes of spirit they only see God Mat. 5.8 Heb. 12.14 So consequently as it increaseth in the degree so him more clearly they shall see Secondly they shall more firmly know their present estate of blessednesse 1 Ioh. 5.19 20. Thirdly as froÌ„ hence will redound the more glory to God from men Mat. 5.16 So the more fulnes of Heavenly consolation will redound to theÌ„ 15 Ioh. 11. every grace of Christ in them as in Abraham we see he did Secondly he also will firmly relate them that so worke to him in that sacred object as finally from him in it they shall never depart so that things past present and to come shall not be able to separate them from him or him from them according to the foresaid ground he hath sworne by himselfe that in blessing he will ever blesse them that (b) But not to the Saints in a sleepy and lazie Faith so operate to him as to Abraham we see he gave a further entrance into the Kingdome of grace 2 Pet. 1.11 3. As in this world they have judged the sinnefull courses of unbelievers to be wicked and the waies of wisdome as leading to God to be only righteous and good so likewise at Christs judgement seat to judge the world he will have them then to adhere to him for saith the Text the Sâ—ints shall judge the world so saith Christ yee are they which have continued with mee in my temptation verily I say unto you that you which have followed me in the Regeneration when the Sonne of man shall sit in his glory yee also shall sit upon twelve Thrones and judge the 12 Tribes of Israell So that man rightly beleeving truth shall (c) And may then say we are thus blessed in submittance by one grace to receive another and so by faith and Gods power are brought to this you see but you for despising this way do now receive the fruit of your own way judge formall professors Luk. 22.28 Mat. 19.28 1 Cor. 6.2 Lastly he will give them their hearts full desire by turning their enjoying of him here by faith into the fruition of his purchased gift of eternall glory this honour have all his Saints praise yee the Lord Psal 149.9 So much for the good they shall receive according to their good works done in the body Thus Gods justice rewards the a) In some places the Scripture speakes as if any degree of faith had his stability because the first degree and so the second hath a virtual tendency to the third and will if it be improved terminate by Gods mercifull distribution of his justice in an indissoluble union with Christ in the object of justification 1 Cor. 1.8 Phil. 1.6 2 Thess 3.3 imperfect image or likenesse of Christs righteousnesse wrought by the Saints with a reward which is but an Image or likenesse of the reward rendred to Christs works and because God loves to glorify this justice thus in the distribution of his mercy it is that in this third degree man is kept (b) The Angelicall glory which Adam lost was onely due to Christs works and to be possessed by him here in Faith and there by fruition but nâ—â— due to the Saints works to be possessed here by them in Faith not in the next life by fruition but only in this life is due to their works the possession of it by their degrees of faith in which they have some small efficiency yet that is not due unto their works properly but only from Gods love to justice in the distribution of his free gift of mercy to miserable man from a finall fall from Christ in the obj ct of Faith Answer 2 Secondly The Saints evill workes done in the body according to which they shall receive is not for sinnes of infirmity nor for sins enormous in which they have bin overtaken in their pursuit of this sacred object as in David Salomon and Peter all pardoned in Christs righteousnesse but the evill things done in the body according to
by whom he hoped to attaine all blessednesse Againe His Offring being of the fattest this implied his high respect of this sacred Mistery by beliefe of truth for by Faith saith the Text Abell offred unto God a more acceptable Sacrifice then Cain by which hee obtained witnesse that he was righteous God testifying of his guift Heb. 11.4 As concerning Cain it is also implyed what was well in his sacrificing as first the thing which he brought hee brought it to offer Secondly he offered it not to Idoles but to Iehovah and this was well and because the Text relates his offering with no further commendations it implies that no more good could be spoken of it according to truth So much for hat was well Againe this was not well that his love to this mystery according to truth in the second Adam brought him not to offer for the Text implies that processe of time brought him to this businesse Gen. 4.3 Againe because the Text saith he brought the fruits of the ground to offer to Jehovah this implies his too high respect of things Terrestriall consequently his profanenesse to this Supernaturall Mystery in the promised seed and in a word all his Religion at the best was but to be conversant about the object of Iustification and no way consonant to faith in that object For saith Moses be was not only wroth but very wroth because God gave no respect to his offering which as before I noted implyed Cains too high esteeme of his Earthly offering brought unto God but hee whose heart is so lâ—fted up his minde is not good nor upright in him Hab. 2.4 Againe his heart was so fall'n as appeares by his countenance because his personall operations were rejected this implyed hee came not to be accepted in Gods guift of Christs righteous operations as imputed but in his owne supposed righteousnesse wherefore his owne sinne lay uppon him in his attracted habit guilt and punishment for he that beleeveth not the wrath of God abides upon him But on the contrary that if hee did well he should be accepted God makes it further apparant by removing all personaâ—l respects from Abell for as concerning him saith God to Caine unto thee shall be his desire subject and thou shalt rule over him implying two things First whereas thou art the first borne and so a figure of the first borne of every Creature in this respect Abells desire shall be subject unto thee in love and reverence to that mystery Secondly as hee is thy younger Brother so thou art his protector supporter and instructer in which respects thou shalt still rule over him for I looke not to his person more then to thine but with respect to his submitting unto mee in the fulnesse of my mercy and if thou dost well shalt thou not be accepted if thou dost not well sinne lies at the doore but Cain remissely harkened to this reproofe and gracious incouragement for in the next place Moses saith Cain talked with his Brother but tells not what talke it was yet implicitly points it was some hatefull speeches because it ended in his blood for saith the text It came to passe when they were in the field that Cain rose up against his Brother and slew him From whence Saint Iohn rightly affirmes that Cain was of that evill one as implying Cains amity with Satan in the Spirit of concision cutting from his soule the foresaid infused enmity derived in his naturall conception therefore he wâ—s of that evill one lifted up in the Spirit of Satan against Gods way of salvation by Christs righteousnesse imputed for saith Saint John hee slâ—w his Brother because his owne works were evill and his Brothers righteous 1 Joh. 2.12 And for this God comes against Cain for saith Moses Iehovah saith unto Cain where is Abell thy Brother Cain answered in the Spirit of a lyer and murtherer saying I know not am I my Brothers keeper but God charg'd the Fact upon him saying what hast thou done the voyce of thy Brothers blood cryeth unto mee from the earth wherefore God turned the flaming Sword of his wrath which turned every way against Cain by pronouncing this sentence saying now thou art accursed from the earth which opened her mouth to receive thy Brothers bloud from thy hand when thou tillest the ground it shall not from henceforth yeeld to thee her strength a fugitive and Vagabond shalt thou be in the earth To which Cain replies for saith Moses Cain said unto JEHOVAH my iniquity is greater then can be forgiven and so my punishment is greater then I can beare because it shall never be removed ver 12.13 Againe he bids God behold or consider what was his punishment for saith hee thou hast driven mee out from the face of the Earth and from thy face shall I be hid and shall be a Fugitive and Vagabond in the Earth for it shall come to passe that every one that findeth mee shall slay mee To which God answereth him to this effect So that one the same person individually considered may at one time be the subject of Gods unfained or entire grace and mercy in Iesus Châ—â—st and another time the subject of his consuming and everlasting wrath as for my precedent sentence it is now unrevocable for thou who didst refusâ— acceptance and pardon of sinne and life eternall upon my interrogative affirmation if thou wouldest but applie thy selfe to mee in my mercy to thee But thou instead of circumcising the seed of the Serpent hast cut off from thee by custome in sinne my infused principle of Amity towards mee from thy Spirit and joyned to Satan mine adversary against mee in my salvation so freely tendred and fully intended unto thee For thou hast slaine thy Brother only because he submitted unto me in my guift of righteousnesse imputed for his salvation therefore as I told thee if thou didst not well sinne should lie at the dore so thy guilt and punishment now shall rest irrevocably upon thee to all eternity only this will I doe for thee in this worlds contentments for a time I will assure thy abode therefore saith God whosoever slayeth Cain vengeance shall be taken on him seven fold and Jehovah set a marke upon Cain lest any finding him should k ll him Thus when the noble Spirit of man departs froÌ„ Gods presence of grace it setleth its abode in â—erâ—estâ—iall conâ—entments sutable to the corporall body or corruptible part of man but they that sowe to the flesh of the flesh shall â—eape corruption Whereupon Cain went out from the presence of Jehovah and dwelt in the Land of Nod on the East side of Eden and his posterity on Earth began to spring out and multiply hee built a City and called it by the name of his Sonne Enoch And so now I discend from this Modell of Gods impartiall proceedings in these two as to the whole masse of mankinde And Cain thus remaining under wrath Abell being translated
the breadth of this Land is thy Land O Emanuel as saith the Prophet Isaiah Chap. 8. ver 8. Thirdly this was likewise Typified to Christ in that all Sacrifices in the Type were excluded from all places in the world and included only in this Land of Canaan neere the Temple restrictively to expire their lives in the Type Therefore in this Land was the Lord Iesus Christ in the truth Personally to performe the worke of the redemption of the world the which accordingly hee did Againe Christ the Sonne of God as he was man was borne under five relations to this worke First by promise the Sonne of Adam as the seed of the woman immediatly upon the fall and therefore bound by the Law of Nature to relieve his Parents in their Lapsed condition Secondly by promise borne the Sonne of Abraham and therefore bound to the Law of circumcision figuring his cutting off the powers of Satan that is of sinne and the consequences thereof for the Covenant was that all the Sons of Abraham must be circumcis'd in their generations therefore hee was borne in subjection to that Law Thirdly hee was by promise borne the seed of David therefore borne under the Law of the Typicall Mediator as added to the law of circumcision therefore bound to love God with al his heart al his strength his Neighbour as himself in the work of the redemption of the world Fourthly as the Sonne of David so hereditarily to the crowne of the Terrestriall Canaan figuratively leading him by Faith to his eternall Throne in the Celestiall Canaan Fiftly at last all these relations meet in one issue by being borne of the blessed Virgin Mary his Mother for when the fulnesse of time was come God sent forth his Sonne made of a woman made under the Law that we might receive the Adoption of Sonnes Gal 4.5 Sixtly he was the Sonne of God also by eternall generation the second person in the sacred Trinity and so personally God man and therefore bound to the fulfilling of all the law and the Prophets to the regaining of Gods glory by restauration of the world by redemption as it was said it shall breake thy head the truth is and so he did for as we first in Adam magnified Satans lies for truths and nullified Gods truth for lyes so likewise at that time when hee came to this worke all the world This definition is an answere to Pilates Question viz. What is truth Ioh. 18.38 For Christ as he was the faithfull and true witnesse against Satans lyes did undoe what he had done and so destroyed the works of the Divell but Satans finall bruise shall be at the day of judgement in â—wo paâ—ticulars first when Satan and all mankinde which from the beginning have refused mercy to adhere to him shall receive by the seed of the woman the sentence of their full damnation in immediate execution to all eâ—ernity Mat. 25.41.46 Secondly by rendring up to God all mankinde from Satans power which from the beginning hath died in infancy and that through all Generations haâ—h adheâ—ed unto Christ in right beliefe of truth and so God by Christs ministeriall ordinance shall be all in all that is fully glorified to all eternity according to the simple and plaine meaning of his truth in the eternall life of the one and in the eternall death of the other and as Christs ministeriall Ordinance shall therein terminate so then shall all Creatures be subjected to him as Iudge of quick and dead and so all knees in Heaven and Earth and under the ea th shall bow and bend to him for ever Rom. 14.10.11 both Jewes and Gentiles generally had made God a lyer as much as in them lay for they were all Apostates from Gods guift of Christ his righteousnesse imputed which came upon all men to the justification of life not believing it but following lying vanities so forsaking their own mercies and the truth is the work of Christ was to witnesse Gods truth which wee thus betrayed wherefore of himselfe hee saith to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth 1 Ioh 3 8. and for this purpose the Sonne of God was manifested that hee might destroy the works of the Divell Iohn 18 37. And in briefe that truth which Christ made good as the faithfull and true witnesse against Satans lyes may be thus defin'd namely that God never intended his glory upon mâ—nkinde to all eternity but according to two generall Rules First according to the Covenant made with the first Adam a Covenant of works Secondly but according to the Rules of that Covenant as now it is turned by Gods guift of the second Adam into a Covenant of grace and mercy and to the last Christ is the most proper witnesse in Gods behalfe to his glory by the salvation of mankinde as Iohn 3.16 saith hee God so l ved the world that hee gave his only begotten Sonne that whosoever believeth in him shall not perish but have everlasting l fe And he saith God sent not his Sonne into the world to condemne the world but that the world through him might be saved Also he saith He that believeth is not condemned but he that believeth not is condemned already because hee beleeveth not in the name of the only begotten Sonne of God Implying that although sinne simply as sinne did not at that time of grace condemne them yet their persisting in their precedent Apostasie from that grace now light and life is manifested unto them this would be their Condemnation wherefore he saith This is the Condemnation that light is come into the world and Men lâ—ved darkenesse râ—ther then light because their deeds are evill And of himselfe he saith Io. 8.45 I proceeded forth and came from God neither came I of selfe but the Father sent me Also Iohn 5.36 he saith The worke which the Father hath given me to finish the same worke that I doe beare witnes that the father hath sent me the which was his witnessing the truth as before is proved And hee did it in these paticulars First against the Spirit of Sathans lies in the Saints Secondly in Sinners Thirdly against Sathan hand to hand Fourthly against Sathan in flames of Faith in love under Gods most flaming and dreadfull wrath of these in their order and first in the Saints as in Nichodemus who in the Spirit of Sathan being averse to his sacred doctrine as declaring this truth Iesus said unto him art thou a Ruler in Israel and understandest not these things Ioh. 3.9 Likewise to the Spirit of unbeliefe of this Truth in his Disciples Iesus answered and said O faithlesse and perverse Generâ—tion how long shall I be with you how long shall I suffer you Mat. 7. 17. And to the same Spirit in Peter Hee turned and said unto Peter get thee behind mee Satan thou art an offence unto mee for thou savorest not
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
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