between the first Image the second that in the first Chrst is only to the soul the King of righteousness and in the other both the King of righteousness and peace is a meer notion for they are inseparable if Christ be the one to the soule he must of necessity be the other and he is upon this notion too pag. 214. that the higher image forms the heart into the subjection of Christ not onely as he is the King of righteousness but as he is the King of peace but we have seen that these two are inseparable and the latter the effect of the former Page 224. He saith after effectuall calling that which is the precious saving faith of Gods elect which he counts the higher image may lie undâ—stinguished in operation from that first faith which the spiritual seed may continue a long time in the single exercise of in common with the children 〈◊〉 the first covenant as was most evident in Peâ—â—â— who after he was effectually called yet how 〈◊〉 and weak did the operation and power of faâ—â— remain in him to the suffering of him to fall 〈◊〉 shamefully as he did This we deny that a man that is a believâ—â— his faith may lie undistinguished in operaâ—â—â— from the legall work that men have that aâ— under the covenant of works and that theâ—â—â—liever as this author saith may goe on â—â— single exercise of legall principles for 〈◊〉 true faith is in any soule that soule hath a 〈◊〉 incumbence and reliance upon Christ 〈◊〉 for life and salvation which no man hath 〈◊〉 der the covenant of works and this incumbence and reliance upon Christ is an act and operation of true faith that is distinguishing from the legall principles of men under the covenant of works so that the man doth not as this authour saith goe on a great while still in the single exercise of the principles of the covenant of works for if so he is not a believer and whereas this Authour saith that this is most evident in Peter he is greatly mistaken for though his faith might not act when he fell into denying of Christ yet he had before that time acted faith on the blood of Christ and so much the authors own words imply and so are a sufficient answer to him but as the Author jumbles the covenant of works and the covenant of grace together in justification so doth he in faith and sanctification but he must know that as soon as a man believeth in Christ he obeyes upon principles of faith and love and thankfulâ—esse in measure and we may as well imagine that the Sunne can be without light as faith be in the heart without its effects and operations more or lesse and as high as the Authour would seem to carry us the Apostle James will tell him that such a kind of faith as he here speakes of to be the higher image is but a dead faith James 2. where he tells us Faith without works is dead a dead faith v. 17. That faith that doth not work the soule out of its selfe into Christ for justification and doth not work out sin upon Gospel principles in some measure is a dead faith if this be the faith that he calls the higher image it s an image indeed as the Lord said of those images the people made that they have eyes but see not and cares but beare not and feet but walk not and so could this Author have his higher image to be that a man for all it goes on in the single exercise of legall principles and sees not acts not at all by faith well the Lord keep me from such a faith and give me faith that works by love and is distinguished in operation from a legall work But the Authour saith in that page and in the next that when James 5th saith Faith without works is dead the meaning is that it is dead in point of comfort but not only so but it is a dead faith and the man that hath such a faith is dead in trespasses and sins the Author pretends to shew us a higher state and puts us off with a dead faith a dead image but this is plain that he that hath truly believed in Christ faith hath acted and operated in him to an adherence to Christ to the receiving of Christ in his heart and doth work in him Gospel-holinesse in some measure so that he that hath true faith and hope in Christ that blessed work is doing in his heart it is begun even to purifie as he is pure 1 John 3.3 Page 304. He saith by this faith and higher image man is made no longer able to keep his selfish power to doe his own will to speak his own words or think his own thoughts or finde his own desire or exercise his own lust to good or evill as living upon his naturall root That after we have true faith in Christ we have yet remainders of corruption is plain enough by Scripture and all our experiences that we too much think our own thoughts and speak our own words but how commeth it to passe that this Authour telleth us that we cannot lust to do good or evil as living upon our naturall root How then say I either the true Saint must never sin which the Author will not affirm or else he must doe it as he liveth in part according to his naturall root the law of our members for so far as we live upon Christ his spirit his love so we sin not and so far as we live up to the principles of the new creatâ—â—e laid in our hearts in the new birth so far we sin not and let the Reader examine how this passage and the last we examined will hold together he had said before a man in the higher Image might be like others These are the clearest descriptions that I can finde him give of his higher Image and now let the Reader judge whether this which he calls the higher image be any thing more then the first image setting aside some improper expressions wherein he confounds the new birth and the glory which follows for that is the Authors way to apply Scriptures that speak of the future glory of the Saints those he applies to his higher Image But now let us consider seeing that among all the writers in all ages since the Apostles there hath none written in this Authors way unless in some small matters and there hath been and yet is a remnant according to the election of grace how doth the Author mitigate the asperity of his doctrine as to those who have not known of his notions Page 213. He tells us that he doth not condemn those professors of Christ and saints of God who have dyed or yet may dye without ever acknowledging a higher or better state of acceptation with God then under the first Image So that as much weight as he laies upon his higher Image he confesses it is such a thing that a
by him in his own person imputed to him as he saith but now the Covenant of works and the Covenant of grace are so differing as we have already discovered that its impossible that a man can be justified upon the terms and tenour of the Covenant of grace and works too for what saith the Scripture Rom. 11.6 If it be by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work and to be justified by faith and to be justified by the Law and upon the tenour of the Covenant of works are everywhere in the Scripture rendered inconsistent I say not this as if I owned the Authors judgement in that particular as if what he calls being justified upon the tenour of the first Covenant were so indeed for there is no such thing but whosoever is justified by Christ is justified upon the terms of the Covenant of grace but to shew how the Author maketh a linsey-woosley businesse of it and falls into that mistake according to the tenour of his judgment that he would impose upon us to wit our looking for justification by the Covevenant of works whereas we look for our justification only upon the terms and tenour of the Covenant of grace and think the justification of the new Covenant so entire and perfect that we look for no justification upon the tenour of the Covenant of works to compleat it for as Paul told the Galatians if they were but circumcised to wit with a conceit to adde that to the righteousness of the new Covenant for their justification Christ should profit them nothing no though this Author insinuates that those that are called Orthodox are ignorant of the way of justification by the Covenant of grace yet they are not to seek for the knowledge of it nor do not distract mens faith as this Author doth to send them first to Christ for a justification upon the tearms and tenour of the Covenant of works and when they have got that to see that they are not safe there but then they must get a justification according to the Covenant of grace no they do not go about the bush thus but hold forth Christs righteousness and the Covenant of grace and mercy directing men to apply the blood of sprinkling to receive Christ to be their Priest to save them their King to rule them and their Prophet to teach them and then they have an Ancre for their soules both sure and stedfast CHAP. VII Takes a general View of the Authors Book HAving already particularly singled out some of the Authors Doctrine and examined it under several Chapters I shall now give the Reader a more miscellanious and general view of this Authors Doctrine And here we shall not oppose all that might be opposed but keep to the end which I propounded to my selfe to wit to deal with those passages in the Book that obscure the Gospel and are most likely to mislead or stumble-the unwary Reader Page 83. He saith Cain and Abel were both for a while worshippers and servants of God approaching to him by Sacrifice in testimony of their coming and relying upon the blood of Christ Cain without faith only by a life derived from Christ as he is head of the natural man and he hated Abel because he was in the higher Image But what Scripture saith Cain was a servant of God or had such a life from Christ as the Author speaks of though he offered sacrifice as well as Abel yet every one that offereth sacrifice is not presently the servant of God what though Cains mother said she had gotten a man from the Lord of him are all things that any mother may say in a sense of the wickedest child and though he offered sacrifice yet it doth not follow as the Author saith that he relyed upon the blood of Christ a man may doe a hundred times more then that and yet never rely upon the blood of Christ and if Cain did hate his brother Abel because he had true faith in Christ and so offered up a more acceptable sacrifice then he yet it doth not therefore follow that as the Author saith he was the servant of God and relyed upon the blood of Christ and was in the first image but rather the contrary that he was not thus for if he had owned and relyed upon the blood of Christ his sacrifice would have been accepted as well as Abels for it was by faith and relyance upon Christs blood that Abel offered a more acceptable sacrifice then Cain Page 175. He saith Christ brings us to eternal glory the same way he came to it himself who was made perfect by sufferings But we are brought to eternal glory by the righteousnesse of another imputed to us but so was not Christ we are brought to glory by Christs sufferings not by our own let us have a care of Sâ—â—â—ianism Page 175. He saith that every man may keep himself from such high provocations for which God swears in his wrath they shall never enter into his rest God can keep men from such high provocations and wilful resistance of him and his wayes but man cannot keep himselfe God can do it by his restraining grace but man cannot The way of man is not in himselfe it is not in man that walketh to direct his steps without Christ we can doe nothing and therefore David prayed that God would incline his heart to his testimonies and not to covetousnesse the very inclination of the heart in man to the wayes of the Lord is from the Lord not from our selves Truly I think even those that are Saints if the Lord had left them to themselves would have fallen into those high provocations and wilfull resistance and refusal of Christ which is the main thing for which he swears in his wrath that we shall not enter into his rest If Saints and such Saints as Noah David Peter and Solomon when left to themselves did fall so shamefully then what power is there in other men to keep themselves from the greatest sins David one of them saith Psal 73.22 So foolish was I and ignorant I was as a beast before thee These Saints that fell as they did would have backslided and revolted more even into all evil were it not that God kept them by his mighty power and plucked them as firebrands out of the fire let us not think every man hath power to keep himselfe from such high provocations and wilfull resistance of Christ and his grace but rather admire and be thankfull to him who is so rich in mercy as to keep any of us from the greatest transgression and transgressions for we who as the Scripture telleth us are not able to think a good thought of our selves are not able to keep our selves from the highest provocations what are we but an infinite and endlesse evil we goe astray as soon as we are
Christ the Lord our righteousness and so the author tells us that ceasing from his fleshly principles he gets to neere and intimate communion with the Father so then it seemeth he had not such neere and intimate communion with the Father before but we do believe that the very human nature of Christ had of Christ had alwaies very neer intimate communion with the Father excepting the time when it pleased the Father to bruise him and put him to grief when he made his soule an offering for our sins then God hid his face from him that made him cry out My God my God why hast thou forsaken me Page 97. He makes Abrahams offering up Isaac spoken of James 2. To hold forth his offering up the first image I need not say much to throw downe his exposition of that place but I shall onely say this that if that act of his were the throwing up of the first image then it should seeme Abraham had not offered it up before and so according to the authors way was not in a saving state which if it were needfull might abundantly be confuted out of Genesis But Page 98. He saith Abraham herein was but the type or figure of Christ who performed this in himself and this act of obedience being imputed to us presents us righteous and without â—lame before the Throne of God But surely if we will put an allegoricall sense upon this passage of Abrahams offering up his son Isaac they do better that make Abraham to represent God the Father herein that offered his Isaac gave his Isaac for a sacrifice for our sins the beloved son in whom he was so well pleased but this author makes Christ both Abraham and Isaac he makes Isaac his fleshly part but I wold have the author follow his allegories a little better and wiselier not to plainly contradict the holy Ghost in his allegories for Gal 4. The holy ghost maketh Ishmael to signifie the covenant of workes and Isaac the covenant of grace and verse 28. So we as Isaac was are the Children of the promise so that when the holy ghost makes Isaac to signifie the new covenant the author is too bold to make him signifie the law and the offering of him to signifie the offering up of a legall state And so this author saith more plainly Page 99. That Christ actually sacrificed the true Isaac crucifiing in himselfe the life of his fleshly seed and legall principles Thus we see how he thwarts the holy ghost who will have Isaac to hold forth the new covenant the free woman the Ierusalem that is above and to hold forth those that are borne after the spirit in that 4. Galath But this author will needs have Isaac to signifie the fleshly seed and legall principles Page 99. He saith that Christ and his whole seed enter into rest by Faith But the author must have a care how he rank Christ and the Saints together and liken them in believing we come to him that is beleive in him and so our troubled weary heavy laden souls enter into rest Matt. 11.28 And there is no such way in the world to get rest for a weary soule but by faith in Christ applying his blood which speaketh better things then the blood of Abel but how Christ needes to enter into rest by faith as we sinfull creatures do is a paradox but as I said before he levels the Lord Jesus and mightily debases him Page 103. He saith that which in the first sense Christs naturall man was a sufferer in consisted in the weakness and disabilitie which was brought upon his fleshly mind to resist the powerfull workings of his faith or spirituall minde A strange passage that Christ had a fleshly carnall minde in him as well as a spirituall minde but we believe there was no fleshly mind in our Redeemer and wonder that this author is so bold as to affirme it and he maketh it the worke of his death and cross to subdue his fleshly minde and if there were such a fleshly mind in Christ Jesus it was no suffering and affliction to have that taken away but rather a great mercy but far be it from us to have such low and mean and base thoughts of our deare Saviour But in the same 103. Page He saith that Christ was thus brought into such a frame of spirit that he was disabled from doing any thing against the truth and thereby qualified to do all for the truth As if there was a time when Christ had such a frame of spirit that he might have acted against the truth and will of God but by taking up the higher image was disinabled from doing so and before that time was not qualified to do all things for the truth and he adds in the same place that this profitable weakness and disability namely not to do any thing against the truth came not all at once upon Christs naturall man but gradually then this author would make him for a time to be in great danger of sinning but that by degrees he grew disinabled from sinning And Page 104. He saith thus in this first part of Christs passive obedience he through the law becomes dead to the law through the law of the spirit of life in the second Adam becomes dead to the law and life of the first fulfilling the whole law of righteousness by being rendred utterly unable to perform one tittle of it in mans first activity and sufficiency or as left alone to the grace strength received by his first covenant principles Let us examine how Christ by the law became dead to the law Paul indeed saith thus of himselfe Gal 2.19 I through the law am dead to the law that is seeing the law spirituality and my owne weakness to keep it that if I be under the law I must needs be under the curse I am dead to the law that is will not put my selfe under it as a covenant of workes to doe it and live but I seeke to have my life hid with Christ in God and to have him to be the end of the law for righteousness to me but Christ could not be dead to the law in this respect for he was able to performe every tittle of it which Paul and we were not able to doe but I say Christ needed not as we to fly from the law as that which is weake and unable through the flesh and inability in us to keep it to bring us unto life and so to goe unto another for righteousness and life and he goes on to make Christ one while keeping the law out of strength that he received by first Covernant principles but afterwards he faith he could not performe one tittle of it as left to those principles thus doth he represent Christ one while obeying upon the principles of the Covenant of works another while he could not obey at upon these principles running into these notions about Christ by slighting the
saith too that Christ himselfe is made their head and covering as to their justification they are made righteous not in themselves but in another even through the Mediatorship of the man Christ Jesus as their Head in whose natural righteousnesse and perfection they stand blamelesse before God Here is Christs righteousnesse imputed for justification and Christs righteousnesse imparted for our sanctification and yet the Author would make us believe all this is not a saving state but I wis the writing of Gods Laws in our hearts is a peculiar benefit of the new Covenant of grace Jer. 31. but he maketh it to be given as a benefit by the renewal of the old Covenant again by Christ and ô how dishonorable is this to Christ the Lord of life that men may have him for their head and covering for their justification and yet not be in a saving state but what saith the Scripture Rom. 8.30 Those whom the Lord justifieth them he also glorifies then which what can be plainer to prove that such as are justified by Christ are in a saving state for the text tells us such shall be glorified let this Author say what he will to the contrary that this is but the first image and Christ in the flesh the sure word of the Gospel tells us that those whom the Lord justifies shall certainly be glorified brought to heaven inherit eternal life and whereas he saith Christ is made their covering for justification then I say they must needs be in a sure and saving state Psal 32.12 Blessed is the man whose iniquities are pardoned and whose sinnes are covered by the robes of Christs righteousnesse such can never come into condemnation God seeth no iniquity in such with a judicial eye to take vengeance and damn them for it for Christ covereth their sins in that respect that in that sense God seeth no iniquity in Jacob nor no transgression in Israel but only seeth the sins of such with the eye of a Father which is well for them to reclaim them better them and heal their backslidings as Isaiah 57.18 We see the Author makes no bones of counting Christs righteousnesse invalid for justification and yet sufficiently contradicting himself saith that this righteousnesse of Christs makes us to stand blamelesse before God but then are not such in a saving state if we be blamelesse by Christ before God then I may ask this Author as Rom. 8.33.34 who shall lay any thing to their charge who shall condemne them seeing God Justifies them and the Author confesses they stand blamelesse before him Page 193. He saith these are represented in Pauls owne person Rom 7. as having that workmanship set up in their hearts and mindes which stands in an exact conformity to the Law or image of Christs natural righteousness but in the next page he saith they find by experience no good thing dwelling in their flesh that is abiding and of a continual residence with them being in such a wavering condition that whilest with their minde they serve the Law of God they are ready with their flesh to serve the Law of sin and the good they would doe that they doe not and the evill which they would not doe that they doe But stay first the Author is mistaken in this that he thinketh the true saints that shall inherit eternall life are not represented by Pauls own person that which is there said in that 7. of Rom. was true of Paul and then surely as true of other saints and this Author goeth about here to make Paul but in the first image for Paul saith all that of himself and the Author thinketh this was but the first image and calls this a being under the Law alas he that mindes the 9.10.11 verses of that Chap. will see that Paul and the persons represented in him were of from the Law for life for he saith the Law â—â—ew him he found that to be but death well but why must this be but a man in the first image and out of a saving state why the Author saith that these have no good thing dwelling in their flesh that is faith he abiding and of a continuall residence with them but hold a little that is not the meaning of it for in us that is in our flesh is nothing spiritually good not only that there is nothing that doth abide and continue but there is nothing at all good in us by nature in me that is in my flesh that is as I am naturall and as considered without the grace and spirit of God so I have no good thing dwelling in me and so it is with every saint of God that they may all say as he said Horreo quicquid de meo est I abhominate what is of my self or with Paul in me that is in my flesh dwells no good thing I have no good in me no good thoughts desires inclinations but as God worketh in me to will and to doe of his owne good pleasure but I pray let the Author shew us any thing to the contrary but that a man in his higher image may not have cause to say and confesse as much that in them that is in their flesh dwells no good thing in a word there doth not onely no good thing abide and continue in our hearts by nature but it was never there to be found but we are transgressors from the wombe Well he saith further as v. 25. that whilest with their minde they serve the law of God they are ready with their flesh to serve the law of sin and I pray who is not so Paul there saith it was so with him and we are content to acknowledge it is so with us though the Author for it say we are but in the first Image we confesse we are fleâ—h and spirit and the flesh in us rebelleth against the spirit and the spirit against the flesh and while we with our minds and hearts desire to serve the law of God and doe his will the flesh in us draweth another way this enemy in our owne bosomes the flesh and law of our members is often too hard for us and brings us into captivity this is our burthen our gall and wormwood in this world and makes us cry out often with Paul ver 24. O wretched man that we are and with Isaiah we are uncleane we are uncleane and yet for all this we know that the blood of Jesus Christ cleanseth us from all sin and the spirit of Christ will sanctifie us wholly and cast all our sinnes into the depths of the Sea and the time will come when we shall sin no more and all things in us shall be made subject to Christ though we see not yet all things made subject unto Christ yet having faith in Christ the work is doing and we shall be purified one day even as he is pure and our sanctification shall be as compleat and perfect hereafter as our justification is here the remainders of corruption are
Christ and lose it the notionall and historicall faith and beliefe of the Gospel may be lost and men may sin away such inlightnings and convictions of the spirit but such faith as truly receives Christ into the heart and unites us unto him in the greatest stormes will not be shipwrackt and that man having this faith and hope in Christ hath an Anchor for his soule both sure and stedfast Heb. 6. ult this faith swims in the sea of Christs blood in the Ocean of free grace where it cannot suffer shipwrack Page 221. 222. He saith concerning Abrahams calling that his first remove was out of the state of degenerate nature and his heathenish life into circumcision or experience of that commumon with God which is by the first Covenant which he made use of but as an Iun in his passage to the higher state If the Author had consulted with the fourth Rom. he would have bloted out this passage for in that Chap. the Apostle haveing spoken of justification Gods imputing righteousness without workes and remembering their sins no more he telleth us in the 9.10.11.12 verses that before ever Abraham received the signe of circumcision he was thus justified and therefore had true saving faith He received circumcision a seâ—l of the righteousness of faith which he had being yet uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also and the Author is mistaken to think that circumcision was a seale of the Covenant of workes for it was a seale of the righteousness of the new covenant which Abraham had believed in before Page 318. He saith these under the first image wherein yet there is not eternall life are planted into Christ as branches in the vine and good olive tree and so rendred righteous in the righteousness of their head and root That place John 15.1 Every branch in me that beareth not fruit is taken away the learned very well and according to the originall read thus Every branch that beareth not fruit in me is taken away and so the meaning is that though men beare never so much fruit by their husband the law yet all these children are but bastards unlesse they be married to Christ the true husband and though such may go for true saints yet they are not and doth not at all hold forth that any man may be truly in Christ and yet not be in a saving state which will be more evident if we compare this place with Rom. 8.1 where the Apostle saith That there is no condemnation to them that are in Christ Jesus to them that are truly in Christ planted into him to such there is no condemnation but they are passed from death to life and this Author confesses that these men are rendred righteous in the righteousness of Christ their head and root and if so what hinders their eternall salvation will not Christs righteousness justifie them and save them for ever we are content to leave it upon that issue and venture our soules upon that score that if our being rendred righteous in the righteousness of Christ our head and root will not bring us to Heaven we are willing to miscarry for ever but we know assuredly that his righteousnesse will justifie us for ever and save us to the utmost that come to God by him In that Page 318. He saith these go about to establish their owne righteousness not submiting to the righteousness of God But hath not the Author often said that these men in the first image seek acceptance with God onely by the righteousness of Christ and in this same page saith they are rendred righteous in the righteousness of Christ their head and if so how do they go about to establish their owne righteousness but the mystery lieth in the Authors understanding of the righteousness of God distinguishing betweene the righteousness of Christ and the righteousness of God but it s the righteousness of Christ that the Scripture calls the righteousness of God and we have shewed before why the righteousness of Christ is called the righteousness of God not as if the righteousness of Christ by which we are justified was the eternall righteousness of the Godhead as Osiander dreamed which is not communicable unto us but whatsoever the Author saith here of men in the first image that they will not submit to the righteousness of God yet page 118. he saith they are made the righteousness of God in Christ Page 320. He saith these are begotten againe into Gods own likness wherein man was created at first and have the visible characters thereof shining forth in it not written with inke and on tables of stone but with the spirit of the liveing God and on the fleshly tables of the heart shewing it selfe a right change and a reall heart work above and beyond all that is accounted civility and morality and above all notion and spirituality that is but head work and fancy and the tempter perswades them to rest here and praise and blesse Gods word and makes them say its good for us to be here especially if we be upon the Mount and brought hither by Christ himself It being supposed what the Author confesses that these look for acceptance with God onely in the beloved this is a blessed state and all they that are brought into it are taught of God and not by the devill as the Author imagines to blesse Gods word and be thankfull for this rich grace and say its good for us to be here whither should we go we are with him that hath alone the words of eternal life we are with him that justifies us sanctifies us stays us with flaggons comforts us with apples quickens us influences us with his spirit kisses us with the kisses of his mouth whose love is better then wine guides us by his counsell and afterwards brings us to his glory surely we may blesse the word of the Lord and magnifie his grace and say its good to be here and blesse the Lord that he brought us to this blessed state and for sanctification who are partakers of it as the Author here describes it but the true believers its they onely that put on the new man which after the image of God is created in righteousnesse and true holiness 〈…〉 3.3 rejoyced in such as the Epistle of Christ whose hearts were so written on by the spirit of the living God and Hebr. 8.10 it s made a speciall blessing of the new Covenant of grace I will put my lawes into their minde and write them in their hearts such have God to be their God in Covenant for ever and they his people for ever and though the heart of a naturall man may in some sort be swept and garnished yet not thus written on by the spirit of God as the Author saith Page 325. He saith That these in the first image have their consciences purged from dead
works by the blood of Christ and so fitted againe for the service of the living God But where doth the Scripture say thus it s the Saints onely that have their hearts purified by faith the natural mans conscience is so far from being purged from dead works that all his works whatsoever he or others think of them yet in Gods esteem they are dead works because they come from him that is dead in trespasses and sinnes void of the life and spirit of Christ none of the living in Jerusalem and though he may have a name to live yet he is dead and his works dead works and whereas he saith a man in the first image is fitted again for the service of the living God then he must be a true believer no man is fitted for the service of the living God without he be a true believer for without faith its impossible to please God he must also be a spirituall worshipper for God is a spirit and will be worshipt in spirit and truth Page 329. He saith further of these in the first image that they feed mystically upon Christs flesh and drink his blood so as that they are nourished up in a way of righteousnesse like unto that of those young men 1 John 2.14 who were strong through the word of God thus dwelling and abiding in them whereby they had overcome the wicked one as to all fleshly impurity and filthinesse That the naturall man feeds mystically upon Christs flesh and blood we have disproved before and for those in John surely they were in a saving state they were strong surely not in themselves but in the Lord and the power of his might the word of God abided and dwelt in them if we take it for Christ they had him abiding in them and surely they that abide in Christ and have Christ abiding in them are true Saints if we take it as meant of the Gospel none have that word of Christ dwelling richly in them but Saints and they have overcome the wicked one conquered him through him that loved them this is peculiar to the true Saints and where the devill is truely overcome it s not onely as to the filthiness of the flesh but of the spirit also if the divell raigne in the heart he is not yet overcome Page 329. He saith these men in the first image and Christ are so knit together in this sort of marriage union that Christ and they make but one flesh one bread and one body so as all the glory beauty comelinesse and perfection which is Christ according to the flesh that is not incommunicable is Christ they have the righteousness of his naturall perfection whereby he fullfilled the law imputed to them for their justification in the sight of God and the indwelling life of it working in them inherent righteousnesse and sanctification I anwer none have marriage union with Christ but true believers and such as shall be saved for Christ the Heavenly bridegrome hateth puting away when Christ the fairest of ten thousand marrieth any of us Blackmoores he saith as Hosea 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgement and in loving kindnesse and in mercyes thus it s upon termes of meere grace and mercy and therefore this love knot neither the Law nor sin nor Satan can untye it to be the Bride the Lambs wife is a sure and certaine estate of salvation yea this Author tells us that there is such a neere union betweene Christ and men in this first image that they are one flesh one bread and one body if so then if they perish Christ must perish too or else if he live who is the head the body must live also can the head live when the body is taken from it I believe great men would be loth to try that experiment Christ personall is compleat in himselfe Christ mysticall is not compleat without the body and let the Author shew us where ever any oâ— the limbs and members of Christs body were cut off and throwne into hell and he tells us that they are justified and sanctified by Christ what lack they yet to bring them into a saving state there is union with Christ justification and sanctification who shall lay any thing to their charge God will not for as this Author confesses they are justified in the sight of God Christ will not for he hath died for them and the Author confesses that they and he are one flesh and one body and did ever any man hate his owne flesh but nourisheth and cherisheth it as the Lord the Church Ephes 5. The Law cannot for the Author confesses page 118. that the Law hath nothing to say against these men in the first Image here the poore sinner is acquitted by the Law and by the Judge of the Court who then can condemne him it s well this Author is not Judge in this matter Page 330. He quotes Zach. 11.10 And I took my staffe even beauty and cut it asunder that I might breake my Covenant which I had made with all the people But what is this to the purpose doth this prove that men may be one flesh one bread one body with Christ and yet perish this Covenant was a temporall Covenant which God is said to break when he did not so protect them and fight against their enemies and give them rest round about as he had done in times past and because this staffe which God breaks is called baauty therefore this Author will needs have it meant of Christs beauty and comlinesse being put upon their soules and that this was taken away and by breaking of the staffe bands to be meant the breaking of the marriage union between Christ and them as if all the Jews had a marriage union with Christ but ver 14. tells us what is meant by the staff called Bands Then I cut asuuder mine other staffe even Bands that I might break the brotherhood between Judah and Israel not break the marriage union betweene Christ and them but break the brotherhood between Judah and Israel Page 363. He saith Those in the higher image are cleansed from all filthinesse of the spirit as well as of the flesh which those in the first image come short of having had only a cleansing or washing away of the filth of the flesh But had not he said before that there was a heart work in these men and that they were begotten into Gods owne similitude and likenesse wherein man was at first created if so then they must in principle and measure be cleansed from filthinesse of spirit as well as of flesh for the law is spirituall as Paul teacheth us Romans 7. and reaches to the principles and thoughts and intents and holinesse of the heart thus cleaverly can the Author contradict himselfe when he pleaseth and so sometimes he telleth us they look only to be justified in the righteousnesse of Christ their head
in his death and sufferings that he partakes of the benefit of that bloody sacrifice such a fellowship and share he hath in Christs sufferings that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather as if he himselfe had done it Again the believer is called into fellowship with Jesus in persecution that he suffers with him is despised with him and thus as the Apostle saith As Christ was so are we in this present World without form or comeliness of no reputation in the worlds account Sometimes Regeneration is set out by a planting into the likeness of Christs death Rom. 6.5 10 11. Christ in that he died he died unto sin once but in that he liveth he liveth unto God and we are planted into the likenesse of his death when as v. 11. we likewise are dead indeed unto sin and live unto God through Jesus Christ our Lord that as it follows v. 12. sin doth not reign in our mortal bodies that we should obey it in the lusts thereof Again sometimes Regeneration is set out by putting on the Lord Jâ—sus Christ as Rom. 13.14 Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus is willing to be uncloathed of the menstruous rags of his own righteousnesse that he may be cloathed upon with the righteousnesse of Christ Sometimes also it is set out in Scripture by comming unto Christ and taking his yoke upon us as Matth. 11. ult to shew us how the true believer is submitted and given up to Christ is his servant is under his voke under his rule and government is willing to be ruled and governed and commanded by Christ whose commandements are not grievous Sometimes Regeneration is set out by fleeing for refuge to lay hold upon the hope set before as in the Gospel so Heb. 6.18 to shew us that the true believer seeth his lost estate without Christ and fleeth unto Christ as a City of refuge from the Avenger of blood and whereas there is mercy and life and pardon and righteousnesse tendred to sinners in the Gospel and open proclamation that whosoever will may come and take of the water of life freely and sorgivenesse of sins grace and glory is preached in Christs name this soule hath laid hold upon this hope set before him accepted of this grace accepted of these terms of mercy and peaee and so layes down armes against Christ True Regeneration is a difficult thing and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts for there is a counterfeit faith and a counterfeit repentance there is both an acquired faith and an infused faith there is a believing that is only a work of a mans understanding and not the work of the Spirit Rom. 10.10 With the heart man believeth to righteousnesse It is not enough to assent with the understanding it s a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon conviction and illumination and that faith that is wrought by the spirit of God by way of creation and infusion and therefore thousands in the world are everlastingly cheated and cousened in this matter But when a man comes to be outed of himself of self-righteousnesse and self-strength and self-wisedome and close with Christ in a word of grace in a free promise that is the work To rest in legal conviction to rest upon duties and qualifications to rest in amendment of life to rest in Notions and head-knowledge of Christ and free grace these are false rests but for the soul to be nothing and utterly lost in himselfe and to apply the blood and righteousness of Christ is a safe and saving state for this is the will of the Father that sent him That whosoever seeth the Son and believeth on him should not perish but have everlasting life CHAP. V. Treats of Justification and shews that whosoever is justified by Christs blood and made the righteousnesse of God in him is in a sasing state and shall never come into condemation THe Doctrine of Justification was well called by Luther the Doctrine of the standing or falling of the Church of God this Doctrine so necessary so precious hath this Author miserably mistaken Page 118. He tels us that men in his first image who are not yet in a sasing state have Christ for their righteousnesse in a way of Justification and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers This Doctrine of his is most dangerous and is most highly dishonourable unto Christ making the blood of the Covenant a common and vain thing that men may be made the righteousnesse of God in Christ and yet not be in a saving state which this Author doth in so many words affirm in that page before mentioned therefore let us treat a little of this blessed doctrine of Justification Justification is to be considered either as an immanent or a transient act in God in the first consideration it is a gracious purpose in God from all eternity not to deal with the Elect according to their sins but to absolve them and forgive them all their trespasses Justification considered as a transient act is Gods justifying and absolving the poor sinner in his own conscience and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly none but those that are eternally saâ—ed are thus justified for men are not justified and unjustified again as this Author fancies Christ hath taken away the curse of the law from them Gal. 3.13 Now as 1 Cor. 15.46 The strength of sin is the Law the strength and power that sin hath to cast any man into hell is from the Law that the Law is broken and the Law is not satisfied but now Christ having for any man taken away the curse of the Law sinne hath no power to condemn that man it hath no strength and power to doe it for it hath its power from the Law and Christ hath satisfied that and is become the end of the Law for righteousnesse to every one that believeth Rom. 10.4 Who can lay any thing to the charge of those that are thus justified by Christ the Law cannot for Christ hath satisfied the Law and paid it the uttermost farthing yea God through the righteousnesse of Christ is a just God in being a Saviour of them that believe in Christ Christ the surety of the better Testament having paid the debt God is just in being the justifier of him that in Jesus Rom. 3.26 Just to deliver them from going down to the pit for whom Christ hath paid a ransome And so Rom. 5.10 For if when we were enemies we were reconciled to God by the blood of his Son much more being reconciled we shall be saved by his life by hum living and reigning in
God unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a strong guard or garrison that the Devil can never take as he did Adams state by craft when the serpent beguiled Eve yea when Satan desires to have us that he may winnow us as wheat Christ prayes for us that our faith faile not but he that hath begun his good work in us to have our faith and hope in Christ will perform it to the day of Jesus Christ the righteousness of Christ is imputed to no man but by an act of the free grace of the Father and being so freely imputed its continuance is certain and for ever God by his mighty power keeps them from drawing back to perdition keeps them in a way of believing and preserves them to the heavenly Kingdome eternal life is freely given them by Christ and therefore they shall never perish neither shall any man be able to pluck thâ—â— out of his hands John 10.27 28. CHAP. VI. Treats more particularly of the Covenant of Works and the Covenant of Grace and the difference between them THe Author to make his Doctrine more taking up and down his Book would perswade the Reader that those that he saith are called Orthodox doe but seek their life and righteousnesse from the Covenant of Works and that we may be made the righteousnesse of God in Christ and yet be but under the covenant of works This we have touched before and here by the grace of God shall more particularly treat of First then Let us consider what the Law and Covenant of Works is It calls for full and perfect obedience on our part with promise on Gods part to give life thereupon and threatning death and damnation to him that disobeyes that the soule that sinneth it shall dye as Gal. 3.10 As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in every thing that is written in the Book of the Law to doe it which shewes us how the Law curses and condemnes all that are under it upon the least transgression and disobedience and therefore as the Apostle saith here being we have all sinned as many of us as are under the Law and not under grace are under the curse and if under the curse of the law then its false that the Author saith in many places of his Book that a man may have Christ made righteousnesse to him in a way of justification and yet be but under the law and covenant of works for a man cannot at the same time be both justified and be under the curse and we see whoever is under the covenant of works is under the curse and so consequently it is a mistake that the Author holds that such have Christ made righteousnesse to them in a way of justification According to the law and covenant of works the least sin damnes a man one vaine thought one idle word brings the vengeance of eternal fire every disobedience receiveth such a just recompence of reward therefore saith the Scripture Rom. 4.15 The Law worketh wrath for where no Law is there is no transgression no man under the covenant of works can be justified as this Author imagines for the law and covenant of works worketh wrath sets justice against us and makes all the world become guilty before God Rom. 3.19 No man is absolved under the covenant of works and hath remission of sins but all become guilty before God Hence also 2 Cor. 3. 6,9 the covenant of works is said to kill the Gospel only to make alive the covenant of works to be the ministration of condemnation the covenant of grace to be the ministration of righteousnesse and so Rom. 7.8 Without the law sin is dead hath no power to condemn us for the strength of sin is the law and Paul ver 11. saith by it to wit the law sin slew him Adam was the primus faederatus in the covenant of works the Lord Jesus the second Adam in the covenant of grace The first Adam was a common person in that covenant of works and stood in the room of all mankind he Broke the conditions of that covenant and there can be no renewal of that covenant of works no coming to life that way that covenant is broken and so all the world become guilty before God there is no receiving of Christ upon the terms of this covenant of works as this Author saies page 118. and in many other places and in the same page saith that we are made the righteousnesse of God in Christ upon the tenour of that covenant for we have seen that by the covenant of works we stand upon our own obedience not upon Christs we have our life in our own righteousnesse not in Christs it is by the Gospel the covenant of grace that any man comes to have Jesus Christ made of God unto him wisedom righteousness sanctification and redemption which Covenant of grace comes next to be explained This Covenant of grace whereof we now speak was made principally with Christ as the common person representing all the elect as the Covenant of works was made with Adam a common person representing all mankind and Christ Jesus is said Isa 49.8 to be given for a Covenant to the people the father and Christ having struck hands in that Covenant of grace and peace between them both Now this Covenant of grace is a blessed compact and agreement between the father and Christ Jesus that Christs soul should be made an offering for our sins that he should purge away our sins by the sacrifice of himself reconcile us to God by the blood of his Crosse and that God would be our God remember our sins no more accept us in him the beloved justifie us sanctifie us bestow upon us grace and glory and blesse us with all spiritual blessings in heavenly things in him this is that which we count to be the Covenant of grace and let this Author if he can shew that this is but the Covenant of works Our standing in the Covenant of works depended upon Adams obedience while he stood we stood when he fell we fell our standing in the Covenant of grace depends upon Christ that while he is righteous we are righteous that are found in him and so Christ tells us John 14.19 because I live ye shall live also he hath performed that commandement that he received of the father to lay down his life for his sheep and so God is reconciled for ever in the volumn of Gods book it is written of Christ that he should thus do the will of God in bedring the chastisement of our peace in the body prepared for him Heb. 10 Christ according to his agreement and Covenant with the father to purchase eternal life grace and glory for those whom he had given him did bear our sins in his own body upon the tree was delivered for our offences and rose again for our
justification and his having died thus for our sins is as if we had all died the Law fully satisfied To explain a little what Christ according to this blessed Covenant of grace hath done for us in his death and sufferings for our sins 1. He hath taken away the curse of the Law by being thus made a curse for us Gal. 3.13 that the law cannot curse us or condemn us for ever he hath borne the curse of the Law for us that the Law hath lost its sting in Christ it inflicted its curse upon Christ he by the will of God and his own will spontaneously yeilded to it so that now the Law can lay nothing to the charge of the believer because Christ hath payed all thus as Psa 89.19 God laid help upon one that was mighty we could not pay the debt we could not satisfie justice but the Lord hath found out one that was able and willing to do it that was able to bear the curse of the Law and be more then a conquer or if that the Lord Christ hath not satisfied the Law to the full let the Law lay it to his charge then indeed we had not a perfect righteousness and remission of sins but help was laid upon one that was mighty that upon the Crosse said it was finisht all was pay'd all the curse borne all the wrath suffered 2. He purged away our sins by this sacrifice of himself Heb. 1.3 there was a commutation of persons he was made sin for us who himself knew no sin 2 Cor. 5. ult the sins that we had committed he according to the Covenant between him and the father is willing to bear and God laies all our iniquities upon Christ Isa 53. he hath all our sins charged upon him and he purgeth them all away by bearing the punishment of them which makes full satisfaction for them all the Law is satisfied either by our performance of what is required or hearing the punishment for not performing Christ he freely suffers for our sins bears the punishment the just for the unjust and so God accepting of his suffering in our stead according to the agreement between the father and Christ in that behalf we have redemption through his blood even the forgiveness of sins according to the riches of his grace and if this Author will call this but a legal righteousness of Christs and will seek another to be justified by and have remission of sins let him we know that thus our sins are purged away for ever and we can never come into condemnation but are delivered from going down to the pit because Christ hath thus pay'd our ransome the God of all grace according to the Covenant of grace between him and Christ having thus set forth Christ to be a propitiation for our sins through faith in his blood and thus we are justified freely by his grace and all our sins purged away through this redemption which is in Jesus Christ as Rom. 3. and no man is justified through the redemption which is in Jesus Christ but he is justified freely by grace not upon the tenour of the Covenant of works as this Author imagines but upon the tenour of the Covenant of grace 3. Christ thus dying for us and in our stead hath obtained an eternal redemption for us Heb. 9.12 not a temporary redemption and upon the terms of the Covenant of works as this Author supposes Christ tells us John 16.10 that his spirit shall discover unto us that there is perfect and everlasting righteousnesse in him because he goeth to the father and we see him no more he having undert aken to expiate and purge away our sins for ever If he had not fully and perfectly done it the father might have sent him to die again but that maketh it evident that he had pay'd the utmost farthing in that he goeth to the father and we see him no more but there he sitteth down at the right hand of God Thus our redemption in Christ is an eternal redemption never to come into prison again an everlasting peace he hath made between God and us by the blood of his Crosse his righteousnesse and comelinesse he puts upon us which presents us to the father without spot or wrinkle or any such thing for ever 4. Christs death is not only satisfactory but meritorious so that faith and saving grace is Christs purchase also both grace and glory we are blest with all spiritual blessings in him this is the Covenant of grace and surely fitly so called for all in it is meer grace meer grace that God and Christ who had been happy for ever though we had all perished that there should be such blessed counsel and Covenant between them that the second person in the Trinity should suffer for our sins the just for the unjust and that by his stripes we should be healed if ever any thing was grace this was surely that God the Father should appoint his only begotten son to dye for us enemies and ungodly and that application is made of this blood of sprinkling is rich grace also which is the blessing of the New Covenant to give us new hearts faith and holiness is no this blessed Covenant truly enough called the Covenant of grace Iet this Author call it the Covenant of works we see cause enough to call it the Covenant of grace and to cry grace grace unto it Thus we have seen the nature of the Covenant of work and the Covenant of grace and we see there is no justification to be had upon the terms of the Covenant of works as this Author imagines but only by the Covenant of grace but alas this Author not well understanding the nature of the Covenant of works and the Covenant of grace jumbles the Covenant of works and the Covenant of grace together in our justification and so overthrows the Covenant of grace as will appear Page 334. He there saith that the Saints for their justification have the robes of Christs righteousness as they are worn by Christ in his own person made white by himself in his own blood imputed to them for justification of his legall righteousness for their justification upon the â—â—nour of the first Covenant And Page 120. He saith the spiritual seed receive Christ not in part only whereby they have in common with those in the first image all the forementioned benefits viz. calling justification and sanctification upon the tenour of the Covenant of works but in whole whereby they have over and above that which excels possessing and enjoying the riches of both Covenants absolutely and unchangeably From these passages of the Author it is plain indeed hath a perfect analogy with his judgment that the true believer is justified upon the tenour of the Covenant of works as well as a man in the first Image but this is not all his justification but over and above he is justified by the robes of Christs righteousness as they are worn
in notions and opinions as others do in other opinions but we use to count it great uncharitableness to charge all of a judgement with that which some being of that judgement do hold but if all of that judgement were of this mind the Author should be of it for he holdeth universal redemption yet I hope he doth not rest there nor own or reject others as they hold or hold not with him in that point but the Author misrepresents others judgements as well as the udgement of those that are for general redemption Page 199. He tells us those that differ from those that are for general redemption do evidently contradict and deny unto them most clear certain and undeniable truths and all that which they say concerning conditional reprobation freewil falling away and the like as relating to the children of the first Covenant will find that from the Scriptures which will justifie it The Author is very confident and profuse in his accusation of the Anti-Arminians and too highly exalts their opinions that are for universal redemption as if they were the very Gospel calling their opinions most clear certain and undeniable truths but what are their opinions that are most clear and undeniable truths why he saith their opinions of conditional reprobation freewil falling away and the like as relating to the children of the first covenant Let us hear their opinions and first of conditional reprobation The Arminiuns opinion is that there is no absolute and irrevocable but only conditional decree of predestination to damnation or salvation and that the number of the elect and reprobate is not so certain but that is may be diminished or augmented and that the primary cause of the decree of reprobation not of its execution is the praeconsideration and praevision of sin and not the meer will and pleasure of God And is their opinion such a plain and most undeniable truth their doctrine is such that notwithstanding Gods decrees either to life or death there might either none have been saved or none damned And according to their doctrine the grace of election is made voyd for if it were not Gods free will and pleasure that was the primary cause of the reprobates reprobation and non-election but works foreseen then consequently it was not Gods free will and pleasure that was the cause of the elects election but their works foreseen and then fare well that discriminating grace and love of God from all eternity neverthelesse we still make sin the cause of damnation but Gods free pleasure the cause of Gods non-electing and passing men by in his eternal counsels resolving to leave them in their sins and to condemnation for their sins Concerning free will the Arminians hold that there is a sufficient universal grace derived upon all men by which they may believe and be saved if they will And is this most clear and evident in the Scripture no the contrary is evident in the Scripture Isa 53.1 John 6.44 45. John 12.38 39 40. Page 205. He saith that the flesh of Christ may be received and eaten either worthily or unworthily men not distinguishing between Christs living body and his crucified body The Author if he had pleased might in this case have considered of the old distinction of the Martyrs of eating and receiving panem demini and panem dominum of that which is the sign and sacrament and the thing it self no man but the true believer eats of the bread of life the Lord Jesus for hic edere est credere by eating is meant believing but he saith they do not distinguish between Christs living body and crucified body Alas the same body of Jesus Christ that was crucified is a living body for it was impossible for that holy one to see corruption and it is not the meer body of Jesus Christ considered as living or crucified that saveth us as Christ telleth us in that case it is the spirit that quickneth the flesh profiteth nothing Page 225. He saith Abraham was justified before God by that faith wrought out in Christ his head The Scripture telleth us that by Christs obedience we are made righteous and that we are justified by his blood but no where that we are justified by the faith that is wrought out in Christ we are justified by his righteousness imputed to us not by the faith that Christ had the Author seemeth all along to have many wide mistakes about the righteousness by which we are justified when the Scripture telleth us we are justified by the faith of Christ the meaning is that we are justified by Christ believed in not that we are justified by the faith which he had And so he saith in the same 225. page that faith considered as abiding in Christ and not in us is that which properly justâ—fieth the believer But Christ though in some sense he had faith that is to say he trusted in the father that he would carry him through the work of bearing our sins and that he would so accept of his bearing the chastisement of our peace that he would deliver us from going down to the pit because of the ransome that he paid and believed that he should see his seed that the pleasure of the Lord should prosper in his hands yet he had not such faith as in Scripture is called saving and justifying faith for he was no sinner that he received another for his righteousnes The Author leaving the simplicity of the Gospel runs in vain and unscriptural notions in those things Page 291. He saith that Christs Disciples were called the children of the bride-chamber and yet then had no higher knowledg of him then in his fle shly glory and perfection The place he mâ—aneth is Matth. 9.15 which holdeth forth no such thing but what a forrowing there should be in the Disciples when they were deprived of Christs bodily presence but that was not a depriving of them of that which the Author calleth the first Image but â—â—vay what fleshly glory and perfection was 〈◊〉 Christ that the Disciples should know Christ only in that Alas he had no fleshly glory and perfection his visage was marred more then any of the sons of men Isa 52. never was so glorious a person so obscured as he was insomuch that the people said is not this the Carpenters son his fleshly glory and perfection was so little that those which looked only at that could see no form nor comeliness in him wherefore they should desire him let the Author have better thoughts of the Disciples then that they followed Christ and left all for him only for his fleshly glory and perfection no they saw him with better eyes they saw him to be Jehovah their righteousness the only begotten son of God full of grace and truth Page 300. He maketh this the great sin of those in the first Image that they set up the sons Kingdom in their hearts in competition with and opposition to the fathers View the Scriptures