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
to dignities and glory in the government of this world for saith the Text Iesus called them unto him and said yee know that the princes of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so amongst you Mat. 20. vers 25. Likewise by a remarkeable fact he condemned the pride of the priests and others of this elect Spouse in their proud apostasie after the flesh couched under a pretence of the celestiall doctrine the worship and the Temple for the eternall Son of God rides upon an Asse in a contemptible manner into Ierusalem the Metropolis of this Nation and so despised the vanity of all that glory yet this fact tended to the consolation of the meeke in Sion by beliefe of truth as was fore-prophesied behold thy King commeth unto thee meeke and sitting on an Asse and a Colt the foale of an Asse and the common people and his Disciples gave him high praise and glory at which the proud apostate Priests Scribes and the like their hearts did rise for to him they said Hearest thou this but hee repelled this lying Satanicall spirit in evidence of truth and answered and said If these should hold their peace the stones would cry Also hee fore-prophesied the destruction of all their supposed present felicity Mat. 21. from verse 4. to the 16. Luke 19.36 and 42. So much for the second point his witnessing the truth against the spirit of Satan in sinners Thirdly Christ witnessed this truth hand to hand with Satan himselfe for when hee had denyed himselfe not the fruit of one tree as Adam was to have done but all food forty dayes together dedicating himselfe to the great worke of the Redemption of the world in obedience to his Father so mediating for mercy to the world he afterwards was an hungry then came Satan to him and said If thou be the Sonne of God command this stone that it be made bread and Christ by the word of truth repells his assault For Iesus answered him saying It is written That man shall not live by bread alone but by every word that proceedeth out of the mouth of God implying that as mans temporary life is maintained by an influence from God in bread so his life spirituall here by faith is in every word of God from the influence of his spirit Likewise then the Divell taking him up into an high mountaine shewed him all the Kingdomes of the world in a moment of time and the Divell said unto him All this power will I give to thee and the glory of them for that is delivered unto me and to whomsoever I will I give it if thou therefore wilt fall downe before me all shall be thine Iesus answered and said unto him get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serve implying that himselfe was personally God-man and ought therefore to be worshipped by him Likewise he brought him to Ierusalem and set him on a pinacle of the Temple and said unto him if thou be the sonne of God as thy words import then cast thy selfe downe from hence for it is written He shall give his Angells charge over thee to keepe thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone And Iesus answering said unto him it is said Thou shalt not tempt the Lord thy God implying what he had said before was his answer Luke 4. So that although the first Adam believed a lye to the destruction of all yet the second Adam was constant in Gods truth dissolving Satans lies for the restauration of all and Satan saith he hath nought in me He likewise discovers to the world what Satans operations was and is for Iohn 8. he saith Saâ—an was a murtherer from the beginning and abode not in the truth because no truth is in him when he speaketh a lye he speaketh of his owne for hee is a lyar and the fâ—ther thereof verse 44. Fourthly Christ now witnesseth Gods truth against Satans lyes by faith and flames of love to God under Gods most dreadfull wrath so offering himselfe as a whole burnt offering to God yet not but that Gods truth may be witnessed under divine justice and not under wrath likewise under mercy and not under wrath Also under Justice in exceeding great wrath The first was Adams estate in the Covenant before his fall The second is the Estate of the Saints witnessing Gods truth in some conformity to Christ in which respect hee which sanctifieth and they which are sanctified are one Hebr. 2.11 The third was the estate of Christ as the Redeemer of the fallen world for as hee was for our sinnes in Adam and for the Iewes and Gentiles apostasie a sinner imputed Hee therefore in this respect was a man as hated of God as himselfe saith reckoned amongst the transgressors And the truth is so it was with him from his conception to the expiration of his life for although his conception and birth was not in sinne but * Christ partaking mans nature as do children viz. seminally in the womb is a twofold pledge to us first that it was to destroy the workes of Satan in our behalfe secondly after man believeth truth to free him from the feare of death to which precedently all his life long hee was subject Hebr. 2.14 conceived and borne an holy thing the Sonne of God yet his conception and birth was from her in whom was sinne the seed of the Serpent wherefore shee rejoyced in him as her Saviour and salvation So likewise no sooner was he borne but Satan in Herod attempted to bruise his heele Likewise his breeding under his supposed father was but meane a Carpenter Likewise with his kindred which nationally was his Spouse he was reputed but a meane fellow a friend of Publicans and sinners a mad man a conjurer an impostor a blasphemer of God a Divell Therefore rightly doth the Apostle incourage the Saints to undergoe the hatred of the world to consider him that indured such contradiction of sinners against himselfe Hebr. 10.13 Againe the first Adam by the justice of the Covenant in point of triall against Satans lyes was estated not onely in the sweet perfections of the glory of nature but also in the splendor of the Garden relatively drawing him by faith to enjoy God in the heavenly glory but the second Adam not onely under wrath but under exceeding great wrath as appeares in two particulars First by his feares of the neere approach of that wrath Secondly by what it was when he was directly under it first when this houre and power of darknesse did draw neere although it was a thing greatly by him desired as his aspired end to his fathers glory for when he commeth into the world he saith Sacrifice and offrings thou wouldst not have but a body hast thou prepared mee then said I
Adam and that is the next generall ground to be handled Observation If this dreadfull judgement was not executed as most certainly it was not then here observe that for Adams offence or evill of sinne in transgressing the Covenant by eating the forbidden fruite not one of man-kinde was ever damned or ever shall be because of the second Adams righteousnesse interposing that judgement by Gods guift imputed to all man-kinde as will more appeare in the next Chapter Observation Although man-kind was so dead * As is described in Cap. 3. yet no man but Adam and Eve in the justice of the Covenant was individually so dead but radically all men was so dead and that two waies as first in their loynes as in our naturall roote but this was not properly it from whence we came to be totally evill as the Devills as is described for this Estate simply considered propounded us no evill but good only as is proved Secondly that wherein they were our most proper roote in this point was the Covenant for in that God propounded for us evill aswell as good and from this ground came our evill in which we might and did become so deservedly deeply dead in sinnes and trespasses but because Chriâ—t tooke off the execution of that judgement therefore although we were deservedly radically so dead yet therefore neither radically inherently so neither individually * That is not totally according to justice in neither so therefore praise to God ever in him and for him Amen CHAP. IIII. Of the fourth estate of Adam and all man-kinde under the second Adams Restauration IN this Estate is handled six points whereof five are finished in this Chapter but the sixt point is handled in the eight ensuing Chapters The first is that the Lord Iesus Christ is the second Adam 2. That God appointed him so to be before the world was 3. That in that very point of time that Adam failed in the worke the Covenant the Lord Iesus the second Adam first entred upon the worke of the Covenant 4. That by the same entrance he removed for ever that judgement which passed upon all men to condemnation and therefore it never proceeded to execution 5. By him also the world together with all man-kinde was estated to goe on travailing towards that perfection which by Adams fall it lâ—st 6. That in this fourth State the proceedings of God is equally alike intended and extended to all man-kinde for eternall life and death without respect of persons That the Lord Iesus was the second Adam Saint Paul speaketh expressely for saith hee the first man Adam was made a living Soule the second man Adam was made a quickening Spirit The first was of the Earth Earthly the second was the Lord from Heaven And the same Apostle saith further as by one man came death by man came also the * All mankinde first had a dependance on the first Adam hee being a publike person by Covenant whence all fell in him so also on the second Adam did all mankinde depend to be raised from that fall and so were all and therefore non perished for Adams transgression so shall all be raised by him out of the dust they first which by Faith have submitted to receive life in Gods guift of Christs righteousnesse shall rise to eternall felicity and they which refuse so to submit shall be raised by him to perpetuall shame Resurrection of the dead for as in Adam all die even so by Christ shall all be made alive but every man in his owne order c. 1 Cor. 15. Againe saith hee If by one mans transgression death raigned by one much more they which receive abundance of grace and of the free guift of righteousnesse shall raigne in life by one Jesus Christ Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free guift came upon all to the justification of life for as by one mans disobedience many were made sinners so by tâ—e obedience of one shall many be made righteous Rom. 5.17 18 19. Therefore Christ was the second Adam He was appointed by God so to be before the world was for St. Paul affirmes that that felicitie which was lost and which men now or ever hereafter shall attaine unto was appointed with him for them by God before the world was Titus 1.5 Ephe. 1.4 2 Tim. 1.9 Againe saith Wisdome or Christ of himselfe The Lord possessed me in the beginning of his way before his workes of old was I set up from everlasting from the beginning before ever the Earth was Prov. 8 22. Againe Christ pray'd his Father to glorifie him by his assistance in the worke of the Restauration of the world to attain the glory hee had with him before the world was Iohn 17.1 2 3 4. c. Againe Saint Peter saith Our Redeemer was a Lamb without blemâ—sh or spot who verily was fore-ordained before the Foundation of the world but was manifested in these last times for you 1 Pet 1.19.20 And the ground of God his revealing to the world that he did fore-appoint Christ before the world was to this worke was not only to give us to understand that in him hee worketh all things after the councell of his will but also that we should know by his mercifull appointment he stood ready as the Ram in the Bush to save Isaac from his Fathers executing knife as the Male-Lambe without spot to take off that most dangerous judgement which was to passe to execution immediatly to the worlds unrecoverable misery for Adam his transgressing the Covenant mans misery being Gods opportunity for in the Mount will the Lord be se ne Gen. 22.13 14 verses That in that very point of time wherein Adam failed in performing the worke of the Covenant the Lord Iesus Christ the * Câ—â—ist was not the second man by naturall production and so the second Adam for if so then must Caâ—â— have beene the second Adam therefore Christ was the second Adam beause he immediately followed the first Adam in the work of the Covenant to the restauration of the falne world second Adam then first entred the worke of the Covenant although Saint Peter tels them to whom he wrote his Epistle that Christ was manifested in the last times for them yet Christ the second Adam in this worke was manifested by God in a figure the same houre that Adam fell which is implicitly expressed in the new Testament for saith the Text Then they sought to take him meaning the Lord Christ but no man laid held on him saith the Text and gives this to be the Reason because his houre was not yet come Joh. 7.30 So also himselfe saith the houre is come Mark 14.41 Againe and the very houre in which he did finish all righteousnesse by the expiration of his life as a satisfactory sacrifice to Divine justice as the Lambe of God is expresly set
downe to be the sixth day of the weeke and ninth houre of that day implying this was the day of the week and houre of that day in which he first in the Lambs blood did render up his life figuratively then in the type and now in the truth the one answering the other in the circumstance of time in the agreeablenesse of the type with the antitype And therefore rightly doth Saint Iohn take it for granted that Christ was the Lambe slaine from the beginning of the world Rev. 13.8 For the world received that sixth day a threefold beginning The first was the spire of perfection by creation Secondly the world received the beginning of supernaturall perfection founded in the covenant with Adam When all being lost by Adams fall the foundation for recovery of all was laid in the second Adams worke of the Covenanâ— the same sixth day and ninth houre of the same day and therefore hee was the Lambe slaine in the beginning for to God and to faith the worke of a perfect rest was then finished by Christ from the foundation of the world although unbelieving man enters not this rest neither by faith here nor by fruition hereafter as Heb. 4. Again the unconceiveable danger required that Christ as the second Adam in the Lambs blood must enter the worke in that minute that Adam fell otherwise justice must have proceeded immediatly to bring the judgement past to condemnation to an unconceiveable execution therefore hee entred the worke of the Covenâ—nt the same minute thâ—t Adam fell rendring his dearest life to Divine justice figuratively in the blood of the Lamb as slaine from the beginning of the foundation of the world Revelat. 13. vers 8. Againe he onely and alone in that point of time did undertake this worke because hee onely and alone was the spotlesse Lambe or the sinlesse man in that figure and therefore onely and alone fit for that worke Again he only and alone was the lamb of God personally God-man in this figure therefore he only and alone fitly able under flames of scorching wrath to undertake the satisfaction of the justice of the Covenant by perfect flames of burning love in his pure naturalls as a meanes by love supernaturall to attaine the supercelestiall felicity of the glory of Angells by taking upon him the imputed guilt of Adams sin and that dreadfull execution which immediately must have past for the same So much for the third point That by Christ his undertaking the worke of the Covenant hee removed for ever the judgement which passed on all men to condemnation and therefore it never passed to execution not so much as to any one mans damnation for Adams transgression For Christ no sooner undertooke to answer the justice of the Covenant in the type but in stead of immediate execution God in Christ manifested himselfe reconciling the world to himselfe not imputing their sinne seeking to save that which was lost saying to Adam Where art thou What hast thou done c. Gen. 3. verse 9. Secondly and that hee was so reconciling is more manifest in the 15. verse For God having cursed the Serpent hee then manifested the deliverance by Christ saying to Satan in the Serpent I will put enmity betweene thee and the woman and betweene her seed and thy seed it shall breake thy head and thou shalt bruise his heele Thirdly whereas the justice of the Covenant required the production of all mankind unnaturally from crosse operations in the powers of the whole creation as is described Chapt. 3. yet now comes God and gives us a naturall production of all mankinde by a mercifull promise in a two-fold respect First to the seed of the woman with no promise of addition of sorrow to his conception or production that is Christ as the first in nature borne from the dead fall of Adam of every creature restoring Gods Image in all Gen. 3.15 Col. 1.15.16 17 18 19. Secondly a promise of a naturall conception and production of all mankinde but with the addition of the taste of sower herbes of sorrow for unâ—o the woman he said I will greatly increase thy sorrow and thy conception In sorrow shalt thou bring forth thy children verse 16. Fourthly justice from the Covenant required mans personall support from the power of God in the torturous powers of the Universe But now God gives a nutrimentall support by food naturall and onely with a taste of the sowre herbs of sorrow Gen. 3.17 For unto the man saith God because thou hast harkened unto the voyce of thy wife and hast eaten of the tree which I commanded saying Thou shalt not eat of it but saith not in the words of the Covenant thou shalt certainly die the death but saith onely this Cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life c. Fifthly the justice of the Covenant admitted no separation of soule and body but our descent to our deepest torment must have bin in personall union of soule body together But now there is a separation and mans body hath a time of rest in the dust this is implyed in this Text Dust thou art and to dust thou shalt returne againe And now put all this sorrow together and then it is no more but this Even sowre herbs for man to relish his sweet mercy in the Lambe of God by whom hee passeth over all his wrath for Adams transgression by which we were unrecoverably rejected and reprobated with divels from God by the justice of the Covenant but according as God fore-appointed Christ and chose us in him before the foundation of the world that wee should be holy and without blame before him in love so hee elected us in his beloved from reprobate divels with whom in justice wee were to remaine But because this deepe mysterie is wrapt up in that of Genes 3.15 and Rom. 5 18. therefore I will briefly open these two Texts before I passe to the fifth point viz. Unto Satan he said I will put enmity between thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele And whereas God saith to the Divell I will put enmity between thee the woman is first implyed that God only could as the case then stood produce this enmity in this word I. Secondly that his will was resolved so to doe in this word I w ll That the Divell formerly conceived if he could but get the woman into amity by beliefe of his lies then the justice of the Covenant would not admit to dissolve that amity much lesse to put enmity but to Satan saith God I will put enmity betweene thee and the woman Now here ariseth a three-fold quere first what is meant by this word put secondly what is meant by this word enmity thirdly what is meant by this word woman First this word put implyeth this that by divine Justice all righteousnesse
Covenant in Christ which God renewed with Abraham is here distinguished into its parts Abraham get thee from thy Country and from thy Kindred and from thy Fathers House to a Land that I will shew thee and then at that time saith God to him I will make of thee a great Nation In which words in Abrahams Loynes God did now predestinate the Iewes unborne to Grace and Glory in Iesus Christ Againe secondly saith God to Abraham Thou shalt be a blessing and I will blesse them that blesse thee and curse them that curse thee In these words in Abrahams Loynes is implyed the glorious exaltation of Christ the second Adam and saviour of the world as proceeding therein without respect of persons Againe thirdly saith God to Abraham In thee shall all the Families of the Earth be blessed In these words is comprehended the Gentiles Predestination to Grace and glory in Jesus Christ for to him restrictively were all these promises made as witnesseth Saint Paul for saith hee To Abraham and his seed were the Promises made yet said hee God said not unto (a) Yet Christ and right beleevers is th s most pâ—oper seed câ—nsidered in his most peculiar mysticall body for Christ is coÌ„siderable in divers respects seeds as of many that is to all the Off-spring of Abraham in the flesh but as of one and to thy seed which is Christ Gal. 3.16 Therefore at this time all mankinde was Predestinate to Grace and glory in Iesus Christ without difference as upon the immediate fall of Adam (b) For from the time that God promised Christ to Adam till the Gospell was unveiled this mistery lay as hid Col 1.26 Eph 2.7 when this righteousnesse came upon all men to justification of life so now in this predestination to be Vessells of mercy being by their own (c) Therefore it must needs follow that when we were enemies to him God communicated his love and mercy upon man out of love to the glory and praise of his grace by the second Adam Christ Iesus Apostacie Vessells fitted to destruction wherefore when these Gentiles were called to the reception of this grace in the object of Justification rightly doth Saint Paul then say God made knowne the riches of glory on the vessells of mercy whom he had afore prepared unto glory even us whom he hath called not only of the Iewes but also of the Gentiles Rom. 9.23 29. Also when the Apostle called these Gentiles according to Gods purpose about 18-hundred yeares after this Predestination he then saith those whom he did foreknow them he also did predestinate to be conform'd to the Image of his Sonne that he might be the first borne among many brethren And in the next verse hee tells the Gentiles God now accordingly had effected it for he saith moreover whom hee did predestinate them also hee called and whom he called them also he justified and whom hee justified them he also glorified Rom. 8.29 30. And from this ground the Apostle rightly concludes that this promise of God to Abraham contained the Summe of the Gospell concerning the Gentiles for saith hee the Scriptures All these Texts referrs Predestination not to any decree before Abrahams time foreseeing that God would justifie the Heathen through Faith Preached before the Gospell unto Abraham saying In thee shall all Nations be blessed Gal. 3.8 Againe to proceed from this generall ground to a particular proceeding in this universall mercy and to begin where God begins that is at the Restauration of Shems Family to glory And because this glory is restored to this Family from one mans Loynes onely namely Abraham this directs us to two things First that the precedent Apostates of Shems Family were cut off by God from Christ therfore he would ra sâ— the Iewes as a new generation but from this one mans loynes of Shem Off-spring to enjoy this mercy Secondly it implies that mans deepest misery is Gods most proper object of mercy therefore from this Sonne of Terah of Shems Appostate Family he now promises to make not onely a Nation but also a Nation great and glorious and from this ground of Free Grace in future times when this Nation was a great People and famous but ungratefull to God for this honour God then tells thy birth and thy Natâ—vity is of the Land of Canaan that is an Idolatrous brood for saith God God would have them to coÌ„sider what they were when hee predestinated them to this glory in the promised seed with Abraham thy Father was an Amorite and thy Mother a Hittite c. as Josua 24 from the 2. ver to the 6. and Ezekiel 16. from the 3. to the 15. to the 15. yet in the mercy of this promised seed God gave to the Son of this Idolatrous brood three things First hee gave him a Land Secondly from his own Loynes a Nation great and glorious to inherit that Land Thirdly The seed from his own Bowells in whom that Nation was to be heires intail'd to that Land for ever To the first point Gen. 12.7 Moses saith Iehovah appeared unto Abraham and said unto him unto thy seed will I give this Land Cap. 13.14 Iehovah said unto Abraham lift up now thine eyes and looke from this place where thou art Northward and Southward and Eastward and Westward for all the Land which thou seest to thee will I give it and to thy seed for ever Chap. 15.18 Iehovah made a Covenant with Abraham saying Vnto thy seed have I given this Land from the River of Egypt unto the great River Euphrates c. Againe to the second point namely the gift of a great and glorious Nation from his own Loynes to inherit this Land as Chap. 13.16 I will make thy seed as the dust of the Earth So that if a man can number the dust of the earth then shall thy seed also be numbred likewise Chap. 15. and 5. he brought him forth abroad and said looke up now towards Heaven and tell the Starres if thou be able to number them and he said unto him so shall thy seed be Againe to the third point namely the guift of the seed in whom this glorious and great Nation should be heires intail'd to this promised land forever for when Abraham had thought that he should be Childlesse and therefore determin'd to make Eleazar his heire to what God had given him then Gen 15.3 behold the word of Iehovah came to him saying this shall not be thine heire but he that shall come forth of thine owne bowells shall be thine Heire and accordingly from him did spring this numberlesse Nation to inherit this Promised Land in the right of the seed promised precedently to Adam and now renewed to be the Sonne of Abraham after the flesh by promise 430 yeares before the Law as it is Gal. 3.16 17 Gen. 13.15 the Land was not in-tail'd by promise in the Plurall to seedes but to thy seed for ever meaning in Christ as
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
God Therefore this fact committed against these transcendent rules thus manifested to them justly called to God for their transcendent punishment and they were no way necessitated to this fact by God but the contrary secondly I grant also that in some respect they were necessitated to this unrighteous fact but it was from themselves and the first step that brought on this necessity The first step to fall from Christ totally was this their remissenesse to God in all his wayes for their good for to them God made it manifest that in the satisfactory righteousnesse of this seed as imputed he conferr'd all good to the universall world figured in the Lambe slaine famously descending by tradition to them from Adam by the ten Fathers as before is proved Likewise God manifested it to them by renewing the same to the universall world by Noah and his sonnes Likewise by renewing the same with Abraham by predestinating in this seed both Iewes and Gentiles to glory Likewise hee manifested it to them in the satisfactory righteousnesse of this seed sealed with his blood figuratively in the paschall Lambe that hee delivered them from the bondage of Egypt and brought them to the blessednesse of Canaan a figure of eternall felicity for applying the Lambs blood upon their dwellings figured that onely in the righteousnesse of Christ imputed God was their safety in the day of wrath Exod. 12.13 All this and more successively was presented before their eyes in that glorious addition of Moses Law to the promise in those prefigurations and significations and all left upon record in holy Writ through their generations Therefore it must needs follow by undeniable consequence that their first step to this ungodly necessity proceeded from their owne remissenesse to God in all his wayes for their good for had they considered these things they would never have destroyed him by whom all felicity came to them And then their remissenesse to that object of faith Celestiall brought on their inordinate intensnesse to sensuall objects terrestriall and to Idolatrous imaginations and so came on their second step necessitating them to this transcendent fact The second step as for example their remissenesse to Moses the Mediator in the type brought on their Calfe and terminating in things sensuall and terrestriall and consequently their crucifying of Christ to themselves by absenting their mindes from Moses in that mysterie for they then not onely worshiped the Calfe but also they did eate and drinke and rose up to play The third step Likewise they so brought on a further necessitie as a third step for the future namely custome in evill hence it is God said to them can the Blackmore change his skinne or the Leopard his spâ—ts Ierem. 13.23 then may yee also doe good that are accustomed to doe evill and now sense commands reason under the pretence of the doctrine celestiall to terminate in a good adequate to sensuality Mat. 26.61 for from this ground they made the Temple and Moses Chaire their plea against Christ and his doctrine not from love to the mysterie included therein as leading to Christ but onely in love to the glory of the Temple as a terrestriall magnificence of their Nation Likewise in their princely Priesthood as it was a worldly ordinance correspondent to worldly pompe and dignity but rejected Christ the inclosed mysterie of that figure Thus by voluntary choyce in the spirit of concision they became necessitated to evill in things that were good in themselves as the felicity of Canaan was good in it selfe and to kill Christ in the truth as Abraham did in the type to the redemption of the world was good but to them evill because they did it in hatred to him as Iohn 8. 40. because his doctrine was an enemy not to them but to their pride in terrestriall felicitie and proud consanguinity and operations And therefore they slew the Lord of glory in the same mind as Cain slew Abel Mat. 23.35 (a) Thus wee may rightly conceive how Pharaoh is said to harden and God to harden Pharaohs heart Wherefore instead of giving them the Spirit of Faith from the speciall grace of the Covenant God delivered them to their owne wills from the universall mercy of the Covenant made with Abraham for them The fourth step and so came on a fourth step of their necessity in sin and consequently their universall rejection from him as the just punishment of their precedent apostasie from Gods salvation imply'd in the words of the Lord Jesus Christ saying O Ierusalem Ierusalem which killest the Prophets stonest them which are sent unto thee how oft would I have gathered thy children together as a Hen gathereth her brood under her wings and ye would not therefore your (b) That is the Temple implying theiâ— separation from Gods favour in Christ the most proper Temple of Gods speciall presence in the Truth as the Temple was in the Type Luke 13.34 house is left unto you desolate And he further saith Verily verily I say unto you yee shall not see me untill the time come when you shall saâ— blessed is he that commeth in the name of the Lord. These words imply two things the first is because they precedently refuse to see him according to their light as their reason was able in their day of grace therefore God now denyed them the gift of Faith to see his glory in beliefe of truth even when their eyes did looke upon the Lord of glory and saw his great workes Luke 10 8.22 Likewise when he beheld Ierusalem he wept and said O that thou hadst knowne even in this thy day those things which belong unto thy peace but now they are bid (a) That light of truth which formerly men did see would not for that ther may come a time when the light Eternally by Gods spirit shines more cleer yet the sight thereof shall be denied to them as in this elect Spouse we see from thine eyes Luke 19.24 Likewise Saint Iohn in his 12 Chapter saith although Christ had done so many miracles before them yet they beleeved not on him that the saying of Esayas the Prophet might be fulfilled that he said Lord who beleeved our report and to whom is the arme of the Lord revealed and Saint Iohn saith therefore they could not believe because Esayas saith againe hee hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their hearts and should be converted and I should save them And further saith Saint Iohn these things said Isaiah when he saw his glory and spake of him ver 37. That is These things hee spake of their rejection when in the Spirit of Faith he saw the Lord of Glory rejected by this elect Spouse Likewise Saint Paul Acts 13.40 speaking to this people rejecting the Doctrine of Christ saith behold you despisers and wonder for I worke in your daies a worke which
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
lâ—e I come to doe thy Will O God Luke 22.15 Heb 10. yet I say the neer approach of this houre and power of darknesse was dreadfull to his apprehension as appeares by his feares sorrow prayer and cryes who as saith the Text In the dayes of his flesh when hee had offered up prayers and supplications with strong cryes and teares to him that was able to save him from death was pitied in the thing he feared for there appeared unto him an Angell from heaven yet not to take off his misery but to strengthen him to it and there was need so to doe for his bones were sundred in this agony his spirit waxed hot within him as melted wax and from thence it was that his sweat became as great drops of blood falling down to the ground Hebr. 5 7. Psal 22.14 Luke 22.41 But hee having resolved in beliefe of truth by flaming love to goe on through the apprehension of its neere approach to him to approach to it in resignation of his will to his Fathers Will in the worlds redemption Hee demanded twice of his apprehenders whom seeke yee and affirmes himselfe twice to be the man whom they sought and although they fel backwards before him yet he goes forward with them to encounter this dreadfull wrath which extended to a two-fold separation of God from him First God separated himselfe from him in all naturall good either to soule or body and left him to the contrary evill Secondly God separated himselfe from his soule and body in all supernaturall and celestiall good and left him to the contrary evill and first of the first To his body and so to the anguish of his soule for it was torne with whips pierc'd with thornes his hands and feet pierc'd with nayles and riven or rent with the weight of his body hanging on the crosse sixe houres or thereabouts Likewise to coole his thirst they gave him vinegar and gall to drinke the people and Priest blaspheme him as a man forsaken of God the whole powers of nature as it were rising against him extinguishing from him all things but dread and dolour for darknesse from the sixt houre to the ninth covered him the Temple rent the earth quak't the Rocks rent so that in respect of Gods separating all naturall good from him leaving him to the contrary evill he might truly say in the dolor of his soule All yee that passe by beâ—â—ld and see if there be any sâ—rrow like unto my sorrow which is done unto mee wherewith the Lord hath afflicted mee in the day of his fierce anger Lam. 1.12 Secondly God likewise separated himselfe from him in all supernaturall and Celestiall good and left him to the contrary evill for because this separation of God from him in all naturall good leaving him to the contrary evill was in this place namely the Land of Canaan this implyed that God also separated himselfe from him in all supernaturall good because this Land in generall was to the second Adam as the garden of Eden was to the first Adam that is a figure by the Terrestriall good of the Celestiall good in the Heaven of Heavens Therefore this figured to him that God shut the Kingdome of Heaven against him rendring him no light in that respect but leaving his soule the only object of eternall darknesse Againe this being at Ierusalem the figure of eternall peace this implyed to him that no peace or consolation at that time was his portion from God but the contrary apprehensions of eternall woe sutable to the damned Spirits of men and Divells Againe this being also in the place of residence of his elect Spouse the Kingdome of grace on Earth this imply'd that he was to God a man cut off from the land of the living in all respects consequently no place left to him by divine justice but the place prepared for the Divell and his Angels for saith the text he was reckoned amongst the transgressors Luk 22 37. Therefore his cry upon the crosse was according to truth My God my God why hast thou forsaken mee which words implyed two things First that this twofold Separation of God from him in his apprehension was more dreadfull then he could reach in his humane comprehension and therefore cryed My God my God why hast thou forsaken mee Againe his words further imply that his separation was onely on Gods part never on his for he in this darknesse where was no light and this depth where no humane nature could feele any bottome yet hee kept union in faith and flames of love to God and his Neighbour in a right relation to the worlds redemption and therefore hee said My God my God as never letting him goe So raising his Soule from that depth of death under Gods flaming wrath by Faith and love and so rendred his Soule to God from his body and his body to dust a whole burnt offering saying Father into thy hands I commend my spirit therefore this was the first and great Resurrection of the Lord Iesus Christ in which hee raised himselfe by his own power from the depth of infernall death yea the most certaine death that is death in the substance as it was said in the day that thou eatest thou shalt certainely die the death Object It may be here objected Christ knowing his Fathers power to be infinite and therefore all things possible to him consequently Christ in his prayer willed this cup to passe him absolutely Answer Answer It doth not follow for although Christ did know as indeed he did that to God all things were possible in respect of his power yet hee knew this cup could not possibly passe him in respect of Gods justice he being the second Adam and therefore he willed it not absolutely Object Againe it will then be replyed that Christs prayer was vaine and consequently a sinne Answer It doth not follow for if he had not prayed that if it were possible to let that cup passe he had then sinned against the Law of nature which bound him to love himselfe consequently unfeynedly to desire to avoyd the destruction of himselfe But because in respect to Gods justice he submitted in Faith and love in a full resignation of himselfe to his Fathers will therefore he was right in both and wrong in neither Object But it will be againe objected that his prayer on the crosse implyed sâ—me ignorance in this great worke because he saith why hast thou forsaken me consequently he sinned Answer It doth not follow for it is one thing to be ignorant of what a man is not able to know by the perfections proper to his kinde and another thing to be ignorant of what he is bound to know but Christs ignorance was of the first sort because that vast distance of the twofold separation was more then his pure naturalls was able to comprehend as before is explained Againe although he was at the neerest brink of a totall and finall desperation yet hee sinned
not for the Covenant required faith in truth and love to God in that relation hee stood but with all his heart and all his soule and all his strength and no more Therefore though hee was at the foresaid brink of desperation yet he sinned not Againe the strength of his humane nature being not able to keepe up from desperation under that vast and dreadfull separation yet hee in his unfained cry why hast thou forsaken mee as the second Adam witnessed Gods truth namely that God really intended death that is this twofold separation as it was said in the day that thou eatest thereof thou shalt certainly die the death (a) This death of the second Adam proves that God really intended the same to man wâ—th the fi st Adam and so dissolved that lie of Satan who said yee shall not die at all for he being personally God-man and so more powerfull then any meere creature therefore justice required his personall power so farre as need was and therefore although as a meere creature he cryed out Why hast thou forsaken mee yet in the power of his personall operations hee cries out My God my God and so Faith mightily (b) Christ descended not locally into the place of the damned because his faith and love to the full sati faction of divine justice wrought up to God through all interposing difficulties therefoâ—e it was unpossible hee should be held of the sorrowes of death and so hee triumphed over all the enemies of his Fatheâ—s glory which was to result to him out of the good of mankinde Psal 16.8.11 working by love reached the power of an endlesse life from under the most vast depth of separation in an endlesse death I say this was by Faith in Gods truth and Gods righteous justice to him in that relation in which he then stood for his eternall blessednesse for saith hee to God I set thee ever before me and thou wilt open to me the way of life and so with a loud voyce hee renders his soule saying Father into thy hands I commend my Spirit Luk 23 46. And so by the eternall Spirit as saith the Apostle Hee offered himselfe to God without spot to purge our consciences from dead works to sâ—rve the living God he so (c) But now to this point there are three which beare witnesse in heaven namely the thâ—ee persons in the one God in their severall order by upholdâ—ng and maintaining that created Angelicall glory for the members of the second Adam to all eternity which God from time to time here on earth hath promised them and still doth evidence it by three witnesses on earth namely first by Christs blood-shed as the seale of the satisfaction of divine justice which obtained that eternall life Secondly by water namely the worke of Reâ—eneration cleansing mans Spirit in Faith and love to the mystery Thirdly by the Spirit in the ministeâ—y of the word and Sacraments most eminently witnessing the purchase and free gift of that glory to man through aâ—l ages 1 Iohn 5.7.8 witnessed that other truth of Gods against Satans lie namely that God really intended to man the knowledge of good in the glory of Angells by his Covenant with Adam and in the righteousnesse of the second Adam and so dissolv'd that other lye of Satan that God only pretended it but never intended it and to the same end he gave himselfe also a ransome for all men in the fourth estate of man to redeeme them from their Apostacie And for conclusion to this Chapter observe these five particulars First that when in common speech we say that Christ fulfilled the Law we may rightly understand it only of the Morall Law because he by perfect love to God and his Neighbour did fulfill all Lawes that is not only the Covenant as it was with Adam but also as upon these two did hang all the Law and the Prophets with respect of mans fourth estate as before is proved Secondly is it so that Christ rais'd his Soule (a) The first Resurrection of Iesus Christ our Lord. by beliefe of truth and perfect love from that vast depth of death and that that was his first and great resurrection as the second Adam Hence observe that the raising of his body was his second resurrection and most properly by the glory of the Father (b) The second Resurrection of Iesus Christ our Lord. and from Divine Justice his first step to his eternall happinesse for so great a worke as the redemption of the world Phil. 2.9 in this fourth estate of man Thirdly is it so that the works of the Sonne of God was so potent in beliefe of truth to that blessednesse which was set before him Heb. 12. as that it wrought up to God from under so vast a separation in flames of burning love to Gods glory by the redemption of the world Hence observe that to put any worth upon any other mans works as to affirme they can deserve by their obedience to God that he should free them from eternall death or render them the reward of eternall life yea and that they can supererogate for others also I say observe that any of this Doctrine is not only a blasphemous derogating from Christs workes but also against the guift of God imputing it arrogating to man that which is not his also it overthroweth the foundation of mans salvation and that fundamentally for it not only makes voyd the object of Justification but cuts off mans worke of Faith to that object in a justifying relation as before is observed against the Iewes pag. 78. Fourthly is it so that God estated the Covenant with Adam that if it were by him fulfilled God by him should then receive the praise of his justice to all eternity in the foresaid twofold respects as Chap. 2. pag. 12.13 And likewise if the second Adam did fulfill it that by him under divine justice hee also might receive the praise of his justice to all eternity and that Christ accordingly did render him his justice to every tittle and pronounc'd it finished Hence observe that God never intended nor needed to make a personall reprobation of most men to unavoydable destruction to the everlasting praise of his justice For if the Covenant had bin fulfilled by either Adam it it was to the praise of his justice to all eternity as here we see and the Covenant of grace is so full to this point that all mankinde may ascend to eternall life by Christ if they will but apply themselves in what they have received and to what they might receive in him yet by Christ Gods justice is eternally glorifyed as is proved Therefore God never made in vaine such a personall reprobation to passe upon the most of mankinde Fiftly observe that when I say Christs righteousnesse is imputed to all mankinde in generall or to man beleeving truth more speciall as is described I meane not Christ his righteousnesse essentially as God nor
his perfect love as naturally an holy man without sinne nor all those manifold works hee did as personally God man even to blood and death but by his righteousnesse that was imputed I meane only this one worke to which all precedently named were but meanes namely his dissolving Satans lyes * Our second Adam and Saviour improved his personall perfections as our suâ—etâ— against the spirit of Satan his lyes in Saints Sinners Divells and under the 2. fold Separation and so made good his fathers truth namely that God really and simply intended Eteâ—nall glory for man with Angels or the contrary according to his revealed will in either estate the which gave full satisfaction to divine Iustice and was accepted in the behalf of the World and therefore imputed to the worlds felicity and mans the cheife part therein by witnssing Gods truth as is described pag. 101.102.111 And the reason why this only was imputed is this because only this is it which all men should set to their seales in this fourth estate of man and was the first Adams worke in the Covenant and then to be imputed to the supernaturall felicity of the world as Chapt. the 2. Therefore the second Adams witnessing Gods truth to the repelling all the lying powers of Satan is only that righteousnesse which by God is imputed to the supernaturall felicity of the world in Generall or to man beleeving truth more speciall as precedently is described CHAP. IX Declaring Gods impartiall proceedings in the third part of time to the Gentiles when by the Gospell he called them to the blessing of Abraham THe call of the Gentiles I will referre to two generall heads First to the extraordinary call for a time Secondly to the ordinary call to continue till time shall be no more And in the first this was extraordinary that upon the promised seed his fulfilling all righteousnesse the partition wall of the Mosaicall Ordinances of God should be abolished by which the uncircumcised Iewes precedently had insulted over the uncircumcised Gentiles and yet those Mosaicall Ordinances witnessed not only the Gentiles exclusion from the oracle of life but also against the Iewes for their own Apostasie from Christ wherefore he saith unto them even Moses in whom you trust doth accuse you Joh. 5.45 But upon Christs fulfilling all righteousnesse this witnesse against the Gentiles was canceld for so Saint Paul writes to the Gentiles remember saith hee that you being in times past Gentiles in the flesh were called uncircumcised by that which was called the circumcision in the flesh made with hands that at that time yee were without Christ being aliants from the common-wealth of Israel and strangers from the Covenants of promises having no hope and without God in the world But now in Christ Jesus yee who sometimes were afarre off are made nye by the blood of Christ for hee is our peace who hath made both one and hath broken down the middle wall of partition betweene us having ab lâ—shed in his flesh the enmity even the Law of commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace c. Ephes 2.11 Likewise God pouring out his spirit upon all flesh was extraordinary as Acts 2. saith the Apostle this is it which was spoken â—f by the Prophet Joel it shall come to passe in the last days saith God I will powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie and your old men shall dreame dreames c. vers 16. And this powring out of Gods spirit was two-fold that is externall and internall first externall for whereas before God did in his externall call excitively draw the Gentiles to Christ it was but implicit by the voyce of the creatures and as formerly is declared likewise his externall drawing of the Iewes was but by the Gospell as wrapt up in the glorious vaile of Moses therefore the externall way to eternall life to all the world was then but narrow and obscure but now made broad and perspicuous by the naked externall demonstration thereof as in the spirit of prophesie the wonderfull gift of Miracles by the Apostles understanding the Oracles of life more cleare than ever before and divulging the same in burning zeale for the glory of God by the salvation of the world and in the wonderfull gift of tongues by plainnesse of speech excitively drawing the Gentiles or rather God in Christ by them reconciling the world to himselfe not imputing their sinnes and manifesting to them that their precedent ignorance hee regarded not but now admonishing all men to returne from lying vanities to imbrace their owne mercies that the confused fugitives of Babel tasting the waters of life at Ierusalem cryed out saying How heare wee every man in his owne tongue wherein we were borne Parthiaus Medes and Elamites and the dwellers in Mesopotomia and Iudea and in Cappadocia and in Pontus Asia Phrygia and Pamphilia in Egypt and in the parts of Lybia about Cyrene strangers of Rome Iewes and Proselites Cretes and Arabians we doe heare them speake in our tongues the wonderfull works of God and they were all amased Acts 2.8 Thus from Ierusalem as from Paradise or the throne of God now did issue the living streames of eternall life to the families of the earth dead in sinnes and trespasses wherefore precedently Christ said unto his Disciples Yee shall be my witnesses in Jerusalem and in all Judea and Samaria and to the utmost parts of all the earth and accordingly at Ierusalem they first receiv'd this power from above which they thus divulged Luke 24.49 Luke 2.39 and so God perswaded Iaphet to dwell in the tents of Shem and in this extraordinary call he was found of them that sought him not nor asked after him all being gone out of the way and become abominable none seeking after God doing good no not one Thus God who keepeth covenant and mercy for thousands according to his purpose as with Abraham he predestinated and prepared them to this glory So now hee called them to it in Christ Jesus externally and so much for the externall powring out of his spirit upon all flesh Secondly the internall powring out of Gods spirit upon all flesh I say powring out because in comparison of his precedent dropping into the hearts of the Gentiles circumcising their spirits as aforesaid and as to the Iewes but sparingly in comparison of this powring out in this day of Salvation and acceptable yeere of the Lord It was but sparingly as by drops and that which the spirit did now internally powre out upon the spirits of all men may be reduced to two generall heads first wheresoever the Oracle of truth manifested Gods gift of Christs righteousnesse imputed as it went from Kingdome to kingdome by the conduct of the spirit like a Chariot of light and life rising upon the nations as the sunne of righteousnesse with health under his wings the first powring into
by the roots appeares in the 12 Chapt. Is it so that when Christ did thus powre out his Spirit upon all flesh that yet at this time be denyed the spirit of Faith to his Nationall Spouse to the most part for their proud Apostasie to their ensuing rejection Hence observe how rightly the Lord of glory returned the same upon them But I said unto you that yee also have seene mee and beleeve not All that the Father * But at this time the Father giveth me the Gentiles to gather by the word of truth to salvation but of you but few for your call is not given to be at this time but in the future as Rom. 11.25 26 27. giveth mee shall come unto mee but not most of you at this time of grace for that 's implyed Iohn 6.35 36 37 38 39 40. Is it so that when Christ came personally into the world he then found Iewes and Gentiles generally both dead in sinnes and trespasses to him as the object of justification to their life and glory yea even his Nationall Spouse generally Hence observe how rightly spake the Lord Jesus Christ to his proud Apostate Spouse saying none can come to mee unlesse the Father which sent me draw him meaning his extraordinary mercy Ioh. 6.44 Is it so that Christ his righteousnesse as imputed by the Fathers gift and conveyed from Kingdome to Kingdome by the word of truth was and is the only object of life and glory and the removall of mans misery which submitted by beliefe of truth to receive that gift of righteousnesse in that sacred object Then hence observe how rightly spake the Lord Jesus Christ of himselfe saying I am the way and the truth and the life no man can come unto the Father but by mee Joh. 14.6 Againe is it so that this extraordinary calling of the Gentiles to righteousnesse life and glory being dead in sinnes and trespasses by their precedent Apostacie that even the second Adams satisfactory righteousnesse obtained as upon Adams fall so at this time also that this world should be mans day of grace againe as a day of grace to receive in it the gift of eternall glory the world of Gentiles being under wrath Then hence observe that from this ground Saint Paul in the 5 of the Rom. rightly brings in Christs imputative righteousnesse as opposed not only to our unrighteousnesse and misery in Adams transgression but also interminglingly opposing it against all mens own personall sinnes against the grace of God in Christ that whereas sinne in both respects had abounded so Gods grace by his gift of Christs righteousnesse did superabound as appeareth from the 8. verse to the end of that Chapter Againe is it so that at the height of Israels Apostacie and at the brink of their rejection from Christ that then God thus extraordinarily brought in the Gentiles to be his Spouse which were not his people Hence observe how rightly Christ in his life time Ioh. 10.16 opposed the certainty of the Gentiles for life and glory to his Apostate Spouse the Iewes then to bee extinguished ver 26. and in the three next verses grounding the stable felicity of the Church of the Gentiles only on his free gift and his Fathers power opposing it to all contrary powers whatsoever for although the Church of the Iewes became totally separated from Christ as now they stand yet so shall never the Church of the Gentiles nor yet the Iewes when they are againe ingrafted into Christs visible Church as was before Prophecied by * For by this word those days is not only meant the first extraordinary light of grace and truth divulged in the Gospell by the Apostles Ministery but this Prophecy also extends to those dayes of that extraordinary call of the Iewes mentioned Rom. 11.25 26 27. when also shall come in the fulnesse of the Gentiles Ieremiah and the Author to the Hebrewes Ierem. 31.33 32 40. Heb. 8.8.10 CHAP. X. Opening what in the calling of the Gentiles was ordinary to continue untill time shall be no more and that Gods proceedings therein is without respect of persons to all alâ—ke THe second Adam and Saviour of the world was not only a Priest in the dayes of his flesh after the order of Aron Heb. 10. by offering his body of flesh and blood so putting an end to that fleshly or bloody Sacrificing Priest-hood in which respect the Apostles in manifold regards referres things to the * The Apostle attributes so much to Christs blood death to leade us by sense to the more firm faith in his blood death as it was the expiration of his worke as the faithful and true witnesse for Gods truth against Satans lies to regaine Gods glory by the salvation of the world blood of Christ and often reiterates the same but also in his Militant Church he was and is a Priest for ever after the order of Melchizedeck till time shall be no more that is as Melchizedeck Shem I meane descending from the old world did not only in the Apostacie of the new world at Abel abide in the Faith of the first ten Fathers but also in the time of the Apostasie of his own Family remained durably constant in the oracle of life not only King of Salem that is of peace but Priest also of the most high God after the power of an endlesse life for he continued receiving as appeares in Abrahams Tythes the homage of the Sacrifice of praise for God and to God likewise in Gods stead returning comforts and blessings from God upon man Gen. 14.18 Heb 7.7 Likewise so did Christ abide constant by tradition discending in his spirit on men from the beginning of the old world figuratively by the promised seed of the woman through all occurrents or times of the worlds Apostasie remayned figuratively in the ten Fathers not only King of peace as Milchizedeck but also the Priest of the most high God receiving the Sacrifice of praise to God and for God by man believing truth and returning from God blessings upon them not only by his acceptable satisfactory righteousnesse imputed the ground of all acceptation but also in the oracle of life divulging it by his Ambassadors to the world and the imbreathings of his Spirit into the Spirit of man as sometime reproving the world of sinne as to Cain and the old world in the ten Fathers and in the Ministry of Noah sometimes receiving in good part the Sacrifices of the praise of his grace as in Abell his offering by beliefe of truth sometimes pouring out his blessings of consolation as in Noah his Sacrifice he smelt a savor of rest and comfortably renewed his gracious Covenant c. Sometimes in gracious incouragements to submit to this mercy as he did to Cain and sometimes enlivening the Spirit of man dead in sinnes and trespasses as to these Gentiles we see so raising these dead bones to live in his sight Therefore to continue this
Priest-hood successively after his departure from this world corporallâ— he made choyce of men meane and contemptible for his Ambassadors that so the efficacy might app are to be hiâ— â—nd none of theirs to which end also he loved them as his owne more * The Lord Iâ—sus having made choice of twelve whom the Father had given him of whom Iudas was one and therefore Mat. 1â— he called him as the otheâ— eleven and gave him like power to pâ—each the Gospell and worke miracles as to the rest ver 1.4 7. yet Ioh. 13. â—e excluds Iudas fâ—oÌ„ thaâ— choice veâ— â—8 for as the cal of Christ 〈◊〉 someâ—imes unive sally extâ—aoâ—dinary as was this of the Gentiles â—nd sometimes his call and choice is extraordinary and speciall as was that of the 70 Disciples and to some extraordinary and more peculiar as was this call and choice of the 12 Apostles for the Restauration of the world by their labours but the most neerest choice and conjunction of Christ with man is in the object of Iustification by his Spirit imbreathing upon their Spirits by right beliefe of him for so they are his Spouse in the neeâ—est relation yet mans ungodlinesse may be foâ— tâ—anscendent as that for it God will cut him off from the most glorious priviledge then much more to Iudaâ— see Cap. 12. see Gods decree in Chapt. 12. peculiarly â—hen other men Ioh. 13 1. only hee excluded Iudas because treacherous from that peculiar respect ver 18. But to those whom he had chosen as before is said he gave promise of his residence with them in his Spirit for hee breathed on them and saith unto them receive yee the Holy Ghost whosoever sinnes you remit they are remitted unto them and whosoever sinnes yee retaine they are retained implying that in their Ambassage as rightly divulging their Commission he in his word by his Spirit will be resident (e) Excommunication rightly administred is an externall manifestation of Gods internall and invisible proceedings upon the spirits and persons of men in the visible Church as did Saint Paul in cutting off the incestuous man from Christs body and afterwards admitted him againe to be ingrafted loosing mankinde from the guilt punishment and prevalencie of sinne but to men obstinatly persisting in their precedent Apostasie in the light of truth and grace hee will detaine the influence of that efflux by his spirit from their spirit as men bound over in Chaines of their own corruptions to their eternall damnation Ioh. 20.22 23. likewise Jesus came and spake unto them saying All power is given unto me in Heaven and Earth goe yee therefore and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the holy Ghost teaching them to observe al things which I have commanded you and loe I am with you untill the end of the world Implying otherwise not if you from my right Ambassage depart Mat. 28. 28. Likewise to continue the succession of this everlasting Priest-hood to future ages Christ by his Spirit in Saint Paul at Miletus sent to Ephesus and called the Elders of the Church and when they were come to him Saint Paul said unto them Yee know from the first day I came unto Asia after what manner I have been with you â—t all seasons Acts 20.27 ver 26. he saith wherefore I take you to record this day that I am pure from the blood of all men for I have rot shunned to declare unto you all the counsell of God take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departure shall grievous Wolves enter in among you not sparing the fl ck Also of your own selves shall men arise speaking perverse things to draw away Disciples after them therefore saith hee watch c. Likewise to the same end in his Epistle to Timothy he saith I exhort therefore that first of all supplications prayer interessions and giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in â—ll godlinesse and honesty that is to the end that from the efflux of of Christ his spirit in the Oracles of life men may be drawn from the shade of death to life for that 's implyed because he saith this is good and acceptable in the sight of God our Saviour who will have all men to be saved and come to the knowledge of the truth 1 Tim. 2.4 But what this truth is I need not now stand to treate of because it is but the same which God preached to Adam in the promised seed of the woman and to Cain interrogatively and the same which hee renew'd to Abraham in the predestination of Jewes and Gentiles and which was wrapt up under the glorious vaile of Moses and now preached with open face without the veile therefore Christ is a Priest for ever after the order of Milchisedeck in his own Ambassage rightly delivered till time shall be no more Wherefore rightly saith the Apostle Christ yesterday and to day and the same for ever Christ also manifests his impartiall proceedings unto the Spirits of men intending and extending eternall life to all and all alike in this ordinary call of the Gentiles as appears Luke the 8. for there he compares the Oracles of life for Doctrine of the Kingdome of grace to seed and all mens mindes to whom the Gospell comes to ground variously dispos'd and that from those various dispositions in the hearts of men the oracle of life ordinarily did variously take effect by the influence of his spirit and in the opening of this parable he referres those various dispositions of men to foure heads for saith hee the parable is this the seed is the word of God ver 12. from which seed of life the first sort of men received only a glance of the object of faith and no more for saith hee those by the high way side are those that heare then cometh the Divell and taketh the word out of their hearts least they should believe and be saved therefore these do not believe in any degree they have onely a glance and no more and the reason is because their mindes were as a common roade for Satan his allurements and persisting in their precedent Apostacie extinguishing all light of the enlivened principle of enmity to Satan wherefore saith Christ to such if the light that is in thee be darknesse how great is that darknesse Mat. 6.23 Againe the second sort of mens mindes under the seed of life receive a further disposition to the object of Faith for they believe to consolation verse 13. they on the rocke when they here receive the word with joy and these have no root which for a while believe and in time of temptation fall away and the
good heart but in opening the first point before I define what justifying beliefe is I will shew what beliefes are not this beliefe as First to be induced to follow the object of Faith onely because occasionally by it wee receive our corporall support this is not so much as beliefe in it in any kinde but onely a following of sense much like the first sort of ground which from the seed of life received onely a glance of the object of life and no more Ioh. 6.25 26 27. Secondly to believe the object of life or oracle of justification onely because it is of good report of those with whom we live This is not to believe divine testimony and divine as divine testimony but to believe it meerely upon humane testimony as did the misbelieving Iewes say they doe any of the Rulers believe in him implying their beliefe of the Oracle of God was onely grounded upon the Rulers respect or credit which they gave to it So this was but the second sort of ground on which the seed of life was sowed wanting roote in time of temptation fell away Iohn 7.48 Ioh. 4.28 Againe to believe the Oracle of God from Gods owne testimony as Gods Oracle in severall respects is not this justifying beliefe for the divells believe the Oracles of God as Gods Oracle of truth in his gift of Christ to the world and from thence tremble at the certainty of their full damnation when God shall judge the world by the seed of the woman to the finall bruise of Satans power So some men believe the (a) Thus although the foolish virgins have not the internall lampe of justifying faith which onely hath in it the right reception of Christs imputed righteousnesse yet they have the internall lampe of beliefe of divine testimony as divine testimony as here wee see Oracle of God as Gods owne Oracle and from beliefe in God produce great miracles and (b) These men by the Scriptures are stiled virgins together with the wise virgins because in the judgement of charity the Church judgeth them visible members untill they discover the contrary glorifie God by the confirmation of the object of Faith and yet may be as some have beene voyd of love to God Therefore this is not this justifying beliefe 1 Cor. 13.2 Matth. 7.25 Likewise some men may and doe believe with consolation the Oracle of life to be Gods true Oracles and from thence in the spirit of prophesie powre out blessings upon men of an honest and a good heart as from the Starre of Iacob * But these kind of prayers are strivings to bring Gods wil to mans and not mans will to Gods will desiringly crave or pray for that blessednesse to themselves yet not rightly submitting to the reception of that righteousnesse in the object of justification as imputed by God to a sinner because in heart they are lifted up either to the esteeme of their owne personall operations or terminate their happinesse too much in terrestriall blessednesse as foolish virgins so perish in the way of Cain and wages of Balaam being the third sort of ground on which the seed of life was sowed as upon Cains spirit it was and choked with the cares and pleasures of this life bringing fruit but not to perfection wanting the * Here wee see why the foolish virgins wanted oyle right reception of Gods gracious oyle of mercy running downe from Christ the head wherefore this is not that justifying beliefe in men of an honest and good heart Mat. 25.1 2 Numb 9.10.19 Numbers 24.2 16 17.23 Genes 4 And now I come to define what beliefe is justifying faith and then to define what the perfection of this justifying faith is yet before I can do either I must briefly open the point of justification in foure particulars First as before is declared Gods instrument is the word of truth by which hee conveyes the object of justification to the minde of man as from the beginning till now in the word of promise to Adam by tradition conveyed by the ten Fathers down to Abraham then that word being renewed with him it came downe to Moses and by him committed to writing and now by the Apostles writings extant to the end of the world So much for the instrument Secondly The object conveyed or reached unto man by that instrument is Gods guift of Christs righteousnesse imputed or counted to the world in generall and to man believing truth more specially So much for the object so conveyed Thirdly Mans necessary instrument by which he receives this guift of righteousnesse from God is his beliefe of Gods instrument his word of truth as aforesaid by which God reacheth to man that object of justification as is formerly described The reasons moving man to apply his instrument of beliefe to Gods instrument to receive his gift of Christs righteousnesse imputed are these First because he conceiveth God in that guift is (a) Here maâ—â— understanding lookes at truth unfained therefore he sets to his seale that God is true in the testimony he gives of his Sonne Ioh. 3.33 Secondly because he conceives that in this righteousnesse so imputed or counted to be mans is conferred the removall of misery and conveyed all (b) Here mans will lookes at goodnesse felicity 1 Iohn 5.19.20 Thirdly because hee conceives his own (c) Man which out of sense of his sinne and misery looks to God as mercifull hath a right aspect towards eternall felicity Luke 18.13.14 Matth 5.3 Rom. 10.10 Rom. 4.6.7 poverty or need of that imputed righteousnesse so commodious to him that therefore he applies his hand of beliefe to receive that object for righteousnesse to justification and remission of sinnes to salvation So that in men of honest and good hearts justifying beliefe may thus be defin'd (d) justifying faith defined Namely it is mans heart in beliefe of Gods faithfulnesse submitting to the receiving his gift of Christs righteousnesse imputed (e) The oyle whâ—ch the â—oolish â—irgins waÌ„ted is Christs imputed righteousnesse as received by faith which is the right issue of Gods most speciall grace to sanctification justification A definâ—tion of perfection of justifying saith as the only ground to remove all his misery and convey all happinesse upon him And thus did Abel submit as Chapt. 4. and as many as by faith thus submit they then are received and adopted Sonnes in Christ and because Christs elect Spouse did not thus submit to the righteousnesse of God Rom. 10 3. she was cast off And so much for the definition what justifying beliefe is Secondly the perfection of justifying Faith is no more but this the heart of man adhering to Gods unfeyned gift of Christs righteousnesse imputed for the removall of all misery and the conveyance of all felicity so firme and so farre as to worke up to God in that object through all interposing difficulties And I will in briefe prove this second definition by the perfection
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
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