First because here was Conditions betweene God and Adam for life and death I say for life and death to Adam and all mankinde comprehended in generall under the names of good and evill good to be rendered if hee did obey the Rule of the Covenant evill if he did disobey it Secondly those conditions were agreed on by Adam with a full consent he being then not only in the perfections of the second Table of the Law as to love his Neighbour as himselfe but also in the perfection of the first Table of the Law namely in the truth and utmost extent of his love to God with all his Soulâ— and with all his Strength therefore hee readily concluded this Covenant with God for the world in this different Estate from the former But for the cleare opening of this Second Estate I will propound foure things First what this Garden was 2 What its signification was 3 What Adams obedience in it was 4 What was the end God intended by Adams obedience in this Covenant First this Garden was but a part of the Terrestriall Globe for saith the Text The Lord God planted a Garden Eastward in Eden therefore but a part Gen. 2.8 This Garden was planted by God with Plants some for Adams delightfull consolation and some for his nutrimentall sustentation for saith the Text Out of the ground the Lord God made to grow every tree pleasant to sight and good for food Verse 9. In the midst of the Garden God planted two trees distinguished by two significant names implying some further use for saith the Text God caused to grow the tree of life also in the midst of the Garden and the tree of knowleâ—ge of good and evill Gen. 2.8 Into this Garden came a River to replenish it in fruitfulnesse and comming in but one there God divided it into foure and from thence it did run downe the terrestriall Globe foure wayes as saith the Text And a River went out of Eden to water the Garden and from thence it was parted and came intâ— fâ—ure heads c. Gen. 2.10 This Plantation or Garden being thus finished Adam by God was thither conveyed and the perfections thereof was to depend upon his operations for saith the Text. The Lord God tooke the man and put him into the Garden of Eden to dresse it and to keepe it Verse 5. And so much for what this plantation was Certainly this was for some further end and use then was the perfections of the whole terrestriall Globe for all the trees of this Plantation or Garden were vegetables in their perfections as were those on the whole terrestriall Globe Therefore this Garden as a plantation by sequestration and signification made the onely difference between it and the world And the signification in generall was but this that as in future time the land of Canaan with all it 's fruitfull splendor did prefigure the celestiall Canaan As to the second Adam as appeares Chap. 8. So this to Adam in the beginning of time did prefigure the same Angelicall felicity of Divine glory in the Heaven of heavens From this ground God made the Garden to excell the glory of the whole terrestriall globe that by faith Adams soule might be raised to worke by love to God feeding on Angells food by beliefe of truth So much for the generall signification Againe more particularly First whereas God did not commit the whole terrestriall globe but onely this part as the glory of the world to Adams dressing and keeping This figuratively implies that now by vertue of Gods Ordinance the creation had it's dependence for it's good naturall and supernaturall or for an evill equivalently contrary upon Adams operations in this Covenant And here came in the onely ground how by Adam the creation could be raised higher or lose it's supernaturall perfections and become subject to vanity Rom. 8. Whereas God caused to grow up in the midst of the Garden a naturall tree naming it the Teee of life this figured to Adam that he to his naturall posterity in obeying the worke of the Covenant by beliefe of truth should from Divine Justice be as a tree in his branches of naturall perfections growing up to a celestiall life or as a flourishing tree of eternall life But now this tree of life is onely in Christ Jesus the second Adam to all right believers Rev. 2.7 This River running downe it's chrystall streames foure severall wayes from this Paradise of terrestriall pleasure as from the Throne of God prefigured to Adams faith Gods justice as pure streames of waters of celestiall life for his obedience according to the Covenant should successively run downe to render eternall life first by faith and secondly by fruition to his posterity through all generations to the last of mankind that was to descend of his loynes but now this River onely issues from the second Adam in the doctrine of truth and mercy conveying Gods gift of his imputed righteousnesse as the tree of life Rev. 22.12 The other tree which God caused to grow in the midst of the Garden naming it the tree of Knowledge of good and evill prefigured to Adams faith summarily all contained in the Covenant that is the Knowledge of good equivalent to Angels or the knowledge of evill equivalently contrary in either as he did obey or disobey And the ground why God instituted this Garden thus in all these prefigurations and significations was this Because the heavenly glory to Adams terrestriall perfections was supernaturall for it is one thing for Adam to kâ—ow by the perfections of the creation that God was able to create a supernaturall glory he appearing by it Infinite in Wisedome Power and Goodnesse And another thing that hee had created it and would bring him to it if hee did obey the rule of the Covenant for the perfections of the creation did demonstrate to Adam that God was able to doe such a thing but no more but the Covenant by God Word was exprest for a contrary evill And all those prefigurations and significations from the agreeablenesse of the type with the antitype did make knowne to Adam that the supernaturall glory was made and in being also from the word knowledge of good that he should ascend to enjoy it to all eternity if hee did obey the rule of the Covenant or an evill equivalently contrary if he did disobey and therefore because supernaturall all was needfull to strengthen Adams faith to withstand the temptation in point of triall See this point cleared to the 13. Objection in Chap. 12. for God doth nothing in vaine And so much for what the Garden or Plantations signification was with respect to Adams worke in the Covenant Thirdly now Adam was to obey two rules in the Covenant one affirmative the other negative The affirmative was to this end namely to continue his naturall being to be a meanes to a supernaturall end by eating the fruits of this Garden for as in the precedent estate of
it in their hearts and so although the Heaâ—hen had not the Law yet by some meanes they might come to know the Law and so the Law became written in their hearts Suppose some did so come to know the Law Answ yet it makes nothing to the purpose for it is one thing to have the Law of Christ in the Theory in some mens minds as it is in the divels and another thing to have the spirit of man inclined universally to worship the divine Majesty and to implore the same in time of need with hope of mercy yea so farre that if this be improved in man having not the Law it will neverthelesse terminate in the true circumcision of the heart as is plainly proved in the 7. Chap. of this Treatise Againe as for the divels and men so farre forth as they adhere to him their consciences may accuse them of evill but that the consciences of divels can excuse them in any respect of uprightnesse to God-ward as did the consciences of these Heathen excuse as well as accuse Rom. 2. but not so in divels by any testimony of Scriptures therefore the spirits of all mankind were meetly disposed by the foresaid infusion and the serpents nature as reduced but to a seed to receive mercy from the throne of grace in Jesus Christ But it wil be objected this disposition came not by Christ Object 12 in the foresaid infusion but it is the remainder of the Law left in the fall of Adam hereditarily descending in the nature of man This contradicts the former because it grants some good dispositions naturally inclining mankinde to God which is not in divels Againe Answ this implyes the justice of God was not universally full in the fall of Adam therefore man lost not the Law totally and eternally consequently not all holinesse and righteousnesse consequently some power internally remaines by which he may returne to God in the Covenant as it was in the first Adam for no power is in it selfe of no use proper to it's end therefore not this Againe it implyes the fall of Adam was not so irrecoverably deepe as to need the second Adam to be a person infinite in power by it to raise us from that vast misery consequently the restauration of the world may rather be attributed to the dignity of Christs Person then to the absolute necessity of his person so dignified in power to make good his Fathers truth against all the lies of Satan to the full satisfaction of divine Justice in the improvement of his personall operations as in the 8. Chapter is proved Againe it eclypseth the glory of Gods grace and mercy by Christ Jesus because it referres this internall inclination of the Law written not to Gods universall mercy in the gift of the promised seed when none but the Image of Satan by his lies was written in mans heart by Satans malice and mans owne remissenesse and by divine Justice totally and eternally so to remaine And in a word because this brings man to turne his eyes to looke upon his left and remaining abilities so that all he hath before faith is not received from Gods mercy in Christ but from his owne store and so by pride to fall from grace Therefore this internall disposition was infused by Gods universall grace in the promised seed And to conclude as this opinion on the one side lessens the glory of Gods Justice in the fall of Adam and also the glory of Gods grace by the second Adam the restorer of all so also it continues an intermingled confusion in the body of Divinity Object 13 to the furtherance of the mysteries of iniquity Againe it will be objected although by Moses God doth expresse the planted and inclosed garden of Eden was made with every tree good for food and pleasant to sight and different from the perfections of the created globe and made in the midst thereof to grow two trees and named the one the tree of Life the other the tree of Knowledge of good evil Likewise threatned Adam with certaine death if hee did eate of the fruit forbidden him yet because God did not in plainnesse of speech expresse that by these two things he prefigured to Adam that by his worke in the Covenant God intended to raise the world from it's naturall perfections to a supernaturall perfection and man to the glory of Angels or to an evill equivalently contrary therefore we are not to believe any such thing was then intended by God to Adam as a publike person by Covenant Answ It doth not follow by any just consequence if wee carefully examine Gods proceedings in manifesting to mankind the transcendent glory of Heaven for as to Adam in the garden before the fall he did not in plainnes of speech expresse the same so never after till the fulnesse of time for till then God at sundry times and in divers manners spake in times past unto the Fathers hath in these last dayes spoken unto us by his Son in open face and plainnesse of speech but never before Heb. 1.2 3 2 Cor. 3.12.18 But to proceed to a particular answer for proofe of the point and first as God did not by Moses in plainnes of speech declare what he meant to Adam before the fall by those figures so neither after the fall by Moses to the world was Christ the second Adam in plainnesse of speech exprest to be the first borne of every creature from the dead fall of Adam opening the wombe of all perfection but in figures as by Cain as the first borne and by the Law of the first borne of mankind and the Law of the first borne of beasts and the Law of the first fruits of vegetables as growing in the terrestriall Canaan Exod. 13.2 Exod. 22.29 30. Neither was it ever in plainnesse of speech made knowne by Moses nor the Prophets that the whole creation travelleth till now with man believing truth from the bondage of corruption to be partaker of the glorious libertie of the sâ—nnes of of God but onely figured as by a Law for the land to rest as well as for mans rest and in the number of seven as pointing at perfection as pag. 35. 36. Neither was it by Moses not the Prophets made knowne to the world in plainnesse of speech that Christ as God-man should second the first Adam in the worke of the restauration of the world but inclusively in the promised seed of the Woman to breake the serpents head and also as the seed of Abraham and David c. Neither as by Moses in plainnesse of speech did God expresse that the garden of Eden was the figure of Angels glory to Adam so neither did hee expresse by plainnesse of speech to Israel that the Land of Canaan was to them a figure of the heavenly Canaan but by the agreement of the Type with the Antitype as is implyed Esay 51.3 yet the Apostle concludes that God denyed them rest in the Land of
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
creation hee was to eate of the fruit of the creation for his nutrimentall sustentation so now of the fruits of this Garden also for the Lord God commanded the man saying Of every tree of the Garden thou mayest eate freely Gen. 1.29 Gen. 2.16 The negative rule was it by which hee was to improve his strength of body and mind to God by obedience namely the forbearing to eate of the tree of knowledge of good and evill but of the Tree of Knowledge of good and evill thou shalt not eate c. Gen. 2.17 And this rule led him to be both passively and actively obedient passively in two things First although in the perfection of the creation all things good for food was due to him by Gods allowance without restraint yet in this Garden or Plantation by this rule hee was to suffer this restraint namely to deny himselfe to eate of the fruit of this Tree of knowledge of good and evill upon paine of most dreadfull consequences for saith the Text In the day that thou eatest thereof thou shalt certainly die the â—â—â—ath Verse 17. Although in the perfection of the creation God rendred his sweete imbreathings very good and no evill yet in this Garden the obedience of these rules bound them to suffer the imbreathings of the assaults of Satan that evill one in point of triall (a) As did the second Adam Luk. 4.3 2.3.4 And here lay the life of their obedience for without this assault their triall had beene no triall to the improvement of their naturall perfections of righteousnesse and holinesse to Gods Covenant in point of good and evill And againe this negative rule led them to active obedience in two particulars first the fruits of this tree of good and evill being naturally good food it required of them a diligent observation of their naturall appetite lest it might dispose them to transgresse the rule of the Covenant This rule led them in stead of feeding their bodies with the fruit of this tree to feed their soules by beliefe of the signified knowledge of good equivalent to Angels in glory or with the signified knowledge of evill equivalently contrary in eternall misery So much for this point what Adams obedience in the Covenant was Lastly the intended end of Gods Covenant with Adam was of great consequence for it respected God all mankinde the World and the Divell for what if Satans lye to the woman pretended that there was no truth in Gods word for their death if they did transgresse saying yee shall not die at all and what if Satan did make God to them to be but a meere imposture as only pretending that Angelicall good but never intended it for to the woman in the Serpent he said God doth know that in the dâ—y that yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill He not denying a higher good intended in the Covenant but implying Gods command was the only thing that kept him from attayning it I say what of all this for if hee had in beliefe of Gods word abstayned from eating the fruit according to the rule of the Covenant then they had not only freed themselves from being murthered the world had not been destroyed Gods word had not been nullified Satan had not in the beliefe of his lyes bin magnified bâ—t on the contrary from their beliefe of truth working to God by love God over all by his word of truth had bin glorified in two respects 1 Because (b) So that Gods justâ—ce would have bin glorified to all eternity in the â—irst demonstrating his righteousnesse and goodnesse in the eternall felicity of all mankinde with Angells 2. righteously demonstâ—ating his wrath in the Apostate Angells oâ— Divells by Adams repeling their lies yet not but that justice precedeÌ„tly did in the right of Gods glory passe to immediate execution on those Apostat Angels and by their murthering of Adam Gods justice from thence did supâ—rabound upon them by Gods giving way to them to bruise the heele of Christ in the aggravation of their malice so thaâ—â—hey weâ—e not oâ—ly â—â—cluded Angels glory at the 〈◊〉 but shâ—ll dâ—â—w upon themselves the latâ—tude of Gods Attributes glorious in wisdom power and his iâ—efull justice to all eternity wheÌ„ God shall loose their chaines of darknesse by which they are reserved unto that day at the remembrance whereof they tremble by his Justice according to the Covenant the naturall perfections of the Creatures together with man in his pure Naturalls for wages to Adams worke should have received a quickning Spirit and man in the perfection of faith So travailing together towards their celestiall perfections 2. And Satans lyes by beliefe of Gods truth nullified and consequently Satan most justly condemned for a lyer and murtherer of mankinde the destroyer of all the works of God and adjudged for a most impudent blasphemer of God and all this would immediatly have followed upon Adams perfect repelling of Satans temptations For the Justice of the Covenant was expresse for immediate execution even the same day and minute for in the day thou eatest thereof thou shalt surely die the death Gen. 2.17 Againe a second reason is drawn from the nature of the Covenant which was for good and evill therefore no middle Estate but good or evill immediatly even as upon Adams offence judgement passed upon all to condemnation So on the contrary if Adam had obeyed the Rule of the Covenant there would have bin produced a posterity through all Generations ascending successefully to the Elect Angells in Angelicall glory in perfect union in soule and body for the Couenant was for all mankinde alike in good But it may be objected mans body in its pure naturalls being but flesh and blood Object in an Elementary compound could neither ascend nor be able to inherit the spirituall Glory sutable to the nature of Angells so powerfully glorious therefore that Angelicall glory was not intended in the Covenant Although mans naturall body could not inhabit that Kingdome as St. Paul affirmes 1 Cor. 15.50 Answere yet that body naturall made a spirituall body is a powerfull body as St. Paul affirmes 1 Cor. 15.43 And therefore it could both ascend and inherit with Angells for if Adam had â—â—ept the negative Rule of the Covenant as is declared then as in the perfection of nature he was made a living Soule so in the justice of the Covenant God would have made him to his posteritie a quickening Spirit not only in the perfection of Faith living a spirituall life in his pure Naturalls but would also have quickened his naturall Elementary body with a spirituall Nature powerfull to ascend and inherit the glory of Angells successively to the last man that should live on the Farth but now in the second Adam onely is this twofold quickening Spirit found who only is the Resurrection and the life of man as St. Paul affirmes 1 Cor. 15.45 Object But it may be
end So also in his first estate of the perfection of the creation he could not convey to his posterity the supernaturall good joyntly but his * The law of nature properly so called never was since the fall in any man in it's pure naturals but only in the second Adam therefore now to referre any thing well done by men to the st ength of their pure naturals is a grosse mistake pure naturals alone For before hee was put in the prefiguration of the Garden his naturall holinesse and righteousnesse were alone and not by Gods Ordinance related a meanes to a supernaturall end but on the contrary by his transgressing the covenant hee had power to conveâ— the losse of both of meanes and end not onely the losse of right and possession in the knowledge of all good both naturall and supernaturall things either in faith or fruition with Angels but also by force of Gods justice in the Covenant to convey the knowledge of evill every way equivalent in evill to all the foresaid good But this evill was Adams third estate namely his fall which is the next ground to be handled So much for the second ground CHAP. III. Opening the State of the world by Adams fall AS the fall of Adam extended to himselfe and to all his posterity Rom. 5.12 so it brought him and his posterity from the highest spire * The infinite God bound himselfe for Adams further assistance according as he did apply his personal perfections by the rules of the Covenant and the reasons why hee did not so see from pag. 17. to pag. 20. and in cap. 12. of the knowledge of God to the deepest gulfe of the knowledge of evill And whereas both are referred to the knowledge which is in man the reason is because man is most capable of his highest felicity or of his deepest misery onely by his knowable powers which was also implyed in this that the tree of triall was called the tree of knowledge of good and evill But here may be demanded what Adam and wee his posterity lost and what we lost not and what wee found by his fall Quest First we lost the perfection of the whole creation wholly Answ Secondly we lost the garden of Eden as it was an object of faith the figure of the felicity of Angels Thirdly we lost totally our pure naturals that is the perfection of both Tables of the Law as containing our righteousnesse and holinesse the most expresse Image of God by creation Fourthly wee lost the beginning of our supernaturall righteousnesse and holinesse contained in the institution of the Covenant for we lost that estate of faith Wee lost the ultimate perfection of supernaturall holinesse by which we should enjoy God in his most immediate expressions of his essentiall perfections in the glory of Angels and in a word we lost all the good of this world and that to come Secondly that which we lost not in briefe was this First we lost not the being of this creation but the blessednesse of it We lost not the Essence of our reasonable soules nor their essentiall faculties as memory conscience will and understanding for all these remaine in men under eternall death Wee lost not a body proper to our kind nor a personall union of both soule and body together for these men also have under eternall damnation So much for what we lost and what we lost not Quest But what found wee by our fall in Adams transgession Answere We found the knowledge of evill as first the evill of transgression secondly the evill of punishment and of the evill of transgression the first root of bitternesse did arise from Adams remissenesse of this second state contained in the condition of the Covenant and this appeares by his sinne of omission which brought on his sinne of commission generally in two things but particularly in six things First his eating the fruits of this plantation generally by Gods more speciall appointment as a meanes to bring him to an higher end then did his food in the perfection of the creation how could he then have omitted this generall help to that supernaturall end if hee had not beene remâ—sse of the conditions comprised in the Covenant Secondly this Garden being so sequestred from all the terrestriall globe and in plants for pleasantnesse transplendently surmounting all the terrestriall globe prefiguring generally to Adams faith the pleasures and felicity of Angels how could he then have omitted this universall help if he had not beene remisse of the conditions comprised in the Covenant So much for these in generall Againe more particularly first his worke assigned him by Divine institution to dresse and keepe this choyce part of the whole creation by the worke of his fingers prefiguring unto him that the perfection of the creation depended on his worke in the Covenant for good and evill And how could he then omit this prefiguration for a help if he had not bin remisse by a sleepy faith in this particular Secondly when he looked on the tree of life in it's flourishing perfections in all the branches thereof as prefiguring to him his naturall branches or off-spring depended on him in the worke of the Covenant for celestiall felicity how could he then have omitted this helpe to lead his faith to the negative rule of the Covenant if he had not beene remisse in this particular Thirdly he knowing all the fruits of the trees in the Garden his to eate without restraint excepting this one tree of good and evill how therefore could hee omit the deniall of himselfe this one thing to attaine the good comprised in the Covenant if hee had not beene remisse in this particular God threatning him most expressely with death yea a most certaine death if he did not abstaine from eating that forbidden fruit how then could hee omit this helpe to repell Satans assault by whom or by what meanâ—s soever suggested to avoid so dangerous a consequence if hee had not beene remisse of the conditions of the Covenant His eyes seeing that River comming in but one way into the Garden yet divided into foure in that Paradise of pleasure and thence issuing it's chrystall streames of waters of life as from the Throne of God downe the terrestriall globe foure wayes prefiguring to him the good comprised in the Covenant as running downe from Gods most righteous justice to his posterity throughout all generations for his glorifying Gods truth and faithfulnesse by denying the fruit of this forbidden tree how could hee then omit this as a helpe to set his faith on worke if he had not beene remisse of the good comprised in the Covenant When his eyes beheld this tree of Knowledge of good and evill or the fruit of it how could he omit to set his faith on worke to feed his soule with it's signification of the good if hee did abstaine or a fall into the contrary evill if he did eate and how durst he feed his body with
this fruit to the ruine of him and all the world and his posterity if hee had not beene remisse of all comprised in the conditirn of the Covenant Now as Adams remissenesse brought on this sinne of omission so his sin of omission brought on his sin of commission namely the eating of the forbidden fruit for when the divell in the Serpent told them saying yee shall not die at all and also that their obedience to Gods commandement denying themselves that fruit was the onely thing that kept them from having their eyes opened to be as Gods to know good and evill thereupon the Woman seeing the Tree and that the fruit was good for food saith the Text and that it wâ—s pleasant to the eye and a Tree to be desired to make one wise Gen. 3.16 Shee tooke the fruit thereof and did eat and gave it to her Husband also and hee did eate to Gods great dishonour esteeming his truth as false and God himselfe to them as a meere imposture and so magnified Satan as faithfull beleeving his lyes for truth because they imbraced them with a plenary consent and thereby they ventured the world their posterity and themselves upon his lies and so became the Generation and Offspring of reprobate Divells for it was with them now as it was with the Divells as the Angels became Divells not by change of their Essence but by change of their operations not abiding in the truth so this made them and us * And as we aâ—e pâ—rtakers of the diaâ—olicall nature by union with his will opeâ—ations as Iâ—hn 8.44 so on the contrary are we partakers of the divine nature not essentially but by the union of our will with his word by which we fly the corruptions that are in the world through lust 2 Pete 1.4 17. Iohn 17.21.22 23. as Divells by full amity to Satans will and enmity to God in beliefe of Satans liâ—s And thus was this sinne finished And so much for the first branch namely The evill of Adams transgression Secondly the evill of punishment followes yet not evill punishment because it was just and therefore good and just because according to the equall Ballance of the conditions of the Covenant that was good or evill as Adam did obey or disobey and therefore because Adam transgressed the Covenant justice now required these particulars First the extinguishing the perfections of the Creation from us because it was dependant on Adams worke in the Covenant and hee by eating the forbidden fruite denyed its perfection therefore it to him in justice must not only be stript of aâ—l perfections but on the contrary by Gods power turned into defections crosse operations and hideous representations to mans toâ—turous torment as the first fruits of his remote damnation because th s was the contrary evill In this third â—â—tate man was more deepely dead in sinnes and trespasses then hee can be in this world in his fourth Estate although hee be twice dead and pluckt up by the roots Secondly under this dreadfull Estate Justice now required that in it be that could of stones tell how to raise Children to Abraham should finde a way to raise a Posterity of Aâ—aâ— which to the last of man kinde must have bâ—n produced in conceptions births breedings dâ—spositions and operations totally evill like the generations of Serpents yea as reprobate Divells for if all must have bin equivalently contrary in evill to the precedent good as we see it must therefore so in this particular Thirdly as the prefiguration of the Plantation was the most immediate meanes to leade man by Faith to his highest end in eternall felicity Justice requireth contrarily that now thâ—s Plantation must be turned into the most certaine demonstration within the confines of the creation of our full terminating in eternall tortures to all eternity As Adam by refusing Gods truth refused the place and fellowship of Glory with the elect Angells by choosing Satans he so on the contrary Justice now required that he and his posterity must descend successively to the place prepared for the Divell and his Angells in fellowship with them as to our last and everlasting Habitations Mat. 25.41 for now all man-kinde and Divells were in Reprobation As the Latitude of Gods glorious Attributes are displayed in â—aking shaping and creating the supercelestiall Heaven of Heavens to be the most immediate expressions which demonstrate the glory of Gods Essentiall perfections to the ultimate felicity that men or Angells can be capable of On the contrary of this place for Torment Justice required that the Latitude of Gods Attributes glorious in power and wisdome must be stretcht out at as equall a distance to make shape or create this place with most dreadfull visions of the Almighty in the most torturing torments that the nature of Divells or mans body made spirituall can be capable of for a Spirituall body is not a body glorified no more then to be a Spirit but it is powerfully capable to inherit the glory of Angells or the misery of Divells to which we all should have descended none excepted for the Covenant was for al and al alike therefore in this vast depth of Gods pure justice we must ever have bin sinking in despaire never to come to the bottome thereof for the wrath of God must have bin feeding it as with Rivers of fire and brimstone to our torâ—urous torments to all eternity therefore endlesse easelesse remedilesse in darknesse never seeing light Esay 30.33 Againe mans conscience beholding the evill of his sinne how easily really certainly hee might once not only have avoâ—ded this torment but on the contrary might have attained to the height of all felicity to all eternity This worme would to Adam and will to all men which will needs be perishing be ever gnawing with griefe and never cease and so all man-kinde should hereditarily throughout all generations discend as travailing together to the foresaid place of their ultimate miserie and infelicity with this Creation as stript of its precedent perfections into crosse defections and operations c. Yet man not then sunke downe to his ultimate misery by Separation of his Body from his Soule as now man doth but in a personall union both of body and Soule together For the justice of the Covenant could not admit so much rest to mans Body as to sleepe in the dust nor any time of respit of execution for a day to come to judge the world buâ— immediate execution was to passe according to judgement In the day â—hou eatest thereof thou shalt die the death But this Judgement pass'd not to execution according to justice because that as by the offence of one judgement passed upon all men to condemnation Rom. 5.16 even so by the righteousnesse of one the free guift came upon all men to the justification of life And so we are come to Adam and our fourth Estate in the restauration of the world by Redemption in the second
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
destruction of the world and to state it thus to travell together with man-believing truth to it 's desired felicity was onely this namely Gods love to the world for God so loved the world that hee gave his onely begotten Sonne c. Therefore the world must be onely considered as an object agreeable to Gods will because it was to him an object of love for the truth is God did so consider it and that in a two-fold respect First in all that good which God communicated to the world by creation as involved in the Covenant to it 's ultimate perfection and all this as issuing from himselfe was his owne effect as the off-spring of God and therefore a good every way agreeable to Gods will and an object of love to him But if the justice of the Covenant had passed to execution then God had proceeded to annihilate all this good not onely in part but totally and eternally but this went against his mind therefore hee so loved the world that hee gave his onely begotten Sonne c. That glory which was to result to God out of all the good of the creatures according to the spire of perfection of the Covenant by Adams supernaturall operation was Gods finall end for which he made all namely his glory and this was to God the object of good in the highest respect But if God had in the justice of the Covenant proceeded to execution then this his finall end had beene separated from him and he might in the ruine and destruction of the creatures to all eternitie have glorified himselfe But from the creatures good his glory could never have returned to him in any degree much lesse from the highest spire of perfection intended in the Covenant as was Gods desire but this was contrary to his mind therefore God so loved the world that he gave his onely begotten Sonne as his Lambe to take away the sinnes of the world by regaining his glory in the redundancie thereof to the eternall praise of his mercy Is it so that by this second Adam Observation his satisfaction of Divine justice God in mercy gave to all mankinde alike the meanes and end namely Eternall life and that the good of this world is a remote meanes to the same end as here wee see Then hence observe that all men either poore or rich which desire or indeavour to attaine the good of this world for them and theirs and not as a means to this end they then in their imaginations and all their labours are but a mere lye and vanity whence rightly saith the Psalmist Surely men of low degree are vanity and men of high degree are a lye Psal 62.9 Againe is the good of this world Gods gift in Christ Observation a comfortable and remote meanes amongst many to leade man to Christ to receive in him eternall life then take this rule for a direction not to be dismaid to see some in want for their chastisement and some for triall and some to abound for those men which terminate their rests in wealth and in the pleasures and delights of this world shall attaine but a brutish rest here and never receive eternall rest in Angells glory hereafter for this is but a meanes and a remote one too therefore hee that sits downe in this meanes must needs lose the end and so perish eternally Here follow some Objections made by a Reverend Divine which are accordingly answered and the Objections made by others are answered in the twelfth Chapter Object 1. If Adams omitting to eate of the tree of Life were a Sinne and that Sinne of omission brought on her Sinne of commission shee was not the first occasion of his Sinne but first Sinne a rose intrinsecus Answ Neither in this page nor in any other is it said his omitting to eate of the tree of Life was a sinne nor is it said he did omit to eate the fruit of this Garden or of the tree of Life but it is said hee was remisse of the different end from his former Estate why he was to eate of these fruits as a meanes thereunto and his remisnesse to eate these fruits as such a meanes brought his sinne of omission and that brought on his sinne of commission Because of the naturall liberties of their wills therefore sin might arise from within Also because their righteousnesse and holinesse did spring from naturall causes internally and externally as Chap. 1. therefore righteousnesse and holinesse being not their nature they might mutually turne to good or evill Againe why might not sinne in both of them arise from within this second Estate being so farre different from the former Estate of creation if their understandings were not carefully applyed to Gods rules in the Covenant to keepe them from evill and their wills to God as a good more fully to be communicated to them then by the perfections of the creation and the truth is from the remissenesse of them both it was that shee was the first in the transgression with Satan by the Serpent and he the second in the same by her Object 2. * Pag. 21. Where you say all mankinde were in reprobation if you meane the case of reprobates or guilt of damnation it is true but if you meane of Gods decree it crosseth the doctrine of Election Answ I meane as it is explained in the page namely that in the fall of Adam all mankinde alike were reprobated under the guilt due punishment of eternall condemnation joyned together with reprobate divells as opposed to our conjunction with elect Angels in eternall glory by vertue of the intended end of Gods Covenant with Adam Againe I deny any such decree and in the prosecution of the sixth point I have as I believe explained those Scriptures which reverend Calvin and you I suppose doe thinke doe prove that decree and case of Reprobates and as for that doctrine of Reprobation the Scripture proves it no more then it doth that word Decree which neither in the old Testament or the new is so much as mentioned with reference to the point of Election and Reprobation as I suppose you meane Object 3. Pag. 22. The judgement was executed that very moment that Adam eat of the forbidden fruit in that instant he was dead in sinne and mortality seized upon his body and hee stood guilty of eternall damnation Answ True it is judgement was executed the very moment that Adam eat the forbidden fruit yet not upon the first Adam but onely upon the second Adam as his Saviour and ours as pag. 24. and 25. figuratively in the blood of the Lambe or if not how or why was he as Saint Iohn affirmes the Lambe slaine from the worlds foundation Rev. 13.8 Or how was it that as by one offence judgement passed upon all men to condemnation even so by one righteousnesse the free guift came on all men to justification of life as Saint Paul affirmes Rom. 5.18 and as
is explained in pag. 32. Or how was the worke of a perfect rest in Christ by Faith and in fruition by hope finished from the foundation of the world as the Author to the Hebrewes affirmes Hebr. 4.3 and as is explained pag. 25. To the second part of the Objection true it is by Adams default hee was as is described pag. 30. dead in sinne farre more deepe then I suppose you meane for man being dead in sins and trespasses against the universall grace of God in Christ is farre different from that in Adams fall as to be twice dead and pluckt up by the roote is different from them both as in the prosecution of the sixth point will clearely appeare To the third part of the Objection true it is mortality seized upon his body but it is also as true that by mercy in the blood of the Lambe mans body came but thus to be mortall for this mortality doth but at most separate the soule from the body which is but the shadow of that death intended in the Covenant for us in the fall of Adam as is described pag. 21. 22. 23. and as will more appeare by the death of the second Adam in the eighth Chapter following Object 4. Your observation is refuted Rom. 5.12.13 c. Are all Infants that die saved if not what is the cause of their condemnation Answ To the first part Rom. 5.12.13 the Apostle to the praise of Gods universall grace parallelling the first Adam to the second Adam hee there layes downe a double Argument the first that although by Adams sinne sinne entred into the world that is originally as the cause of all mens perishing when they were dependant on him in the Covenant for afterwards hee was as are all men Christ only excepted but a private man cap. 5. So that Adams sinne as now it is is but the occasion of mans sinne by his owne default to his eternall destruction and their owne sinne is the onely cause thereof as committed against Christ and the ground thereof is exprest by the Apostle in the 18. verse following Secondly it is further implyed in these two verses that that mans sinnes now so committed that is against Christ to whom all power is given and to whom all stand related for good and evill that the prevalency of their sinne against him doth increase the prevalency of the shadow of death unto them namely the frequency of the separation of the soule from the body and also of death in the substance namely mans separation from God his chiefest good in this relation and united to the contrary evill and by his owne remissenesse being ignorant of all yet then God in mercy to the promise added the Law to reveale to reckon or impute mans sinne unto him that he might see how hee runne on his owne misery wherefore in the 20. verse rightly saith the Apostle The Law entred that the offence as the spring of misery might abound that where sinne abounded grace might much more abound that as sinne had raigned unto death even so might grace raigne through righteousnesse unto eternall life by Iesus Christ verse 21. Therefore my observation is confirmed by the Apostle in these verses and not refuted See these verses further explained in cap. 9. to the second part of the objection yes all Infants are saved and therefore I can shew you what once was the cause of their condemnation namely Adams one offence when he was a publike person and the signe of it now onely remaines in their nature to meet and dispose them as fit subjects successively to receive salvation in the universall grace of God by Iesus Christ as saved creatures namely the poyson of the Serpent as reduced but to a seed the foresaid infusion flowing from the estate they are now in namely Gods universall mercy in the promised seede imputed righteousnesse as is further described pag. 36. 37. Object 5. If Adam fell the ninth houre of the sixth day Pag. 25. how did God in the end of that day see all his workes to be very good Answ I demand of you how he did see all his works the sixth day very good in the end of that day seeing it is not mentioned so in the Text and Moses saith expresly that on the seventh day God ended his workes which he had made and therefore it remaines for you to prove that God said so according to your inference at the end of the sixth day and in what sense Moses meanes that God ended his worke on the seventh day see pag. 34. Object 6. The exposition of the particle Put Pag. 28. savours of Semipelagianisme so doth the phrase of internall disposition infused universally Answ If that exposition which tends to demonstrate God onely in Christ Iesus an unversall good to man and that it pleased the Father that in him all fulnesse should dwell and so in all things Christ must have the preheminence to communicate even the least good to man as a meanes to his chiefest good and all restored by Christ then surely if this doctrine savour of Semipelagianisme it becomes you and I to be not onely halfe or almost but altogether Pelagians And that this doth so demonstrate God in Christ besides the maine scope of this whole Treatise see in cap. 6. cap. 12. in my answer to the tenth Objection cap. 12. the which doth most clearely prove the point Object 7. The last clause is false Pag. 30. Answ It is not so untill you have proved it so Object 8. The universall election is false Pag. ibid. Pag. 31. Object 9. Men perish for Adams transgression and their owne Answer to both Objections Both these Objections are answered in my answer to the 21. and 22. pages precedently Object 10. That justification without Faith Pag. 33. is against the current of Scripture Ans That this text nominates justification I am sure is true Rom. 5.18 and that the Apostle relates this justification without relation to mans receptive instrument of beliefe is as true for here the Apostle relates this justification to man as meerely passive when God was found of us that sought him not even when wee as Adam received this imputation to life and glory when God came to seeke and to save that which was lost not imputing out sinne to Adam according to the justice of the Covenant Therefore this justification as opposed to the ordinary reception of it by mans instrument of beliefe called justifying * Mans beliefe receiving this justification is therefore called justifying faith Faith was extraordinary and therefore although not according to the current of Scriptures yet according to the Scripture as for example that light which was before the Sunne was made in an ordinary course to communicate light unto the world was true light so this truth is truth though not according to the current of Scriptures in an ordinary course But as for this justification as related to mans receptive
to the glory of Angells by his receiving Christs righteousnesse the object of life Adam and Eve now remained alone to possesse this day of Grace namely this world as a day of Grace for only with them remained the Oracle of eternall life that is a Promise of the seed to breake the Serpents head therefore this Oracle or object of justification as the ground of all true Religion to discend to posterity was altogether unsetled by reason of Abells ascent to blessednesse and Cains abiding under cursednesse as cut off from Gods presence of Grace for saith hee from thy face shall I be hid so went out from the presence of God therefore Cains Posterity as borne and bred remote from the pillar of truth and life of Religion under their Fathers exemplary concision were carried as a streame to all ungodlinesse wherefore when God gave Eve the next man-childe Gen. 4.25 she called his name Seth that is setled sure as saith Reverend and Learned Broughton in his Treatise upon the first ten Fathers And saith Moses Adam knew his wife againe and shee bare a sonne and called his name Seth for God said shee hath appointed me another seed â—nsteed of Abel whom Caine slew Againe Gen. 5.3 the Text saith Adam begat a sonne in his owne likenesse and called his name Seth implying the production of this Childe every way answered the image of Aâ—ams desire that is to enjoy issue which might stand in the same image or likenesse that himselfe did to enjoy this day of grace as a day of grace to convey the Oracle of life to ensuing posterity and therefore hee joyned with Evah in this childes name and called his name Seth So leaving his minde to posterity in his sonnes name that the conveyance of the pillar of truth was setled sure to future generations Againe also to Seth was borne a sonne and hee called hâ—s name Enos Kings translation addeth that then men began to call upon the name of the Lord that is Seths posterity began to multiply being the visible Church containing by tradition the pillar of truth or object of Faith once given to the Saints Yet learned Broughton saith the letters of the name of Enos in the appellative signifieth sorrowfull-grievous that is then beganne corruption touching the calling on the name of God The truth is this ground also is good The Kings translation and Broâ—ghtâ—ns â—econciled for then began the multiplication of Cains posterity as in number so in corruption by concision touching the calling on the name of the Lord For by their exemplary evill it came to passe that those which were the sonnes of God in the profession of this object of Iustification fell away by affinity with them and this is implyed Gen. 6. where it is said it came to passe when men began to multiply upon the face of the Earth and daughters were borne unto them then the sonnes of God saw the daughters of men that they were faire and they tooke them wives of â—ll that they chose implying not what God liked c. Wherefore Seth seeing the beginning of this evill hee in the appellative letters of his sonnes name left by tradition his minde to the world telling them this was sorrowfull and grievous unto him and all godly men for so it was to Enâ—s wherefore he named his sonne Cainan that is to lament saith reverend Broughton and yet he whose name signified Lamentation named his sonne Mahalaleel that is as the same Broughton saith a praiser of God implying notwithstanding this lamentable object yet to man believing truth there was remaining a two-fold ground of praise to God First for the light of eternall felicity which shined in his guift of Christs righteousnesse imputed the Lambe figuratively slaine from the foundation of the world and all included in the promised seed as the object of Faith once given to the Saints Secondly to praise God for his firme truth in the certaine destruction of the power of Satan although then it remained in a world of sinfull men for it shall breake thy head wherefore this Praiser of God also leaves his minde to the world by tradition in the name of his sonne calling him Iared that is descending saith Broughton foretelling the worlds descent in ungodlines to misery as without hope of returne wherefore this hopelesse man names his Son Enoch as saith Broughton signifying dedicated or consecrated to God implying he would dedicate him and his to God according to truth though the stream of the world run a contrary way following lying vanities forsaking their owne mercies And God answered this happy resolution in his sonne for hee by Faith in the faithlesse world that then was walked with God and he was not saith the Text for God tooke him away that is he never died but in soule and body joyntly ascended to the glory of Angels by which figure being the seventh from Adam God condemned the faithlesse world that hee really and mercifully prepared that glory in eternall felicity for them But they cast it away by their Apostacy from him and gave themselves up to fleshly and terrestriall contentments implied when God saith My spirit shall not alwayes strive with man for that hee also is flesh Therefore Enoch the seventh from Adam prophesied of the destruction of that world saying Behold the Lord commeth with ten thousand of his Saints to execute judgement and to reprove all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against them Jude 14. Wherefore this man leaves his mind by tradition to the world in the name of his sonne also for he called him Methusalah that is as saith Broughton God sends that is his certaine judgement upon the wicked of the world And Methusalah therefore named his son Lamech as saith the same Author signifying striking implying Gods finall stroke to the destruction of the world did now draw neere Againe Lamech prophesied that God would after that destruction by Christ give a comfortable restauration of the world and left it by tradition in the name of his sonne whom he called Noah which signifieth comforter or restorer as saith Broughton Againe by Noah God prepared the Arke which in a figure was Christ implying that although now God set up his flaming sword turning it every way that none could escape namely the flood signified by Noah's building the Arke Yet by this Arke so long a building was farther signified that God would rather glorifie his mercy in their salvation then his justice in their deserved destruction Wherefore Gen. 6. although he saith My spirit shall nâ—t alwayes strâ—ve with man for that be also is flesh as the bruit beast for that is implyed yet then he saith his dayes shall be an hundred and twenty yeeres implying so long time he would give them to returne to be accepted in his beloved sonne the Arke of salvation And this
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
whom I will have compassion as if hee should say I respect none of them but with respect to my imputed gift of the Lambs righteousnesse which they reject and apply not themselves to me in it Therefore all those which had seene Gods great workes in the wildernesse and were remisse not answerable by beliefe of truth to this mercy God cut them off from the figure of eternall felicity and caused their carkasses to fall in the wildernesse yea hee spared not Mirriam Aaron nor Moses nor any save Caleb the Sonne of Iephuneh the Kenite and Iâ—shua the Sonne of Nun for they wholly followed IEHOVAH saith the Text clearely proving that God is no respecter of persons but to all and alike Deut. 9.14 Exod. 33.19 Rom. 9.15 Numb 32.10.14.28 and Deut. 32.28 Againe about 407. yeeres after the Law was added to the promise then God gave them a two-fold figure more to lead them to Christ the onely ground of all their good As first that the â—romised seed should come of the seventh sonne of Ishâ—i and the sonne of David King on Sion hill to sit on his Throne figuratively shadowing out in Salomons thronized glory So leading this nationall Spouse by right beliefe of truth to piâ—ch her ultimate felicity in the eternall Throne of the promised seed God-man blessed for evermore 2 Sam. 7.12 13 14. Psal 45 6. Luke 1.32 and 33. Heb. 1.8 The second figure was the glory of the Temple standing in the midst of the Land which also was a figure of the promised seed as to it was related the worship and the most especiall presence of God for to it must the sacrifices be brought and to it did this elect Spouse bring all her divine worship and adoration yea although remote from thence yet towards it must they worship figuratively leading this Spouse in the promised Land to feed on the promised seed as on a tree of life by right beliefe of truth as in the Paradise of God Psal 122.4 2 Chron. 7.12 1 King 8.44.45 Rev. 3.7 Prov. 11.30 Yet although God gave all these severall lines of truth leading by beliefe thereof to the imputed righteousnesse of the seed as it in which hee onely (b) This is the true ground of Election elected them to enjoy this Land to be their day of grace and there to receive his gift of eternall glory Notwithstanding they in the spirit of concision referred their election not to the object of faith but (c) These are false and erroneous grounds of Election to Abrahams flesh whence they were descended and to a worth in their owne workes to the Law as but conversant about the object of Faith and for that cause resisted the doctrine of Christ Esai 8.25 Heb. 10.21 Rom. 10.3 as leading them to submit to that righteousnesse of God imputatively given in him the ground of all their good And therefore Saint Paul Rom. 9. punctually encounters both these errors from the light of Divine truth for having in the 8. Chapter beheld the stable felicity of some Gentiles by belâ—fe of this truth he therefore in this ninth Chapter reflects upon this elect Spouse as neere to the rejection for this resisting of Christ and therefore his griefe for them was beyond measure because they were Israel to whom appertaine the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises of whom are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for evermore Amen Vers 1.2 3 4 and 5. Yet hee implies that these glorious priviledges did not make him so conceive of them as if Gods Word of curse according to his Covenant with Abraham had taken none effect upon them to their rejection for saith hee all are not Israel that are of Israel implying all are not of Israels faith that are of Israels flesh consequently Gods Word of curse might be of force to them which refuse Christ as the object of Faith notwithstanding their precedent election Wherefore he further saith neither because they are the seed of Abraham are they all children but in Isaack shall thy seed be called that is saith hee they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed for saith hee this is a word of promise c. Verse 6.7 8 9. implying this figure of Isaack as the promised childe was intended to lead them to Christ the promised seed as precedently is declared And so he goes on to the next figure namely the manner of Esau and Iacobs conception and birth for saith he not onely this but when Rebeka had also conceived by one even by our father Jacob for the children being not yet borne neither having done any good or evill that the purpose of God according to * By election in this text is meant onely of the Iewes to be Christs elect Spouse Nationally and not of any of the Gentiles election might stand not of workes but of him that calleth it was said unto her the elder shall serve the younger as it is written Iacob have I loved but Esau have I hated that is God to manifest his mind rightly in this mysterie loved to preferre the younger in the fleshly line and hated to preferre the first borne to the greatest honour namely to the Nationall election as the first borne after the flesh wherefore God not onely exprest this betweene Ishmael and Isaac and primarily betweene Esau and Iacob as before but also in Iosephs seed God preferred the younger to the greatest honour and the eldest to be inferiour in honour purposely Gen. 49. So likewise in his choyce amongst the sonnes of Ishai he passed by all the eldest to the lowest in the naturall line even the seventh to David and preferred him to the throne therefore it is evident by the testimony of God this love and hatred to those two babes was but to delare his purpose * So that God hated not Esaus person nor hated he him in respect of the foresight of his sinne nor did he love Iacobs Person more then Esaus nor loved he him for the foresight of his Faith and righteousnesse but the truth is God then looked upon them both alike with love to his present and future purpose that is by those Babes to declare that not from any respect of foresight of faith or righteousnesse nor to Abraham or Israels person as they were the naturall root of the Iewes which moved him to extend his mercy to them and to declare on the contrary that the evill of their father Terahs Idolatrous Apostacy hindeâ—ed him not from predestinating them then untorne and to call them in Isack to espouse them nationally to Christ from that Idolatrous den but that the only moving causes was for the glory of his grace by the promised seed as precedently is clearely explained namely to leade this elect
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
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
him in Angels glory in as equall a ballance as our fall into misery and God did not onely excitively draw out Adams faith and love to worke up according to the covenant to partake of Angels felicity but also on the contrary in simple and plaine termes told him of the evill namely death certaine death immediatly would ensue if hee did disobey therefore God willed not Adams fall so much as an occasion to the damnation of them that perish It wil be again objected that God if he had pleased could Object 6 have made Adam unremoveably to have repelled Satans temptation to attaine that glory but did not consequently Adam wanting that strength God therefore will'd his fall to the foresaid end I answer hee could Answ but did not yet the inference followes not because God gave him power enough so to will that he might be able if he would have applied himselfe in point of triall as he might and ought therefore he wanted it not for it is one thing not to have a thing and another to want that thing wee have not For example a man not having a sword having no occasion to use it wants it not so the Cedars in Libanus having not the locall motion of the stately Lyon to attaine their perfections nor yet doe they want it because in their kind they attaine their perfections with that power and in that place which is assigned them by their Creator so might Adam in that present condition assign'd him by God as appeareth Chap. 2. therefore God willed not Adams fall to the aforesaid end Againe if Adam had had any more perfections and meanes to attaine the end of the Covenant then what hee had it would have fallen in as a part of his wages for the worke before his tryall and that could not be because the covenant for any more good or any evill equivalently contrary was to be as he did obey or disobey therefore God willed not his fall to the foresaid end and if hee did this would follow that God onely pretended that good in the Covenant but never intended it according to the conditions exprest consequently God was in it as the Divell implyed to the woman but an Impostor and the Divell onely the true speaker but this was the Divels lie from the beginning and hee the father of it in all men which now so thinke or speake but Satan and man adhering to him shall be found lyars and God for ever true in his Word keeping promise and covenant simply * Therfore God doth not tender eternall life by his revealed will to man whom he by his secret will hath reprobated to unavoydable damnation and plainly according to the expressions of his minde to mankind without personall respects alike to all It will againe be objected God knew before hee put Object 7 Adam to that triall that he would fall in that worke and yet put him upon it consequently he will'd his fall to the foresaid end Answ Hee did know it yet I deny the inference to be rightly deducted for as God did know what Adam would doe so also hee knew what himselfe would doe namely shew himselfe faithfull in mercy to his faithlesse creature then in misery by his owne default that then by his free gift of righteousnesse imputatively hee would glorifie his grace upon all mankind to justification of life as is described Againe it was needlesse for God to will Adams fall so much as an occasion much lesse as a cause to any mans damnation to the eternall praise of his Justice because as formerly is proved if Adam had kept covenant as hee might hee then had rendred God the eternall praise of his Justice by the everlasting felicity of all mankinde and by Satans just condemnation to all eternity as Chap. 2. pag. 12. and 13. Againe suppose that which I will not grant that by Adams fulfilling the Covenant God had not so received the praise of his Justice eternally yet by the second Adams fulfilling the Covenant I am sure he hath to the full in every respect as Chap. 8. therefore though all men were saved by him as certainly they might if they would but submit to receive that gift of righteousnesse in the power of Gods grace and mercifull supportance as is proved therefore God never intended that which was needlesse that is not Adams fall so much as the occasion of any mans damnation much lesse as a cause thereof Object 8 It will again be objected that all mankind which perish in eternall damnation could not so perish if God had not willed it therefore they perish by the will of God Answer True it is that God doth will the damnation of all that perish eternally as formerly is proved at large by his proceedings without any personall respects in his justice by the distribution of his mercy in Jesus Christ as to Cain the old world and by his rejection of his elect Spouse the Iewes and all Gentiles which to this day turne the grace of salvation to wantonnesse walking after the flesh proudly despising this day of grace as a meanes to receive his free gift of righteousnesse imputed to their salvation and so reject their owne day of eternall glory therefore as saith Christ as before I noted this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evill that is in winking at the light that so they might the more fully follow their own Lusts for that 's implyed Luk. the 14. 18 Ioh. 3.19 Againe I answere that God so wâ—lâ—'s the damnation of them which perish for ever that yet he would rather glorifie his grace in their blessednesse for ever then his justice in the eternall ruine of his creatures as appeares through all generations of mankinde as is largely proved through this whole Treatise from Gods word of truth yet to his word he hath added his oath to put the point out of doubt because he can sweare by no greater then himselfe therefore hee sweares by himselfe As I live faith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live turne yee turne yee from your evill waies for why will you die c. Ezek. 33 11. Therefore notwithstanding all these objections the point stands firme that Gods proceedings is without any personall respect intending and extending to mankinde equally and alike to all for life and death eternall and because God from the time hee cast Adam out of Paradise hath proceeded not only in his universall grace in Christ Jesus but also in his most speciaâ—l grace even to the members of Christ without any personall respects consequently he will proceed so to all mankinde till time shall be no more (a) Gods spirit in Paul fore-prophecying mans ungrateful wickednesse and Gods justice to proceed thereupon therefore to this head may be reserâ—ed Gods dealing with Ahab and