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
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
be on an eighth day by his bodies resurrection and therefore then on an eighth day precisely Infants were to be admitted visible members of Christs mysticall body on earth in the Kingdom of grace implying their right by him to his glory (b) Then Infants have much more right to be â—eceived into the Church Militant by Baptisme triumphant in Heaven From which ground when people brought little Children to Christ that he might blesse them hee was angry with the Apostles which kept them from him and commanded them to suffer little (c) Notwithstanding the males onely were admitted to be visible members of Christs body by circumcision yet not onely the women but all the female Infants were then members of Christs body though they received not the seale of the Covenant they being not capable of it in their flesh yet the Grace of the Covenant in Christ received them to be visible members and the ground why that signe of the Covenant was precisely related to the males was to figure that the Lambe of God of the seed of the woman was not to be a female but a male therefore this hinde eth not but that the Infants of believing parents under the Gospel much more may be admitted visible members by baptisme and from the beginning of the world as appeares in the practice of the ten fathers before the flood they esteemed their Infants visible members of Christ for in their infancy they stablished upon their persons by their names the conveyance of the Oracle of life or the object faith once given to the Saints variously to ensuing posterities as appeareth at large in the fifth Chapter of this Treatise Children to come unto him and renders this as a reason of his command for of such is the Kingdome of Heaven therefore so departing this world they ascend to that Kingdome which so belongeth unto them Quest Now the question may be whether circumcision was onely intended to mankinde as in Infancy Answere It was not onely intended unto mankind as Infants but also to men as capable of reason as is Baptisme now for to them it did not â—nely prefigure that the nature of Divels became not totall and the imputed damnation of the Covenant was cut off by Gods mercy in Christ but also to men capable of reason it did prefigure that they submitting in beliefe of truth to receive Gods guift of Christs righteousnesse imputed theâ—r sinne should not onely be cut off in the habite of sinne in them against Christ weakned in this world and in the next world none (d) Hence it is God adding the law to the promise gave this one law viz. that the Paschal Lambe must be eaten with sowre herbs Exod. 12.8 to remaine but also that they in glory with Christ should ever remaine therefore God to Abraham called the sharpe cutting of the fore-skin of the member of Generation his Covenant meaning that to man believing truth that sharpnesse was a seale of Christs imputed righteousnesse which they received by faith including their vivification and mortification and the ground of all happinesse for so it was to Abraham being circumcised at a full age as Rom. 4 And therefore saith Christ hee that believeth in mee hath eternall life Againe although God cut off the fore-skin of the Member of generation yet but the foreskin for hee left the next innermost skin uncut off this implicitly told men capable of reason that although the grace of the Covenant did cut off the serpentine nature yet hee left a seed to remaine to let men understand that as Abraham could not be justified by workes having this serpentine seed remaining in him therefore in this life man must submit to God guift of Christs righteousnesse imputed as did Abraham for justification and his rule for imitation therefore saith the Apostle being justified by faith meaning men capable of reason we have peace with God through our Lord Iesus Christ by whom also we have accesse by faith into this grace wherein wee stand and rejoyce in the hope of the glory of God Rom. 5.1.2 But the question may be here Quest whether mens sins which themselves commit be against the law naturall as supernaturally related to Gods Covenant with the first Adam I answer no for in the second Adam onely after the fall Answ this law of nature in it's perfections was inherent and was related as a meanes to attaine that supernaturall end and then given to us imputatively for justification in him and a rule for imitation for us and therefore all our sinnes are against that law of righteousnesse so manifested to us in him by the Covenant of grace and not as the law was in the first Adam a Covenant of workes and man capable of reason stands bound so to receive it by beliefe of truth in Christ Iesus or the rejection of this rule cuts him from Christ for be that believeth not is condemned already and that by just consequence because he that is guilty of sinne in one is guilty in all for hee that rejects it in point of justification rejects it also as his rule in point of sanctification and from this ground Moses pronounced that man accursed which did not doe all things contained in the Law that is as not intentionally ayming to doe all things contained in that Law as leading to Christ as hereafter in due place will appeare Yet if man did then or now doth but at least intentionally respect this object of Faith as the truth is in Iesus hee is guilty of none although hee actually sinne in many things wherein we offend all Iam. 3. â— and the ground of the point is this that in Christs righteousnesse imputed and by beliefe of truth received as the truth is in Iesus this man wants no righteteousnesse which in heart hee desires to have in Christ nor is guilty of no sinne which in heart hee desires to be freed from Rom. 7.22.25 and Rom. 8.1 Quest Againe another question here to be resolved will be this that in regard Gods mercifull imputation did remove from all mankinde that imputed damnation of the Covenant for Adams sinne then how farre forth doth it also extend to take off the guilt and punishment of mens owne sinnes individually committed against the Law of grace as it is in Iesus Christ Answ It extends exceeding farre in this case also even to any man submitting by beliefe of truth to receive this gift of righteousnesse as the truth is in Iesus for then it takes off all manner of sinne committed against him one sinne onely excepted for saith Christ All manner of sinne and blasphemy against the Sonne of man shall be forgiven unto men but the sinne against the holy Ghost shall not be forgiven unto men Mark 3. And the ground why God thus foreappointed Christ before the world was to be ready as the Ram in the bush in that point of time to enter the worke of the Covenant to take off the just
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
You are not my people they shall be called the children of the living God The Apostle citing their owne Prophet against them implicitly refels their precedent errors in divers respects as first because the Gentiles were not Abrahams seed of Isaack and Iacob and yet were to be children to the living God This therefore proved that Abrahams naturall line after the flesh was not Gods ground of electing Children unto him but the election must be in Christ as before Againe because these Gentiles were to be Children of God which had not Moses Law to obey no not so much as in works conversant about the object of faith and yet were to be Children unto God consequently their works of righteousnes to the Law was no ground of their Election but the election was of him that called them from their Idolatrous denne and gave them the election in the promised seed Againe the Apostle cites the Prophet Isay against them saying though the number of the Children of Israel be as the sand on the Seashore but a remnant shall be saved And because the Apostle referres salvation but to a remnant consequently their discent from Abrahams flesh was no ground of their election for if so then not a remnant but all Israel must have bin saved but being referred to a remnant therefore the election must be as before And saith the Apostle the same Prophet saith God will make a short cut in righteousnesse and except God had left a remnant they had bin as Sodome and like unto Gomorrah implying Gods impartiall proceedings ordinarily with this elect spouse of Christ as betweene Abell and Caine and as to Abraham in the Covenant for cursednes and blessednesse Therefore to this elect Spouse God was no respecter of persons Againe Verse 30. the Apostle saith What shall wee say then that the Gentiles which followed not after righteousnesse have attained to righteousnesse even the righteousnesse which is of faith by force of Gods precedent predestination with Abraham for that 's implyed but Israel which followed after the Law of righteousnesse saith hee hath not attained the Law of righteousnesse and then hee gives the prime reason wherefore because they sought it not by faith but as it were by workes of the Law And he saith they stumbled at that stumbling stone as it is written Behold I say in Sion a stumbling stone and a rocke of offence and whosoever shall believe on him shall not be ashamed these words imply three things First that Israels glory as Gods Israel was grounded onely upon Christ the Stone laid as a pillar of truth on Sion hill Secondly that by remisnesse Israell fell to pride and so from this stone to Abrahams flesh and their own works of the law to be the ground of all their glory and so stumbled at the Pillar of truth Christs righteousnesse imputed to their own destruction Thirdly to those of this Nation that in right beliefe did submit to the righteousnesse of God that is the righteousnesse of Christ imputed the ground of all their glory them God would uphold in honour for saith the Text hee that beleeveth shall not be ashamed So much for opening the ninth Chap. to the Rom. And here by the way observe that this Chapter giveth no ground to Reverend Calvins error namely that God before the world was did personally reprobate the greatest part of mankinde to unrecoverable damnation and personally elected the rest to unavoydable salvation Againe to goe on against their works of righteousnesse to the law about the object of Faith the Apostle opposeth Abrahams example who by Faith in the object of Faith by this Pillar of truth terminated in it as the onely ground of all felicity Rom. 4. Of him he saith What shall we say then that Abraham our Father as pertaining to the flesh hath found for if Abraham were (a) The ground of mans Iustification in this fourth estate is Gods guift of Christs righteousnesse reckoned or imputed to man yet the Iustification of a Sinner is this vâ—â— Gods pardon of his sin guilt and punishment for that Righteousnesse so reckoned or imputed as to all mankind upon our fall in Adam as new to all Infants departing this World but when Iustification is reckoned or imputed to Mans Faith it is because that act of right belief is more connexively related immediately to the object of Iustification then any other act of a beleever And when sometimes Iustification is attributed to Faith it is because a right beleeveâ—s submissive receptive instrument of Faith is opposed against the pride of mans supposed woâ—ks of righteousnesse and in this sense S. Paul Rom. 4. brâ—ngs in that text Gen. 15. saying it was imputed to Abraham for righteousnes justified by works he hath whereof to glory but not before God for what saith the Scripture Abraham beleeved God and it was imputed to him for righteousnesse Implying hee beleeved all his good from Gods gift in the righteousnesse of the seed imputed and so was that righteousnesse imputed to him to the remission of his sinnes which was his justification and the ground of all felicity Therefore saith the Apostle Now to him that worketh is the reward not reckoned of grace as it was to Abraham but of debt but to him that worketh not but beleeveth on him which justifieth the ungodly his Faith is counted for righteousnesse Implying that God was Abrahams exceeding great reward only by his gift of the righteousnesse of this seed imputed in the object of Faith which Abraham by beliefe submissively imbraced even as David describeth the blessednesse of the man unto whom God imputeth righteousnesse without works saying Blessed are they whose iniquity is forgiven and whose sinnes are covered blessed is the man to whom thee Lord will not impute sinne from verse 1. to the 8. Againe to goe on the Apostle in divers passages of his Epistles shewes this elect Spouse what absurdities do spring from her conceit of the worth of her works conversant about the object of Faith in the Law First as if hee should say suppose you doe believe the Law to be Gods Law and therefore to the Judiciall Laws are obedient to live in some orderly manner Suppose also from the same grounds you are at paines and costs to bring your Sacrifices to the Priests and Levites for your offerings the Law commanding it Also suppose you love God for the wealth of Canaan and love each other being joynt inhabitants of that land yet in all this to you these Laws are not of Faith because you by beliefe rest upon your deed done to be accepted of God as did Cain and terminate in sensuall delights for you are not led from the letter of the Law in right beliefe to rest in Christ his acceptable righteousnesse the proper end of the Law for righteousnesse to man rightly beleeving truth * The same is â—he Gospel now â—o man not rightly beleeving truth for the Law and the Gospel for substance was one
and the same therefore men meerely Moral and of a civil life must beware left they perish eternally by this deceit for man may not be farre from the Kingdome of God and yet fall short thereof as Mark 12.34 Therefore because you stick in the letter to you the Law is but a dead letter revealing sinne and wrath because you reach not the sense and scope of the Laws prefigurations and significations for the truth is acceptation with God is not of works therefore it is of faith that it might be by Grace to the end that the promise might be sure to all the seed implying Gods gift of Christs imputed righteousnesse is the only stable ground of felicity in it selfe for man and also so to man rightly believing truth for man may beleeve divine Testimony as divine Testimony and yet not beleeve justifyingly as chap. 10. Againe their election to inherit the Temporall felicity of Canaan as the figure of eternall felicity could not be a debt due to the worth of their works and to the imputed righteousnesse of Christ too for these are contraries Wherefore saith the Apostle if the election be by grace then it is no more of works otherwise grace is no more grace but if it be by works then it is no more grace otherwise worke is no more worke Rom. 11.6 Againe the worth of their works by the Law did tend to overthrow the Foundation of the salvation of the world because it makes voyd the object of Justification and also the use of Faith to that object in a justifying relation and therefore saith the Apostle if they of the Law be heires Faith is made voyd and the promise of none effect Rom. 4.14 Againe this conceited worth of works to the Law put a nullitie to the Sonne of God his glorious expiration of his life for the completion of all righteousnesse to the salvation of the world for saith the Apostle if righteousnesse come by the Law that is as they would have it then Christ died in vaine Gal. 2.21 Againe he gives them to know the Law is not of Faith his meaning is not to any living man on Earth but only to Christ as bound to believe and do the perfection of the Law in every tittle as their Doctrine of works did import for in this respect hee only and alone is the man that could do them and did live in them as a perfect man to take off the cursednesse from all that believe his righteousnesse imputed Gal. 3.11 12 13 14. Againe when Christ is manifested by the Apostles Doctrine without the prefigurations of the Law yet now this People would believe in Christ his righteousnesse for salvation but would then joyne their righteousnesse in the obedience of the Law to his as necessary to their salvation and by this they runne upon a two-fold Rock at once First they binde themselves to observe all the Laws from which now by Christs perfect obedience they were freed Secondly by this they made a nullitie to themselves of all happinesse by Christ as saith the Apostle Gal. 5.2 Behold I Paul say unto you that if yee be Circumcised Christ shall profit you nothing for I testify againe to every man that is Circumcised that he is a debtor to doe the whole Law Christ is become of none effect unto you whosoever of you are justified by the Law yee are farre fallen from Grace And Rom. 7. hee shewes that this error of theirs is as if one should joyne a dead Corps to a living man and as if a woman should esteeme her selfe bound to the Law of her Husband when he is dead we are saith hee now delivered from the Law that being dead wherein we are held that we should serve him in newnesse of Spirit and not in the oldnesse of the letter from verse 1. to the 6. Againe although Christ by the Apostles Ministry was now manifested without the authority of the Law it being abolished yet Rom. 3.21 22. hee grants to the Law and the Prophets still this honour that they witnesse to this righteousnesse of God which is by Faith of Iesus Christ that it only is it which is man Justification to salvation wherefore verse 27. saith hee where is boasting then it is excluded by what law of works Nay but by the law of Faith Therefore we conclude saith hee that a man is justified by Faith without the deeds of the law That is without such deeds as their erronious Doctrine of works did import Quest But here may rise a queâ—â—â—on namely In what sense Moses laws are of perpetuall use to Christ his Church on Earth Answ First so farre forth as they precedently were figurative shaddowes of Christ to come they now all are of no use but as a dead letter and without that Spirit or life that they precedently had because they all ended their efficatious force in the satisfactory righteousnesse of Christ sealed with his blood to the expiration of all the Law and the Prophets Secondly as the Morall laws expiration is in Christ Iesus so it is of a double use First we are to receive by Faith the Morall laws perfections in him as given of God imputatively to justification and so to receive the remission of sinnes and salvation Secondly we are to apply our selves to it as our rule of imitation in love to God and our Neighbour and having done our best continually to submit to his as imputed for our continued acceptation here and for eternall life hereafter Rom. 8.1 2 3 4. And the ground why the perfections of the Morall law onely in Christ Iesus doth free man beleeving truth from the law of sinne and of death so conveying to him eternall life by salvation is this because the Morall law originally in its pure naturalls was instituted by God a meanes in the Covenant to a supernaturall end in the first Adam as is proved wherefore no sooner did the Morall law in Christ his sacred person by his birth in the promise subsist in him as the spotlesse Lambe but in that instant of time it was ingaged in him being the second Adam as a meanes to attaine that supernaturall end by perfect love to God and his Neighbour and therefore it was immediatly put upon all mankinde freeing man from the law of sinne and of death because it came upon all men to justification of life for it removed Adams imputed damnation which was to passe according to the justice of the Covenant and so it removed the totall nature and prevalency of sinne and obtained the foresaid dispositions of Amity to God and enmity to Satan as also the good of this world to be mans day of grace to receive in Gods gift the day of eternall glory Againe I say it must be by beliefe of this truth in the object of Faith or the object of Justification And the ground why man capable of the use of reason must receive all blessednesse by beliefe of this truth is First because as
hee gave all mankinde the fruitfull Seasons communicating unto them food and gladnesse so by a good Terrestriall drawing them by Christ Iesus implicitly to looke up for a good Celestiall in him Hence it is the Apostle affirmes God left not himselfe without witnesse in that he gave them raine from Heaven and fruiâ—ful Seasons filling their hearts with food and gladnesse And saith hee this was that they should seeke the Lord if happily they might feele after him and finde him Acts 14.16 17. Mat. 25.24 Acts 17 27. And the ground why Gods voyce in the creatures doth excitively draw unto Christ in the distilled influence of his Spirit as the dew to the tender hearbe is this because the whole creation is as it were wrapt in the imputed righteousnesse of Christ as in a mantle of mercy for from thence it came to passe that this world is as now it is mans day of grace to receive the gift of eternall glory and therefore as thy tender mercies oh Lord are over all thy works so dost thou by thy kindnesse therein excitively draw man to thee in Christ the hope of glory Psal 145.9 Col. 1 27. And from this ground the Apostle brings in Gods voyce in the creatures joyntly cooperating with Gods voyce in the Gospell begetting Faith in the heart of man so then saith hee Faith cometh by heareing and heareing by the word of God but I say have they not heard yes said he verâ—ly their sound went into all the earth and their words unto the end of all the world compare Ps 19.3 with Rom. 10.17 And from this ground hee tells the beleeving Romans at Heathenish Rome that he was not ashamed of the Gospell of Christ First because it was Gods power to salvation Secondly because it revealed the righteousnesse of God from * Wheâ—efore rightly doth the Author to the Hebrewes leade man to receive the world by Faith Heb. 11.3 and not as made out of that which did first appeare namely the Chaos and that perfection which it received because it being lost by the first Adam it was immediatly restored by the second hee being then the first borne in the Promise of every creature from the dead fall of Adam wherefoâ—e Saint Iohn Rev. 4.24 rightly brings in Christ to be Gods faithfull witnesse and the beginning of the Creation of God joyntly together and aluding to the same ground in his Gospell Chapt. 1. hee brings in Christ as Christ to be the maker of all which was made it being involved in darknesse by the justice of the Covenant for Adams fall and that is implyed beâ—â—use he brings in the second Adam personally God man and so the light and life of man enlightning every man which cometh into the world and alluding to this principle iâ— is that God remembers forgetfull man of his six dayes works as involved in Christ the true Arke of rest to God for man and in him to since all daies as tâ—riâ—ed into an eternall Sabbath of rest here by Faith and there by Fruition Faith to Faith that is from Faith implicite as most weake to Faith expressive as most strong Thirdly because that truth which most Gentiles did detaine in unrighteousnesse God rendered the same to them by his workes in nature for saith hee God shewed it them and then shewes us by what namely the invisible things of God from the creation of the world are clearely seen being understood by the things that are made Rom. 1. from verse 16. to 20. not that Gods workes doth naturally excitively draw man to God in Christ as naturall but as related supernaturally by Christs opening the wombe of all perfection as the second Adam and first borne of every creature from whence ever since the first blessed seventh day morning it travaileth untill now to be pertakers of the supernaturall glory as precedently is proved So much for the second externall meanes in this narrow way leading to eternall life Againe that this meanes was efficacious to bring these Gentiles thus by nature to eternall life is from Scripture proved implicitly and also more expressively First implicitly by Gods bending his mercifull eare to the Idolatrous Mariners praying so confusedly unto him and yet hee gave them a temporall salvation likewise to Abimilech he pleading to God his uprightnesse according to his light God accordingly acknowledged it to be so and gave him a temporall salvation Likewise the Heathenish Ninivites whom hee threatened with vnavoydable destruction * The faith of the Ninivites was a ceâ—taine beliefe of Gods Word for their temporall destruction mingled wâ—th a dependant hope in him for mercy to remove that misery yet they imploring him under the notion of mercy hee removed their misery by giving them a temporall salvation implicitly touching upon the spirits of them all that if they did but by patience in well-doing seeke for immortality according to their light hee would give them an eternall salvation Ionas 1. from verse 5. to 16. Genes 20. from verse 3. to 7. Ionas 3. to verse 9. Secondly the Scriptures speakes more expressively for the Apostle speaking of these Gentiles excluded the Law having it onely written in their hearts by nature saith That God will render to every man according to his works to them who by patience continue in well-doing seeke for glory honour and immortality eternall life verse 6. 7. and verse 10. hee saith Glory honour and peace to every man that worketh good to the Jew first and also t the Gentiles for there is no respect of persons with God as many as have sinned without the Law shall perish without Law and as many as have sinned in the Law shall be judged by the Law verse 11.12 And the ground of this point is implyed in the first Chapter and 28. verse from the rule of contraries hee speaking of some of these Gentiles which did withhold the truth in unrighteousnesse saith even as they did not like to retaine God in their knowledge so God gave them up to a reprobate minde to doe things not convenient being filled with all unrighteousnesse implying on the contrary that if they had carefully retained God in their knowledge according to the truth which they had received of him that then God in mercy would have kept them from the power of their sinnes in this narrow way to life for before the Apostle saith God would render to them eternall life having not the Law as well as to the Iew. Therefore this meanes was efficacious in this narrow way to eternall life to some and might have beene to more of these Gentiles under wrath for the Apostle having thus proved that the uncircumcised Gentiles doing by nature the things contained in the Oracle of God might attaine eternall life as well as the nationall Spouse of Christ hee supposeth that from hence they would imagine that hee made no difference betweene them and the uncircumcised Heathen therefore in the third Chapter saith hee What advantage then
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
of this Faiths operation in Abraham who was a Father in this third degree of justifying Faith as first when God in his promise in Abrahams loynes gave Christ and his righteousnesse imputed to be the blessing of all Nations and consequently for his owne then to this object did he adhere by Faith working through all that did interpose betweene his beleife and this object of life Rom. 4.18 saith the Text He beleeved even God who quickneth the dead and calleth things which be not as though they were who against hope beleeved in boâ—e that hee might become the Father of many Nations according to that which was spoken so shall thy seed be and saith the Text hee being not weake in Faith he considered not his own body now dead when he was about a hundred yeares old neither yet the deadnesse of Sarahs womb hee staggered not at the promise of God through unbeliefe but was strong in Faith giving glory to God and being fully perswaded that what he had promised he was able to performe it and saith the Text therefore it was imputed unto him for righteousnesse but what this imputation for righteousnesse is is already handled in the 4 and 6 Chapters therefore here I passe it over Againe Heb. 11.17 Abrahams faith is brought in working up to God in this sacred object through the darknesse of death for saith the Text by Faith Abraham when he was tryed offered up Isaak that is by death to be destroyed he that had received the promises i. of all happines figuratively in this Child for mankinde and for himself offered up his only begotten Sonne of whom it was said in Isaak shall thy seed be called for Abraham accounting that God was able to raise him up even from the dead meaning Christ also in this figure whence also he received him in a figure as saith the Text Thus by perfection of justifying beliefe working to God through all difficulties in this sacred object saith Christ Abraham rejoyced to see my day and saw it and was glad that is as the life of his heart for all happinesse Iâ—h 8.56 And to conclude this point of Christ his impartiall proceedings as Priest for ever after the order of Melchizedeck without all respect of Persons by the operations of his Spirit in his sacred ordinances is also implyed Prov. 8.34 wherefore he thus saith blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores for who so findeth mee findeth l fe and shall obtaine favâ—ur of the Lord bâ—t he that sinneth against mee wr ngeth his own soule all they that hate mee love death c. Is it so That Christ now is to the end of the world with his Ambaâ—sadors ordinarily and rightly divulging his Ambassage that hee will be by his Spirit so a Priest till time shall be no mo e Then hence observe Observ that it is unpossible for men or Divells or all the powers of darknesse in this world to extinguish Christ in his word and spirit from the minds of all mankinde because we see Christ will so be in the minds of some as the cornerstone to uphold his Ministeriall Kingdome as in the name of Peter hee did Prophetically demonstrate Mat. 16.18 and from this ground God in eminent and universall Apostasies from him in his truth doth preserve some mens mindes to him by his truth so secretly as the best of men sometimes perceive it not as in the daies of Eliah and the like Rom. 11.3.4 wherefore this is attributed to be Gods Seale or peculiar foundation in relation to Christ to know who are his in such * In times of such Apostasie because one Saint doth know another but according to the judgement of charity and God only infall bly knowes who in purenesse of heart adheres to him and who not therefore the Apostle calls this knowledge of God his foundation or seale because it is so knowne to him and none else times as 2 Tim 2.18 19. And from this ground it is unpossible that the greatest seducing powers of Satan to deceive the whole Church elect or gathered by his word and Spirit so as to extinguish all truth from all their mindes for as Mat. 24.25 besides his ordinary course God in such times will extraordinarily reserve as before is said some for the glorious praise of his grace in this world to believe his word in the object of justification wherefore it is stiled the Faith of Gods elect implying the certainty of Christs prevalency as Priest for ever after the order of Melchisedeck by his Ministeriall ordinances in the Church Militant till time shall be no more Againe is it so that the oracle of life for the universall Apostasie of the world was not so much as to appeare amongst the Gentiles about eighteene hundred yeares nor amongst Iewes but in Types figures and promises as obscured under the veile of Moses for many Generations untill God according to his purpose called these Gentiles Hence observe how rightly the Apostle applies this Doctrine at that time saying the grace of God that bringeth salvation to all men hath appeared teaching us to * Therefore the Negative part of the Morall Law as inclosed in the Arke oveâ—shadowed with the mercy Seat taught the same Doctrine of grace under that veile as now doth the Gospel unveiled Exod. 25.21 22. Heb. 9.4.8 deny ungodlinesse and worldly lusts that we should live soberly righteously and godly in this present world looking for the blessed hope c. Tit. 2.11.12 CHAP. XI Opening the third particular how GOD brings man to be perfect that is to the perfection of justifying Faith in the object of justification AS it is in the perfections of nature the life superior containes in it selfe the perfection of all inferior lives as in Adam Chapt. the first so the perfection of justifying beliefe containes in it selfe vertually all inferior beliefes hence it is that the improvement of this faith is various in its operations yet ever terminating to God in the object of justification as its most proper center and so it comes to its full perfection formerly described Hence Saint Iames saith of Abraham Seest thou how faith wrought with his workes and by works faith was made perfect James 2.20 Wherefore to prove the point I will take a briefe survay how by works Abraham came to his perfection of justifying beliefe * The perfection of the man in righteousnes is in the next life but faiths perfection and dissolution are both in this life and what man is a righteous man see the last Observation of Chapt. 11. for the perfection of justifying beliefe is one thing and the perfection of the man is another thing as first when God by commandement separated him from his countrey and from his fathers house the operations of his faith then began to put forth for saith the Text He went out not knowing whither he went Hebr. 11.8 but when hee was
an oath that by two immutable things in which it was impossible for God to lie that wee might have strong consolation who fled for refuge to lay hold on the hope set before us in the object of justification c. Heb. 6 17. Wherefore saith the Apostle the rather brethren give diligence to make your calling and election sure for if you do these things you shall never fall that is not totally nor finally from the object of justification and that is only implied in this Text for he that saith he hath no swarving from this sacred object by sinne is a lyar for as he that saith he knoweth God and keepeth not his Commandements is a lyar and the truth is not in him so on the contrary If we say we have not sinned wee make him a lyar and the truth is not in us 1 Joh. 2.4.2 chap. Joh. 1.10 and the reasons why God not onely thus makes perfect justifying beliefe by operation but also gives to the Saints an undissolved relation to him in the object of justification to be as mount Sion which shall never be moved are these The first is drawne from the nature of the exercising any ability which the more 't is exercised the more 't is perfected for as use makes perfectnesse so custome breeds another nature Hence saith the Psalmist I have remembred thy name O Lord in the night and have kept thy Law this I had because I kept thy statutes Likewise hee saith I have more understanding then the antient because I have kept thy Statutes and he saith Blessed is the man that delighteth in the Law of the Lord and in his Law doth meditate day and night he shall be like a tree planted by the rivers of water that bringeth forth his fruit in due season Psal 1.2.3 Psal 119.55.100 A second reason is because the most perfect operations of justifying faith brings man most passively subjective to God to receive in his gift of Christs righteousnesse imputed the fulnesse of all that leads or ends in blessednesse therfore as every effect the more it doth subject it selfe to it's cause the more influence for it's perfection it doth receive from that cause so also in this Hence saith God to his redeemed Spouse I am IEHOVAH thy GOD which brought thee out of the Land of Egypt open thy mouth wide and I will fill it Psal 81.10 but by the way for further incouragement to men of an honest and good heart to presse forward to faiths perfection I will here explicate the different operations betweene the perfection of faith in the one and the imperfections of the other as first betweene righteous Lot weake in saith and Abraham perfect therein for Lot being more weake in the spirit of faith was therefore more strong in the spirit of this world as once were the Apostles desiring to be chiefe in sensuall felicities but Abrahams mind was farre more free from these intanglements for he preferred his communion with Saints in the bond of peace and love in relation to Christ before the fertile pleasures of the plains of Sodome for to enjoy this he leaves Lot to choose that and takes for his aboad what Lot refused Gen. 13.8 9.10.11 So Moses perfect in faith esteemed Christ in the object of Faith with reproach greater riches then the pleasures of Egypt for he had respect to the recompence of reward implying hee esteemed Gods gift of Christs righteousnesse imputed to be mans exceeding great reward consequently his owne wherefore in Idolatrous Egypt hee refused his relation to the crowne of Egypt in that hee refused to be called the sonne of Pharaohs daughter Gen. 15.1 Heb. 11.24.25.26 Again men of an honest and good heart yet weake in the object of life They then are in zeale against sinners preposterously pitilesse as was Iames and Iohn who for Christs sake would have them consumed with fire from Heaven but take man more perfect in beliefe of this sacred object then hee knowing the terror of the Lord doth perswade men for saith the Apostle the love of Christ constraineth us because wee thus judge if one died for all then were all dead implying because in love Christ died for all men then dead in sinnes and trespasses that this love of him constrained them to perswade sinners to life and salvation in him 2 Cor. 11 14 Againe being but weake in this sacred object they therefore savour the things of men and not the things of God as did Peters counsell to Christ so hee stooped to please men but not as man perfect in faith becomming all things to all men to save some as did Saint Paul but basely dissembling perverting his trust which Christ put in him so hazarding the salvation of men as he did at Antioch but Paul more perfect in beliefe of this sacred object openly reproved him to his face not caring what hee or they thought of him in the right discharge of his ambassage to them Marke 8.33 1 Cor. 9.22 Gal. 3.11.12 13 14. Againe men of an honest and good heart yet weake in faith to this sacred object the crosse of Christ will bring them to doubt as did the men going to Emaus for they said wee trusted it had beene he which should have redeemed Israel Luke 24.21.25 but on the contrary man perfect in faith under the crosse saith We know that the Sonne of God is come and hath given us an understanding that wee may know him that is true even his Sonne Iesus Christ this is the true God and eternall life 1 John 5.20 Againe man weake in this sacred object of justification doth over value his inherent righteousnesse telling Christ What great things hee will doe for him more then others as did Peter but man more perfect in beliefe of this sacred object is of another minde saith Saint Paul who is fit for these things meaning to doe great things for Christ according to their ambassage and saith he wee know but in part darkely through a glasse 2 Cor. 2.16 1 Cor. 13.8 and saith the Prophet Esay Woe is mee because I am a man uncleane because I am a man of uncircumcised lips Esay 6. And the ground of the point is this man perfect in beliefe of Gods gift of Christ his righteousnesse imputed firmely believes according to truth that the seed of the Serpent intermingling his inherent righteousnesse therefore makes it internally as a menstruous cloth and externally at the best but unprofitable wherefore as hee desires to be found in Christ his righteousnesse in point of imitation to sanctification so also to be found in it as imputed for a continuall acceptation for remission of sinnes and salvation still referring all his great workes for Christ to Christ his owne efficiency in him as Saint Paul not I but Christ in mee Phil. 3.9.10 Againe a third reason why God gives this perfection of faith to men of an honest heart which thus exercise to him more then to them which to this object of life
THE Fulnesse and Freenesse OF GODS GRACE IN IESUS CHRIST DECLARED In the Point of Election by a middle way betweene Calvin and Arminius and different from them both In an uniforme Body of Divinitie By Francis Duke LONDON Printed by Richard Oulton and Gregory Dexter Anno Dom. 1642. THE EPISTLE TO THE READER GENTLE READER IN this Treatise you have the generall scope of sacred Scriptures cleared from Genesis the first to Revelations the last and to induce you to reade it without prejudice you shall finde this encouragement that there is nothing which will leade you to arrogate to your selfe that which is not yours nor to derogate from Gods glory which ever of right is his and also to induce you to reade it heedfully here is Gods good will intended to you whether you are an Heathen or Christian within the confines of Christendome or in the remotest parts of the world and to either without difference in respect of the end viz. eternall life although different in respect of the meanes leading to that end the which difference you shall find distinctly and clearely manifested from sacred Scriptures therefore apply your minde to prudence in true godlinesse that is according to your light pitch upon the right end and then by patience in weldoing orderly apply the meanes to the end because to this prudence our Saviour hath by promise entailed his further assistance herein saying I Wisdome dwell with Prudence and finde out the knowledge of witty inventions if thou keep them within thee they shal withall be fitted in thy lips Prov. 22. verse 18. and Chap. 8.12 Yours in CHRIST IESUS F. D. The generall Method of the whole BOOKE CHAP. I. OF the first estate of man Nature perfect rendred Adam a fourefold good 1. His Personall perfections 2. A continued support of the same 3. With the parts of the whole Creation Adam had an onenesse or selfenesse from whence in him did the second Table of the morall Law originally spring 4. The perfections of the whole creation led Adam to a perfect union with God in the originall of the first Table of the morall Law and also to a perfect righteousnesse and holinesse CHAP. II. Of the second Estate of man Man in his perfect nature entred into a covenant of workes with God which was his second Estate in which is declared these foure particulars 1. What the place was wherein this worke was to be done 2. What the figures of that place were in respect to the worke in the Covenant 3. What Adams obedience in the worke of the Covenant was 4. What was the intended end in the Covenant CHAP. III. Of the third Estate of man Opening the State of the world in the fall of Adam wherein is handled 1. What wee lost 2. What we lost not 3. What we found first the evill of sinne secondly the evill of punishment CHAP. IIII. Of the fourth Estate of man 1. That the falne world was redeemed and restored by the second Adam 2. God appointed him so to be and so to doe before the world was 3. That in the point of time when the first Adam fell from the worke of the Covenant then the Lord Jesus as the second Adam entred into the same worke 4. That this entrance removed for ever that judgement which upon the fall was to passe upon the world to execution so as never man perished for the same 5. By Christ the world together with all mankinde was then estated to goe on travelling towards that perfection it lost in Adams fall 6. Foureteen Objections against the premisses are answered CHAP. V. Wherein is laid downe a fifth generall point scil That Gods proceedings in this fourth estate of man is intending extending eternall life to all and every individuall of mankinde alike without any personall respect through all ages the which point is referred to three heads 1. From the time that Adam was cast out of the garden of Eden to Abrahams time 2. From Abrahams to Christs comming in the flesh and manifested in the Gospell 3. From that time to his comming to judgement the first part of time is handled and finished in this Chapter The second part of time is handled and finished in the sixth Chapter and ninth Chapter to the Romans is expounded The 7 th Chapter is answer to a question propounded at the end of the 6 th Chapter viz. in what estate for eternall life stood all the Gentiles or Heathens till they were called to Christ by the Gospell The eighth Chapter is an introduction to the third part of time The ninth Chapter openeth what was Gods extraordinary call of the Gentiles in the third part of time The 10 th 11 th 12 th Chapters openeth what was and is Gods ordinary proceedings in the third part of time and shall be till time shall be no more and in the 12 th Chapter is answered 13. Objections A Table containing the Particular contents of this TREATISE THe Covenant which God made with Adam was onely it which originally gave mankinde right and power to inherit the heavenly glory Page 10. 11. How by creation the first Adam was made a living soule and how by the covenant he was made a quickning spirit the which quickning spirit is now onely originally from the second Adam page 12 13. That the two globes of this inferiour world shall be changed into a nature for kind neere to the spirituall nature of the glorified bodies of the Saints toward which it groningly travelleth with them pagâ— 34 3â— In Adams fall we lost all good that is communicated to us by the creation and also that intended by God for us by instituting the Covenant as appeares by comparing Gods proceedings in our redemption by Christ Chap. 4. p. 17. 25 26. By Gods justice in the covenant for Adams sinne we were more deepely dead in sin then now we can be although twice dead in sinne and pluckt up by the roots page 20 The manner how God cast Adam out of the Garden of Eden distinctly explained p. 48 The grounds why God so loved the fallen world that he gave his Sonne the second Adam Christ Iesus to redeeme it page 40. 41. That man now sinneth not against God by the rule of that covenant then made with the first Adam page 39. When we in the fall were internally and totally divels yet in the restauration of the fallen world by the promised seed God put into the nature of man an internall principle disposing him to come to receive his guift of faith and salvation in Christ pag. 28 Gods distinct proceedings to Cain and Abel pag. 95 Man was justified before faith and without it page 32 Faith and workes foreseen nor any respect to mans person was any ground why God accepted or elected man to eternall blessednesse page 33 61 65 All mankind dying in Infancy or naturall Ideots or the like are saved by Christ and the grounds why pag. 36. 37 38. 44. 45 How by tradition
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
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