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
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
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
downe to be the sixth day of the weeke and ninth houre of that day implying this was the day of the week and houre of that day in which he first in the Lambs blood did render up his life figuratively then in the type and now in the truth the one answering the other in the circumstance of time in the agreeablenesse of the type with the antitype And therefore rightly doth Saint Iohn take it for granted that Christ was the Lambe slaine from the beginning of the world Rev. 13.8 For the world received that sixth day a threefold beginning The first was the spire of perfection by creation Secondly the world received the beginning of supernaturall perfection founded in the covenant with Adam When all being lost by Adams fall the foundation for recovery of all was laid in the second Adams worke of the Covenanâ— the same sixth day and ninth houre of the same day and therefore hee was the Lambe slaine in the beginning for to God and to faith the worke of a perfect rest was then finished by Christ from the foundation of the world although unbelieving man enters not this rest neither by faith here nor by fruition hereafter as Heb. 4. Again the unconceiveable danger required that Christ as the second Adam in the Lambs blood must enter the worke in that minute that Adam fell otherwise justice must have proceeded immediatly to bring the judgement past to condemnation to an unconceiveable execution therefore hee entred the worke of the Covenâ—nt the same minute thâ—t Adam fell rendring his dearest life to Divine justice figuratively in the blood of the Lamb as slaine from the beginning of the foundation of the world Revelat. 13. vers 8. Againe he onely and alone in that point of time did undertake this worke because hee onely and alone was the spotlesse Lambe or the sinlesse man in that figure and therefore onely and alone fit for that worke Again he only and alone was the lamb of God personally God-man in this figure therefore he only and alone fitly able under flames of scorching wrath to undertake the satisfaction of the justice of the Covenant by perfect flames of burning love in his pure naturalls as a meanes by love supernaturall to attaine the supercelestiall felicity of the glory of Angells by taking upon him the imputed guilt of Adams sin and that dreadfull execution which immediately must have past for the same So much for the third point That by Christ his undertaking the worke of the Covenant hee removed for ever the judgement which passed on all men to condemnation and therefore it never passed to execution not so much as to any one mans damnation for Adams transgression For Christ no sooner undertooke to answer the justice of the Covenant in the type but in stead of immediate execution God in Christ manifested himselfe reconciling the world to himselfe not imputing their sinne seeking to save that which was lost saying to Adam Where art thou What hast thou done c. Gen. 3. verse 9. Secondly and that hee was so reconciling is more manifest in the 15. verse For God having cursed the Serpent hee then manifested the deliverance by Christ saying to Satan in the Serpent I will put enmity betweene thee and the woman and betweene her seed and thy seed it shall breake thy head and thou shalt bruise his heele Thirdly whereas the justice of the Covenant required the production of all mankind unnaturally from crosse operations in the powers of the whole creation as is described Chapt. 3. yet now comes God and gives us a naturall production of all mankinde by a mercifull promise in a two-fold respect First to the seed of the woman with no promise of addition of sorrow to his conception or production that is Christ as the first in nature borne from the dead fall of Adam of every creature restoring Gods Image in all Gen. 3.15 Col. 1.15.16 17 18 19. Secondly a promise of a naturall conception and production of all mankinde but with the addition of the taste of sower herbes of sorrow for unâ—o the woman he said I will greatly increase thy sorrow and thy conception In sorrow shalt thou bring forth thy children verse 16. Fourthly justice from the Covenant required mans personall support from the power of God in the torturous powers of the Universe But now God gives a nutrimentall support by food naturall and onely with a taste of the sowre herbs of sorrow Gen. 3.17 For unto the man saith God because thou hast harkened unto the voyce of thy wife and hast eaten of the tree which I commanded saying Thou shalt not eat of it but saith not in the words of the Covenant thou shalt certainly die the death but saith onely this Cursed is the earth for thy sake in sorrow shalt thou eate of it all the dayes of thy life c. Fifthly the justice of the Covenant admitted no separation of soule and body but our descent to our deepest torment must have bin in personall union of soule body together But now there is a separation and mans body hath a time of rest in the dust this is implyed in this Text Dust thou art and to dust thou shalt returne againe And now put all this sorrow together and then it is no more but this Even sowre herbs for man to relish his sweet mercy in the Lambe of God by whom hee passeth over all his wrath for Adams transgression by which we were unrecoverably rejected and reprobated with divels from God by the justice of the Covenant but according as God fore-appointed Christ and chose us in him before the foundation of the world that wee should be holy and without blame before him in love so hee elected us in his beloved from reprobate divels with whom in justice wee were to remaine But because this deepe mysterie is wrapt up in that of Genes 3.15 and Rom. 5 18. therefore I will briefly open these two Texts before I passe to the fifth point viz. Unto Satan he said I will put enmity between thee and the woman and betweene thy seed and her seed it shall bruise thy head and thou shalt bruise his heele And whereas God saith to the Divell I will put enmity between thee the woman is first implyed that God only could as the case then stood produce this enmity in this word I. Secondly that his will was resolved so to doe in this word I w ll That the Divell formerly conceived if he could but get the woman into amity by beliefe of his lies then the justice of the Covenant would not admit to dissolve that amity much lesse to put enmity but to Satan saith God I will put enmity betweene thee and the woman Now here ariseth a three-fold quere first what is meant by this word put secondly what is meant by this word enmity thirdly what is meant by this word woman First this word put implyeth this that by divine Justice all righteousnesse
so by him then were all men saved from the imputative damnation of Adams transgression wherefore in this respect all mankinde is the heele of Christ in this relation But from this relation Satan drawes us in our remissenesse by lying vanities to forsake our own mercies and so to perish not for Adams transgression but for our owne against this grace in Christ and so are bruised by Satan for thou shall bruise his heele Secondly as God is the Saviour of all men from Adams imputative damnation so more especially hee is the Saviour of them that beleeve and that in two respects First by pardoning their owne personall transgressions against this universall mercy Secondly by estating them in that eternall life by Faith in Christ which they lost by their owne sinne and in Adams for saith Christ he that beleeveth in me hath eternall life and is past from death unto life And because these men by beliefe of truth set to their Seales that God is true in his guift of Christ and his righteousnesse imputed and in the perfection of parts in some degree of inherent righteousnesse witnesse Gods truth against Satans lies or lying vanities Therefore Satan by tentations and other envyous operations as by Cain to Abell doth bruise this heele of Christ or but his heele for this company of the Faithfull here Militant in comparison of that with Christ triumphing in heavenly glory is but the heele of Christ and thou shalt bruise his heele Thirdly because the second Adam did apply all the power of his pure Naturalls of holinesse and righteousnesse a meanes witnessing Gods word of truth for good and evill opposing Satans lyes therefore Satan by himselfe or men adhering to him did by envious operations as he did by Cain to Abel crush Christ himselfe yet it did not extinguish his Faith and love to God and his Neighbour in the least degree but drew it out the more as in due place it will appeare Yet all these envious operations being but extended to the affliction of his body and soule being his nature humane the lowest nature in his Sacred Person therefore it was but his heele as it was foretold thou shalt bruise his heele Fourthly againe as if God should say to Satan true it is that in the first Adams faithlesse fall from me thou didst devour all both heele body and head but against this the second Adam whom I wil raise up in the nature of all men of the seed of the woman to him doe thy worst yet thou shalt but bruise his heele at the most and thou shalt bruise his heele So much for opening of this first out-breake of the object of Faith once given to the Saints in this fourth estate of man Gen. 3.15 As Adams traÌ„sgression and the guilt and punishment was from the justice of the Covenant reckoned or imputed to al mankind in the fall even so by Gods mercy in the free guift of Christs righteousnesse reckoned or imputed to all was that sinne guilt and punishment removed from all and therefore noÌ„e ever perished for that transgression for although Adams eat ng the forbidden fruit and the demerit of it was not any mans indâ—vidually but Adams yet God in the justice of the Covenant did reckon or impute it to all and every individuall of mankinde as if it had bin their own act and demerit even so although Christs righteousnesse and merit of it was his own onely and alone individually considered yet that righteousnesse and merit being to satisfy Gods justice in behalfe of the world it was therefore by Gods free guift in mercy reckoned or imputed to all and every individuall of man generally and to man beleeving more specially as is declared but what this righteousnesse is which was so imputed see the end of the 8. Chap. Againe Rom. 5.18 the Apostle saith for as by the offence of one judgement came upon â—ll men to condemnation even so by the righteousnesse of one the free guift came upon all men to the jâ—stification of life from these words I will make these briefe observations following First that in the next verse before this Christs righteousnesse is called the guift of righteousnesse but in this Text it is spoken as if Christs righteousnesse were the procuring cause of the guift of it selfe as imputed to come upon all men and the truth is so it was for had not Christs righteousnesse in the figurative lamb to the justice of the Covenant in every respect answered the imputative unrighteousnesse of Adam the righteousnesse of Christ could not imputatively by free guift have come as it did upon all men to the justification of life for till the justice of the Covenant was so satisfied although God was willing to impute it to life yet he could not for as God cannot lye so he cannot deny his truth but all mankinde must certainly have dyed according to Gods-word that death in the day that Adam did sinne Secondly here note that this free guift of Christs imputative righteousnesse came at this time on all men unfought for or unthought on by them for when God brought this guift to them Adam runne away from him therefore here God waâ— found of them which sought him not Thirdly here observe that this free guift of righteousnesse came upon al men when there was not any d) See this justification before mans faith and without faith cleared in the answer to the 10 Objection in Chap. 4. Faith in man for we by Adam faithlessely betray'd Gods truth and at this time as in our naturall roote in his loynes runne from the God of truth Therefore Faith foreseene was now no cause or instrumentall meanes of all mens salvation or election from Divells in Adams imputative damnation 4. Againe observe that this guift of imputative righteousnesse conferred upon all men viz justification for saith the Text It came upon all men to justification Therefore mans Faith can be but the receptive instrument of this justification and justification with Faith or justification without Faith is all one except that in the last mans receptive instrument is of use and this presents unto us two things first a definition of Iustification what justification then was men having not as yet the guift of Faith Secondly what it was not And first in a word this justification by Chriâ—ts impâ—tative righteousnesse was this the pardon and the removall of the imputative sinne guilt and punishment due for Adams transgression as farre as the East is from the West and so gave man a gracious acceptance and at this time this was the justification of all men Secondly mans owne works of righteousnesse was not his justification nor no good works foreseene for as now man by the fall his works were onely so euill as the Divells so all mens works but Christs works in this fourth estate of Restauration at best are but in the perfection of parts by reason of the Serpentine seed which hereditarily runnes down in the
enters not this rest and then with reference to this point saith God spake in a place of the seaventh day on this wise that God rested the seventh day from all his works The reason why Moses in the 2. of Gen. doth bring in all Gods works as made on the seventh day ver 2. is because all which was made perfect on the sixt day and lost by Adam was as it were made anew by Ch ists satisfactory righteousnesse imputed and so declared the seventh day morning to Adam by the Creations putting forward its first step towards perfection to which it travailes untill now and then saith hee there remaines a rest for the people of God meaning by Faith here and in glory hereafter Gen. 2.2 Heb. 4.3.9.19 And from this ground the number of seaven in holy Scriptures is a figure of perfection as in the seaventh of yeares namely the Jubiles and the seaventh yeares of the Lands rest and in the seventh months rest and this seventh daies rest c. and in Enoch the seventh from Adam by ascending into eternall perfection in Soule and Body joyntly together figuring out the Angelike glory intended to man in the * In the 12 Ch. and â—3 Object you may see this Covenant defended Observation Covenant by the worke of the first Adam but now given to the world in the righteousnesse of the second Adam imputed So much for the Proofe of the fift generall point namely that the second Adams first entrance into the worke of the first Adam put on the whole Creation travailing together with man believing truth to that perfection it lost in Adams fall Hence observe because the imputative damnation of Gods Covenant through Adams transgressions was fully removed and taken off by the second Adams satisfactory righteousnesse imputed as ours by Gods free guift upon all men to justification of life so as none of mankinde ever perished for that transgression as precedently is proved Then consequently all mankinde which in Infancy or childhood depart this world they ascend to eternall life in Heaven to Angells glory notwithstanding originall sinne which is in them for that running sore of originall sin in which they are conceiv'd and brought forth doth but fit them successively to receive the salve of salvation in Christ to their eternall felicity for if they had not bin conceived and borne in that seed of sinne and but a seed then they had bin in their production Divells in dispositions totally according to the justice of the Covenant and so capable of no good but evill only or else they must have bin by production conceiv'd and borne in their pure naturalls of holinesse and righteousnesse in an Estate of perfection according to the tendencie of the Covenant and then they had not bin capable of eternall life in Christ by salvation for the whole need not the Physitian but the sicke But because the Serpentine seed is derived to Infants in their conceptions and births and in them reduc'd but to a sâ—ed by grace in Christ because God put the foresaid principle of enmity betweene the seed of the woman and the seed of the Serpent therefore this running sore of originall sinne in them implicitly pleads for the salve of salvation in Gods free guift of Christs righteousnesse imputed to ascend by it to eternall felicity Therefore all mankinde departing this world in Infancy or Childhood ascend by death through him to eternall life Againe the passage of all Infants from the misery of this world by the sharpe separation of Soule and body is to them * Likewise so is the sharpe separation of Infants from their Mothers bowels in their birth so notwithstanding that sharpe travell the mother shall be saved if she continue in beliefe of the object of justification and in the inseparable companion of that beliefe namely inteâ—nall holinesse issuing it selfe into externall sanctification as is proved by the Apostle 1 Tim. 2.15 Therefore Circumcision precedently was as the dipping or washing in Baptisme now is viz. a witnesse that Gods Covenant in Christ reacheth Infants that cannot by Faith reach him wherefore they were and are received into the visible Church by cutting and washing theâ—eby witnessing that the grace of the Covenant gave to the whole nature of man in the promised seed immediatly upon the fall a meetly disposed nature in all to receive eternall life as saved creatures but man remisse passeth by this witnesse and the like mercies but so did not the Queene of Sheba although excluded from the residence of the like mercies from her Kingdome but an implicite tast by a figure of Adams imputed sower herbs of punishment for sinne to relish Gods sweet imputed mercies in Christ the Paschall Lamb to Gods praise in him by the salvation of them to all eternity therefore all mankinde dying in Infancy or childhood ascend through death to glory for ever Againe these sower hearbs by this Separation of Soule and body of all Infants which departed this world before Christ came by it they then were but a figure of him then to come as saith the Apostle Rom. 5. the 14 to tast not only of this Separation which is but a shaddow of death but a figure of him as he was an imputed sinner to tast of death for all men in the substance according to the justice of that Covenant and more therefore it being but a figure of him it was only a passage to them to eternall life by him Againe when God the second time renewed his promise of the Seed of the woman with Abraham to the universall mercy of the Apostate world as will afterwards appeare hee then instituted Circumcision namely to cut off the foremost skin from the member of generation of Infants implying his only mercy in the promised seed was it that cut from the Nature of mankinde the nature of Divells though not totally So fitting them to receive their Eternall felicity by Christ therefore they do enjoy it to all eternity Againe * But they which attribute so much to baptisme as that no baptisme no salvation it is bâ—t to assume the more seeminâ— suâ—e stitions sanctity to draw fâ—om the people the more respect to their aspired Antichâ—stian Priesthood also the Male Infant was precisely to be cut the eighth day after his birth this implicitly told their (a) So baptising of Infants now is an outward seale to the Church that although mans nature at once was totally d abolicall yet the reduction of it to a seed by Christ is the Principle of mans new birth Baptisme further implyes the spirit of Gods helpe to bring it to perfection in his owne way that is to the peâ—fection of parts in this woâ—ld and to perfection of degrees in the next parents that Gods mercifull infusion by putting the foresaid principle of enmity into the nature of all men was the originall principle of mans new birth as risen with Christ whose first step to glory was to
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
instrument in an ordinary course I have explained in the prosecution of the sixt point First in three degrees of justifying Faith Secondly differenced other Faiths from that Thirdly defin'd what justifying Faith is Fourthly defin'd what is the perfection of justifying Faith Fiftly how God brings the Faithfull to that perfection And this will resolve the point according to the current of Scriptures in an ordinary course Pa. 33. Pa. 34. Object 11. The last clause is erroneous Object 12. The application of Evahs name to life in Christ is erroneous Answer to both objections Neither of them is erroneous till you have proved them so to be Pa. 36. Object 13. The assertion of the salvation of all Infants is without ground All are by Nature the Children of wrath therefore guilty of damnation Answere The first part is answered sufficiently in p. 22. and as for the second part that text Ephe. 2.3 the drift of the Apostle beares not your application as to Infants as appeares in the explanation of that Text Cap. 7. Pa. Object 14. If the sixt point be meant of every individuall it is untrue Answ You cannot well tell how to judge untill you have seene the point for the naming of it is one thing but the point made good by proofe is another thing and I doe meane of every individuall and also doe believe you will finde it to be true and firmely prov'd if you will well weigh the prosecution of the sixt point in the eight ensuing Chapters And so much for the fourth ground And now I proceed to the sixt point Namely That in this estate of Restauration of the world by Christ Jesus the second Adam God intends and extends eternally life to every individuall of mankinde alike without any personall respect CHAP. V. Being the beginning of the sixt point of the unpartiall proceedings of God for eternall life intended and extended to every individuall of mankinde without personall respect in any kinde in this fourth Estate of Restauration by Christ Iesus the second Adam WHereas all mankinde alike deservedly stood reprobated and rejected to perish with the Divell and his Angels for ever by due justice in the fall of Adam and from all relation to God in any good Even then God elected from them all in Christ that we should be holy and wâ—thout blame bâ—fore him in love I say all and all alike for he then removed from all the imputed guilt and punishment of Adams offence and Estated all mankinde alike in the meanes and end of eternall life by his free gift of Christs imputed righteousnesse because it came upon all men to justification of life as before is amplified and in this hee proceeds through all times and generations of man without all respect of persons which times I will â—oâ—erre to three heads First from the time that Adam was cast out of the Garden to Abrahams time Secondly from Abraham to Christ his coming in the flesh manifested in the Gospell Thirdly from that time to his coming to judge the world Of these in their Order To the first point God having cloathed the man and the woman in the skins of mans comfortable redemption Hee then cast them both from the Demonstrative signification of the Garden in a demonstrative vilification for saith Moses the Lord God said of the man behold the Man is become like one of us to know good and evill and now least he put forth his hand and take of the tree of life and eate and live for ever Therefore the Lord sent him forth from the Garden of Eden to till the ground from whence he was taken Gen. 3.22 And because God said man is become as one of us c. herein the sacred Trinity derideth man for his beliefe of lies and unbeliefe through pride and vanity for refusing God his sacred verity Secondly whereas God saith Now least hee put forth his hand and take of the tree of life and live for ever herein God contemptuously cuts him off from the touch or tast of eternall life according to the precedent figures of the Covenant Againe when the text saith Therefore the Lord God sent him forth from the Garden of Eden to till the ground from whence he was taken It implies that then God gave Adam to understand he was now but a private man as all his off-spring should be Christ only excepted and therefore neither the Creation nor mankinde had dependancie upon his worke for good and evill as in the Covenant precedently they had Againe when the Text saith God placed at the end of the Garden of Eden Cherubins and a flaming Sword which turned every way to keepe the way of the tree of Life This implicitly told Adam that if he turned back from Gods free guift of the second Adams righteousnesse imputed to attaine eternall life by his owne works of righteousnesse as in the Covenant precedently he might This then should be his destruction in the flames of Gods consuming wrath and therefore the flaming Sword turn'd every way implying Gods impartiall proceeding in this fourth Estate of man and so leaveing Adam I proceed to his ensuing Posterity Cain and Abell and both of them we finde instructed in the principle of eternall life namely the Object of justification which is Gods guift of Christs righâ—eousnesse imputed and therefore both bring to God an attonement and in this respect God declares his proceedings to be without all respect of persons to either for as their mindes were different in this Sacred object so the manifestation of Gods minde was different to them for saith Moses Jehovah had respect unto Abell and his Offering but to Cain and his Offering hee had noe respect whereupon Cain was very wroth and his countenance fell And Iehovah said unto Cain why art thou wroth and why is thy countenance fallen Implying that his disrespect of Cain and his Offering was just for saith God unto him If thou dost well shalt thou not be accepted Interrogatively implying yea most certainly thou shalt as is Abell thy Brother but if thou dost not well sinne lies at the dore Gen. 4.4.5 The Question will be what was well in Abells Offering Quest and what was well and not well in Cains Offering For Abell this was well Answ that his Offring was of the firstlings of his flock and the fat of them for being the firstlings of the Sheepe therefore a Lamb Iustifying faith believes the universall good of man really included and intended by God in the object of justification and doth not only assent to it but also submits to receive his particular felicity to all eternity as included in that generall meâ—cy implying his beliefe of the seed of the woman the Lambe of God as taking away the sinnes of the World and consequently his owne Againe because the firstlings this further implyed his beliefe in the seed of the woman as the first borne from the dead fail of Adam opening the womb of all perfection
yee in no wise shall believe although a man declare it unto you Likewise saith Christ unto them yee believe not because you are not my Sheepe (b) These Scriptures by Gods spirit are intended to this nationall Spouse for her transcendent sinnes and not to most of mankind as denied his grace because appointed by God personally to vnavoidable damnation Joh. 10.26 All plainly proving that God now when Christ was come into the world denied them the gift of Faith for their precedent refusing Gods way for their salvation Secondly it is further implyed in these words of our Saviour that there is a time limited for this their blindnesse and hardnesse of heart when he saith Yee shall not see me untill the time come when you shall say blessed is hee that cometh in the name of the Lord Implying that although this Nationall rejection was to be universall yet it should not be (c) Although it were not finall to them nationally in respect of the time to come yet it was finall to all or at least to most in the Interim finall for ever in the Spirit of unbeliefe (d) God sometimes to the glory of his grace eâ—tends his mercy universally to all as in the call of the Gentiles and as in time to come he will to these Iews yet sometimes when men are alike dead in sinnes by Apostasie he will leave some of them to perish finally and receive some of them to mercy although alike wicked yet not for any hatred or love to the one more then the other personally considered but onely in love to himselfe in the one from his love to Iustice in the other from his love to mercy that is to the love of his glory in either as heâ—e wee see some received to mercy and reserved alive to conferre a future call of their posterity to Christ and the rest were blinded and in this ease and the like fals that of Moses and the Apostle he hath mercy on whom he will and whom he will he hardeneth Likewise our Saviour gives another close glance to this point speaking of this elect Nation Mat. 24 22. hee saith the daies of their vengeance shall be shortened in the destruction of Ierusalem for the elects sake Implying else no flesh of Abrahams elect stock would be reserv'd for a future call to mercy Likewise for any mercy shewed to this Nation Saint Paul referres it rightly when he saith Isrâ—â—ll obtained not what it sought for but the election obtained it and the rest were blinded Rom. 11.17 And he saith as touching the election they are beloved for their Fathers sakes meaning Abraham Isaak and Iacob with whom in Christ the promised seed This Nationall Election was first established ver 28. And he also speakes to their restauration saying all Israel shall be saved as it is written the deliverer shall come out of Sion and shall turne away the ungodlinesse from Jacob. ver 26. And then gives a generall ground of all this future mercy because the guifts and callings of God are without repentance ver 29. And in the next verse hee gives a demonstrative reason thereof in the Gentiles who although by their precedent Apostacie were so long rejected yet now God gave Christ to them and calls them to him ver 30. Thereby implying likewise God would not repent his gift of Christ to this Spouse and therefore call them to him againe And therefore it is most cleere that Gods proceeding in this second part of time is without all respect of Persons And for a conclusion of this Chapter take these observations following First that to referre any mans faith and obedience to bee the condition of the Covenant of grace but Christ his faith and obedience is to derrogate from him and to arrogate to man that which is not his Because as the first Adam his second estate before his fall was an estate of Faith and obedience active and passive the somme of the conditions of the Covenant as precedently is proved Chapt. the 2. So likewise the Sonne of God the second Adam his obedience passive and active was an estate of Faith the condition of the Covenant for the Redemption of the world from whence the Covenanâ— was changed by him from a Covenant of wrathfull justice to a Covenant of Grace and mercy to all the world as Chap. 4. Likewise in this Chapter we see hee and hee alone was the man which by saith and love to God and his Neighbour did live in the pure naturalls of the Law to every tittle to redeeme man which by Apostasie brought himselfe under the Curse For although the life of all believers besides Christs is in this world an estate of faith and obedience and although Gods word of truth is his instrument to give to man Christs righteousnesse and mans faith his instrument to receive in that righteousnesse his blessednesse yet between God and mankind neither of these are the conditions of the covenant of grace For as God on his part hath not bound himselfe to either of these as a condition so neither hath he bound all mankinde absolutely to believe or not to be saved For if faith were the condition of the Covenant of Grace God in justice could not save one of mankinde which did not believe But it is already proved Chap. 4. that an innumerable number of mankinde departing this world in Infancie childhood or the like by the universall grace of the Covenant in Christ Jesus our Saviour are saved Likewise so was all mankind without faith saved from the damnation of Adams sinne to the praise of Gods grace to all eternity Therefore although to man capable of the use of reason faith * It is one thing that God require it's exercise as a necessary instrumentall qualification and another that hee should require it as a condition of the Covenant is the necessary instrument as his mouth to receive his meat and must be applyed to the object of Justification in some degree or hee must perish yet his faith and obedience is no condition of the Covenant of grace no more then mans mouth whereby hee receives his meate Secondly is it so that as first upon Adams fall so the second time in the promised seed with Abraham by Covenant that God elected predestinated and fore-appointed all mankinde alike from perishing in misery to grace and glory in Christ Jesus as here wee see Hence observe what is Gods most proper booke of life namely the promised seed for in him all mankinde were both times onely written for grace and glory as in a booke of life not onely when Adam fell but the second time as is registred by covenant with Abraham to life and glory therefore Christ Iesus is Gods most proper Booke of life out of which all that perish are blotted out for despising this gift of grace and glory Psal 69.28 Rev. 20 12 13. Rev. 5.13 c. Thirdly is it so that although at one and the same
time God in Christ with Abraham by covenant thus predestinated Iewes and Gentiles to glory yet called not the Gentiles till about eighteene hundred yeeres after but called the Iewes to inherit this glory in the birth of Isaack Hence observe the onely ground why the Iewes were first in this honour in respect of time was because God for his owne names sake was pleased then to begin the execution of that blessed predestination and from â—his ground Christ gave them the priority commanding the twelve saying goe not into the way of the Gentiles and into any of the Cities of the Samaritans enter yee not but goe yee rather unto the lost sheepe of the house of Israel Mat. 10.5 Likewise at Antioch Saint Paul and Barnabas rendred the same priority to them saying It was necessary the Word of God should first have beene spoken unto you Acts 13.46 c. But when Christ in the expiration of all righteousnesse upon the crosse had made open the way to bring in the Gentiles so making both one generall assembly and Church of the first borne inroll'd in heaven Hebr. 11.25 Yet our Saviour in a Parable foretelling the Iewes of this joyning the Gentiles to them implies his proceeding in this generall assembly shall be without all respect of persons choosing and refusing as betweene Cain and Abel for hee concludes his discourse saying Many are called but few are chosen Matth. 10.14 Further implying notwithstanding the extraordinary fluxe of grace and truth which was then to be powred out upon all flesh yet if they did not apply themselves therein to receive his righteousnesse imputed to be their wedding garment for acceptance they should not be respected Fourthly is it so that the second Adams faith and obedience is the alone condition of the covenant of grace which by mercy brought eternall life to all mankind alike Hence observe that the fruition of that eternall life in Heaven is to all alike without degree of glory to one more then another although here the degrees of grace are different some more and some lesse as they apply more or lesse their talents to Christ as the object of Justification Yet the fruition of that glory depends onely and alone on Christs righteous workes which is mans by free gift therefore that glory is enjoyed there by al alike without degrees Christ onely excepted who in all things must have the preheminence for one mans reasonable soule is not more uncapable then anothers in it's essentiall faculty simply considered but all the difference of capacities ariseth from error transgression and sinne or the effects of sinne but in the fruition of that glory all this for Christs his righteousnesse sake is removed and not remaining consequently their capacities being then alike their enjoyment of that glory is all alike without degrees to the praise of Gods grace to all eternity Yet it is not so on the contrary to mankinde in eternall death because their sinne abides upon them so that they descend to eternall death not for anothers workes as men ascend to eternall life but for their owne despising Gods grace leading to eternall life Therefore as they more or lesse were in sinne consequently Justice requires more or lesse punishment for despising eternall felicity Gods way Fifthly observe it stands all mankind hereupon to beware of remissenesse to God in his way by Christ Iesus for their eternall felicity for as wee all in Adam by remissenesse to Gods Covenant fell so low in misery as never any meere creature could raise us from thence as Chapter 3. Likewise in this last Chapter wee see Christs elect Spouse by her remissenesse to her felicity by Christ Iesus brought upon her selfe a connexion of causes necessitating her selfe to unavoydable rejection from Christ as a fugitive remarkeably despicable here on earth this sixteene hundred yeeres and more Sixthly Is it so that the Law was added because the off-spring of Abraham did transgresse the object of Justification given in the promised seed to Adam and renewed to them with Abraham Hence observe how rightly speakes the Apostle that the Law was not given to the righteous man that is as unto Abraham who terminated his operations by beliefe of Truth and Love to God and man by a right relation to God in the object of Justification for here in this Chapter wee see Moses law added to the Promise to schoole Abrahams lawlesse off-spring to Christ because they precedntly transgresse the promise Seventhly although God did communicate to the world with the first Adam naturall perfection by creation and celestiall perfection by the Covenant yet here observe that God never restores any of that to mankinde but by mercy ever turning his eyes onely upon Christ and his satisfactory righteousnesse for as before the world was it was appointed for all alike in him by redemption so accordingly upon the fall in him hee chose us to life and glory from perishing with reprobate divels to whom in respect of our selves we were unrecoverably joyned So likewise when with Noah hee renewed this mercy to the second world it was by turning his eyes only upon Christ and his satisfactory righteousnesse so likewise when with Abraham he predestinated both Iewes and Gentiles to life and glory from being fit vessels of wrath as lying in their owne apostasie from the grace of God yet then onely in the promised seed God turned his eyes in mercy to the world in the precedent predestination as in this Chapter clearely appeareth So much for the second part of Time I now should come to the third namely the calling of the Gentiles but here will arise a necessary question viz. In what estate for eternall life stood the Gentiles from the time they were scattered at Babel untill they were called to mercy in Christ but by Gods help I will answer it in the next Chapter CHAP. VII Shewing in what estate or condition were all the families of the earth from the rejection at the Tower of Babell to their call to Christ in whom they were elected ANswer In respect of the Object of Justification they were excluded not to have it resident amongst them and therefore in that respect they lived as without God in the world and so the day of grace in this world was to them not as a day of grace being left to walke in the vanitie of their mindes they wanting the pillar of truth or Oracle of the promised seed and so remained under wrath about 18 hundred yeares This text Ephes 2 3. no way excludes infants departing this world from eternall life See the last Observation in the 7 Chapt. and therefore when some of those Gentiles by the Gospell were returned from their Apostacie and received life in the object of Faith The Apostle saith unto them yee were the Children of wrath even as others therefore they were so under wrath throughout all those precedent generations Ephes 2.3 But it may here be objected God threatned to visit the sinnes
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
not for the Covenant required faith in truth and love to God in that relation hee stood but with all his heart and all his soule and all his strength and no more Therefore though hee was at the foresaid brink of desperation yet he sinned not Againe the strength of his humane nature being not able to keepe up from desperation under that vast and dreadfull separation yet hee in his unfained cry why hast thou forsaken mee as the second Adam witnessed Gods truth namely that God really intended death that is this twofold separation as it was said in the day that thou eatest thereof thou shalt certainly die the death (a) This death of the second Adam proves that God really intended the same to man wâ—th the fi st Adam and so dissolved that lie of Satan who said yee shall not die at all for he being personally God-man and so more powerfull then any meere creature therefore justice required his personall power so farre as need was and therefore although as a meere creature he cryed out Why hast thou forsaken mee yet in the power of his personall operations hee cries out My God my God and so Faith mightily (b) Christ descended not locally into the place of the damned because his faith and love to the full sati faction of divine justice wrought up to God through all interposing difficulties therefoâ—e it was unpossible hee should be held of the sorrowes of death and so hee triumphed over all the enemies of his Fatheâ—s glory which was to result to him out of the good of mankinde Psal 16.8.11 working by love reached the power of an endlesse life from under the most vast depth of separation in an endlesse death I say this was by Faith in Gods truth and Gods righteous justice to him in that relation in which he then stood for his eternall blessednesse for saith hee to God I set thee ever before me and thou wilt open to me the way of life and so with a loud voyce hee renders his soule saying Father into thy hands I commend my Spirit Luk 23 46. And so by the eternall Spirit as saith the Apostle Hee offered himselfe to God without spot to purge our consciences from dead works to sâ—rve the living God he so (c) But now to this point there are three which beare witnesse in heaven namely the thâ—ee persons in the one God in their severall order by upholdâ—ng and maintaining that created Angelicall glory for the members of the second Adam to all eternity which God from time to time here on earth hath promised them and still doth evidence it by three witnesses on earth namely first by Christs blood-shed as the seale of the satisfaction of divine justice which obtained that eternall life Secondly by water namely the worke of Reâ—eneration cleansing mans Spirit in Faith and love to the mystery Thirdly by the Spirit in the ministeâ—y of the word and Sacraments most eminently witnessing the purchase and free gift of that glory to man through aâ—l ages 1 Iohn 5.7.8 witnessed that other truth of Gods against Satans lie namely that God really intended to man the knowledge of good in the glory of Angells by his Covenant with Adam and in the righteousnesse of the second Adam and so dissolv'd that other lye of Satan that God only pretended it but never intended it and to the same end he gave himselfe also a ransome for all men in the fourth estate of man to redeeme them from their Apostacie And for conclusion to this Chapter observe these five particulars First that when in common speech we say that Christ fulfilled the Law we may rightly understand it only of the Morall Law because he by perfect love to God and his Neighbour did fulfill all Lawes that is not only the Covenant as it was with Adam but also as upon these two did hang all the Law and the Prophets with respect of mans fourth estate as before is proved Secondly is it so that Christ rais'd his Soule (a) The first Resurrection of Iesus Christ our Lord. by beliefe of truth and perfect love from that vast depth of death and that that was his first and great resurrection as the second Adam Hence observe that the raising of his body was his second resurrection and most properly by the glory of the Father (b) The second Resurrection of Iesus Christ our Lord. and from Divine Justice his first step to his eternall happinesse for so great a worke as the redemption of the world Phil. 2.9 in this fourth estate of man Thirdly is it so that the works of the Sonne of God was so potent in beliefe of truth to that blessednesse which was set before him Heb. 12. as that it wrought up to God from under so vast a separation in flames of burning love to Gods glory by the redemption of the world Hence observe that to put any worth upon any other mans works as to affirme they can deserve by their obedience to God that he should free them from eternall death or render them the reward of eternall life yea and that they can supererogate for others also I say observe that any of this Doctrine is not only a blasphemous derogating from Christs workes but also against the guift of God imputing it arrogating to man that which is not his also it overthroweth the foundation of mans salvation and that fundamentally for it not only makes voyd the object of Justification but cuts off mans worke of Faith to that object in a justifying relation as before is observed against the Iewes pag. 78. Fourthly is it so that God estated the Covenant with Adam that if it were by him fulfilled God by him should then receive the praise of his justice to all eternity in the foresaid twofold respects as Chap. 2. pag. 12.13 And likewise if the second Adam did fulfill it that by him under divine justice hee also might receive the praise of his justice to all eternity and that Christ accordingly did render him his justice to every tittle and pronounc'd it finished Hence observe that God never intended nor needed to make a personall reprobation of most men to unavoydable destruction to the everlasting praise of his justice For if the Covenant had bin fulfilled by either Adam it it was to the praise of his justice to all eternity as here we see and the Covenant of grace is so full to this point that all mankinde may ascend to eternall life by Christ if they will but apply themselves in what they have received and to what they might receive in him yet by Christ Gods justice is eternally glorifyed as is proved Therefore God never made in vaine such a personall reprobation to passe upon the most of mankinde Fiftly observe that when I say Christs righteousnesse is imputed to all mankinde in generall or to man beleeving truth more speciall as is described I meane not Christ his righteousnesse essentially as God nor
come to the promised Land there God tryed the strength of his faith for hee was driven to depart this land of his hope to sustaine his life in Egypt and there fell into danger of death so that his strength began to stoope as appeares by his excuse to Abimelech to save his life yet God that will in point of triall lay as much weight as faith's measure can beare and worke through to his faithfulnesse yet he will lay no more then it can so worke through if it be improv'd So to Abraham with the temptation he gives an issue by his happy returne to the land of promise the figure of eternall felicity and there Abraham refreshed his faith in Gods promise of Christ the object of all felicity in his satisfactory sacrifice Gen. 12.3.10 11 12 13. Gen. 13.3 4. 1 Cor. 10.13 Againe God having given Christ to Abraham figuratively in Isaacke to proceed from his owne loynes yet deserring the accomplishment of what Abraham much desired to see his beliefe began againe to stoope for he pitch'd upon Eleazar his servant to be his heire to what God had given him yet God that will lay no more then that strength will beare to worke to him if it be improved gives an issue with the temptation by confirming Abrahams operating beliefe saying This shall not be thine heire but hee that shall come out of thine owne bowels he shall be thine heire Gen. 15.4 Againe Gen. 18.14 God having further confirmed Abraham beliefe by setting a certaine time for the birth of the promised seed to be the blessing of all Nations of the earth who together with Abraham God made of one blood he then further drawes out Abrahams faith to worke by love to all mankinde as to himselfe and accordingly Abrahams faith in operations of love wrought to all but especially to the houshold of Faith I say to all for he entertained strangers in fervour of spirit and received Angels unawares Gen. 18.4 Heb. 13.2 Likewise so kindly courteous was he to the children of Heth his Idolatrous neighbours yet not as Idolators for so they are contrary and a vexation to man believing truth yet he lov'd them as his owne flesh and as Gods in Christ by right of redemption wherefore they esteemed him as a Prince of God amongst them Gen. 23.4 5 6 7. Esay 50.7 Gen. 27.46 Deut. 7 4. So likewise in fervour of spirit he humbly invocates for the safety of the ciâ—ies of the Sodomites Secondly his Faith in fervour of love wrought more specially to those which in beliefe of truth were rightly related to the object of life together with himselfe for it was for their sakes hee pray'd for the Sodomites safety So for righteous Lot he ventured his family and his person in the perill of warre and rescued him out of his enemies hands Gen. 18.23 Gen. 14.14 Againe Isaack being now borne and Abraham by Faith having received the end of the promise namely Isaack from Gods faithfulnesse to a furâ—her confirmation of all blessednesse hereupon God drawes out his Faith to worke by love also according to the first Table of the Law It came to passe saith Moses after these things that God tried Abraham and said unto him Abraham and hee said here I am and hee said take now thy sonne thine onely sonne Isaack whom thou lovest (a) Although faith and love in themselves be two different vertues yet the Scriptures includes love in justifying faith the one as receiving from God the other as co-operatively working to God and therefore so doe Iâ—in the prosecution of justifying faith and so farre forth as mans affections dieth to this corruptible world so farre forth his affections liveth to the inco ruptible God and so on the contrary 1 Ioh. 2 15. and get thee into the Land of Moriah and offer him there a burnt offering upon one of the mountaines that I will tell thee of Gen. 22.1.20 and Abraham obeyed to extinguish the child of Promise upon whom depended the felicity of the world consequently his owne thus by exercise of beliefe to God in the object of life Abraham obtained the perfection of justifying Faith for by workes was Faith made perfect saith Saint Iames. And also thus by workes variously terminating in Gods gift of Christ and his righteousnesse imputed for all happinesse was Abraham justified in the receptive obedience of Faith to the object of life For saith Iames Was not Abraham â—ur Father justified by workes when hee had offered Isaac his sonne upon the Altar that is Christ in that figure Whereupon the Lord out of heaven called unto him and said Abraham Abraham and he said here am I and he said lay not thy hand upon the Lad neither doe any thing unto him for now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from mee * Thus to operate is to be upright and to abound therein And to this uprightnesse God in mercy hath intailed the promulgation of the All sufficiency of his favourable mercy as to Abraham Gen. 17.1.2 And according to ths point saith Christ hee that hath my Commandements and keepeth them hee it is that loveth me and hee that loveth me shall be loved of my Father and I will love him and manifest my selfe unto him and wee may the rather believe him because we see him so doing to Abraham Joh. 14.21 2 Peter 1.11 Againe saith Moses the Angell of the Lord called to Abraham the second time and said because thou hast done this thing that is wrought up to me as the object of life through so great difficulties and hast not withheld thy sonne thine onely sonne that in blessing I will blesse thee that is in a superlative degree so Christ doth not onely say I lead in the wayes of righteousnesse in the midst of the paths of judgement that I may cause those that love mee to inherit substance and I will fiâ—l their treasures but hee further saith him that overcommeth I will make a Pillar in the Temple of my Gâ—d and hee shall goe no more out Prov. 8.20 Rev. 3.12 And the ground why God manifests himselfe so publiquely by oath thus to blesse Abraham so operating to him leaving it upon record for the ages to come was because God willâ—ng more abundantly to shew unto the * That is to the heyres of promise not onely as descended in Isaac from Abrahams flesh but also to all that are hey es of the same gâ—ft of faith with Abraham therefore when St. Iohn saith in hi. 1. Epist 2.19 they went out from us because they were not of us hee meaneth of us that thus follow faiths object as here did Abraham for in the 17. Verse he saith he that doth the will of God abideth for ever therefore he meanes not men personally but men whose persons are thus disposed in the pursuite of Christ in the object of faith heyrs of promise the immutablenesse of his counsell bound himselfe by
is the object of Justification Or thirdly in the state of rejection from the first as was Cain before he came to Faith or from the second as are some of the Saints for their apostasie from Christs owne testimony by his doctrine to his peculiar Apostles Iudas being absent and Pauls testimony of himselfe and other Saints and of Christs nationall Spouse by Gods testimony Ezech. 18. and as wee see by wofull experience this sixteene hundred yeeres and more Againe I having precedently defined what is the perfection of justifying faith I will now define what is the perfection of the man in whom it is or thus what man is a righteous man Man in his first estate was righteous because his intentions and operations was an exact perfection of degrees according to natures most right rules in the estate of creation as Chap. 1. But now in this fourth estate of man The definition of a righteous man hee is a righteous man who in any degree doth by a right beliefe submit so as that he receives Gods gift of Christs righteousnesse imputed to eternall life by salvation desireably endeavouring to conforme to that righteousnesse in some degree to sanctification I say in the perfection of parts (a) When the Apostle saith we speake wisdome to them that are perfect he meanes man in the perfection of Faith and not perfect in righteousnesse of inherent holinesse for the perfections of Christs righteousnesse is not attainable by men nor Angels in the perfections of degrees So that a righteous man in this life stands as an imperfect member united by faith in love to a head perfect in righteous workes or righteousnesse CHAP. XII Answering Objections made against severall points precedently delivered in this Treatise FIrst it will be objected Solomons backsliding was totall yet not finall though hee did all that the wicked man doth Question because against so great light of heavenly Object 1 wisedome hee turned his minde into darknesse by sensuall delights and Idolatrous abominations consequently hee crucified Christ to himselfe and yet his fall was not finall for hee returned to God in the object of Faith Salomâ—n under the Law of Moses of a believer went the farthest out from God of any that ever returned to God againe Answ by Faith in the object of Justification therefore the Scripture speakes but implicitly of his repentance as if his name had beene blotted out of the booke of life to teach others not to be high minded but feare Againe his fall was not totall because God extraordinarily reserved some virtuall seed of beliefe in him to the object of Justification and therefore his backsliding was not totall nor internally doing all which the wicked man doth for as long as the least degree of that seed remaines that man is in Christ the object of Faith and that God did reserve a seed is cleare by his speciall and particular promise made to David in Salomons behalfe saying if hee commit iniquity I will chastice him with rods of men and with the stripes of the children of men but my mercy shall not depart away from him And the ground of this extraordinary mercy by promise was this because Salomon as sitting King on Sion hill the promised sonne of David hee so was in those dayes a remarkeable figure of Christ the Sonne of Davids eternall throne therefore God extraordinarily reserved in Salomon a light of beliefe virtually to Christs righteousnesse as imputed to the * If for the glory of Gods grace then not for love to Salomons person more then to any other mans person for Gods love to all mens persons is one and the same as appeares in the grounds of Gods love in his gift of Christ to the world pag. 40 41. glory of his owne grace in Salomons eternall salvation therefore his fall was neither totall nor finall Secondly it will be objected Saint Peter did all that the wicked man doth extinguishing greater light in himselfe Object 2 then ever did Salomon for he was an Apostle and saw the great workes of Christ and heard his sacred doctrine as dropping from his sacred lips and hee cursed himselfe he knew not the Lord of glory and sware he knew him not against his owne knowledge so consequently hee did all the wicked man doth crucifying Christ to himselfe totally and yet was renewed by repentance therefore his fall was not finall although totall The Lord said Simon Simon behold Satan hath desired to winnow you that hee may sift you as wheat but I have prayed for thee that thy faith faile not Luke 22.32 as if he should say Answ by reason of your rashnesse and remissenesse to my gracious admonishments Satan hath much desired to take an advantage against you totally to extinguish thy faith and love to me but my request to my Father hath beene more then ordinary for thee that thou mightest not perish from mee therefore in time of neede Christs words of precedent admonishment was remembred to Peters soule for his returne to him in the object of Faith Luke 22. 61. and the ground of this extraordinary mercy was two-fold First because he being a believer therefore as Christ is the Saviour of all men so especially of Peter in this his backsliding more then to Iudas who was not a believer for saith the Text hee is the Saviour of all men but especially of them that believe Secondly not onely a believer but a believing Apostle set apart to publish the Gospell to the world therefore more to Christ then an ordinary believer and therefore Christs Prayer was for him more then ordinary and therefore it was that his fall was neither totall nor finall for whensoever it is totall it is finall and in some twice dead and pluckt up by the roots and so none can be but those which have beene right believers for to be twice dead implyeth to be twice alive the first life is the precedent infusion of amity to God and enmity to Satan or if it be renewed and this is a life preceding faith flowing from the universall grace of the Covenant of life and glory as before is proved The second life is the life of justifying Faith I meane man rightly united by believing to Christ the object of life and when he dies to the later he dies to the former also and therfore twice dead and never lives to God againe in Jesus Christ Iude vers 12. And for the close of the point here observe that as Manasses and Paul were the onely two in sacred Scriptures that by their apostasie from Gods universall grace in Christ went the furthest distance out from God before Faith that ever were received to mercy whence Paul rightly saith That Christ shewed all long suffering and patience towards him himselfe being the chiefe of sinners meaning in this particular respect So on the contrary Salomon and Peter after true faith in Christ the object of life were the onely two men mentioned in Scriptures which
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
at God as the eye doth follow the light So that if Adam was created in knowledge after the Image of him that created him as certainly hee was then mans originall righteousnesse in his pure naturals was this namely Col. 3.10 Eph. 4.24 man * Mans original righteousnesse operating understandingly from the effect to the cause from the whole creation to the Creator according to the rules of the perfections of the creation as to him in whom he and they did live move and had their being The reason why thus to operate was his naturall righteousnesse is because it was right according to the perfection of that truth which shined in the perfections of the creatures to him Againe his holinesse in his pure naturalls was this his operating according to the perfections of the creatures in the Mans originall holinesse purity of his perfect love to God in all through all and above all living not so much amongst the perfection of the creatures where he was as in God whom he so loved and the reason why in these perfections of love was conteined his naturall holinesse was this Because by it hee did not onely set God above all creatures but also by it hee did rightly dedicate himselfe to Gods use onely and alone with al his soule with al his heart and with all his strength for it is the property of love to adde to the perfection of the thing loved more then to it selfe as wee see in Ionathan and Moses c. That Adam had this in the perfection of it is proved thus if all love in men generally doth arise from that agreeablenesse which is betweene the subject and the object as certainly it doth then in Adam most of all because to him the Subject God the Object did shine in all the perfection of the creation in a sutable agreeablenesse in all things in all respects as before is proved Therefore in Adam there was the truth of that perfect love to God againe and not onely the truth but the uttermost extent of love in the strength thereof for if the beauty of the Object being transparant to the Subject will draw forth all the strength which is in the Subject to it selfe as in Iâ—nathan to David 2 Sam. 1.26 Exod. 32.32 and Moses to God then much more did it draw forth Adams love to God as the most transparent object of beauty being an object of infinite goodnesse excitively drawing out his soule in all his strength in a liking and uniting affections in all through all and above all And from this Principle in his minde did naturally * The first originall of the first Table of the moâ—all law spring the first Table of the morall Law namely to love God with all the soule and with all the strength and here I will note these five observations for conclusion of this Chapter First that man in his innocency in the perfections of his righteousnesse and holinesse was but the receiver of all his good as his being passively by creation and his blessednesse actively by reception as by his sense his reason will and affections he enjoyed God And what had hee that hee had not received for it is proper to God alone to be being and blessednesse in himselfe and of himselfe Therefore both men and Angels are but receivers of all their good from God Secondly here observe that the perfection of the creation in the estate of pure naturalls had no dependancie upon Adams Personall perfections or his perfect operations whereby they could keepe or lose their created perfections by him therefore it was from some other cause whereby they became subject to fall into vanity for in this estate Adam depended upon them for the support of his Personall perfections and operations but not they upon him for they were created in their flourishing perfections before Adam was All being made first in their immediate dependancie upon God but hee last therefore in this estate they had no such dependancie upon him Thirdly here observe that man perfect in holinesse and righteousnesse did not by false apprehensions interpose the good in the Creatures betwixt God and him to cut off his blessed union of love to God nor God from him for hee by that perfect love loded himselfe and all that created good in Goâ— from whom it came and so returning to God the glorâ— of all his workes which hee had created and made and so gave God full content Fourthly observe that in the estate of perfect Creation of the world God establish'd his Glory to returne to him in a mutuall concordancie of mans good and no otherwise and therefore the state of Creation produced man good and no evill for God looked upon all and saw it was all good as liking it well Fiftly observe that although Adam did beleeve God to be being and blessednesse in himself and of himselfe and communicating all blessednesse to him yet this estate to Adam was not an estate of Faith for Adams beliefe of all this did arise to him by naturall demonstration from the perfections of the Creation according with the perfection of his Senses and Reason and so to his will Therefore all to him was but Naturall but in an estate of Faith to live by Faith in God First for the thing beleeved it must be Supernaturall Secondly man his minde must depend for the attayning of it upon the credit he gives to the word of God which only declares the thing to him but so was not this Estate and therefore this was not an Estate of Faith to Adam But his next estate to this was an Estate of Faith namely the worke of the Covenant which is the next ground to be treated of And so much for Adams first Estate being naturally perfect in all CHAP. II. Opening the Covenant betweene God and man GOD having revealed to Moses the Creation of the World hee in the next place makes knowne to him a Garden that was Planted by God himselfe without the helpe of man in which place comes in the second Estate of Adam before his fall and his entrance into this Garden was to enter into Covenant with God and God with him for good and evill for this Estate did not propose good only to Adam as did the Estate of Creation * Adam was by God fitly enabled to perform the Covenant in the behalfe of God and the world before God called him to so weighty a bâ—sinesse and the reasons why God led Adam from one perfect State to a higher aâ—e primarily two first because the created perfections of this world could not direct or admit him to enjoy God answerable to his vast comprehension being a Spirit so neare the Angelicall nature secondly because God was delighted to receive his glory at as high a pitch as his reasonable creature could apprehend or comprehend its felicity to all eternity but good and evill was in the Covenant propounded unto him I call it a Covenant