Canaan by oath because of their unbeliefe Heb. 3.1.8.9 and therefore in the next Chapter the Apostle applyes the figure namely that Canaan was to them a figure of their supernaturall rest in the kingdome of grace by faith and the kingdome of glory by fruition Heb. 4.1.2.3.10.14 so that the Apostle implyes they were and wee are bound to beliefe it was so to them though it was never declared in plainnesse of speech So neither in the old Testament in plainnesse of speech to the ten Fathers before the flood neither by the Prophets after the flood was it made knowne that hee intended the heavenly glory to mankind but figured that hee intended it to man submitting to him in the obedience of faith by the agreeablenesse of the type with the antitype as in the first world by Enoch who in the obedience of Faith walked with God and was received into the highest heavens soule and body joyntly So likewise by Elias in the time of the Prophets Genes 5.24 Heb. 11.5 2 King 2.5.11.12 So likewise the particular place in which Christ should finish the worke of raising the world to what it travels till now was no more exprest by Moses to man in plainnesse of speech for that end then was the garden of Eden for the same end to Adam but onely by the agreeablenâ—sse of the Type with the antitype as by Abraham offering Christ in Isaac within the Land of Canaan upon the mountaine assigned him by God as is further amplified in the 8. Chapter of this Treatise Likewise the garden of Edens glory as Gods terrestriall Throne before the fall prefigured to Adam the eternall glory of God so in the land of Canaan Salomons thronized glory from the agreeablenesse of the type with the antitype by the Psalmist is brought in as a figure of Christs eternall throne of glory and not in plainnesse of speech Psalm 45.6 Heb. 1.8 Likewise when Christ by the brightnesse of his comming and the spirit of his mouth shall have consumed the mysterie of iniquity now maintained by the great Roman Antichrist so as that the (a) This is Gods fouâ—th extraoâ—dinary me cy in Christ extended to the world the other three are in pag. 120. fulnesse of the Gentiles and the miserable Iewes shall heare the spirit and the Bride say come in the outbreake of the purity of the celestiall doctrine and that most simple godlinesse universally shall abound as the most immediate embleme in the kingdome of grace of the Saints in glory that ever the world did yet containe Then that Church or the city of the living God or the heavenly Ierusalem issuing the streams of this celestiall doctrine and so convey Christ the object of Faith to the health of the nations is likened to Adams first originall paterne in the garden of Eden for saith the Text Rev. 22.17 the 1. 2. he shewed me a pure river of water of life cleare as Christall proceeding out of the throne of God and of the Lamb and in the midst of the (b) Whe eaâ— Rev. 20. this most transcendent in largement of Christs visible Church is called the Saints raignâ— with Christ 1000 yeeres and it implyeth no more but this that this glory shall certainly he and that it shall have a time of duâ—ation although since the world began the Saints successively did onely in faith and love with Christ remaine but with him in this world they did never raign for the g ound of the point is this because till now Christ did never sway the utmost end of the earth for his possession by his Scepter of truth for aâ— Satan in the old world and so to the time of Christs comming swayed the greatest part of mankind in his lying operations so after Christs rising as the Sun of righteousnesse to the nations by the Scepter of his truth and then Satan extinguished the Saints raigne with Christ by the Heathen Emperours and the abundance of heresies and by the Roman Antichrist in the confines of Christendome and so Satans throne was advanced and the Saints then onely remained with Christ witnessing that of right Christ should raigne but did not but this raigne of the Saints with Christ shall revive that cause of the martyrs and so they shall now live in the glory of that cause for which they then died and by the force of divine truth in that transcendent raigne shall Satans lying operations in the prevalencie thereof be extinguished and so shall Satan be imprisoned in the said duration for 1000. yeeres that is a certaine number put for an uncertaine See pag. 14 15. and pag. 104 105. street of it and of either side of it was the tree of life Likewise to this alludes the Lord Iesus Christ Rev. 2.7 saying I will give to eate f the tree of Life which is in the midst of the Paradise of God All plainly proving that this last and greatest splendor of grace by the second Adam was with reference to the paterne of the first Adam in the Covenant and that the eternall felicity by faith and fruition was intended therein though not in plainesse of speech And heere observe two things from this Chap. Rev. 22. First that the Apostasie of mankind from Christ in that purity of the celestiall Church on earth at the most immediate embleme of the glory of God in heaven God will therefore expresse more severe justice upon the world for their apostasie from that then ever before The first is that God will never more extraordinarily raise man out of his filthy apostasie from his grace in Christ Iesus but will leave him to perish in his owne corruptâ—on And this is implied in the 11. vers when it is said he that is unjust let him be unjust still be that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy lâ—t him be holy still The second thing is this that their apostasie from this greatest light and grace shall bring on the greatest demonstration of Gods righteous judgement upon the world that ever was namely the last day of the worlds generall judgement implied in the 12. verse where the Lord Iesus saith and behold I come quickly and my reward is with me to give every man according as his worke shall be I am Alpha Omega the beginning and the end I am the first and the last whereupon saith S. Iohn Blessed are they that doe his Commandements that they may have right to the tree of life verse 14.15 So much for the third part of time of Gods impartiall proceedings intending and extending eternall life and death to all and all alike without respect of persons from the time of Christs comming in the flesh to the time of his comming at the day of judgement in flames of fire And from the whole Treatise take this generall observation consisting of five particulars namely what Gods decree was Observat after the counsell of his owne will before the world was As first Gods decree before the world was that God purposed in himselfe to create this world perfect in all it's parts and man the chiefe thereof as appeares in Chap. 1. That then God also purpos'd in himselfe for the eternall praise of his communicative goodnesse and justice to raise this world by Adams improvement of his perfections being the chiefe part therin to a celestiall perfection or to sinke it downe to an evill equivalently contrary to the glory of his Iustice as is described in Chap. 2. Thirdly then also God purposed in himselfe that the knowledge of evill which he in time pronounced to Adam that in the day he did eate the forbidden fruit then that sentence should passe to immediate execution for the eternall praise of his justice as appeares in Chap. 3 Fourthly God then also purposed in himselfe that by Adams most ungratefull fall hee would glorifie the riches of his mercy and his communicative gâ—odnesse and justice and therefore before the world was God covenanted with the second person in sacred Trinity Tit. 1.2 2. Tim. 1 9. Ephes 1.4 being essentially the one God and sonne of God to assume in time the nature of Adam as the chiefe part of this creation not onely to be ready in point of time as the Male Lamb in the bush but also that then the execution of divine justice should and did immediatly upon Adams eating of the forbidden fruit passe upon Christ to the fall praise of Gods justice to all eternity and so brought in the glory of his mercy by restoring the fallen world to the promulgation of his communicative goodnesse as first in the beginning of time in the type and secondly in the fulnesse of time in the truth in the redemption of the world as is proved Chap. 4. 8. Fifthly God then purposed in himselfe to glorifie his mercy communicative goodnesse and justice by the distribution of that mercy individually upon every of mankind first by giving to all and all alike in Christ Iesus both the meanes and end namely to eternall glory I doe not say he gave any thing to them to attaine eternall life but onely as a meanes to receive his gift of eternall life as attained by Christ the second Adam and Saviour of the world and so to glorifie his gracious goodnesse and mercy in their salvation Or on the contrary to glorifie his justice on them which abuse his grace by a proud persisting in obstinacy for terrestriall trifles to reject his gift of Christ and his righteousnesse the onely ground of mans felicity And that God doth thus impartially glorifie his Iustice and mercy individually upon mankind is proved in the threefold parts of time as from Adams casting out of Paradise to Abraham from Abraham to Christ from Christs comming in the flesh to his comming in flames of fire at the end of time as Chap. 6.7 9 10 11 12. And as for any other decree of God then this concerning the eternall state of mankinde the Scripture speakes it not Glory be to God in the highest heavens on the earth peace and good will to men FINIS
judged sinne to be vile and naught but also removed the darke veâ—le of Moses and those mâ—ltiplicity of Ordinances and operations through which our fraile nature câ—uld not with that clearenesse and neerenesse communicate with Christ to walke after the Spirit as now we may as 2 Cor 13.18 Rom 8.4.10 11. Thirdly the Rod that budded with Almonds of ripe perfection as inclosed in the Arke together with the Tables of the Law this implicitly Schoold this Spouse that the Spirit and life of the perfection of the Morall Law was conferred upon her by Gods gift of Christs righteousnesse imputed and that is onely freed her from the Law of sinne and of death Rom. 8 1 2 3 4. Fourthly the Morall Law as interminglingly closed in the Arke not only with the Rod but also with the pot of Manna as overshaddowed with the wings of the golden Cherubims wing touching wing This Schoold that Spouse by that figure that Christ was as resident with her on Earth to feed her by beliefe of truth with the bread of life as with Angels food Fiftly because in this glorious oracle of the Morall Law one precept commanded the seventh (b) The seventh day Sabboth or the keeping of a seventh day as from the Morall Law was extinguished when this mistery as included in this Arke was abolished and now only remaines the Lords eighth day to be kept yet not by any direct precept but from the Apostles by tradition in all ages and by consequence from the Apostles Doctrine therefore Princes who by Law confirme it to be kept holy to the Lord their fame shall remain through all Generations dayes rest This Schoold this Spouse elect of Christ in two particulars First that she had bin precedently forgetfull of this seventh daies glorious mistery and therefore in this precept was inserted a clause of remembrance Secondly because this Arke was named Gods mercy-seat or resting place this figuratively told them God rested onely on the perfection of Christs works for the perfection of all his workes which hee had created and made so to depend for perfection as Chap. 4. hereby leading his Spouse not to rest in the wroth of her owne righteousnesse as did Caine but to rest onely and alone for all perfection upon Christs as imputed from whence onely was conferred all her mercies Sixthly God made this Arke his Seat of mercy in which being wrapt up both the Tables and so entermingled and from thence by Moses hee spake to them this figuratively school'd this Spouse to two things first that on these two Tables as in the perfection of Christs workes did hang all the Law and Prophets that is all the Lawes prefigurations and the Propheticall significations secondly because from this glorious Oracle by Moses the Mediator in the Type God spake to this Spouse of Christ this implicitly told her that by her applying her selfe to this sacred Oracle that thence in Christs righteousnesse imputed God will so speake peace to her through all generations as to the Israel of God Exod. 25.20 21 22. Gal. 6.16 So much for the morall Law Fourthly the penall Law as cursing this elect Spouse in her negligent contempt of the sacred Oracle thus resident with her this implicitly told her that she must then speedily return to this righteousnesse imputed for justification for remission of Sinnes as to the brazen Serpent Hebr. 12.26 because this Law of Gods curse was as the flaming sword turning every way telling her that if shee did not here submit she must perish in the flames of Gods consuming * Legall terrors calls to man to turne to God either after faith or before I say to turne to Gods gift of Christ and his righteousnesse imputed for safety and sâ—lace from the horrouâ—s of Gods wrath and this o dinance of God is of use to his Church millitant to the worlds end for Gods wrathfull curse under the Gospel and the Law is one and the same but mo e severe under the Gospell then it was under the Law Heb. 10.29 yet not now so frequently demonstrated to sense as then it was the groâ—nd of it is this because then all the good of terrestriall Canaan was a type of the superâ—â—â—â—â—all grace and glory as it was morefully to be communicated under the Gospell unâ—aâ—â—ed wrath for ever for hee delivered his Covenant to Abraham in the promised seed saying I will blesse them that blesse thee and curse them that curse thee and renewes the same with Moses to be a penall Law whence saith the Apostle as many as are under the Law are under the curse for it is written Cursed is every one that continueth not in all things wâ—ich are written in the Booke of the Law to doe them Gal. 3.10 Deut. 28.45 All implying this that Gods procedings to her in Christ was without all respect of persons So also in the manner of the delivery of the Law to this elect Spouse for the morall Law being delivered in the negative so largely implicitly reveales her precedent sinne against the promise to which now the Law was added because of her transgression and so the Law revealed sinne or caused sinne to appeare Rom. 7.11.12 and Rom 5.13 The Apostles stiled the Law of Moses the ministration of death because the manner of the delivery of it was some signe of Gods displeasure and also as opposing it to the manner of the delivery of the Gospel which was in mildenesse and love so that it is but comparatively with some respects but not properly the administration of death but an ordinance of life by Christ it being the substance of the Gospel under a vaile as Hebr. 8. Againe the Law given to Moses the Mediatour in the Type in smoke darknesse thundrings lightnings the shrill sound of a Trumpet sounding louder and louder to the great amazement of them all and they not to touch the Mountaine upon paine of death all implicitly declaring this Spouses deserved punishment for her precedent transgressing of the Oracle of life and glory descending from Adam and renewed with Abraham and that she was therefore worthy to be cut off from Christ by the execution of the curse as she was now threatned in this dreadfull demonstration of it Yet as the Law revealed sinne and wrath or caused wrath here to appeare then Moses the Mediator in the type that is Christ in the truth obtained that this Law should be for life that is as leading unto him and not the administration of death as she had deserved Rom. 7.9.10 Gal. 3.19 So likewise although God esteemed this Nation Israel his elect Esay 45. and 4. yet if the Mediator in the type had not interceded for her God would have destroyed all excepting him and from him raised a great Nation unto Abraham according to his Covenant in the promised seed for saith God to Moses concerning them when he would have destroyed them I will have mercy on whom I will have mercy and compassion on
nature of all mankinde and therefore rightly saith Saint Paul 2. Tim. 1.9 God hath saved us and called us with an holy calling not according to our works but according to his owne purpose and grace which was given us in Christ Iesus before the World began Againe observe that this justification not onely freed all mankinde from dying the death the day that Adam sinned but also brought life upon all men for saith the Text it came upon all men to justification of life But here ariseth a question what in this Text Question with respect to that time is meant by this word life which came upon all men The meaning is no more but this Answere that then Gods free gift of Christs righteousnesse imputed confer'd upon men this world to be the day of grace as now they enjoy it a meanes for them to receive in this gift of righteousnes the life of glory in the world to come So much for the fourth point Namely that Christ entring the worke of the Covenant as the second Adam removed that judgement that was due to all man-kind So as never man perished for Adams eating the forbidden Fruit. Againe the second Adams first entring the worke of the Covenant he then put on the whole Creation travaling towards that perfection it lost in Adams fall so saith man beleeving truth Ro. 8.19 For saith S. Paul the earnest expectation of the Creature waiteth for the manifestation of the Sons of God And in the next verse gives the reason why the creation is in hope because saith he the Creation it selfe shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God and then concludes in the minds of al men which believe truth for saith hee wee know that the whose creation travaileth in paine untill now and not only they but our sâ—lves also who have the first fruits of the Spirit even we our selves groane within our selves waiting for the Adoption to wit the redemption of our bodies ver 23. So S. Peter in the mindes of men believing truth saith and we looke for new Heavens and new Earth wherein dwelleth righteousnesse 2 Pet. 3.13 And that this travailing of the whole Creation together with man was by Christ is most cleerely proved by what is formerly delivered that is when this glorious Image of the Invisible God 2 Cor. 4.4 was lost by Adams fall then the second Adam the Sonne of God restored the Image of the invisible God by coming into the worke of the Covenant as the first borne of every Creature the beginning and first borne from the dead fall of Adam in the promised seed that in all things he might have the preeminence Coloss 1.15.18 All which when Adam by Faith in the State of the restauration by Christ did see thereupon he named his wife Eve which signifieth life First because in Christ shee was now become the Mother of all living Gen. 3.20 wherefore she also in beliefe of truth saith when she had conceived and brought forth Caine I have gotten a man from IEHOVAH meaning not by the force of Gods word in the State of Creation Gen. 1.28 for that was lost by the fall and therefore God in Christ gives a second word of production to them which was now a word of grace and object of Faith in the promised seed Gen. 3.15.16 By force of which word she now obtained from Iehovah a man by Christ in whom was life and therefore she named him Possession for so his name signifies implying she was now againe by Christ in Possession of a living race of mankinde in this day of grace and so the Mother of all living Secondly the Mother of all living together with Adam by beliefe of truth in the object of Faith namely in the Promised seed and so was to Christ his first borne Church begotten not by blood nor of the will of the flesh nor of the will of man but of GOD for to them was delivered by him this object of Eaâ—â—h once given to the Saints from whence they received lifâ— naturall and supernaturall by Faith as here you see and therefore nursed up by instruction their Posterity to the same obiect for both Cain and Abell came to offer unto God and therefore in this second respect she was also the Mother of all living And so much that this travaile of the Creation was by Christ But here ariseth a question Quest at what time began this travaile of the whole Creation lead the faithfull befo e the flood to rest in together with man believing truth to their supernaturall end The answere is ans that God having the sixt day about the ninth houre or three of the clock in the afternoone the peâ—fect works of the seed of the woman which then was to bee accomplished in time to come that is to rest in beliefe of it for the remove all of all misery and in hopâ—â—f fruition of tâ—â—nall glory and it was the same mystery of this seaventh day which God renewed by Moses to Israell but the eight day now leads the faithfull to rest for the same things on that worke of the seed of the woman as it is now already perfected the which as I conceive was the ground of the change of the day and therefore nominated to be the Lords day established the foundation of the Restauration of the world in the second Adams satisfactory righteousnesse figuratively in the blood of the Lamb the seaventh day morning next ensuing being then the first day houre of a daies beginning in the Estate of Restauration of the Creation by Christ as hee was the first borne of every Creature opening the womb of its tendencie to all perfections therefore that seaventh day morning in the first minute thereof was that first particle of time wherein the Creation began to put forth its first most proper step in this travaile together with man believing truth from the bondage of corruption to the glorious liberty of the â—onnes of GOD. And from this ground God blessed the seaventh day and hallowed it because that in it he rested from aâ—l his woâ—ks which hee had created and made so dependant upon Christ implying that God rested fully contented in the perfections of Christs works for the Râ—stauration of all his works to that perfection intended in the Covenant to which it now but travailed and * The Originall of the seventh daies Sabbath and al Sabbaths Therefore this seventh day sanctified by God Gen. 2. did in a figure therefore God set this seaventh day apart for man to rest figuratively leading him also to Christs imputative works for the perfection of al his works here by faith in hope of a full perfection in fruition of glory to come From this ground the Author to the Hebrews takes it for granted that this rest to God and to Faith and in fruition for man was finish'd from the Foundation of the world although man unbelieving
God Therefore this fact committed against these transcendent rules thus manifested to them justly called to God for their transcendent punishment and they were no way necessitated to this fact by God but the contrary secondly I grant also that in some respect they were necessitated to this unrighteous fact but it was from themselves and the first step that brought on this necessity The first step to fall from Christ totally was this their remissenesse to God in all his wayes for their good for to them God made it manifest that in the satisfactory righteousnesse of this seed as imputed he conferr'd all good to the universall world figured in the Lambe slaine famously descending by tradition to them from Adam by the ten Fathers as before is proved Likewise God manifested it to them by renewing the same to the universall world by Noah and his sonnes Likewise by renewing the same with Abraham by predestinating in this seed both Iewes and Gentiles to glory Likewise hee manifested it to them in the satisfactory righteousnesse of this seed sealed with his blood figuratively in the paschall Lambe that hee delivered them from the bondage of Egypt and brought them to the blessednesse of Canaan a figure of eternall felicity for applying the Lambs blood upon their dwellings figured that onely in the righteousnesse of Christ imputed God was their safety in the day of wrath Exod. 12.13 All this and more successively was presented before their eyes in that glorious addition of Moses Law to the promise in those prefigurations and significations and all left upon record in holy Writ through their generations Therefore it must needs follow by undeniable consequence that their first step to this ungodly necessity proceeded from their owne remissenesse to God in all his wayes for their good for had they considered these things they would never have destroyed him by whom all felicity came to them And then their remissenesse to that object of faith Celestiall brought on their inordinate intensnesse to sensuall objects terrestriall and to Idolatrous imaginations and so came on their second step necessitating them to this transcendent fact The second step as for example their remissenesse to Moses the Mediator in the type brought on their Calfe and terminating in things sensuall and terrestriall and consequently their crucifying of Christ to themselves by absenting their mindes from Moses in that mysterie for they then not onely worshiped the Calfe but also they did eate and drinke and rose up to play The third step Likewise they so brought on a further necessitie as a third step for the future namely custome in evill hence it is God said to them can the Blackmore change his skinne or the Leopard his spâ—ts Ierem. 13.23 then may yee also doe good that are accustomed to doe evill and now sense commands reason under the pretence of the doctrine celestiall to terminate in a good adequate to sensuality Mat. 26.61 for from this ground they made the Temple and Moses Chaire their plea against Christ and his doctrine not from love to the mysterie included therein as leading to Christ but onely in love to the glory of the Temple as a terrestriall magnificence of their Nation Likewise in their princely Priesthood as it was a worldly ordinance correspondent to worldly pompe and dignity but rejected Christ the inclosed mysterie of that figure Thus by voluntary choyce in the spirit of concision they became necessitated to evill in things that were good in themselves as the felicity of Canaan was good in it selfe and to kill Christ in the truth as Abraham did in the type to the redemption of the world was good but to them evill because they did it in hatred to him as Iohn 8. 40. because his doctrine was an enemy not to them but to their pride in terrestriall felicitie and proud consanguinity and operations And therefore they slew the Lord of glory in the same mind as Cain slew Abel Mat. 23.35 (a) Thus wee may rightly conceive how Pharaoh is said to harden and God to harden Pharaohs heart Wherefore instead of giving them the Spirit of Faith from the speciall grace of the Covenant God delivered them to their owne wills from the universall mercy of the Covenant made with Abraham for them The fourth step and so came on a fourth step of their necessity in sin and consequently their universall rejection from him as the just punishment of their precedent apostasie from Gods salvation imply'd in the words of the Lord Jesus Christ saying O Ierusalem Ierusalem which killest the Prophets stonest them which are sent unto thee how oft would I have gathered thy children together as a Hen gathereth her brood under her wings and ye would not therefore your (b) That is the Temple implying theiâ— separation from Gods favour in Christ the most proper Temple of Gods speciall presence in the Truth as the Temple was in the Type Luke 13.34 house is left unto you desolate And he further saith Verily verily I say unto you yee shall not see me untill the time come when you shall saâ— blessed is he that commeth in the name of the Lord. These words imply two things the first is because they precedently refuse to see him according to their light as their reason was able in their day of grace therefore God now denyed them the gift of Faith to see his glory in beliefe of truth even when their eyes did looke upon the Lord of glory and saw his great workes Luke 10 8.22 Likewise when he beheld Ierusalem he wept and said O that thou hadst knowne even in this thy day those things which belong unto thy peace but now they are bid (a) That light of truth which formerly men did see would not for that ther may come a time when the light Eternally by Gods spirit shines more cleer yet the sight thereof shall be denied to them as in this elect Spouse we see from thine eyes Luke 19.24 Likewise Saint Iohn in his 12 Chapter saith although Christ had done so many miracles before them yet they beleeved not on him that the saying of Esayas the Prophet might be fulfilled that he said Lord who beleeved our report and to whom is the arme of the Lord revealed and Saint Iohn saith therefore they could not believe because Esayas saith againe hee hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their hearts and should be converted and I should save them And further saith Saint Iohn these things said Isaiah when he saw his glory and spake of him ver 37. That is These things hee spake of their rejection when in the Spirit of Faith he saw the Lord of Glory rejected by this elect Spouse Likewise Saint Paul Acts 13.40 speaking to this people rejecting the Doctrine of Christ saith behold you despisers and wonder for I worke in your daies a worke which
of the Fathers upon the Children but unto the third and fourth generation of them that hate him Object therefore this visitation could not be so large as throughout all these precedent generations Answere Answer This visitation is spoken restrictively only with respect to the Sonnes of Iacob as to continue the elect Nationall Spouse till Shilo came and if God in mercy had not cut short their deserved visitations Iacobs seed after the flesh as this Nationall Spouse sometimes had bin utterly extinct Therefore their visitations for their Rebellions in mercy were limited but to three or foure generations Hence saith God to Rebellious Israel I am JEHOVAH I change not meaning his Covenant with * Note that although this visitation be intermingled with the negative part of the Morrall Law yet it issued from grace and mercy in Christ the seed of Abraham Abraham therefore yee Sonnes of Iacob are not consumed Malachi 3 6 7. Wherefore all Nations oâ— the Gentiles might be under wrath the time precedent notwithstanding this limitation Againe all the time that they were under wrath yet God intermingled his wrath with mercy leaving them a narrow way to eternall life by salvation in Jesus Christ And the narrownesse of this way is to be considered in a two-fold respect namely in meanes internall and externall The internall meanes was the remainders of the aforesaid infused principle hereditarily descending in the Nature of man which as it disposed them to Enmity with Satan so also to Amity with God from whence although they had not the Oracle of God to direct them yet Saint Paul implicitly grants some few of them did attaine Circumcision of the heart virtually at least in their obedient seeking of God Rom. 2. Hee preferres the best of these Gentiles although excluded the Law against the boastings in the Law of the Children of Abraham for saith hee if the Gentiles which have not the Law doe by nature the things contained in the Law these having not the law are a law unto themselves which saith hee shew the effect of the law written in their hearts their thoughts in the meane while accusing or else excusing one another ver 14.15 Againe saith hee if the uncircumcision keepe the righteousnesse of the law shall not his uncircumcision be counted circumcision and saith hee shall not uncircumcision which is by nature if it fulfill the law judge thee c. ver 26.27 And he then concludes the Point in the behalfe of the vertues of those Gentiles in opposing the proud formalitie of the profession in the Law by the Iews saying he is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision which is of the Heart in the spirit and not in the letter whose praise is â—ot of men but of God ver 28.29 And the ground why the Apostle esteemes these vertues by Nature amongst the Heathens to be the circumcision of the heart is this because it did implicitly and vertually leade the hearts of these Heathens to God in Jesus Christ and the ground why it did so is this Because the foresaid principles of Enmity and Amity was derivatively put into their hearts issuing from Grace in Jesus Christ for it was given in the promise of Christ when God said I will put enmity c. Therefore if it be by man put forth to seeke for God as God extitively drawes it out but in natures voyce it will implicitly and virtually at least move to God in the wrath of Christs righteousnesse imputed under the Notion of mercy for according to the nature of a thing such is its operation But here in Christ wee see was its roote therefore the cicumcision of the heart was its fruite So much for the internall meanes in this narrow way to eternall life by Christ But secondly the externall meanes of this narrow way to life was twofold First the oracle or pillar of Truth as included in Israels common-wealth for by this God did as it were reach forth his helping hand of mercy to these miserable Gentiles under wroth for at first when God gave the Law of Circumcision he then gave a Law of admittance not of Circumcision to goe out among the Gentiles but for Gentiles and strangers to come to Abrahams * Eternall blessednesse by Christs imputed righteousnesse is the bosome of rest to Abraham and all right beleevers bosome I meane the Church in his Family so famous for Godlinesse in the imputed righteousnesse of the promised seed And here by Gods Law they might receive the seale of righteousnesse which is by Faith Gen. 17.12.27 Rom. 4.11 Secondly about foure hundred yeares after this when God reared up the Mosaicall Ordinances a partition wall by hand-writing upon Record differencing the uncircumcised Gentiles more exclusively then ever before and the Jewes more inclusively to the Oracle of life Psal 147.9 10. Ephe. 2. ver 11. to the 16. Yet then also God made a Law of admittance for Heathens and strangers to Sojourne in Israels Common-wealth and gave them the same Rule to come to him in the satisfactory righteousnesse of the promised seed as he did to his elect Spouse Levit. 19.33 34. Numb 15.15 And accordingly we finde of them 43600. furthering the glory of the Temple possessing a glorying heart with the Israell of God at the * Yet the Sinagogues of the Iewes were holy to the Lord as now are on Churches that is as set apart only by the direction and care of the Church for convenient and mutuall meetings to worship God yet not set apart and holy as was this Temple by Gods commandement neither in respect of the place nor the materialls not the forme nor the finall end as to typifie Gods speciall grace by Christ as him in whom all worship must terminate in God by right beleife of the object of Iustification yea the word and Sacraments are but holy instruments instituted by God to communicate by his Spirits manifestation his speciall grace and favour in Christ as the object of Faith dedication of the Temple to God 2 Chr. 2.17 1. Chr. 22.2 2 Chr. 30.25 26. Likewise by Traffique and Marchandizing with this Nation from farre the Fame of Ierusalem and the worship of the Temple with the Princely Priest-hood so correspondent to worldly Glory by these remarkable figures God reached out his hand pointing as it were by his finger to the world that the desire of all Nations should come to answere the implicit seekings to all among the Nations who by patience in well doing did seeke honour immortallity and eternall life So much for the first externall meanes The second externall meanes was more universall even to all the Families of the Earth namely God speaking kindly in the voyce of the Creatures to them in Jesus Christ implicitly for from God his Covenant in Christ first in the Promised seed with Adam and secondly renew'd with Noah
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
the things of God but the things that be of men Mat. 16.23 And to the same spirit in Iames and Iohn He turned and rebuked them and said yee know not of what Spirit yee are of Lu. 9.34 To the same spirit in the two Disciples that went to Emaus saith hee O fooles and slow of heart to believe all that the Prophets have spoken ought not Christ to have suffered these things and so to enter into his glory Luk 24 26. Likewise saith the Text Hee appeared to the Eleven as they sat at meate and upbraided them wits their unbeliefe and hardnesse of heart Marke 16.14 And to the Virgin Mary his Mother Jesus saith unto her Woman what have I to doe with thee mine houre is not yet came implying in her request something was not sutable to his Spirit of Truth consequently so farre forth according to the lying spirit of Satan Ioh. 2 4. Secondly he also witnessed this truth of God against the lying spirit of Satan in sinners That is Man in the state of unbeliefe as resisting this truth as for instance he proving himselfe to be the light of the world not only by Doctrine but â—lso by a miraculous fact giving sight to the man that was borne blinde then the lying spirit of saâ—an attempted to extinguish this truth by saying give God the praise we knew that God spake with Moses as for this fellow wee know not whence hee is But Christ in the mouth of the man retorts the argument upon them saying herein is a marvellous thing for yee know not whence hee is and yet hee hath opened mine eyes Now wee know that God heareth not sinners but if a man be a worsh pper of God and doeth his will him God heareth and since the world began was it never heard that any man opened the eyes of any that was borne blind Joh. 9.5.6.16.24.29 c. Likewise he being in the Synagogue intermingling this Doctrine of truth with another miraculous fact called to a woman bound by Satan eighteene yeares and by the word of his mouth makes her free from the bondage of satan implicitly telling them that if by the call of his Doctrine they would in beliefe of that truth but as they were able by sense and reason come to him he then would dissolve the power of satan in them and so the truth should make them free but the lying spirit of satan in the Ruler of the Synagogue resisted this truth for he answereth with indignation because that Iesus had healed on the sabbath day and said unto the people are there not six days in which men ought to worke in them therefore come and be healed and not on the Sabbath day But this evill spirit so changed into an Angell of light the Lord discovers and said Thou Hypocrite doth not each of you on the Sabboth day loose his Oxe or his Asse from the stall and leade him to the water and ought not this woman being a daughter of Abraham which Satan had bound loe eighteene yeeres be loosed on the Sabbath day and all his enemies were ashamed likewise hee miraculously fed many with small parcells of bread declaring himselfe thereby as by his doctrine that hee was the bread of life to man by beliefe of this truth to nourish him to everlasting life Likewise by raising up the widowes sonne and lairus daughter and Lazarus foure dayes dead declaring by this as by his doctrine that he was sent of his Father to them the resurrection and life to man by their beliefe of truth in him Or the resurrection of faithlesse man to everlasting death for saith hee If yee believe not that I am hee yee shall die in your sinnes that is and rise to perpetuall shame but all this truth in the lyings spirit of Satan they resist by pretence that Abraham and God was a Father to them but he according to truth witnessed the contrary against them saying I know you are Abrahams seed Joh. 8.37 but vers 39. Iesus said unto them if yee were Abrahams seed yee would doe the workes of Abraham but now yee seeke to kill mee a man that have told you the truth which I have heard of God this did not Abraham implying that although they were Abrahams seed in the flesh yet not Abrahams seed in the faith consequently not children to God but to the Divell verse 44. Yee are of your father the Divell and the lusts of your Father yee will doe For although by light of sacred truth they came to know hee was the heire namely the promised seed from God to Adam Abraham and David and so heire to all yet their minds by pride was lifted up with the glory of the Terrestriall Temple and princely Priesthood as a worldly magnificence to their Nation but not to the celestiall mysterie therein leading to the imputed righteousnesse of the seed as the onely ground of all their glory for in their hearts him they hate and attempt to extinguish both him and his doctrine because it tended to put an end to that typicall magnificence and * Man perversly proue by custome in sinne to attaine a glory adequate to his corporeall part namely his mouldering body is therefore an enemy to Gods way as leading him to an eternal felicity sutable to his unperishing part namely his soule and body made spirituall but so farre as man is led by the spirit of Christ he is of another minde worldly glory Marke 12. from verse 7. to the 12. Matth 21.38 and 45. But the Lord Jesus Christ witnessed the truth in plaine termes and said My Kingdome is not of this world my Kingdome (a) If Christ refused to be an ea thly Monarch in Canaan and Sion hill declaring by plainnesse of speech that his Kingdome is not such consequently this Kingdome of Christs Spouse nationall elect was but a figure of that grace that was most cleaâ—ely powred out under the Gospell and also of his eternall throne in moâ—e then Angels glory and not a type of an earthly Monarchy of his of one thousand yeeres in length see this point more cleare in cap. 9. is not from hence Mat. 18. 36 Likewise he refused to be made a worldly King on Sion hill so proving his doctrine to be true by this fact for saith the Text when Iesus therefore perceived they would come and take him by force to make him King he departed thence c. John 6.15 Likewise to his successoâ—s which were to witnesse this sacred doctrine of truth hee gives the same rule not to (b) In the judgement of the Sonne of God it is a safe way to keepe his ambassadors to the worke of his ambassage by keeping them from worldly government and terrestriall pompe yet they must have a compleate competency as is implyed by the Apostle 1 Cor. 9.12.13 14. but the former is the ruine of simple godlinesse in Christs Spouse for saith Gods Spirit Like Priest like People Hosea 4.9 aspire
his perfect love as naturally an holy man without sinne nor all those manifold works hee did as personally God man even to blood and death but by his righteousnesse that was imputed I meane only this one worke to which all precedently named were but meanes namely his dissolving Satans lyes * Our second Adam and Saviour improved his personall perfections as our suâ—etâ— against the spirit of Satan his lyes in Saints Sinners Divells and under the 2. fold Separation and so made good his fathers truth namely that God really and simply intended Eteâ—nall glory for man with Angels or the contrary according to his revealed will in either estate the which gave full satisfaction to divine Iustice and was accepted in the behalf of the World and therefore imputed to the worlds felicity and mans the cheife part therein by witnssing Gods truth as is described pag. 101.102.111 And the reason why this only was imputed is this because only this is it which all men should set to their seales in this fourth estate of man and was the first Adams worke in the Covenant and then to be imputed to the supernaturall felicity of the world as Chapt. the 2. Therefore the second Adams witnessing Gods truth to the repelling all the lying powers of Satan is only that righteousnesse which by God is imputed to the supernaturall felicity of the world in Generall or to man beleeving truth more speciall as precedently is described CHAP. IX Declaring Gods impartiall proceedings in the third part of time to the Gentiles when by the Gospell he called them to the blessing of Abraham THe call of the Gentiles I will referre to two generall heads First to the extraordinary call for a time Secondly to the ordinary call to continue till time shall be no more And in the first this was extraordinary that upon the promised seed his fulfilling all righteousnesse the partition wall of the Mosaicall Ordinances of God should be abolished by which the uncircumcised Iewes precedently had insulted over the uncircumcised Gentiles and yet those Mosaicall Ordinances witnessed not only the Gentiles exclusion from the oracle of life but also against the Iewes for their own Apostasie from Christ wherefore he saith unto them even Moses in whom you trust doth accuse you Joh. 5.45 But upon Christs fulfilling all righteousnesse this witnesse against the Gentiles was canceld for so Saint Paul writes to the Gentiles remember saith hee that you being in times past Gentiles in the flesh were called uncircumcised by that which was called the circumcision in the flesh made with hands that at that time yee were without Christ being aliants from the common-wealth of Israel and strangers from the Covenants of promises having no hope and without God in the world But now in Christ Jesus yee who sometimes were afarre off are made nye by the blood of Christ for hee is our peace who hath made both one and hath broken down the middle wall of partition betweene us having ab lâ—shed in his flesh the enmity even the Law of commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace c. Ephes 2.11 Likewise God pouring out his spirit upon all flesh was extraordinary as Acts 2. saith the Apostle this is it which was spoken â—f by the Prophet Joel it shall come to passe in the last days saith God I will powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie and your old men shall dreame dreames c. vers 16. And this powring out of Gods spirit was two-fold that is externall and internall first externall for whereas before God did in his externall call excitively draw the Gentiles to Christ it was but implicit by the voyce of the creatures and as formerly is declared likewise his externall drawing of the Iewes was but by the Gospell as wrapt up in the glorious vaile of Moses therefore the externall way to eternall life to all the world was then but narrow and obscure but now made broad and perspicuous by the naked externall demonstration thereof as in the spirit of prophesie the wonderfull gift of Miracles by the Apostles understanding the Oracles of life more cleare than ever before and divulging the same in burning zeale for the glory of God by the salvation of the world and in the wonderfull gift of tongues by plainnesse of speech excitively drawing the Gentiles or rather God in Christ by them reconciling the world to himselfe not imputing their sinnes and manifesting to them that their precedent ignorance hee regarded not but now admonishing all men to returne from lying vanities to imbrace their owne mercies that the confused fugitives of Babel tasting the waters of life at Ierusalem cryed out saying How heare wee every man in his owne tongue wherein we were borne Parthiaus Medes and Elamites and the dwellers in Mesopotomia and Iudea and in Cappadocia and in Pontus Asia Phrygia and Pamphilia in Egypt and in the parts of Lybia about Cyrene strangers of Rome Iewes and Proselites Cretes and Arabians we doe heare them speake in our tongues the wonderfull works of God and they were all amased Acts 2.8 Thus from Ierusalem as from Paradise or the throne of God now did issue the living streames of eternall life to the families of the earth dead in sinnes and trespasses wherefore precedently Christ said unto his Disciples Yee shall be my witnesses in Jerusalem and in all Judea and Samaria and to the utmost parts of all the earth and accordingly at Ierusalem they first receiv'd this power from above which they thus divulged Luke 24.49 Luke 2.39 and so God perswaded Iaphet to dwell in the tents of Shem and in this extraordinary call he was found of them that sought him not nor asked after him all being gone out of the way and become abominable none seeking after God doing good no not one Thus God who keepeth covenant and mercy for thousands according to his purpose as with Abraham he predestinated and prepared them to this glory So now hee called them to it in Christ Jesus externally and so much for the externall powring out of his spirit upon all flesh Secondly the internall powring out of Gods spirit upon all flesh I say powring out because in comparison of his precedent dropping into the hearts of the Gentiles circumcising their spirits as aforesaid and as to the Iewes but sparingly in comparison of this powring out in this day of Salvation and acceptable yeere of the Lord It was but sparingly as by drops and that which the spirit did now internally powre out upon the spirits of all men may be reduced to two generall heads first wheresoever the Oracle of truth manifested Gods gift of Christs righteousnesse imputed as it went from Kingdome to kingdome by the conduct of the spirit like a Chariot of light and life rising upon the nations as the sunne of righteousnesse with health under his wings the first powring into
the spirit of man for health was this namely it did quicken or enliven the originall principle of amity to God and enmity to Satan even as it did upon the fall of Adam by Christs restauration of all in the type then put into the nature of man hereditarily to descend as precedently is proved so now likewise upon Christ his fulfilling all righteousnesse in the truth this infused principle which was now dead in sinnes and trespasses was by the imbreathing of the spirit of God wheresoever the Gospell came it quickened and enlivened man in dispositions to harken to the externall call of Christ in the object of faith to the end they might receive the gift of faith to receive life in Christ wherefore saith Christ If any man will doe Gods Will he shall know of the doctrine whether it be of God or whether I speake of my selfe Joh. 7.17 18. Likewise he saith Verily verily I say unto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall live Joh. 5.25 And the last clause where it is said they shall live leades us to the second part namely the spirits internall more speciall powring upon all flesh that is answerably as men did come in the precedent enlivened or renewed dispositions to Christ in the Gospel as being the object of faith held forth by the word of truth as the brazen Serpent from thence by the powring out of the Spirit they should receive the spirit of faith to be able to receive life in the object of faith as before in the precedent P. Hence it is the Apostle saith Awake thou that sleepest that is under those renewed dispositions towards Christ and stand up from the dead that is and rouse up this grace to harken to Gods call to the object of life and Christ shall give thee light that is the light of right beliefe as the truth is in Iesus from strength to strength and so to receive life in him Ephes 5.14.8 Hence it is that at Ephesus the Apostle said of God even when wee were dead in sinnes hath he quickened us together with Christ by grace yee are saved Ephes 2.5 and saith hee not of workes lest any man should boast for wee are his workmanship created in Christ Iesus unto good workes which God hath afore ordained that we should walke in them that is by his fore-ordination with Abraham as before is declared He also saith to those Gentiles Worke out your salvation with feaâ—e and trembling for it is God which worketh in you bâ—th to wiâ—l and to doe of his good pleasure Phil. 2.13 and the ground why God did thus extraordinarily externally and internally powre out his spirit upon the spirits of the Gentiles dead in sins and trespasses was this That as sinne by their apostasie had raigned unto death even so might his grace raigne through righteousnesse unto eternall life by Christ Iesus our Lord Rom. 5.21 A second ground was this that unlesse God had so excitively drawne them by powring out his spirit they neither could nor would ever come to him by Christ which is implyed by the words of our Saviour when he rebuked the Iewes in their proud apostacie being dead to live in him he saith no man can come unto me except the Father which sent me draw him Joh. 6.44 Likewise to those Iewes having the power of this enlivening spirit imbreathing upon their spirits and stâ—fled by them he saith Yee will not come unto mee that yee might have life Joh. 5 40. So that we may plainly see even under this extraordinary powring out of Gods spirit upon all flesh his proceedings are equally alike to all without respect of persons for then he sends forth his great Commission into all the world saying to his ambassadors goe yee into all the world and preâ—câ— the Gospell to every creature he that believeth and is baptised shall be saved hee that believeth not shall be damned Marke 16.15 16. Hence Saint Peter saith of a truth I perceive that God is no respecter of persons but in every nation he that feareth him and worketh righteousnesse is accepted of him Acts 10.34 35. all which is according to the first modell delivered to Caine if thou dost well shalt thou not be accepted c. Hence observe by the way that God is a God keeping covenant for as hee ordained these Gentiles to glory by covenant with Abraham he now accordingly called them to receive it wherefore Saint Peter urgeth the Gentiles upon this ground as well as the Iewes to returne to God in Christ saying repent and be baptized every one of you in the name of Iesus Christ for the remission of sinnes and receive the holy Ghost for saith he the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call Acts 2.39 Object But it will here be objected because he saith as many as the Lord God shall call therefore God intended not to powre his spirit on all and all alike consequently some were personally reprobated c. Answer The Apostle might well make this restriction yet never have any such intention First because he knew Gods proceedings upon the kindreds and nations of the earth should be by degrees calling some sooner and some later and not all at one time as all on a day as wee use to say therefore hee might well say as many as our Lord God shall call although it be intended personally alike to all Secondly the Apostle might well say as many as the Lord God shall call because hee knew God from the beginning had ordained to deny the efficacie of his call to some sort of men as he did to Cain for when he predestinated both Iewes and Gentiles in Christ Jesus with Abraham hee then gave the same rule of cursednesse to man turning this grace into wantonnesse as well as blessednesse to man submitting to it in the obedience of faith as formerly is declared therefore hee might well say as many as our Lord God shall call c. So likewise our Saviour alluding to this same rule of cursing and blessing to families and cities in the call of these Gentiles hee saith Some are the sonnes of peace and some are not Luke 10.3.5.18 For not onely believers but all mankinde in generall especially at that time of grace were the sonnes of peace that is in a reconcileable condition to God in Christ Jesus as for example although Cain was not a believer as was Abel yet there was a time when hee was a sonne of peace that is reconcileable in Christ his acceptable righteousnesse by Gods owne nterrogative testimony although afterwards hee was not for rejecting the spirits reproofe of sinne and so gracious an incouragement of him to submit to receive life and glory as formerly is proved Likewise our Saviour according to this rule of cursing and blessing in