founded in him but in the seed of the woman the Lord Jesus nor is Adams enmity with Satan and reconciliation with God there mentioned but only the womans and her seed partly exprest partly implied 3. All died as they sinned in Adam before this promise but the promise is not made of or to all mankinde who died vertually in him only of and to the woman is it spoken and her seed the principall whereof should be the redeemer and the rest of her seed the redeemed ones of the Lord between whom and the old Serpent Satan and his seed there should be irreconcilable enmity 4. If you would know who and who only and what number they are for whom if you speak of the certain individuals the Lamb was a ransome from the beginning you must wait till the Lambs book of life be opened of which we read Revel 13. 8. and 17. 8. where plainly you may learn That 1. He was not slain for any first or last but for such whose names are in his book 2. Comparing those Texts with Rev. 13. 3. there are a world of people whose names are not written in his book therefore not slain in the Arminian sense for all the world nor must this last place in Timothy nor any of the former be so understood We have now done with the Scriptures alleadged and abused by him and vindicated by us which I desire you to hold fast in the true sense not in a perverted interpretation these were his out-works which we have taken and possesse we them for the Truth Come we at length to batter down the enemies Forts and strong-holds of his carnall-reasonings and confident arguments Two Reasons and two Arguments were brought to prove his Doctrine That Christ gave himself for the whole world Now such as have studied Logick or artificiall reasoning know no difference between Reasons and Arguments for it they be Reasons and do not argue they are irrationall Reasons and if they be Arguments without reason they are unreasonable Arguments But to follow him in his own method and to deal with him at his own weapon If we have taken the Scriptures out of his mouth we shall not doubt but to take his weaponâ— of Reason and Argument out of his hand or leave him a bare Sceleton of reason without flesh or substance much lesse having any soul or life of faith or divine truth in his assertions And first of the two Reasons Reason 1. Reasons disproved The whole harmony of the Scriptures such as he had proved his point withall are they not enough and do they not sound all one way Answ 1. Call to minde every of those Scriptures but remember their sense as well as their sound He is a foolish man who thinkes as the bell tinks Nor yet do the Scriptures give an uncertain sound but in opening and examining of them with the context and scope and with other Scriptures you hear with one consent they speak not absolutely of Christs dying for all but of and for such an all and such a world as is the all and the whole world of believers elect Gods people his true Israel some of all sorts of people out of all Nations some 2. Search and consult with other Scriptures which neither he nor I have yet mention'd and you will be more fully convinc't that we have the truth with us and that this Doctrine of Christs dying for the whole bulk of men is another Gospel from that which Christ and his Apostles or we from them have ever preached I shall instance but in three places the first in Joh. 15. 10. Greater love hath no man then this that a man lay down his life for his friends and presently to shew whom he laid down his life for he addeth v. 11. Ye are my friends c. It is most true what the Apostle saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne But 1. What We meaneth he there Not all men but such as are justified by faith and have peace with God by faith v. 1. 2. Though the elect of God are enemies as considered in themselves and in their naturall estate yet being loved of God from eternity with the love of good pleasure they have a price laid down for them by Christs death to bring them under the love of friendship and when they do actually believe they are actually reconciled and of enemies are made friends so that Christ laid down his life for such as were in Gods choice and love his friends and by Christs death and the fruits of it brought into a state of actuall friendship A second follows John 10. 15. And I lay down my life for the sheep whom in the verse precedent he had called his sheep See here I beseech you ye that love the truth and love not to be seduced though that is a weak property of sheep to wander yet if you be Christs sheep hear the voice of the good shepherd and not of strangers for whom doth Christ himself say that he died he best knows and is only able to resolve this doubt why if you will believe him who is truth it self I lay down my life for my sheep he doth not say for goats at all but for the sheep behold and hearken after the harmony 'tween this and the fore-alleadged Scriptures certainly where Christ or his Apostles speak in larger tearms of all and world and whole world must not these tearms be limited to Christs sheep It was a subtill counsel your new Lecturer gave you that other Scriptures which he cited in the second place as but favouring his opinion should be expounded by the positive Scriptures but be you as wise as he was subtle and learn to reduce all his positive Scriptures which yet had Synecdoches in them of the whole for a part or of the generall for the speciall to and by this main Position of our Lord a fundamentall truth Let this be first laid down I lay down my life for my sheep and whosoever shall after so plain a foundation laid by Christ himself in his Word and by his Spirit in your hearts teach universall Redemption or Christs dying for the bulk of mankinde tell him he doth nothing else but build hay and stubble upon the foundation nay he doth yet more wickedly even lay another foundation with Christ or besides his purpose A third and last is in these words Ioh. 17. 19. For their sakes I sanctifie my self Christs sanctifying himself is his preparation for death setting himself apart to die for whom for their sakes his eleven Apostles not Iudas v. 12. and for those which should and shall believe on him through the Apostles doctrine this is not for the sake of all men that he so much as prepares to die much lesse that he died for them for whom he fitted not himself to die in their behalf So as you see to make up the harmony and consent
the application and that by gift of all other good things from the gift of Redemption and of the Redeemer himself Rom. 8. 32. 3. That of Christs satisfaction for all men and obtaining the pardon of all sinnes against the Covenant of works for all them and his satisfaction for and pardon of the sinnes against the Covenant of Grace only for the elect whereas all men originally and actually hanging upon a Covenant of works for life and yet continually breaking that Covenant are actually in all ages and in this present age as in the Apostles age under the curse Gal. 3. 10. And they who have any sin forgiven have all sins forgiven them Col. 2. 13. Zach. 13. 1. which are the elect only Christs peculiar people Mat. 1. 21. Tit. 2 14. 4. That of the Gospel and of the promise of life the former being as our new teacher said * After his Lecture to a brother of ours for all the promise of life for believers only Whereas at the first dawning of the Gospel the promise of life and immortality comes to light 2 Tim. 1. 10. whoever have the Gospel preached to them that they might believe have the promise of life also preached to them that they might believe and before a man doth believe he hath no more interest in the Gospel or in Christs death then in the promise of life Joh. 3. ult 5. It makes Christs death not at all the execution of Gods election or if at all but of a conditionall election producing but a conditionall Redemption for all not absolute for any hence 6. It frames Gods intention after mans fancy and Christs love to be no more to Peter then to Iudas as some have confest it 7. It imagines the grace of God to be for all or none and Christs death to be for none certainly but contingently 8. It shuts out Infants from any benefit by Christs death but what say they is common to Reprobates as freedome from originall sinne bodily life and Resurrection The first we deny that any Reprobate hath or shall have As for present life and future Resurrection if Infants have no more advantage by Christs death then have they not so much either as a benefit or not as by his death if they have more why do the Assertours of such grace deny them the seal thereof in Baptisme 9. It leads to other errours as pernitious and pestilent I 'le instance in three 1. That of free will for Christs death for all obtains but of God by their Doctrine a possibility that men may be saved converted c. If they will and that will left in their common Nature is Grace Gospel-grace they must make it or they make nothing of it a Gospel-will let it be then contributing to mans conversion what just nothing saith the Scripture Ioh. 5. 40. 6. 44. All say they in effect for let all operations of grace be put that may be put into the balance will must cast the scales and determine the case whether the man shall be converted or no saved or no. And what the vote of the will is in that case reade Psalm 81. 11 12. Jeremy 44. 17. Oh slavish will as Luther call'd thee and Oh Legall will may I call thee continually in bondage What is the pride of that opinion which would exalt thee such a bond-slave above a promise above the Spirit above God and his decrees c 2. That of falling away from Grace for if Christ died for all and that to obtain remission of sinnes for all and a will for all to be converted then all men are not only fallen in the first Adam but are and shall fall in Christ the second Adam from a pardon'd state and a state of free-will and of free-grace in their sense who are not elected yea but when the Scripture a Luk. 1. 77. Joh. 6. 44 45. attributeth remission of sinnes and a will to be regenerate or a will set at liberty for the receiving and acting of grace onely to the Elect such falling away from such grace is an imputation by Arminian Doctrine cast upon the Elect of God such Doctrine and Doctours therefore to be abandoned 3. That which issueth from both the former deniall of the Spirits efficacy first and last They that teach Christ died for all doe grant he gives his Spirit but to some here they plainly separate Christs death and the Spirit of his death and when the Spirit is given hee workes but at the courtesie of the will how farre and how long it willeth and pleaseth Can that Doctrine be for Christs honour that tends to the dishonour of his Spirit 10. And lastly It engenders unto that conceit That the damned may in time be saved b As since these Sermons were preached I have met with a Pamphlet not worthy confutation entituled Divins Light per antiphrasin it should be diabolicall darknesse manifesting it should be smoking out of the bottomlesse pit the love of God unto the whole world and to his Church wherein six times at least that place in Zach. 9. 11. As for thee also by the bloud of thy Covenant I have sent forth thy prisoners out of the pit wherein there is no water is applied beyond some of the old Doctours expolitions to Limbus patrum or of Bellarmines to Purgatory a part of hell as he dreams even to the deepest place of the damned men and devils too who shall saith the namelesse notelesse Authour by vertue of the Covenant of Generall Redemption be delivered from thence and rewarded too for all their torments and losses in grace and glory Much Atheisme and blasphemy there is in such an hereticall assertion and this contradiction in adjecto that eternity of hell-tormenting fire as is expresly threatned Math. 25 ult Mark 9 45. shall have an end doth alone call aloud to have that Pamphlet condemned to and consumed in some Cheap-side or kitchin fire or if not so yet as Arminius and Vorstius dreamed it promiseth Levamen aliquod some easement and mitigation of their pains for ever in hell I should now proceed to the true Exposition pertinent Observations and Applications of the Text but there lieth a rub and remora or two in my way which I shall endeavour to remove viz. Quest May not the former Exposition stand in some founder sense then that of this Seducer viz. Although Christ did not redeem all mens souls yet he did buy the world of creatures for the common good of all men Answ 1. Suppose he did buy the world of creatures for the common good of all men yet it is not the scope of the Parables or either of them in the Text to affirm or illustrate any such matter 2. Our late Expositour took not the Field for the structure and store of other creatures but for the whole bulk of mankinde and every singular man and woman and mothers childe as we say 3. Grant that he or any man should draw the
8. 10. his soul and spirit is void of the life of God and of the sense of Gods love he is under the power and regiment of sinne and Satan disabled to all spirituall good This spirituall death is the harbinger of eternall death to him an hell upon earth it was when God arraigned him he had no other I conceive then the sentence of death and hell in his conscience till the promise comes Gen. 3. 15. but observe it before that promise is revealed God is just and patient also just in bringing the degrees and pains of death upon Adam patient in forbearing the immediate and full execution even as God was and is just to the Angels that sinned 2 Pet. 2. 4. yet patient in that he reserveth them to a further judgement and gives them not all their torment before their time Math. 8. 29. and yet this patience is exercised to devils without a purchase or death of a Mediatour so God might deferre from Adam and doth from his posterity keep off judgement though not in and for Christ quâ Mediator And what though Gods dispensations towards Angels is not a rule in all cases for us to collect his transaction about man fallen and his dispensations towards him yet in this case the Apostle b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9. makes a clear inference If God spared not them but reserveth them unto judgement he knoweth v. 9. how to reserve the unjust to the day of judgement the same verb being used in ver 4 and 9. for reserving in the Passive and Active voice where he speaks of Angels and men as coming from the same act of Gods just patience and patient-justice And though we know not how this should be he knoweth how to be just and patient too how to be patient in wrath and justice Rom. 9. 22. and how to be just in his patience 2. The threatning Gen. 2. 17. against Adam and all men sinning in him is not taken off by the promise Gen. 3. 15. which is only to the woman and her seed nay that is a threatning too in reference to the Serpent and his seed which are not only evil Angels but wicked reprobates amongst men and that which is threatned is irreconcilable enmity with and conquest over Satan and all his serpentine brood which necessarily infers death and damnation to them as to himself it were strange then if vertually in and for Christ patience should be afforded to Adam and all in him before the promise is actually promulged when at and in the actuall promulgation here is nothing but wrath and enmity between the woman and the serpent Christ and the devil the devils brood and the generation of the righteous true Adam stands by trembling and hears this but if he gets any peace or patience or pardon of his first sinne 't is a personall favour only for himself not to descend upon all his posterity but such as should be the womans seed from their interest in a second Adam Christ Jesus not from any relation to him as the first Adam All therefore who are yet but in the first Adam and as branches of that root are under the sentence of death for that first sinne Christ hath not obtained pardon nor patience that I know for them one moment 3. No man denieth but all was forfeited upon Adam's fall his very life and all creature-comfort and subsistence but God takes not the forfeit for when Christ the promised seed steps in for that part of mankinde who are with Christ the seed of the woman the elect of God the patience mercy and bounty of God steps in for the rest of mankinde even the seed of the serpent and reprobates with whom yet he will carry on a Covenant of works and justice the foundation of which covenant Christ cannot be as Mediatour for then he should be the foundation of two Covenants contradistinct works and grace no a Reprieve only comes forth for them yet under and ever to be under a Covenant of works and justice this is no Redemption 4. This Reprieve is but for a very short time to many not at all to some of the serpents seed who being conceived in the guilt of the first sinne are stifled at first conception â—â— or being born in that guilt and the corruption of nature succeeding in the room of Gods image dead in sinnes and trespasses die corporally the day they are born or soon after in tender infancy and in their immortall souls die eternally as the children of the Sodomites then in the womb or newly crept out who with their parents or fathers of fornication an unclean diabolicall brood Jude v. 7. are suffering the vengeance of eternall fire Others live out their time allotted them in just-patience but are accursed in life and death Isa 65 20. And die as e Morte morieris Hebraismus est qua verboruÌ„ reduplicatione vehementia certitudo significatur morie morieris i. c. certissimè morieris Paulus Fagius in Gen. 2. 17. certainly step by step as they that drop into hell out of their mothers womb And as malefactours who are but reprieved not redeemed and pardoned stay they never so long in Gaole yet they die the death or doe most surely suffer death at the day of full execution being dead men in law long before 5. What Christ the Sonne of God doth in this reprieve of the serpents seed as indeed he doth all that is done 't is as he is God and Lord of all in the Kingdom of his Power which he makes subservient to the Kingdom of his Grace for the saving benefit of the heirs of grace and glory As some great Lord intending to redeem one captive among and out of many prisoners in his fathers great house that he might marry her and make her his beloved Spouse and for whom he laies down a ransome to his father out of his generous and noble disposition common to him and his father also as a Lord and great Prince not as Husband or Bridegroom should throw away little and great summes of money with sutes of cloth upon the common prisoners and appoint them relief out of a common Almes-basket all to this end that these common prisoners might doe some service in the great family for his Spouses advantage So the Lord God and our Lord Iesus Christ so stiled Iude v. 4. being the only Lord God to all men and the Lord Iesus Christ but to a few he comes in the first promise and in the old Prophecies types and shadows and in the fulnesse of time in the substance of our nature among a world of Captives to wooe his Church his â—pouse and Bride to redeem and save her and her only by the ransome of his bloud paid down to his Fathers justice and out of his naturall pity and bounty being God and the Son of God and Lord of all like himself and his greatnesse he casts away life and health
close in renewed resolutions never to part with it but to make it more his own by all means possible Use 1 Of trial 1. This hiding carriage of a beleeving soul will give certain evidence for or against men whether they have truly found the treasure of the Gospel yea or no Whether they have truly beleeved and apprehended Christ in the Gospel-promises to be discovered as theirs and for them and their salvation First It will make against all those who say they beleeve the Gospel and have found c. but 1. are never the more humble nay they are proud of their knowledge and look who should extoll and commend them for it if none will they can make a shift with the Pharisee to commend themselves they thank God they are not so and so bad as the Minister and others would make them And so proud are many upon profession of faith that they will not be admonished must not be reproved need not be humbled need no more repentance after they have tasted of the promise and the sweetnesse of mercy held out to sinners this is an ill sign I Pride of opinion pride of parts and gifts and priviledges with Gods people doe usually follow a misapprehension of Christ and mis-application of the promises 2. If upon apprehension of Christ and Gospel-promises the soul fals into a despondency and a kinde of despair ever to have it made sure unto it's self if there be no hope there is certainly no faith As hope before faith is a presumptuous carriage of a mans spirit so despairing after faith is an odde and crosse evidence a contradiction indeed unto the Gospel and all Gospel-beleeving 3. If no love be stirring and working towards Christ what faith or finding of Christ is there in that heart Now God knows many talk and dream of faith but the love of Christ and his Word is not in them 4. If men beleeve as they thinke and yet have as mean and undervaluing thoughts of Christ as ever and prize the Gospel at as low a rate as ever they can see no beauty in Christ nor excellency in the treasure and pearl not they I wonder how they can see their faith and themselves beleevers men of God cannot God himself doth not 5. If such be loose and slippery in their purposes of making out for Christ where is thy faith There is no faith in that heart where there is not a desire of more no finding of Christ where you are not resolved to buy and get him in for your own more certainly and comfortably then at the first Secondly On the contrary by the light of this truth as the Spirit of God assisteth evidence may be given in for thee who art a true beleever If 1. Upon beleeving sense of thy unworthinesse doth not weaken thy confidence but thy apprehensions of Christ as discovered for thee doth more abase and humble thy soul and melt and break thy heart and when thou fallest a beleeving thou fallest a mourning for sin and confessing of thy sins and thy faith is hidden and drencht in tears oh blessed art thou c. 2. This evidenceth for thee that thy hopes are bred and built upon Gospel-apprehensions that though the things promised appear not to sense yet they are certainly and partiently waited for 3. This also that a first-first-love comes forth from and with a first-faith and Christ is entertain'd and welcom'd in the heart by the one as by the other so as thou canst say with Peter Lord thou knowest that I love thee 4. If thou carriest in thy bosome those high thoughts of Christ and his grace daily which the world knows not of and are strangers unto till it come to the trial and then it shall and doth appear what a price thou setst upon him whom thou hast found that nothing nothing shall be thought too dear or costly for him 5. If thou art firm and setled in resolutions to keep what thou knowest and beleevest and to give diligence to know and beleeve further and to have more discoveries and assurances of all Christs wealth and worth as thine and for thy salvation In a word by the secret workings of humility and hope of love and high esteem of Christ and holy purposes to make sure of Christ thou maist by the fortifying evidence of the Spirit shining upon his own graces know the secret workings of faith in and after this hidden and secret treasure which no man knoweth saving he that findes and hideth it Use 2 Of caution For Caution and Counsell to all true beleevers 1. Beware of a bad hiding of Christ while you take care to expresse your faith in this humble hopefull loving and wise way of hiding him take heed of smoothering or concealing what God hath discovered to you of Christ and his promises and free-grace for so you may dishonour God and wrong your soul and quench and hinder that good in others which you are bound to seek when you have found the treasure when the Disciples a Joh. 1 41 43 45. had found Christ they went and told it one another when the woman of Samaria b Joh. 4. 28 29. had found Christ she went and told it her neighbours when Zacheus c Luk. 19. 8. had found Christ he stood forth in the profession of his faith and repentance and in the proof of that profession when Paul d Act. 9. 20. had found Christ he went and preached him to others as he was called to it so let every one as he hath been prevented by grace prevent others and tell them what God hath taught him but in thy knowledge or discovery of Christ 2. Beware of boasting in thy self or of being lifted up in desires of thy own glory or worth beware of a proud profession or of proud exceptions against Christ take heed when Christs worth is discovered to thee thou dost not look out for worth in thy self to apply the promises as too many weak souls doe and will not dare not beleeve because of unworthinesse they are not rich enough to buy the pearl nor good enough to purchasers of the treasure what pride is here under a beggars coat Cherish thou shouldst all mean and low thoughts of thy self the more freely God doth manifest his grace unto thee but attribute all the worth to the treasure there is worth enough in that thou shalt need none of thy own God requires it not 3. Beware of entertaining doubts and questions whether you may have Christ after you have found him Wherefore did God discover him was it not that you should beleeve and beleeve yet further in his name upon new discoveries Let not the subtle serpent and the deceitfull heart together cherish a subtle-humble-pride in questioning and complaining to weaken thy hopes of obtaining that which is revealed in the promise to thee 4. Beware of losing your first-love of the Gospel and your first esteem of this Treasure and Pearl with
Parable or any other Scripture to speak this way viz. That Christ did buy the creature for all men our Vniversalists will not rest there give them but an inch of this or other texts to hold out Christs temporall purchase for every man and they will take an ell of his spirituall purchase in with it witnesse the Texts c Joh. 4. 42. 1 Tim. 24. 6 c. fore-alleadged and vindicated all which doe speak expressely of spirituall and saving benefits and so farre doth our new Expositour carry it beyond a temporall common good even to a Redemption from all sinnes against the Covenant of works which indeed is but that one first sinne of Adam before the promise by the tenour of his Doctrine for all having sinned in Adam and a Covenant of grace entered with those all after his sinne it must needs follow that all sinnes of Adam and of all his posterity afterwards are sinnes against the Covenant of grace only and Christ being the Mediatour of this Covenant he mediates for all that all may have Adams sinne forgiven which is beyond all temporall benefits for it puts them into a blessed state of Justification and life which the Apostle Rom. 5. sets in opposition to the state of guilt and death wherein all are involved by Adams sinne And it may be some over-indulgent expressions of some reverend and godly learned Teachers in our Churches have encouraged our Adversaries by what they have preached or written to this effect That some common benefit comes in to all men by Christ and that Christ as a Lord hath bought and purchased all wicked men their lives and their reprievall all that time that here they live and all the blessings and dispensations of goodnesse which here they do enjoy That which is indulgent is for Christ as a Lord to allow wicked men common benefits c. That which I thinke over-indulgent is that Christ hath bought and purchased these men and the world for them And the stretching inferences which our Arminian-Novellists doe wier-draw from hence are That such acts of Gods mercy are effects of Christs Mediatour-ship And if Christ doth it as a Lord thinke they yea and as a Jesus too and if God hath given them their lives c. for a time Christ hath purchased these lives of theirs and if he hath purchased them it is upon some satisfaction which Christ hath made to his Father and from some generall pardon which he hath obtained of his Father for Adam's and all mens first fault in Adam But that the world and the lives of wicked men and the blessings of this life though the earth be given to the sons of men even into the hands of the wicked Job 9. 24. come not in to them by Christs purchase I think I may evince by these Demonstrations 1. Either such a purchase is by some satisfaction to Gods Demonstratiōs against Christs purchase of all men for the world of creatures or of the creatures for all mankinde justice or not If not by any satisfaction then something Christ doth and offereth to God is a price unsatisfactory or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption at all which is the dotage and madnesse of Socinus and his followers If by some satisfaction where Christ satisfies in part he satisfieth wholly where he obtains one mercy he obtains all and wicked men even reprobates must have the rest of the purchase or God gives not Christ what he hath purchased we may safely conclude therefore he purchased nothing for them at all neither spirituals nor temporals but all and only for them for whom he obtained an eternall Redemption as 't is called Heb 9. 13. 2. Then would Gods love and favour be known by outward Demon. 2. benefits at the first view and by good events of providence without any other consideration it is enough Christ purchased the world for them and them for the world God loves them nor is there any hatred to be taken notice of from other notions contrary to Ecclesiastes chap. 9. 1. 3. Then all are under Grace and Gospel-grace and Gospel-Covenant Demon. 3. Nature is grace even naturall reason and will or nature endued with reason and will as Pelagius fancied for this was part of the purchase 4. Grant but all temporall things even of men excommunicate Demon. 4. and of Heathens to be founded in grace I mean Gospel-purchase and Gods free favour in Christ and you Daven deter q. 30. lay a foundation for the Popes Supremacy and his deposing of Princes for that being granted 't is founded in grace and many Princes denying Romes grace and faith they conclude such are to be deprived of their temporall dominions and dignities 5. This confounds the Kingdom of Power and the Kingdom Demon. 5. of Grace and brings all humane Powers and Magistrates States and Common-wealths immediately under Christs mediatory Kingdom and that as they are Magistrates and civil States As Mr Hussey * Plea for Christian Magist 36 would have Christ by his mediation obtain of the Father that he shall not judge any man according to rigour but as they are in or out of Christ all deferring of judgement from the wicked is in and for Christ which otherwise the justice of God would not allow Mr Gillespy a Malè audis 29. well infers Then Christ dieth for them and did thus farre make satisfaction in the behalf of the wicked that judgement might be deferred from them and thus farre he hath performed acts of mediation for Savages and Mahumetans who never heard of the Gospel and thereby hath obtained that they shall be judged not according to rigour but by the Gospel which intimateth That Christ hath taken away all their sinnes against the Law so that all men shall now go upon a new score c. being all of them immediately upon Adams fall under a new Covenant and in a Kingdome of grace which sutes well and jumps in with Mr Oats's opinion not as good wits use to doe but as bad counsellours and conspiratours against a good cause or two as well that of Church-government confounded with the civil as that of a Covenant of grace confounded with a Covenant of works But I ask M. Hussey or any rationall Doctour Cannot Gods power be exercised where his grace in Christ is denied and cannot God be just and patient too why should we set one Attribute of God against the other when none of them doe interfere Object Gen. 2. 17. It will be said The threatning was full and peremptory In the day that thou eatest thereof thou shalt die the death Except Christ steps in Justice proceeds upon him immediately God shews not a drop of mercy but for his Sonne I answer 1. Justice did proceed upon Adam at the instant of his sinning he begins to die the death his body becomes mortall and obnoxious to death in which sense the Apostle saith The body is dead Rom.