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
further objected the second Adams body and soule were seperated and his body raised from the grave not a spirituall but a naturall body of flesh and blood therefore mans naturall body of flesh and blood doth inherit the Kingdome of God in the glory of Angells The second Adam must be considered as a sinner not in his nature Answere nor an actuall transgressor but imputatively a sinner for he was so made sin for us that we might be made the righteousnesse of God given us imputatively in him But if the first Adam had kept the Covenant then no sin therefore no separation of God from him or the soule from God which was his death nor of Soule from Body which was but the shadow of death but he should have ascended in perfect union of love naturall and supernaturall to God and his Neighbour in the perfect union of Soule Body and should have knowne no separation in either for their bodies should have been made spirituall by a change as shall all mens which shall be found living at the generall judgement of the second Adam as Saint Paul affirmes 1 Cor. 15.33 As for Christs body being raised a naturall body of flesh and blood and continued so forty daies on earth it was for a speciall end that his body was detained from being glorified that space namely to be a firme object of Faith even to mens senses to confirme beliefe in them that Hee was Hee that had fulfilled all righteousnesse for the restauration of the world that he might say to doubting Thomas and truly toâ— reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not fâ—ithlesse but believe and therefore to this purpose he shew'd himselfe to five hundred Brethren at once Iohn 20.27 Lu. 24.39 But that touch which hee propounded to Thomas hee denyed to Mary saying touch me not and gives her this as a reason why she must not touch him namely because hee was not ascended to his Father implying by his speeches to these two Thomas and Mary First that to man doubting the truth of him as the object of justification the touch of his crucified body was a helpe Secondly to Faith confirmed in his Resurrection as was Maries his body spiritualized and * Christ body being now made a spirituall body Essentially considered and not a body of flesh and blood then how can that be true that he wil come in the flesh and raigne in this Elementary world 1000 yeares glorified by his Ascention was its most proper object of beliefe Ioh. 20 17. Col. 3.1 Yet I do not meane that the glorious body of Christ is or that mans body should have bin nor shall be made a meer Spirit as is the reasonable Soules of mankinde but I meane that the Lord Iesus Christ is and mans body shall be changed into a Nature farre nearer the nature of the reasonable Soule then it was created or now is yet a body still and every man his own body but every way more able to answere the righteous desires and motions of the reasonable Soule much like the Angells which immediatly accord to doe Gods will to his eternall praise and glory Againe as concerning the creation I doe not meane that it should have bin if the first Adam had stood nor now shall be by the second Adams fulfilling the same Covenant and more be made so spirituall a Nature as are the highest Heavens the most immediate expressions that shadowed forth the Divine glory to men or Angels but I meane it should have bin and shall be partaker of the same generall nature supernaturallized as shall be the bodies of mankinde in some degree But if Adam had kept the Covenant then it should not growingly have travailed as now it doth to be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God for then because no sinne no corruption or vanitâ— but in its naturall perfections together with mankinde in his pure Naturalls it should have more sweetly travailed to its supercelestiall perfections And so to Man it should have bin as the Suburbs of the Celestiall glory but now as must mans Body As mans elementary body shal be changed into a spirituall body so shall the elementary bodies of the terrestriall and and caelestiall Globes be chaÌ„ged into a spirituall nature and thus much of the glorious libertie of the Sonnes of God shall this universe be partakers of so it must be changed as saith the Text Thou shalt change them and they shall be changed that is as saith Saint Peter into a new Heaven and a new Earth wherein dwelleth righteousnesse implying it shall then no more detaine man evill or unrighteous or Divells as now it doth but as it was made for man righteous in perfection of the Creation and ordayned by the Covenant to a supernaturall perfection with man supernaturally righteous in the improvement of the Covenant so it now shall be againe by the second Adam restored to the glorious liberty of the Children of God as Saint Paul affirmes it travailes untill now Rom. 8.21 22 23 33. So much for the fourth point namely what is the issue or intended end of Gods Covenant with the first Adam Here observe First as God shaddowed out himselfe to mans perceivance * Or these shadowes may be called discoveries or light because the Apostle gives this definition that that which manifesteth is light Eph. 5.13 1. by the perfection of the Creation 2. by the supernaturall prefiguration of the Covenant 3. and will in the glory of the elect Angells by the most immediate expressions of his essentiall perfection whence observe That Gods essentiall glory essentially considered is unperceiveable by men and Angells and only knowne to himselfe and the ground is by reason of that vast distance that is betweene an infinite Essence and creatures that are at best but finite But yet further observe that so farre forth as God doth expressively manifest himselfe to men and Angells by objects sutable to their apprehensions so farre forth he is to them an object of Love and most tranquill Consolation and so farre forth as he appeares such a good and much more then they can comprehend so farre forth he is to men and Angels an object of divine worship and adoration but on the contrary so farre as God doth shadow out himselfe to men and Angels in objects proceeding against them and contrary to them and more then their apprehensions can comprehend so farreforth he is to men and Angels an object of dolor dread and ever sinking desperation Secondly observe that in either Estate Adam could not convey to his posterity more then what himselfe enjoyed therefore as in his second Estate by Covenant hee could not convey his naturall perfections alone if he had kept Covenant but both naturall and supernaturall joyntly together because then his naturall holinesse was a means by improvement to a supernaturall
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
by whom he hoped to attaine all blessednesse Againe His Offring being of the fattest this implied his high respect of this sacred Mistery by beliefe of truth for by Faith saith the Text Abell offred unto God a more acceptable Sacrifice then Cain by which hee obtained witnesse that he was righteous God testifying of his guift Heb. 11.4 As concerning Cain it is also implyed what was well in his sacrificing as first the thing which he brought hee brought it to offer Secondly he offered it not to Idoles but to Iehovah and this was well and because the Text relates his offering with no further commendations it implies that no more good could be spoken of it according to truth So much for hat was well Againe this was not well that his love to this mystery according to truth in the second Adam brought him not to offer for the Text implies that processe of time brought him to this businesse Gen. 4.3 Againe because the Text saith he brought the fruits of the ground to offer to Jehovah this implies his too high respect of things Terrestriall consequently his profanenesse to this Supernaturall Mystery in the promised seed and in a word all his Religion at the best was but to be conversant about the object of Iustification and no way consonant to faith in that object For saith Moses be was not only wroth but very wroth because God gave no respect to his offering which as before I noted implyed Cains too high esteeme of his Earthly offering brought unto God but hee whose heart is so lâ—fted up his minde is not good nor upright in him Hab. 2.4 Againe his heart was so fall'n as appeares by his countenance because his personall operations were rejected this implyed hee came not to be accepted in Gods guift of Christs righteous operations as imputed but in his owne supposed righteousnesse wherefore his owne sinne lay uppon him in his attracted habit guilt and punishment for he that beleeveth not the wrath of God abides upon him But on the contrary that if hee did well he should be accepted God makes it further apparant by removing all personaâ—l respects from Abell for as concerning him saith God to Caine unto thee shall be his desire subject and thou shalt rule over him implying two things First whereas thou art the first borne and so a figure of the first borne of every Creature in this respect Abells desire shall be subject unto thee in love and reverence to that mystery Secondly as hee is thy younger Brother so thou art his protector supporter and instructer in which respects thou shalt still rule over him for I looke not to his person more then to thine but with respect to his submitting unto mee in the fulnesse of my mercy and if thou dost well shalt thou not be accepted if thou dost not well sinne lies at the doore but Cain remissely harkened to this reproofe and gracious incouragement for in the next place Moses saith Cain talked with his Brother but tells not what talke it was yet implicitly points it was some hatefull speeches because it ended in his blood for saith the text It came to passe when they were in the field that Cain rose up against his Brother and slew him From whence Saint Iohn rightly affirmes that Cain was of that evill one as implying Cains amity with Satan in the Spirit of concision cutting from his soule the foresaid infused enmity derived in his naturall conception therefore he wâ—s of that evill one lifted up in the Spirit of Satan against Gods way of salvation by Christs righteousnesse imputed for saith Saint John hee slâ—w his Brother because his owne works were evill and his Brothers righteous 1 Joh. 2.12 And for this God comes against Cain for saith Moses Iehovah saith unto Cain where is Abell thy Brother Cain answered in the Spirit of a lyer and murtherer saying I know not am I my Brothers keeper but God charg'd the Fact upon him saying what hast thou done the voyce of thy Brothers blood cryeth unto mee from the earth wherefore God turned the flaming Sword of his wrath which turned every way against Cain by pronouncing this sentence saying now thou art accursed from the earth which opened her mouth to receive thy Brothers bloud from thy hand when thou tillest the ground it shall not from henceforth yeeld to thee her strength a fugitive and Vagabond shalt thou be in the earth To which Cain replies for saith Moses Cain said unto JEHOVAH my iniquity is greater then can be forgiven and so my punishment is greater then I can beare because it shall never be removed ver 12.13 Againe he bids God behold or consider what was his punishment for saith hee thou hast driven mee out from the face of the Earth and from thy face shall I be hid and shall be a Fugitive and Vagabond in the Earth for it shall come to passe that every one that findeth mee shall slay mee To which God answereth him to this effect So that one the same person individually considered may at one time be the subject of Gods unfained or entire grace and mercy in Iesus Châ—â—st and another time the subject of his consuming and everlasting wrath as for my precedent sentence it is now unrevocable for thou who didst refusâ— acceptance and pardon of sinne and life eternall upon my interrogative affirmation if thou wouldest but applie thy selfe to mee in my mercy to thee But thou instead of circumcising the seed of the Serpent hast cut off from thee by custome in sinne my infused principle of Amity towards mee from thy Spirit and joyned to Satan mine adversary against mee in my salvation so freely tendred and fully intended unto thee For thou hast slaine thy Brother only because he submitted unto me in my guift of righteousnesse imputed for his salvation therefore as I told thee if thou didst not well sinne should lie at the dore so thy guilt and punishment now shall rest irrevocably upon thee to all eternity only this will I doe for thee in this worlds contentments for a time I will assure thy abode therefore saith God whosoever slayeth Cain vengeance shall be taken on him seven fold and Jehovah set a marke upon Cain lest any finding him should k ll him Thus when the noble Spirit of man departs froÌ„ Gods presence of grace it setleth its abode in â—erâ—estâ—iall conâ—entments sutable to the corporall body or corruptible part of man but they that sowe to the flesh of the flesh shall â—eape corruption Whereupon Cain went out from the presence of Jehovah and dwelt in the Land of Nod on the East side of Eden and his posterity on Earth began to spring out and multiply hee built a City and called it by the name of his Sonne Enoch And so now I discend from this Modell of Gods impartiall proceedings in these two as to the whole masse of mankinde And Cain thus remaining under wrath Abell being translated
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
reason is because their mindes by contrary habites were uncapable of a depth or settled reception of the seed of life as is the rocke to retaine any seed to fructification and therefore these could abide no force of triall but fell away and came to nothing Againe the third sort of mens mindes on which fell the seed of life were further disposed for reception of Christ the object of Faith as verse 14. and that which fell amongst thornes which when they have heard goe forth and are choaked with the cares and the pleasures of this life and bring no fruit to perfection implying they went forward in the profession of true Religion yet their fruit fell short of perfection because they came too much in the spirit of Cain glewed to the possessions and pleasures of this world so extinguishing in their soules the operation of Gods spirit in the seed of life and therefore come to nothing Againe the fourth sort of men are further disposed to the object of Faith For they in an honest and good heart from the force of the Gospel which enlivened as in all the rest the principle of amity to God and of enmity to Satan and it being carefully preserved by them came to heare the Oracle of life and so they received the spirit of Faith to receive the object of Faith and so brought forth fruit with patience For verse 15. the Text saith but that on the good ground are they which with an honest and good heart having heard the word keepe it and bring forth fruit with patience Now that all this was spoken by Christ with respect to future times in the ordinary course of his ambassadors in the administration of the seed of life is plaine in the 3 next ensuing verses For when he had said that the end of this heavenly light was to be divulged imply'd in the 16. verse and that by it all secrets shall be discovered as in the 17. verse thereupon in the 18. verse hee exhorts saying Take heed therefore bow yee heare for whosoever hath that is his principle of amity and enmity to Satan preserved in dispositions to God to him shall be given that is the power of Faith to receive Christ the object of life and whosoever hath not that is at least his renewed principle or disposition preserved in him from him shall be taken away even that which he seemed to have as wee see in the precedent sorts of ground all was taken away and came to nothing onely in this fourth sort of men the seed of life and glory remained Therefore O man be faithfull in thy little and God which gave thee that to receive more likewise will replenish thee with more as from the first disposition to the power of faith and in it leade thee from degree to degree of an honest and good heart to bring forth fruit with patience for in it is a threefold strength in the object of faith A threefold degree of justifying faith namely of Babes young Men and Fathers in the faith and briefly of these in their order And first of Babes and of them there are two sorts one by backsliding from Christ the object of Faith these I will onely point at as Hebr. 6. verse 4.5 6. is implyed the strength which formerly they had and Hebr. 5.12.13 is expressed their weaknesse into which they were fallen even such as needed milke unskilfull in the word of righteousnesse needing to be taught againe what was the first principles of Religion even Babes saith the Text but these I passe A second sort of Babes are those which for their union by faith in Christ but newly begun have not had time for further growth in Faith and love to such Saint Peter writes as new borne Babes to desire the sincere milke of the word that they may grow thereby 1 Pet. 2.2 So Saint Paul saith hee could not write unto them as unto spirituall but as unto carnall as unto Babes in that I have fed you with milke 1 Cor. 3.1 So such were the Apostles themselves at their first union with Christ by beliefe of truth as for instance Iames and Iohn esteemed the glory of this world before their sacred function desiring to be chiefe in it but Christ instructed them the contrary Mat 20.26 So likewise Saint Peter childishly esteemes his strength in faith and love to Christ above his fellowes or what indeed it was but Christ informed him to judge better of himselfe and others Ioh. 21 15.17 And in a word at first they in their undergoing their functions or beliefe of the mysteries of Christ were but weaklings for hee saith I have many things to say unto you but you cannot beare them now Joh. 6.12.13 So much for the first degree In the second degree they are more strong as having overcome much of this childishnesse hence Saint Iohn saith I have written to you young men because yee are strong and the word of God abideth in you and you have overcome that wicked one the first Epistle of Saint Iohn 2. 14. and in the 15. and 16. verses hee leaves them a rule to preferre this strength as not to love the world neither the things that are in the world c. And hee foreseeing the danger in this second degree of strength in an honest and good heart namely to fall finally from their union with Christ specially when youth in nature and youth in Faith meete in one and the same subject whence S. Paul forbids a young scholler in Christs Schoole to meddle publiquely with the mysteries of Christ or with great warinesse at least and his reason is lest hee be puft up and fall into the condemnation of the Divell so Saint Iohn layeth downe another rule to preserve this strength saith he let that abide therefore in you which you have heard from the beginning if that which you have heard from the beginning remaine in you yee also shall continue in the sonne and in the father 1 Epist 2. ch 14. 24. 1 Tim. 3.6 implying if young men strong in the faith carefully avoyd the reflect acts of Faith as tending to pride and humbly follow the object of life and glory they may attaine to a perfect age in the object of Faith For although in this second degree be more danger to fall by pride then in the former yet here is more strength to presse forward to the sacred object of justification for a continued acception in that righteousnesse imputed also further power to follow it in point of imitation in an honest and good heart to bring forth fruit with patience to a perfect man in Christ and so much for the second degree of justifying Faith In opening the third degree I will first define what this justifying Faith is Secondly define what the perfection of this justifying Faith is Thirdly in the eleventh Chap. following shew how this third degree or this perfection of Faith is attained in men of an honest and
of this Faiths operation in Abraham who was a Father in this third degree of justifying Faith as first when God in his promise in Abrahams loynes gave Christ and his righteousnesse imputed to be the blessing of all Nations and consequently for his owne then to this object did he adhere by Faith working through all that did interpose betweene his beleife and this object of life Rom. 4.18 saith the Text He beleeved even God who quickneth the dead and calleth things which be not as though they were who against hope beleeved in boâ—e that hee might become the Father of many Nations according to that which was spoken so shall thy seed be and saith the Text hee being not weake in Faith he considered not his own body now dead when he was about a hundred yeares old neither yet the deadnesse of Sarahs womb hee staggered not at the promise of God through unbeliefe but was strong in Faith giving glory to God and being fully perswaded that what he had promised he was able to performe it and saith the Text therefore it was imputed unto him for righteousnesse but what this imputation for righteousnesse is is already handled in the 4 and 6 Chapters therefore here I passe it over Againe Heb. 11.17 Abrahams faith is brought in working up to God in this sacred object through the darknesse of death for saith the Text by Faith Abraham when he was tryed offered up Isaak that is by death to be destroyed he that had received the promises i. of all happines figuratively in this Child for mankinde and for himself offered up his only begotten Sonne of whom it was said in Isaak shall thy seed be called for Abraham accounting that God was able to raise him up even from the dead meaning Christ also in this figure whence also he received him in a figure as saith the Text Thus by perfection of justifying beliefe working to God through all difficulties in this sacred object saith Christ Abraham rejoyced to see my day and saw it and was glad that is as the life of his heart for all happinesse Iâ—h 8.56 And to conclude this point of Christ his impartiall proceedings as Priest for ever after the order of Melchizedeck without all respect of Persons by the operations of his Spirit in his sacred ordinances is also implyed Prov. 8.34 wherefore he thus saith blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores for who so findeth mee findeth l fe and shall obtaine favâ—ur of the Lord bâ—t he that sinneth against mee wr ngeth his own soule all they that hate mee love death c. Is it so That Christ now is to the end of the world with his Ambaâ—sadors ordinarily and rightly divulging his Ambassage that hee will be by his Spirit so a Priest till time shall be no mo e Then hence observe Observ that it is unpossible for men or Divells or all the powers of darknesse in this world to extinguish Christ in his word and spirit from the minds of all mankinde because we see Christ will so be in the minds of some as the cornerstone to uphold his Ministeriall Kingdome as in the name of Peter hee did Prophetically demonstrate Mat. 16.18 and from this ground God in eminent and universall Apostasies from him in his truth doth preserve some mens mindes to him by his truth so secretly as the best of men sometimes perceive it not as in the daies of Eliah and the like Rom. 11.3.4 wherefore this is attributed to be Gods Seale or peculiar foundation in relation to Christ to know who are his in such * In times of such Apostasie because one Saint doth know another but according to the judgement of charity and God only infall bly knowes who in purenesse of heart adheres to him and who not therefore the Apostle calls this knowledge of God his foundation or seale because it is so knowne to him and none else times as 2 Tim 2.18 19. And from this ground it is unpossible that the greatest seducing powers of Satan to deceive the whole Church elect or gathered by his word and Spirit so as to extinguish all truth from all their mindes for as Mat. 24.25 besides his ordinary course God in such times will extraordinarily reserve as before is said some for the glorious praise of his grace in this world to believe his word in the object of justification wherefore it is stiled the Faith of Gods elect implying the certainty of Christs prevalency as Priest for ever after the order of Melchisedeck by his Ministeriall ordinances in the Church Militant till time shall be no more Againe is it so that the oracle of life for the universall Apostasie of the world was not so much as to appeare amongst the Gentiles about eighteene hundred yeares nor amongst Iewes but in Types figures and promises as obscured under the veile of Moses for many Generations untill God according to his purpose called these Gentiles Hence observe how rightly the Apostle applies this Doctrine at that time saying the grace of God that bringeth salvation to all men hath appeared teaching us to * Therefore the Negative part of the Morall Law as inclosed in the Arke oveâ—shadowed with the mercy Seat taught the same Doctrine of grace under that veile as now doth the Gospel unveiled Exod. 25.21 22. Heb. 9.4.8 deny ungodlinesse and worldly lusts that we should live soberly righteously and godly in this present world looking for the blessed hope c. Tit. 2.11.12 CHAP. XI Opening the third particular how GOD brings man to be perfect that is to the perfection of justifying Faith in the object of justification AS it is in the perfections of nature the life superior containes in it selfe the perfection of all inferior lives as in Adam Chapt. the first so the perfection of justifying beliefe containes in it selfe vertually all inferior beliefes hence it is that the improvement of this faith is various in its operations yet ever terminating to God in the object of justification as its most proper center and so it comes to its full perfection formerly described Hence Saint Iames saith of Abraham Seest thou how faith wrought with his workes and by works faith was made perfect James 2.20 Wherefore to prove the point I will take a briefe survay how by works Abraham came to his perfection of justifying beliefe * The perfection of the man in righteousnes is in the next life but faiths perfection and dissolution are both in this life and what man is a righteous man see the last Observation of Chapt. 11. for the perfection of justifying beliefe is one thing and the perfection of the man is another thing as first when God by commandement separated him from his countrey and from his fathers house the operations of his faith then began to put forth for saith the Text He went out not knowing whither he went Hebr. 11.8 but when hee was
it in their hearts and so although the Heaâ—hen had not the Law yet by some meanes they might come to know the Law and so the Law became written in their hearts Suppose some did so come to know the Law Answ yet it makes nothing to the purpose for it is one thing to have the Law of Christ in the Theory in some mens minds as it is in the divels and another thing to have the spirit of man inclined universally to worship the divine Majesty and to implore the same in time of need with hope of mercy yea so farre that if this be improved in man having not the Law it will neverthelesse terminate in the true circumcision of the heart as is plainly proved in the 7. Chap. of this Treatise Againe as for the divels and men so farre forth as they adhere to him their consciences may accuse them of evill but that the consciences of divels can excuse them in any respect of uprightnesse to God-ward as did the consciences of these Heathen excuse as well as accuse Rom. 2. but not so in divels by any testimony of Scriptures therefore the spirits of all mankind were meetly disposed by the foresaid infusion and the serpents nature as reduced but to a seed to receive mercy from the throne of grace in Jesus Christ But it wil be objected this disposition came not by Christ Object 12 in the foresaid infusion but it is the remainder of the Law left in the fall of Adam hereditarily descending in the nature of man This contradicts the former because it grants some good dispositions naturally inclining mankinde to God which is not in divels Againe Answ this implyes the justice of God was not universally full in the fall of Adam therefore man lost not the Law totally and eternally consequently not all holinesse and righteousnesse consequently some power internally remaines by which he may returne to God in the Covenant as it was in the first Adam for no power is in it selfe of no use proper to it's end therefore not this Againe it implyes the fall of Adam was not so irrecoverably deepe as to need the second Adam to be a person infinite in power by it to raise us from that vast misery consequently the restauration of the world may rather be attributed to the dignity of Christs Person then to the absolute necessity of his person so dignified in power to make good his Fathers truth against all the lies of Satan to the full satisfaction of divine Justice in the improvement of his personall operations as in the 8. Chapter is proved Againe it eclypseth the glory of Gods grace and mercy by Christ Jesus because it referres this internall inclination of the Law written not to Gods universall mercy in the gift of the promised seed when none but the Image of Satan by his lies was written in mans heart by Satans malice and mans owne remissenesse and by divine Justice totally and eternally so to remaine And in a word because this brings man to turne his eyes to looke upon his left and remaining abilities so that all he hath before faith is not received from Gods mercy in Christ but from his owne store and so by pride to fall from grace Therefore this internall disposition was infused by Gods universall grace in the promised seed And to conclude as this opinion on the one side lessens the glory of Gods Justice in the fall of Adam and also the glory of Gods grace by the second Adam the restorer of all so also it continues an intermingled confusion in the body of Divinity Object 13 to the furtherance of the mysteries of iniquity Againe it will be objected although by Moses God doth expresse the planted and inclosed garden of Eden was made with every tree good for food and pleasant to sight and different from the perfections of the created globe and made in the midst thereof to grow two trees and named the one the tree of Life the other the tree of Knowledge of good evil Likewise threatned Adam with certaine death if hee did eate of the fruit forbidden him yet because God did not in plainnesse of speech expresse that by these two things he prefigured to Adam that by his worke in the Covenant God intended to raise the world from it's naturall perfections to a supernaturall perfection and man to the glory of Angels or to an evill equivalently contrary therefore we are not to believe any such thing was then intended by God to Adam as a publike person by Covenant Answ It doth not follow by any just consequence if wee carefully examine Gods proceedings in manifesting to mankind the transcendent glory of Heaven for as to Adam in the garden before the fall he did not in plainnes of speech expresse the same so never after till the fulnesse of time for till then God at sundry times and in divers manners spake in times past unto the Fathers hath in these last dayes spoken unto us by his Son in open face and plainnesse of speech but never before Heb. 1.2 3 2 Cor. 3.12.18 But to proceed to a particular answer for proofe of the point and first as God did not by Moses in plainnes of speech declare what he meant to Adam before the fall by those figures so neither after the fall by Moses to the world was Christ the second Adam in plainnesse of speech exprest to be the first borne of every creature from the dead fall of Adam opening the wombe of all perfection but in figures as by Cain as the first borne and by the Law of the first borne of mankind and the Law of the first borne of beasts and the Law of the first fruits of vegetables as growing in the terrestriall Canaan Exod. 13.2 Exod. 22.29 30. Neither was it ever in plainnesse of speech made knowne by Moses nor the Prophets that the whole creation travelleth till now with man believing truth from the bondage of corruption to be partaker of the glorious libertie of the sâ—nnes of of God but onely figured as by a Law for the land to rest as well as for mans rest and in the number of seven as pointing at perfection as pag. 35. 36. Neither was it by Moses not the Prophets made knowne to the world in plainnesse of speech that Christ as God-man should second the first Adam in the worke of the restauration of the world but inclusively in the promised seed of the Woman to breake the serpents head and also as the seed of Abraham and David c. Neither as by Moses in plainnesse of speech did God expresse that the garden of Eden was the figure of Angels glory to Adam so neither did hee expresse by plainnesse of speech to Israel that the Land of Canaan was to them a figure of the heavenly Canaan but by the agreement of the Type with the Antitype as is implyed Esay 51.3 yet the Apostle concludes that God denyed them rest in the Land of
creation hee was to eate of the fruit of the creation for his nutrimentall sustentation so now of the fruits of this Garden also for the Lord God commanded the man saying Of every tree of the Garden thou mayest eate freely Gen. 1.29 Gen. 2.16 The negative rule was it by which hee was to improve his strength of body and mind to God by obedience namely the forbearing to eate of the tree of knowledge of good and evill but of the Tree of Knowledge of good and evill thou shalt not eate c. Gen. 2.17 And this rule led him to be both passively and actively obedient passively in two things First although in the perfection of the creation all things good for food was due to him by Gods allowance without restraint yet in this Garden or Plantation by this rule hee was to suffer this restraint namely to deny himselfe to eate of the fruit of this Tree of knowledge of good and evill upon paine of most dreadfull consequences for saith the Text In the day that thou eatest thereof thou shalt certainly die the â—â—â—ath Verse 17. Although in the perfection of the creation God rendred his sweete imbreathings very good and no evill yet in this Garden the obedience of these rules bound them to suffer the imbreathings of the assaults of Satan that evill one in point of triall (a) As did the second Adam Luk. 4.3 2.3.4 And here lay the life of their obedience for without this assault their triall had beene no triall to the improvement of their naturall perfections of righteousnesse and holinesse to Gods Covenant in point of good and evill And againe this negative rule led them to active obedience in two particulars first the fruits of this tree of good and evill being naturally good food it required of them a diligent observation of their naturall appetite lest it might dispose them to transgresse the rule of the Covenant This rule led them in stead of feeding their bodies with the fruit of this tree to feed their soules by beliefe of the signified knowledge of good equivalent to Angels in glory or with the signified knowledge of evill equivalently contrary in eternall misery So much for this point what Adams obedience in the Covenant was Lastly the intended end of Gods Covenant with Adam was of great consequence for it respected God all mankinde the World and the Divell for what if Satans lye to the woman pretended that there was no truth in Gods word for their death if they did transgresse saying yee shall not die at all and what if Satan did make God to them to be but a meere imposture as only pretending that Angelicall good but never intended it for to the woman in the Serpent he said God doth know that in the dâ—y that yee eate thereof your eyes shall be opened and yee shall be as Gods knowing good and evill He not denying a higher good intended in the Covenant but implying Gods command was the only thing that kept him from attayning it I say what of all this for if hee had in beliefe of Gods word abstayned from eating the fruit according to the rule of the Covenant then they had not only freed themselves from being murthered the world had not been destroyed Gods word had not been nullified Satan had not in the beliefe of his lyes bin magnified bâ—t on the contrary from their beliefe of truth working to God by love God over all by his word of truth had bin glorified in two respects 1 Because (b) So that Gods justâ—ce would have bin glorified to all eternity in the â—irst demonstrating his righteousnesse and goodnesse in the eternall felicity of all mankinde with Angells 2. righteously demonstâ—ating his wrath in the Apostate Angells oâ— Divells by Adams repeling their lies yet not but that justice precedeÌ„tly did in the right of Gods glory passe to immediate execution on those Apostat Angels and by their murthering of Adam Gods justice from thence did supâ—rabound upon them by Gods giving way to them to bruise the heele of Christ in the aggravation of their malice so thaâ—â—hey weâ—e not oâ—ly â—â—cluded Angels glory at the 〈◊〉 but shâ—ll dâ—â—w upon themselves the latâ—tude of Gods Attributes glorious in wisdom power and his iâ—efull justice to all eternity wheÌ„ God shall loose their chaines of darknesse by which they are reserved unto that day at the remembrance whereof they tremble by his Justice according to the Covenant the naturall perfections of the Creatures together with man in his pure Naturalls for wages to Adams worke should have received a quickning Spirit and man in the perfection of faith So travailing together towards their celestiall perfections 2. And Satans lyes by beliefe of Gods truth nullified and consequently Satan most justly condemned for a lyer and murtherer of mankinde the destroyer of all the works of God and adjudged for a most impudent blasphemer of God and all this would immediatly have followed upon Adams perfect repelling of Satans temptations For the Justice of the Covenant was expresse for immediate execution even the same day and minute for in the day thou eatest thereof thou shalt surely die the death Gen. 2.17 Againe a second reason is drawn from the nature of the Covenant which was for good and evill therefore no middle Estate but good or evill immediatly even as upon Adams offence judgement passed upon all to condemnation So on the contrary if Adam had obeyed the Rule of the Covenant there would have bin produced a posterity through all Generations ascending successefully to the Elect Angells in Angelicall glory in perfect union in soule and body for the Couenant was for all mankinde alike in good But it may be objected mans body in its pure naturalls being but flesh and blood Object in an Elementary compound could neither ascend nor be able to inherit the spirituall Glory sutable to the nature of Angells so powerfully glorious therefore that Angelicall glory was not intended in the Covenant Although mans naturall body could not inhabit that Kingdome as St. Paul affirmes 1 Cor. 15.50 Answere yet that body naturall made a spirituall body is a powerfull body as St. Paul affirmes 1 Cor. 15.43 And therefore it could both ascend and inherit with Angells for if Adam had â—â—ept the negative Rule of the Covenant as is declared then as in the perfection of nature he was made a living Soule so in the justice of the Covenant God would have made him to his posteritie a quickening Spirit not only in the perfection of Faith living a spirituall life in his pure Naturalls but would also have quickened his naturall Elementary body with a spirituall Nature powerfull to ascend and inherit the glory of Angells successively to the last man that should live on the Farth but now in the second Adam onely is this twofold quickening Spirit found who only is the Resurrection and the life of man as St. Paul affirmes 1 Cor. 15.45 Object But it may be