THE Fulneſſe and Freeneſſe OF GODS GRACE IN IESUS CHRIST; DECLARED In the Point of Election, by a middle way betweene Calvin and Arminius, and different from them both, In an uniforme Body of Divinitie.
By Francis Duke.
LONDON, Printed by Richard Oulton and Gregory Dexter, Anno Dom. 1642.
IN this Treatiſe, you have the generall ſcope of ſacred Scriptures, cleared from Geneſis the firſt, to Revelations the laſt; and to induce you to reade it without prejudice, you ſhall finde this encouragement, that there is nothing which will leade you to arrogate to your ſelfe that which is not yours, nor to derogate from Gods glory, which ever of right is his, and alſo to induce you to reade it heedfully, here is Gods good will intended to you, whether you are an Heathen or Chriſtian, within the confines of Chriſtendome, or in the remoteſt parts of the world; and to either without difference in reſpect of the end, viz. eternall life, although different in reſpect of the meanes leading to that end, the which difference you ſhall find diſtinctly and clearely manifeſted from ſacred Scriptures: therefore apply your minde to prudence in true godlineſſe, that is, according to your light, pitch upon the right end, and then by patience in weldoing, orderly apply the meanes to the end, becauſe to this prudence, our Saviour hath by promiſe entailed his further aſsiſtance herein, ſaying, I Wiſdome dwell with Prudence, and finde out the knowledge of witty inventions; if thou keep them within thee, they ſhal withall be fitted in thy lips, Prov. 22. verſe 18. and Chap. 8.12.
PAge 5 line 15. for God reade good, p 6. l. 32. erfections r. perfections. p. 7. l. 4. boded, r. lodged. p. 11. l. 12. Adaras. r. Adams. p. 13. l. 42. farth, r. earth. p. 19. l. 36. conditi•n, r. condition. p. 23. cap. 4. l. 5. after work, r. of. p. 73. in marg. untorne r. unborne. p. 79. l. 29. blot out farre. p. 86. in marg. externall, r. eternall. p. 93 l. 25. wrath r. worth. p. 99. l. 9. type r. high. p. 114. l. 8. uncircumciſed r. circumciſed. p. ib. l. 29. God. r. Gods. p. 117. l. 14. at Epheſus. r. to the Epheſians.
THe firſt Adam in this world, paſſed through foure Eſtates: two before his fall; the third was his fall; the fourth was that eſtate after his fall.
The firſt produced him good, and not evill; and this was the eſtate of the creation.
The ſecond propounded to him good and evill, and this was the State of the Covenant betweene God and him.
The third was his tranſgreſſion, namely, his fall; and this produced him the loſſe of all good, and an hereditary poſſeſſion of evill totally and eternally.
The fourth was the State of the Reſtauration of the world by the ſecond Adams Redemption, and this propounded to him and all mankind good and evill.
The Eſtate of the felicity of the Cre•tion produced to Adam a fourefold good:
Firſt his Perſonall perfections: ſecondly, his continuall ſupport of the ſame: thirdly, an oneneſſe or ſelfeneſſe with the parts of the whole creation: fourthly, the perfections of the whole creation, led his reaſonable ſoule in love by his ſenſes to a perfect union with God: Of theſe in their order.
Firſt, his Perſonall Perfections are deſcribed by Moſes, Gen. 2 7 in three particulars; firſt, the Lord God formed man of the duſt of the earth; and that was the perfection of his body: ſecondly, he breathed into his noſtrils the breath of life, and that was his ſoules creation by infuſion: thirdly, man became a living ſoule that is compleatly compoſed in his Vegetative, Senſitive, and Rationalls: or in his Perſonall perfections, rightly diſpoſed to operate according to that eſtate; ſo that Adam might truly ſay to God of his workmanſhip in him, I will praiſe thee, for I am fearefully and wonderfully made; marvellous are thy workes, and that my ſoule knowes right well, Pſal. 139. verſe 14.
Secondly God rendered to him by the whole perfections of the creation, a continued ſupportation of his Perſonall perfections, and therefore hee made all firſt, and man laſt, Gen. 1.26. implying man could not ſubſiſt one minute**It is true, man now ſubſiſts, but not perfect in nature; but as the creation is ſubject to vanity, ſo is the body of man. in his Perſonall perfection out of it; Therefore as the ſpangled skie with Lamps of light in their order, was of his Houſe but the ſeiled roofe: ſo alſo the earth with it's moſt perfect fragrancie and ornaments, was but the pavement of his habitation.
And as the creatures vegetable being his appointed food, rendering their ſpirit or life to his nutrimentall ſupport, ſo alſo the virtuall force of the celeſtiall and terreſtriall globe, in a mutuall efflux, did not onely with their moſt ſweet imbreathings, internally maintain that compound of Adams ſweet an•ſubtill life in his Perſonall perfections; but alſo to his body externally naked, by their mutuall touch, was to it rayment, not onely comfortable, but alſo honourable and glorious: for (ſaith the Text) They were both naked, the man and the woman, and were not aſhamed; implying the3 foreſaid ſupport, as needing no other, Gen ſ. 2. verſe. 25.
Thirdly, an oneneſſe or ſelfeneſſe with the parts of the whole Creation; It is true, Earth, Ayre, Water and Fire, were not the nature of Adam, yet every one of their natures was in his, as the principles of his Elementary body, and ſo were to him as himſelfe.
Againe, the nature and lives of vegetable Plants and Trees, was not the nature of Adam; yet their kind of natures and lives were reſident in his: as in the growth of his bodily ſtature the nayles of his fingers, toes, and other parts, as parts of himſelfe.
Againe, the nature and lives of ſenſitive Creatures were not the nature of Adam, as in the Beaſts and Birds and other of that generall nature; yet their kinds of nature was in his: as in his touch, taſte, hearing, ſmelling and ſeeing, as parts of himſelfe; but the womans nature was his, and his hers; as fleſh of his fleſh, a••bone of his bone, and ſo the moſt proper roote to produce their owne kinde.
And from this univerſall oneneſſe or ſelfeneſſe of natures did naturally**The firſt originall of the ſecond Table of the morall law. ſpring in the mind of Adam in his pure Naturalls, the ſecond Table of the morall Law, namely, To love thy Neighbour as thy ſelfe.
As for the Eſſence of Adams reaſonable ſoule, although he knew it farre more then we doe ours, yet he knew it not but by it's effects: So alſo, the intrinſecall formes of all creatures, although hee knew them by their effects more then we can, and in that reſpect ſaw a kinde of ſelfeneſſe of the ſoules of all creatures with himſelfe farre more then wee can; yet in reſpect of their ſpecificating forme, which internally gave this thing to be this, and that to be that.
This to him was inviſible: as was his owne reaſonable ſoule, which was his intrinſecall forme primarily ſpecificating him from other creatures.
And the reaſon why the internall forme or ſoule, or being of all creatures even to the being of a ſtone is inviſible, is this, becauſe mans reaſonable ſoule being involved in an Elementary body, although perfect, is clouded to perceive his owne nature, or the like: For as Gods eſſentiall perfection, by reaſon of his unmeaſurable perfections, is removed farre from ſenſe and weake reaſon; and therefore unperceiveable and inviſible to man; ſo alſo is the manner knowne onely to God, how all things ſubſiſt in him, and4 receive the continuation of their ſubtile lives and beings individually.
And the univerſall ground of this ſelfeneſſe betweene all creatures and Adam in the creation, is this; becauſe the whole creation conſiſting of many parts, was but one effect or off-ſpring of God, as his Generation; yet not by any derivation of his Eſſence eſſentially, but by his powerfull production by creation wondrouſly.
As firſt, from a meere nothing to a formleſſe maſſe, and from thence to that perfection which then it was, and ſo now all things ſubſiſt and continue in him, but the manner how, is inviſible and unperceiveable to man; if to Adam in his innocency, much more now to all mankinde, but we muſt believe it, becauſe God hath ſaid it, Acts 17. verſ 28.
Fourthly, the perfections of the whole creation, led Adams reaſonable ſoule, by his ſenſes, to a perfect union of love in God, which was his moſt proper bleſſedneſſe in the ſtate of creation: for although the ſoules infuſion was the beſt o his being; yet it was no part of his bleſſedneſſe, for that was but the uniting of two created natures to make his perſonall being, which a man may have, and be accurſed.
But this was the union of the creature with the Creator, by perfect love in a mutuall concordance; for as God created Adam fitly and rightly diſpoſed to operate to God as his chiefeſt good, ſo alſo God did excitively draw him to this union by leading him, from the effect to the cauſe, from the creation to the Creator as from the drop to the Ocean.
For God to Adam was not onely tranſparently agreeable (by the perfection of the creation) to his ſenſes, but alſo to his underſtanding and his will: firſt to his underſtanding, by the truth of that perfection; and ſecondly to his will in the perfection of goodneſſe.
For, firſt to his underſtanding, by all his ſenſes was conveyed the truth of Gods power and wiſdome, in the wonderfull compoſure of all creatures, in their ſeverall ſhapes, natures, kindes, qualities and vertues, harmoniouſly amyable, but chiefly Adams perſonall perfections ſo beautifull, and his reaſonable ſoule, the mirror of Gods worke of power and wiſedome; and all joyntly together gave Adam a concludent proofe, that God in himſelfe was infinitely beyond all this that he had communicated to the perfection of the creation, and therefore this demonſtrative Principle5 of truth was agreeable to the naturall property of his underſtanding, which naturally lookes at truths.
Secondly, alſo to his will was an agreeableneſſe in goodneſſe: Firſt in reſpect of the things themſelves; all good, yea very good by Gods owne teſtimony: Secondly to Adam as an Ocean of good univerſally terminating all their forces and vertues of their perfections to his harmoniſing ſupport, as before is declared.
Againe, Adam himſelfe being both in nature and authority over all creatures, as their Lord and King, (under God) ſo that by his ſenſes, to his underſtanding and will, was declared the good will of God to him in all, by all and above all creatures.
Therefore here was an agreeableneſſe, univerſally to his will, which naturally look'd at God as the eye doth follow the light; So that if Adam was created in knowledge, after the Image of him that created him (as certainly hee was) then mans originall righteouſneſſe in his pure naturals was this, namely,Col. 3.10. Eph. 4.24. man**Mans original righteouſneſſe. operating underſtandingly from the effect to the cauſe, from the whole creation to the Creator, according to the rules of the perfections of the creation, as to him in whom he and they did live, move, and had their being.
The reaſon why thus to operate, was his naturall righteouſneſſe, is, becauſe it was right according to the perfection of that truth which ſhined in the perfections of the creatures to him.
Againe, his holineſſe in his pure naturalls was this: his operating according to the perfections of the creatures in theMans originall holineſſe. purity of his perfect love to God, in all, through all, and above all, living not ſo much amongſt the perfection of the creatures, where he was as in God whom he ſo loved, and the reaſon why, in theſe perfections of love was conteined his naturall holineſſe, was this: Becauſe by it hee did not onely ſet God above all creatures, but alſo by it hee did rightly dedicate himſelfe to Gods uſe onely, and alone with al his ſoule, with al his heart, and with all his ſtrength; for it is the property of love to adde to the perfection of the thing loved, more then to it ſelfe, as wee ſee in Ionathan and Moſes, &c.
That Adam had this in the perfection of it, is proved thus; if all love in men generally doth ariſe from that agreeableneſſe6 which is betweene the ſubject and the object; as certainly it doth, then in Adam moſt of all, becauſe to him (the Subject) God (the Object) did ſhine in all the perfection of the creation in a ſutable agreeableneſſe, in all things in all reſpects, as before is proved.
Therefore in Adam there was the truth of that perfect love to God againe; and not onely the truth but the uttermoſt extent of love in the ſtrength thereof: for if the beauty of the Object being tranſparant to the Subject, will draw forth all the ſtrength, which is in the Subject to it ſelfe, as in I•nathan to David,2 Sam. 1.26. Exod. 32.32. and Moſes to God then much more did it draw forth Adams love to God, as the moſt tranſparent object of beauty, being an object of infinite goodneſſe excitively drawing out his ſoule in all his ſtrength in a liking and uniting affections in all, through all, and above all.
And from this Principle in his minde did naturally**The firſt originall of the firſt Table of the mo•all law. ſpring the firſt Table of the morall Law, namely, to love God with all the ſoule, and with all the ſtrength: and here I will note theſe five obſervations for concluſion of this Chapter.
Firſt, that man in his innocency, in the perfections of his righteouſneſſe and holineſſe was but the receiver of all his good; as his being paſſively by creation; and his bleſſedneſſe actively by reception, as by his ſenſe, his reaſon, will and affections, he enjoyed God.
And what had hee that hee had not received? for it is proper to God alone to be being and bleſſedneſſe in himſelfe and of himſelfe; Therefore both men and Angels are but receivers of all their good from God.
Secondly, here obſerve, that the perfection of the creation in the eſtate of pure naturalls, had no dependancie upon Adams Perſonall perfections; or his perfect operations, whereby they could keepe, or loſe their created perfections by him; therefore it was from ſome other cauſe, whereby they became ſubject to fall into vanity; for in this eſtate Adam depended upon them for the ſupport of his Perſonall perfections and operations, but not they upon him; for they were created in their flouriſhing perfections before Adam was: All being made, firſt in their immediate dependancie upon God; but hee laſt: therefore in this eſtate they had no ſuch dependancie upon him.
Thirdly, here obſerve, that man perfect in holineſſe and7 righteouſneſſe, did not by falſe apprehenſions, interpoſe the good in the Creatures, betwixt God and him, to cut off his bleſſed union of love to God, nor God from him, for hee by that perfect love loded himſelfe, and all that created good in Go•from whom it came, and ſo returning to God the glor•of all his workes which hee had created and made, and ſo gave God full content.
Fourthly, obſerve that in the eſtate of perfect Creation of the world, God eſtabliſh'd his Glory to returne to him, in a mutuall concordancie of mans good, and no otherwiſe; and therefore the ſtate of Creation produced man good, and no evill; for God looked upon all, and ſaw it was all good, as liking it well.
Fiftly obſerve, that although Adam did beleeve God to be being and bleſſedneſſe in himſelf and of himſelfe, and communicating all bleſſedneſſe to him, yet this eſtate to Adam was not an eſtate of Faith, for Adams beliefe of all this, did ariſe to him by naturall demonſtration, from the perfections of the Creation, according with the perfection of his Senſes, and Reaſon, and ſo to his will.
Therefore all to him was but Naturall; but in an eſtate of Faith, to live by Faith in God.
Firſt for the thing beleeved, it muſt be Supernaturall.
Secondly, man his minde muſt depend for the attayning of it upon the credit he gives to the word of God, which only declares the thing to him, but ſo was not this Eſtate, and therefore this was not an Eſtate of Faith to Adam.
But his next eſtate to this, was an Eſtate of Faith; namely, the worke of the Covenant, which is the next ground to be treated of.
And ſo much for Adams firſt Eſtate, being naturally perfect in all.
GOD having revealed to Moſes the Creation of the World, hee in the next place makes knowne to him a Garden, that was Planted by God himſelfe, without the helpe of man, in which place comes in the ſecond Eſtate of Adam. before his fall, and his entrance into this Garden, was to enter into Covenant with God, and God with him, for good and evill, for this Eſtate did not propoſe good only to Adam, as did the Eſtate of Creation**Adam was by God fitly enabled to perform the Covenant, in the behalfe of God and the world, before God called him to ſo weighty a b•ſineſſe; and the reaſons why God led Adam from one perfect State to a higher, a•e primarily two, firſt becauſe the created perfections of this world, could not direct or admit him to enjoy God, anſwerable to his vaſt comprehenſion, being a Spirit ſo neare the Angelicall nature: ſecondly, becauſe God was delighted to receive his glory at as high a pitch, as his reaſonable creature could apprehend or comprehend its felicity, to all eternity.; but good and evill, was in the Covenant propounded unto him. I call it a Covenant,
Firſt, becauſe here was Conditions betweene God and Adam for life and death; I ſay for life and death, to Adam and all mankinde comprehended in generall, under the names of good and evill, good to be rendered, if hee did obey the Rule of the Covenant, evill if he did diſobey it.
Secondly, thoſe conditions were agreed on by Adam, with a full conſent, he being then not only in the perfections of the ſecond Table of the Law, as to love his Neighbour as himſelfe; but alſo in the perfection of the firſt Table of the Law, namely, in the truth, and utmoſt extent of his love to God. with all his Soul•, and with all his Strength; therefore hee readily concluded this Covenant with God for the world in this different Eſtate from the former.
But for the cleare opening of this Second Eſtate, I will propound foure things.
Firſt, what this Garden was.
2 What its ſignification was.
3 What Adams obedience in it was.
4 What was the end God intended by Adams obedience in this Covenant,
Firſt, this Garden was but a part of the Terreſtriall Globe, for ſaith the Text, The Lord God planted a Garden Eaſtward, in Eden, therefore but a part. Gen. 2.8.
9This Garden was planted by God with Plants, ſome for Adams delightfull conſolation, and ſome for his nutrimentall ſuſtentation; for, (ſaith the Text) Out of the ground, the Lord God made to grow every tree pleaſant to ſight, and good for food, Verſe 9.
In the midſt of the Garden, God planted two trees diſtinguiſhed by two ſignificant names, implying ſome further uſe: for, (ſaith the Text) God cauſed to grow the tree of life alſo in the midſt of the Garden, and the tree of knowle•ge of good and evill Gen. 2.8.
Into this Garden came a River to repleniſh it in fruitfulneſſe, and comming in but one, there God divided it into foure, and from thence it did run downe the terreſtriall Globe foure wayes, as ſaith the Text, And a River went out of Eden to water the Garden, and from thence it was parted, and came int•f•ure heads, &c. Gen. 2.10.
This Plantation or Garden being thus finiſhed, Adam by God was thither conveyed, and the perfections thereof, was to depend upon his operations; for ſaith the Text. The Lord God tooke the man, and put him into the Garden of Eden to dreſſe it, and to keepe it, Verſe 5.
And ſo much for what this plantation was.
Certainly this was for ſome further end and uſe, then was the perfections of the whole terreſtriall Globe,; for all the trees of this Plantation or Garden, were vegetables in their perfections, as were thoſe on the whole terreſtriall Globe: Therefore this Garden, as a plantation by ſequeſtration and ſignification) made the onely difference between it and the world.
And the ſignification in generall, was but this; that as in future time the land of Canaan, with all it's fruitfull ſplendor, did prefigure the celeſtiall Canaan. As to the ſecond Adam, as appeares Chap. 8. So this to Adam in the beginning of time did prefigure the ſame Angelicall felicity of Divine glory in the Heaven of heavens.
From this ground God made the Garden to excell the glory of the whole terreſtriall globe, that by faith Adams ſoule might be raiſed to worke by love to God, feeding on Angells food by beliefe of truth.
So much for the generall ſignification.
Againe, more particularly: Firſt, whereas God did not commit the whole terreſtriall globe, but onely this part,10 (as the glory of the world) to Adams dreſſing and keeping.
This figuratively implies, that now by vertue of Gods Ordinance, the creation had it's dependence for it's good, naturall and ſupernaturall; or for an evill equivalently contrary upon Adams operations in this Covenant. And here came in the onely ground, how by Adam the creation could be raiſed higher, or loſe it's ſupernaturall perfections, and become ſubject to vanity, Rom. 8.
Whereas God cauſed to grow up in the midſt of the Garden a naturall tree, naming it the Teee of life; this figured to Adam, that he (to his naturall poſterity, in obeying the worke of the Covenant by beliefe of truth) ſhould (from Divine Juſtice) be as a tree in his branches of naturall perfections, growing up to a celeſtiall life; or as a flouriſhing tree of eternall life. But now this tree of life is onely in Chriſt Jeſus the ſecond Adam, to all right believers, Rev. 2.7.
This River running downe it's chryſtall ſtreames foure ſeverall wayes, from this Paradiſe of terreſtriall pleaſure as from the Throne of God, prefigured to Adams faith Gods juſtice, as pure ſtreames of waters of celeſtiall life; for his obedience (according to the Covenant) ſhould ſucceſſively run downe to render eternall life: firſt by faith, and ſecondly by fruition to his poſterity, through all generations to the laſt of mankind that was to deſcend of his loynes; but now this River onely iſſues from the ſecond Adam in the doctrine of truth and mercy conveying Gods gift of his imputed righteouſneſſe as the tree of life, Rev. 22.12.
The other tree which God cauſed to grow in the midſt of the Garden, naming it the tree of Knowledge of good and evill; prefigured to Adams faith ſummarily, all contained in the Covenant; that is, the Knowledge of good equivalent to Angels; or the knowledge of evill equivalently contrary in either, as he did obey or diſobey.
And the ground why God inſtituted this Garden thus, in all theſe prefigurations and ſignifications was this: Becauſe, the heavenly glory to Adams terreſtriall perfections, was ſupernaturall; for it is one thing for Adam to k•ow by the perfections of the creation; that God was able to create a ſupernaturall glory, he appearing by it Infinite in Wiſedome, Power and Goodneſſe.
And another thing, that hee had created it, and would11 bring him to it, if hee did obey the rule of the Covenant; for the perfections of the creation did demonſtrate to Adam, that God was able to doe ſuch a thing, but no more but the Covenant by God Word was expreſt for a contrary evill.
And all thoſe prefigurations and ſignifications from the agreeableneſſe of the type with the antitype, did make knowne to Adam, that the ſupernaturall glory was made, and in being alſo from the word knowledge of good, that he ſhould aſcend to enjoy it to all eternity, if hee did obey the rule of the Covenant, or an evill equivalently contrary if he did diſobey; and therefore, becauſe ſupernaturall, all was needfull to ſtrengthen Adams faith, to withſtand the temptation, in point of triall,See this point cleared to the 13. Objection in Chap. 12. for God doth nothing in vaine.
And ſo much for what the Garden or Plantations ſignification was, with reſpect to Adams worke in the Covenant.
Thirdly, now Adam was to obey two rules in the Covenant; one affirmative, the other negative. The affirmative was to this end, namely, to continue his naturall being to be a meanes to a ſupernaturall end, by eating the fruits of this Garden: for as in the precedent eſtate of creation, hee was to eate of the fruit of the creation for his nutrimentall ſuſtentation; ſo now of the fruits of this Garden alſo; for the Lord God commanded the man, ſaying, Of every tree of the Garden thou mayeſt eate freely, Gen. 1.29. Gen. 2.16.
The negative rule was it by which hee was to improve his ſtrength of body and mind to God by obedience, namely, the forbearing to eate of the tree of knowledge of good and evill; but of the Tree of Knowledge of good and evill thou ſhalt not eate, &c. Gen. 2.17.
And this rule led him to be both paſſively and actively obedient, paſſively in two things:
Firſt, although in the perfection of the creation, all things good for food was due to him by Gods allowance without reſtraint, yet in this Garden or Plantation, by this rule hee was to ſuffer this reſtraint, namely, to deny himſelfe to eate of the fruit of this Tree of knowledge of good and evill, upon paine of moſt dreadfull conſequences; for, ſaith the Text, In the day that thou eateſt thereof, thou ſhalt certainly die the•••ath, Verſe 17.
Although in the perfection of the creation, God rendred his ſweete imbreathings, very good, and no evill, yet in12 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)(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 d•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 b•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)(b)So that Gods juſt•ce would have bin glorified to all eternity in the•irſt, demonſtrating his righteouſneſſe and goodneſſe in the eternall felicity of all mankinde with Angells. 2. righteouſly demonſt•ating his wrath in the Apoſtate Angells o•Divells, by Adams repeling their lies, yet not but that juſtice precedētly 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 ſup•rabound upon them by Gods giving way to them to bruiſe the heele of Chriſt in the aggravation of their malice, ſo tha••hey we•e not o•ly••cluded Angels glory at the〈◊〉but ſh•ll d••w upon themſelves the lat•tude of Gods Attributes, glorious in wiſdom power, and his i•efull juſtice to all eternity, whē 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, together13 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••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,14 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 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 to•reach hither thy finger and behold my hands, and reach hither thy hand and thruſt it into my ſide, and be not f•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 was15 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 vanit•, 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 chāged 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?
16Here 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 end.
So alſo in his firſt eſtate of the perfection of the creation, he could not convey to his poſterity the ſupernaturall good joyntly, but his**The law of nature properly ſo called, never was ſince the fall in any man in it's pure naturals, but only in the ſecond Adam, therefore now to referre any thing well done by men to the ſt ength of their pure naturals is a groſſe miſtake. pure naturals alone: For before hee was put in the prefiguration of the Garden, his naturall holineſſe and righteouſneſſe were alone, and not by Gods Ordinance related a meanes to a ſupernaturall end; but on the contrary, by his tranſgreſſing the covenant, hee had power to conve•the loſſe of both of meanes and end, not onely the loſſe of right and poſſeſſion in the knowledge of all good both naturall and ſupernaturall things either in faith or fruition with Angels, but alſo by force of Gods juſtice in the Covenant to convey the knowledge of17 evill, every way equivalent in evill to all the foreſaid good.
But this evill was Adams third eſtate, namely, his fall, which is the next ground to be handled.
So much for the ſecond ground.
AS the fall of Adam extended to himſelfe, and to all his poſterity, Rom. 5.12. ſo it brought him and his poſterity from the higheſt ſpire**The infinite God bound himſelfe for Adams further aſſiſtance, according as he did apply his perſonal perfections by the rules of the Covenant, and the reaſons why hee did not ſo, ſee from pag. 17. to pag. 20. and in cap. 12. of the knowledge of God, to the deepeſt gulfe of the knowledge of evill.
And whereas both are referred to the knowledge which is in man; the reaſon is, becauſe man is moſt capable of his higheſt felicity, or of his deepeſt miſery, onely by his knowable powers, which was alſo implyed in this, that the tree of triall was called the tree of knowledge of good and evill.
But here may be demanded, what Adam and wee his poſterity loſt, and what we loſt not, and what wee found by his fall. Queſt.
Firſt, we loſt the perfection of the whole creation wholly. Anſw.
Secondly, we loſt the garden of Eden, as it was an object of faith, the figure of the felicity of Angels.
Thirdly, we loſt totally our pure naturals, that is, the perfection of both Tables of the Law, as containing our righteouſneſſe and holineſſe, the moſt expreſſe Image of God by creation.
Fourthly, wee loſt the beginning of our ſupernaturall righteouſneſſe and holineſſe contained in the inſtitution of the Covenant for we loſt that eſtate of faith.
Wee loſt the ultimate perfection of ſupernaturall holineſſe by which we ſhould enjoy God in his moſt immediate expreſſions of his eſſentiall perfections in the glory of Angels; and in a word, we loſt all the good of this world, and that to come.
18Secondly, that which we loſt not, in briefe was this:
Firſt we loſt not the being of this creation, but the bleſſedneſſe of it.
We loſt not the Eſſence of our reaſonable ſoules, nor their eſſentiall faculties; as memory, conſcience, will, and underſtanding, for all theſe remaine in men under eternall death.
Wee loſt not a body proper to our kind, nor a perſonall union of both ſoule and body together; for theſe, men alſo have under eternall damnation.
So much for what we loſt, and what we loſt not.
Queſt. But what found wee by our fall in Adams tranſgeſſion?
Anſwere. We found the knowledge of evill; as firſt the evill of tranſgreſſion: ſecondly the evill of puniſhment, and of the evill of tranſgreſſion, the firſt root of bitterneſſe, did ariſe from Adams remiſſeneſſe of this ſecond ſtate contained in the condition of the Covenant; and this appeares by his ſinne of omiſſion, which brought on his ſinne of commiſſion, generally in two things, but particularly in ſix things.
Firſt his eating the fruits of this plantation generally by Gods more ſpeciall appointment, as a meanes to bring him to an higher end then did his food in the perfection of the creation how could he then have omitted this generall help to that ſupernaturall end, if hee had not beene rem•ſſe of the conditions compriſed in the Covenant?
Secondly, this Garden being ſo ſequeſtred from all the terreſtriall globe and in plants for pleaſantneſſe, tranſplendently ſurmounting all the terreſtriall globe prefiguring generally to Adams faith, the pleaſures and felicity of Angels, how could he then have omitted this univerſall help, if he had not beene remiſſe of the conditions compriſed in the Covenant? So much for theſe in generall.
Againe, more particularly; firſt his worke aſſigned him by Divine inſtitution to dreſſe and keepe this choyce part of the whole creation by the worke of his fingers prefiguring unto him, that the perfection of the creation depended on his worke in the Covenant for good and evill.
And how could he then omit this prefiguration for a help, if he had not bin remiſſe by a ſleepy faith in this particular.
Secondly, when he looked on the tree of life, in it's flouriſhing perfections in all the branches thereof, as prefiguring19 to him his naturall branches or off-ſpring, depended on him in the worke of the Covenant for celeſtiall felicity, how could he then have omitted this helpe to lead his faith to the negative rule of the Covenant, if he had not beene remiſſe in this particular?
Thirdly he knowing all the fruits of the trees in the Garden his, to eate without reſtraint, excepting this one tree of good and evill, how therefore could hee omit the deniall of himſelfe, this one thing to attaine the good compriſed in the Covenant, if hee had not beene remiſſe in this particular?
God threatning him moſt expreſſely with death, yea, a moſt certaine death, if he did not abſtaine from eating that forbidden fruit, how then could hee omit this helpe to repell Satans aſſault, by whom or by what mean•s ſoever ſuggeſted to avoid ſo dangerous a conſequence, if hee had not beene remiſſe of the conditions of the Covenant?
His eyes ſeeing that River comming in but one way into the Garden, yet divided into foure in that Paradiſe of pleaſure, and thence iſſuing it's chryſtall ſtreames of waters of life as from the Throne of God, downe the terreſtriall globe foure wayes, prefiguring to him the good compriſed in the Covenant, as running downe from Gods moſt righteous juſtice to his poſterity throughout all generations, for his glorifying Gods truth and faithfulneſſe by denying the fruit of this forbidden tree, how could hee then omit this as a helpe, to ſet his faith on worke, if he had not beene remiſſe of the good compriſed in the Covenant?
When his eyes beheld this tree of Knowledge of good and evill, or the fruit of it, how could he omit to ſet his faith on worke, to feed his ſoule with it's ſignification, of the good, if hee did abſtaine? or a fall into the contrary evill, if he did eate; and how durſt he feed his body with this fruit, to the ruine of him and all the world, and his poſterity, if hee had not beene remiſſe of all compriſed in the conditirn of the Covenant.
Now, as Adams remiſſeneſſe brought on this ſinne of omiſſion, ſo his ſin of omiſſion brought on his ſin of commiſſion, namely, the eating of the forbidden fruit; for when the divell in the Serpent told them, ſaying, yee ſhall not die at all; and alſo that their obedience to Gods commandement, denying themſelves that fruit, was the onely thing20 that kept them from having their eyes opened to be as Gods, to know good and evill, thereupon the Woman ſeeing the Tree, and that the fruit was good for food (ſaith the Text) and that it w•s pleaſant to the eye, and a Tree to be deſired, to make one wiſe, Gen. 3.16 Shee tooke the fruit thereof, and did eat, and gave it to her Husband alſo, and hee did eate to Gods great dishonour, eſteeming his truth as falſe, and God himſelfe to them as a meere impoſture, and ſo magnified Satan as faithfull, beleeving his lyes for truth, becauſe they imbraced them with a plenary conſent, and thereby they ventured the world, their poſterity and themſelves, upon his lies, and ſo became the Generation and Offſpring of reprobate Divells, for it was with them now, as it was with the Divells; as the Angels became Divells not by change of their Eſſence, but by change of their operations, not abiding in the truth; ſo this made them and us**And as we a•e p•rtakers of the dia•olicall nature, by union with his will, & ope•ations, as I•hn 8.44. ſo on the contrary, are we partakers of the divine nature, not eſſentially, but by the union of our will with his word, by which we fly the corruptions that are in the world through luſt. 2 Pete 1.4. & 17. Iohn. 17.21.22, 23. as Divells, by full amity to Satans will, and enmity to God, in beliefe of Satans li•s. And thus was this ſinne finiſhed.
And ſo much for the firſt branch, namely, The evill of Adams tranſgreſſion.
Secondly, the evill of puniſhment followes, yet not evill puniſhment, becauſe it was juſt, and therefore good, and juſt becauſe according to the equall Ballance of the conditions of the Covenant that was good or evill, as Adam did obey, or diſobey, and therefore becauſe Adam tranſgreſſed the Covenant juſtice now required theſe particulars.
Firſt, the extinguiſhing the perfections of the Creation from us, becauſe it was dependant on Adams worke in the Covenant and hee by eating the forbidden fruite denyed its perfection, therefore it to him in juſtice muſt not only be ſtript of a•l perfections but on the contrary by Gods power turned into defections, croſſe operations and hideous repreſentations to mans to•turous torment, as the firſt fruits of his remote damnation, becauſe th s was the contrary evill.
In this third••tate, man was more deepely dead in ſinnes and treſpaſſes, then hee can be in this world in his fourth Eſtate although hee be twice dead and pluckt up by the roots.Secondly, under this dreadfull Eſtate. Juſtice now required, that in it, be that could of ſtones tell how to raiſe Children to Abraham, ſhould finde a way to raiſe a Poſterity of A•a•, which to the laſt of man kinde muſt have b•n produced in conceptions, births, breedings, d•ſpoſitions, and operations totally evill, like the generations of Serpents,21 yea as reprobate Divells; for if all muſt have bin equivalently contrary in evill to the precedent good, as we ſee it muſt, therefore ſo in this particular.
Thirdly, as the prefiguration of the Plantation, was the moſt immediate meanes to leade man by Faith to his higheſt end in eternall felicity, Juſtice requireth contrarily, that now th•s Plantation muſt be turned into the moſt certaine demonſtration within the confines of the creation of our full terminating in eternall tortures to all eternity.
As Adam by refuſing Gods truth, refuſed the place and fellowſhip of Glory with the elect Angells, by chooſing Satans he, ſo on the contrary, Juſtice now required, that he and his poſterity muſt deſcend ſucceſſively to the place prepared for the Divell and his Angells, in fellowſhip with them, as to our laſt and everlaſting Habitations;Mat. 25.41. for now all man-kinde and Divells were in Reprobation.
As the Latitude of Gods glorious Attributes, are diſplayed in•aking, ſhaping and creating the ſuperceleſtiall Heaven of Heavens, to be the moſt immediate expreſſions, which demonſtrate the glory of Gods Eſſentiall perfections to the ultimate felicity that men or Angells can be capable of: On the contrary of this place for Torment, Juſtice required, that the Latitude of Gods Attributes glorious in power, and wiſdome, muſt be ſtretcht out at as equall a diſtance, to make, ſhape or create this place with moſt dreadfull viſions of the Almighty, in the moſt torturing torments, that the nature of Divells or mans body (made ſpirituall) can be capable of, for a Spirituall body is not a body glorified, no more then to be a Spirit, but it is powerfully capable to inherit the glory of Angells, or the miſery of Divells, to which we all ſhould have deſcended, none excepted for the Covenant was for al and al alike, therefore in this vaſt depth of Gods pure juſtice, we muſt ever have bin ſinking in deſpaire, never to come to the bottome thereof, for the wrath of God muſt have bin feeding it, as with Rivers of fire and brimſtone to our tor•urous torments to all eternity; therefore endleſſe, eaſeleſſe, remedileſſe, in darkneſſe never ſeeing light. Eſay 30.33.
Againe, mans conſcience beholding the evill of his ſinne, how eaſily, really, certainly hee might once not only have avo•ded this torment, but on the contrary might have attained to the height of all felicity to all eternity.
22This worme would to Adam, and will (to all men which will needs be periſhing) be ever gnawing with griefe and never ceaſe; and ſo all man-kinde ſhould hereditarily (throughout all generations diſcend, as travailing together to the foreſaid place of their ultimate miſerie, and infelicity with this Creation, as ſtript of its precedent perfections, into croſſe defections and operations, &c.
Yet man not then ſunke downe to his ultimate miſery, by Separation of his Body from his Soule, as now man doth, but in a perſonall union both of body and Soule together.
For the juſtice of the Covenant could not admit ſo much reſt to mans Body, as to ſleepe in the duſt, nor any time of reſpit of execution for a day to come to judge the world, bu•immediate execution was to paſſe according to judgement, In the day•hou eateſt thereof, thou ſhalt die the death. But this Judgement paſſ'd not to execution according to juſtice, becauſe that as by the offence of one, judgement paſſed upon all men to condemnation,Rom. 5.16. even ſo by the righteouſneſſe of one, the free guift came upon all men to the juſtification of life.
And ſo we are come to Adam and our fourth Eſtate, in the reſtauration of the world by Redemption in the ſecond Adam; and that is the next generall ground to be handled.
Obſervation.If this dreadfull judgement was not executed, as moſt certainly it was not; then here obſerve, that for Adams offence or evill of ſinne in tranſgreſſing the Covenant by eating the forbidden fruite, not one of man-kinde was ever damned, or ever shall be, becauſe of the ſecond Adams righteouſneſſe, interpoſing that judgement by Gods guift imputed to all man-kinde, as will more appeare in the next Chapter.
Obſervation.Although man-kind was ſo dead,**As is deſcribed in Cap. 3. yet no man but Adam and Eve in the juſtice of the Covenant, was individually ſo dead, but radically, all men was ſo dead, and that two waies, as firſt in their loynes, as in our naturall roote, but this was not properly it, from whence we came to be totally evill as the Devills, as is deſcribed, for this Eſtate ſimply conſidered propounded us no evill but good only, as is proved: Secondly, that wherein they were our moſt proper roote in this point, was the Covenant, for in that God propounded for us evill aſwell as good, and from this ground came our evill, in which we might and did become23 ſo deſervedly, deeply dead in ſinnes and treſpaſſes: but becauſe Chri•t tooke off the execution of that judgement, therefore although we were deſervedly radically ſo dead, yet therefore neither radically inherently ſo, neither individually**That is not totally according to juſtice in neither. ſo, therefore praiſe to God ever in him, and for him, Amen.
IN this Eſtate is handled ſix points, whereof five are finished in this Chapter, but the ſixt point is handled in the eight enſuing Chapters.
The firſt is, that the Lord Ieſus Chriſt is the ſecond Adam.
2. That God appointed him ſo to be, before the world was.
3. That in that very point of time that Adam failed in the worke the Covenant, the Lord Ieſus (the ſecond Adam) firſt entred upon the worke of the Covenant.
4. That by the ſame entrance, he removed for ever, that judgement which paſſed upon all men to condemnation, and therefore it never proceeded to execution.
5. By him alſo the world, together with all man-kinde, was eſtated to goe on travailing towards that perfection which by Adams fall it l•ſt
6. That in this fourth State, the proceedings of God is equally alike intended, and extended to all man-kinde, for eternall life and death without reſpect of perſons.
That the Lord Ieſus was the ſecond Adam. Saint Paul ſpeaketh expreſſely, for (ſaith hee) the firſt man Adam was made a living Soule, the ſecond man Adam was made a quickening Spirit: The firſt was of the Earth, Earthly, the ſecond was the Lord from Heaven.
And the ſame Apoſtle ſaith further, as by one man came death, by man came alſo the**All mankinde firſt had a dependance on the firſt Adam, hee being a publike perſon by Covenant, whence all fell in him, ſo alſo on the ſecond Adam did all mankinde depend to be raiſed from that fall, and ſo were all, and therefore non periſhed for Adams tranſgreſſion, ſo ſhall all be raiſed by him out of the duſt, they firſt which by Faith have ſubmitted to receive life in Gods guift of Chriſts righteouſneſſe, ſhall riſe to eternall felicity, and they which refuſe ſo to ſubmit, ſhall be raiſed by him to perpetuall ſhame. Reſurrection of the dead, for as in24 Adam all die, even ſo by Chriſt ſhall all be made alive, but every man in his owne order, &c. 1 Cor. 15.
Againe ſaith hee, If by one mans tranſgreſſion death raigned, by one, much more they which receive abundance of grace, and of the free guift of righteouſneſſe, ſhall raigne in life by one Jeſus Chriſt. Therefore as by the offence of one, judgement, came upon all men to condemnation, even ſo by the righteouſneſſe of one, the free guift came upon all to the juſtification of life: for as by one mans diſobedience, many were made ſinners, ſo by t•e obedience of one ſhall many be made righteous. Rom. 5.17 18, 19. Therefore Chriſt was the ſecond Adam.
He was appointed by God ſo to be before the world was, for St. Paul affirmes that that felicitie which was loſt, and which men now or ever hereafter ſhall attaine unto, was appointed with him for them by God before the world was, Titus 1.5. Ephe. 1.4. 2 Tim. 1.9.
Againe ſaith Wiſdome, or Chriſt of himſelfe, The Lord poſſeſſed me in the beginning of his way; before his workes of old was I ſet up from everlaſting, from the beginning before ever the Earth was. Prov. 8 22.
Againe, Chriſt pray'd his Father to glorifie him, by his aſſiſtance in the worke of the Reſtauration of the world, to attain the glory hee had with him before the world was. Iohn 17.1, 2, 3, 4. &c.
Againe, Saint Peter ſaith, Our Redeemer was a Lamb, without blem•ſh or ſpot, who verily was fore-ordained before the Foundation of the world, but was manifeſted in theſe laſt times for you. 1 Pet 1.19.20.
And the ground of God his revealing to the world, that he did fore-appoint Chriſt before the world was to this worke, was not only to give us to underſtand, that in him hee worketh all things after the councell of his will, but alſo that we should know by his mercifull appointment he ſtood ready, as the Ram in the Buſh, to ſave Iſaac from his Fathers executing knife, as the Male-Lambe without ſpot, to take off that moſt dangerous judgement, which was to paſſe to execution, immediatly to the worlds unrecoverable miſery, for Adam his tranſgreſſing the Covenant (mans miſery being Gods opportunity) for in the Mount will the Lord be ſe ne. Gen. 22.13. & 14 verſes.
That in that very point of time, wherein Adam failed, in performing the worke of the Covenant, the Lord Ieſus Chriſt25 the**C••iſt was not the ſecond man by naturall production, and ſo the ſecond Adam; for if ſo, then muſt Ca••have beene the ſecond Adam, therefore Chriſt was the ſecond Adam, beauſe he immediately followed the firſt Adam in the work of the Covenant to the reſtauration of the falne world. ſecond Adam, then firſt entred the worke of the Covenant, although Saint Peter tels them to whom he wrote his Epiſtle, that Chriſt was manifeſted in the laſt times for them, yet Chriſt the ſecond Adam in this worke was manifeſted by God in a figure the ſame houre that Adam fell, which is implicitly expreſſed in the new Teſtament; for, ſaith the Text, Then they ſought to take him (meaning the Lord Chriſt) but no man laid held on him, ſaith the Text; and gives this to be the Reaſon, becauſe his houre was not yet come, Joh. 7.30. So alſo himſelfe ſaith, the houre is come, Mark. 14.41.
Againe, and the very houre in which he did finiſh all righteouſneſſe by the expiration of his life, as a ſatiſfactory ſacrifice to Divine juſtice, as the Lambe of God, is expreſly ſet downe to be the ſixth day of the weeke, and ninth houre of that day, implying this was the day of the week, and houre of that day in which he firſt in the Lambs blood did render up his life figuratively, then in the type, and now in the truth, the one anſwering the other in the circumſtance of time in the agreeableneſſe of the type with the antitype. And therefore rightly doth Saint Iohn take it for granted, that Chriſt was the Lambe ſlaine from the beginning of the world, Rev. 13.8. For the world received that ſixth day a threefold beginning:
The firſt was the ſpire of perfection by creation.
Secondly, the world received the beginning of ſupernaturall perfection, founded in the covenant with Adam.
When all being loſt by Adams fall, the foundation for recovery of all, was laid in the ſecond Adams worke of the Covenan•, the ſame ſixth day and ninth houre of the ſame day, and therefore hee was the Lambe ſlaine in the beginning; for to God and to faith the worke of a perfect reſt was then finiſhed by Chriſt from the foundation of the world, although unbelieving man enters not this reſt, neither by faith here, nor by fruition hereafter, as Heb. 4.
Again, the unconceiveable danger required, that Chriſt as the ſecond Adam in the Lambs blood, muſt enter the worke in that minute that Adam fell, otherwiſe juſtice muſt have proceeded immediatly to bring the judgement paſt to condemnation to an unconceiveable execution, therefore hee entred the worke of the Coven•nt the ſame minute th•t Adam fell, rendring his deareſt life to Divine juſtice figuratively in the blood of the Lamb as ſlaine from the beginning26 of the foundation of the world, Revelat. 13. verſ. 8.
Againe, he onely and alone in that point of time, did undertake this worke, becauſe hee onely and alone, was the ſpotleſſe Lambe, or the ſinleſſe man, in that figure, and therefore onely and alone fit for that worke.
Again he only and alone, was the lamb of God perſonally God-man in this figure: therefore he only and alone, fitly able under flames of ſcorching wrath, to undertake the ſatiſfaction of the juſtice of the Covenant, by perfect flames of burning love in his pure naturalls, as a meanes by love ſupernaturall, to attaine the ſuperceleſtiall felicity of the glory of Angells by taking upon him the imputed guilt of Adams ſin, and that dreadfull execution which immediately muſt have paſt for the ſame. So much for the third point.
That by Chriſt his undertaking the worke of the Covenant, hee removed for ever the judgement which paſſed on all men to condemnation, and therefore it never paſſed to execution, not ſo much as to any one mans damnation for Adams tranſgreſſion.
For Chriſt no ſooner undertooke to anſwer the juſtice of the Covenant in the type but in ſtead of immediate execution, God in Chriſt manifeſted himſelfe, reconciling the world to himſelfe, not imputing their ſinne, ſeeking to ſave that which was loſt, ſaying to Adam, Where art thou? What haſt thou done? &c. Gen. 3. verſe 9.
Secondly, and that hee was ſo reconciling is more manifeſt in the 15. verſe. For God having curſed the Serpent, hee then manifeſted the deliverance by Chriſt, ſaying to Satan in the Serpent, I will put enmity betweene thee and the woman, and betweene her ſeed and thy ſeed, it ſhall breake thy head, and thou ſhalt bruiſe his heele.
Thirdly, whereas the juſtice of the Covenant required, the production of all mankind unnaturally, from croſſe operations in the powers of the whole creation, as is deſcribed, Chapt. 3. yet now comes God and gives us a naturall production of all mankinde, by a mercifull promiſe in a two-fold reſpect.
Firſt, to the ſeed of the woman with no promiſe of addition of ſorrow to his conception or production, that is Chriſt, as the firſt in nature borne from the dead fall of Adam, of every creature reſtoring Gods Image in all, Gen. 3.15. Col. 1.15.16, 17, 18, 19.
27Secondly, a promiſe of a naturall conception and production of all mankinde, but with the addition of the taſte of ſower herbes of ſorrow; for un•o the woman he ſaid, I will greatly increaſe thy ſorrow and thy conception, In ſorrow ſhalt thou bring forth thy children, verſe 16.
Fourthly, juſtice from the Covenant required mans perſonall ſupport from the power of God, in the torturous powers of the Univerſe.
But now God gives a nutrimentall ſupport by food naturall, and onely with a taſte of the ſowre herbs of ſorrow, Gen. 3.17. For unto the man, ſaith God, becauſe thou haſt harkened unto the voyce of thy wife, and haſt eaten of the tree which I commanded, ſaying, Thou ſhalt not eat of it, but ſaith not in the words of the Covenant, thou ſhalt certainly die the death, but ſaith onely this, Curſed is the earth for thy ſake, in ſorrow ſhalt thou eate of it all the dayes of thy life, &c.
Fifthly, the juſtice of the Covenant admitted no ſeparation of ſoule and body, but our deſcent to our deepeſt torment, muſt have bin in perſonall union of ſoule & body together.
But now there is a ſeparation, and mans body hath a time of reſt in the duſt: this is implyed in this Text, Duſt thou art, and to duſt thou ſhalt returne againe.
And now put all this ſorrow together, and then it is no more but this, Even ſowre herbs for man to reliſh his ſweet mercy in the Lambe of God by whom hee paſſeth over all his wrath, for Adams tranſgreſſion, by which we were unrecoverably rejected and reprobated with divels from God by the juſtice of the Covenant: but according as God foreappointed Chriſt, and choſe us in him before the foundation of the world, that wee ſhould be holy, and without blame before him in love; ſo hee elected us in his beloved, from reprobate divels, with whom in juſtice wee were to remaine. But becauſe this deepe myſterie is wrapt up in that of Geneſ 3.15. and Rom. 5 18. therefore I will briefly open theſe two Texts, before I paſſe to the fifth point. viz. Unto Satan he ſaid. I will put enmity between thee and the woman, and betweene thy ſeed and her ſeed; it ſhall bruiſe thy head, and thou ſhalt bruiſe his heele.
And whereas God ſaith to the Divell I will put enmity between thee & the woman is firſt implyed that God only could, as the caſe then ſtood, produce this enmity in this word I.
Secondly that his will was reſolved ſo to doe, in this word. I w ll.
28That the Divell formerly conceived, if he could but get the woman into amity by beliefe of his lies, then the juſtice of the Covenant would not admit to diſſolve that amity, much leſſe to put enmity: but to Satan, ſaith God, I will put enmity betweene thee and the woman.
Now, here ariſeth a three-fold quere: firſt, what is meant by this word put: ſecondly, what is meant by this word enmity: thirdly, what is meant by this word woman:
Firſt, this word put implyeth this that by divine Juſtice, all righteouſneſſe and holineſſe, naturall, or ſupernaturall, to the leaſt diſpoſition in either, was loſt and gone by the fall of•dam, and left in the contrary evill; Therefore (in mercy) comes God, and ſaith, I will put, (that is) I will**This gracious and mercifull infuſion, is only that that ſince the fall doth originally bend the nature of man towards his ultimate felicity by Ch•iſt, yet although it doth ſo bend nature, it is not therefore the Law of nature prope•ly ſo called fo•what that is is deſcribed, cap. 1. Iohn 1.4.9. infuſe ſome diſpoſition into mans ſpirit towards mee in Chriſt, in whom I have choſen them.
Or by this word, put, I will write or imprint ſome principles, which ſhall diſpoſe man to my Law in Chriſt the ſecond Adam, in whom is life, who is the life of men, and enlightneth every man which commeth into this world, and in a word, God in Chriſt now put into the univerſall nature of man, the effect of the Law written in his heart, from whence he doth by nature the things contained in the Law of Chriſt and that it is the Law of Chriſt**See in cap. 4. and in cap. 6.. And the truth is the naturall force of this infuſion being by man improved, he having not the written Oracle of God, it will terminate in the circumciſion of mans heart, as is clearely proved in the ſeventh Chapter following: Secondly, and anſwerably as there is any diſpoſition of the law in mans heart, tending towards God by Chriſt, anſwerably the ſame tends to this enmity with Satan but more, as the ſame diſpoſition is reduced to act towards God, according to truth; for the ſame diſpoſition is enmity to Satan even as the Amity of this world is enmity with God, ſo amity with God is enmity with Satan; and in a word, this infuſion is moſt properly this enmity with Satan, when it comes to the degree of faith, actually to receive Chriſt his imputative righteouſneſſe, as Gods gift to ſalvation, and his rule for imitation.
Thirdly, by Woman in this Text is not meant womans individuall perſon reſtrictively but this word Woman, is the woman collectively meant, as drawing all mankinde in Adams tranſgreſſion, into condemnation; for example,29 in the 16. Verſe, when God ſaid to the Woman, I will greatly increaſe thy ſorrowes and thy conceptions, in ſor•ow ſhalt thou bring forth children.
Here by Woman hee ſpeakes Relatively, as to all women which ſhall conceive and bring forth, and of all mankind which ſhall be conceived and borne; ſo is this word Woman collectively in this Text, to be underſtood of all mankind, implying, that this amity by internall diſpoſition to God in Chriſt, was by God infuſed univerſally into the nature of mankinde, to deſcend hereditarily in their naturall conceptions, whereas in juſtice, none was left before in the fall, but contrary diſpoſitions to evill.
Secondly, in the next word, God ſaith to Satan, and betweene thy ſeed and her ſeed, and becauſe the Text ſaith not onely, I will put enmity**See this point cleared to Objection 10. in cap. 12. betweene thee and the woman, here is a further matter implyed.
Firſt, by this word Seed, what ſeed ſoever it was, it was certainly the ſeed of the Divell, conteined in this word, thy ſeed, and in a word, this ſeed was the foreſaid diſpoſitions and mans acquired operations, which entred originally into the nature of man, by Adams ſinne totally and eternally, to remaine according to the juſtice of the Covenant, as is declared, Chapt. 3.
And becauſe in this Text God calls it by the name of a ſeed, it further implyes, that by Chriſts anſwering of the juſtice of the Covenant, in the blood of the Lambe, the nature of Divells (namely originall ſinne) in the nature of man is by grace reduced but to a ſeed; and it muſt needs be ſo, becauſe Gods foreſaid infuſion did imprint the principles of amity to himſelfe.
And therefore from this ground onely mankinde now is conceived and borne, but with the ſeed of originall ſinne, and not divels, totally and eternally, as juſtice required; and this is the onely ground, why men are in naturall diſpoſitions better than divels.
Againe, by this word her ſeed, is implicitly meant. Chriſt, the ſecond Adam in one nature, and eſſentially; the one God and ſecond perſon in the ſacred Eſſence: and alſo in his other nature, the nature of all mankinde in the Womans ſeed; and in a word, here is meant his perſonall union, as God-man, by this reſtriction, her ſeed, not of ſeeds as of many, but of one which is Chriſt, Gal 3.
30Againe this word (and) relates the precedent words, Put and enmity, to Chriſt alſo, to be betweene the Serpent and him, for as I noted before, that the promiſe of his conception, was without the promiſe of addition of the taſt of ſorrow, ſo alſo this word, put, as related to him, implies his conception and birth, not only without the internall principle of originall ſinne, but alſo that his conception and birth was in its pure naturalls, totally diſpoſed to righteouſneſſe and holyneſſe, in all perfections, for his Mother being overſhaddowed, by the holy Ghoſt, by which God put this enmity in Chriſt.
This Seed therefore which was borne, was called a holy thing, and ſo enmity in a ſuperlative ſenſe; I will put enmity betweene thy ſeed and her ſeed: but here note, that that Amity with God, which was enmity to Satan, which was put into all mankinde by infuſion, and into Chriſts humane nature, more then miraculouſly, was in the generall nature one and the ſame diſpoſition: for as Chriſt is pittifull, ſo mankinde is naturally inclined to pitty; likewiſe as Chriſt is mercifull, ſo mankinde is naturally inclined to mercy; and as Chriſt worſhiped God purely, ſo mankinde is inclined to worſhip a Deity, &c.
Yet in another reſpect farre different, for that in men there alwaies remaines ſome ſeed of the Serpent, at beſt in this life, and therefore perfect but in part but the perfections in Chriſt from his conception to his expiration of his life, was in all the degrees of naturall righteouſneſſe and holyneſſe, a meanes by Faith and love ſupernaturall, witneſſing the truth of God againſt Satans lyes, or Serpentine ſeed in men or Divells, diſſolving the works of Satan, all comprehended in theſe words, It ſhall breake thy head, as will appeare in the eight Chapter.
Againe, in the third place, to the Serpent ſaith God, thou ſhalt bruiſe his heele, and in this point Chriſt is conſiderable in a foure fold reſpect.
Firſt, as him in whom God elected**Note that this univerſall election is grounded upon the meere favourable mercy of God, ſo is alſo that ſecond election or predeſtination in the beginning of the 6. Chap. from reprobate Divells, all mankinde to grace and glory, when in the juſtice of the Covenant, all ſtood rejected and reprobated from him with Divells to the contrary evill, as before is proved. Yet as God then left them, and choſe us in Chriſt from them; ſo by him then were all men ſaved from the imputative damnation of Adams tranſgreſſion: wherefore in this31 reſpect, all mankinde is the heele of Chriſt in this relation. But from this relation Satan drawes us in our remiſſeneſſe, by lying vanities to forſake our own mercies, and ſo to periſh, not for Adams tranſgreſſion, but for our owne, againſt this grace in Chriſt, and ſo are bruiſed by Satan, for thou ſhall bruiſe his heele.
Secondly, as God is the Saviour of all men from Adams imputative damnation, ſo more eſpecially hee is the Saviour of them that beleeve, and that in two reſpects.
Firſt, by pardoning their owne perſonall tranſgreſſions, againſt this univerſall mercy.
Secondly, by eſtating them in that eternall life by Faith in Chriſt, which they loſt by their owne ſinne, and in Adams, for ſaith Chriſt, he that beleeveth in me, hath eternall life, and is paſt from death unto life: And becauſe theſe men by beliefe of truth, ſet to their Seales that God is true in his guift of Chriſt and his righteouſneſſe imputed, and in the perfection of parts in ſome degree of inherent righteouſneſſe, witneſſe Gods truth againſt Satans lies, or lying vanities; Therefore Satan by tentations, and other envyous operations, as by Cain to Abell, doth bruiſe this heele of Chriſt, or but his heele, for this company of the Faithfull here Militant in compariſon of that with Chriſt triumphing in heavenly glory, is but the heele of Chriſt, and thou ſhalt bruiſe his heele.
Thirdly, becauſe the ſecond Adam did apply all the power of his pure Naturalls of holineſse, and righteouſneſſe, a meanes witneſſing Gods word of truth for good, and evill, oppoſing Satans lyes: therefore Satan by himſelfe, or men adhering to him, did by envious operations (as he did by Cain to Abel) cruſh Chriſt himſelfe, yet it did not extinguiſh his Faith and love to God and his Neighbour in the leaſt degree, but drew it out the more, as in due place it will appeare.
Yet all theſe envious operations, being but extended to the affliction of his body and ſoule, being his nature humane, the loweſt nature in his Sacred Perſon, therefore it was but his heele, as it was foretold, thou ſhalt bruiſe his heele.
Fourthly againe, as if God ſhould ſay to Satan, true it is, that in the firſt Adams faithleſſe fall from me, thou didſt devour all, both heele, body and head but againſt this the ſecond Adam, whom I wil raiſe up in the nature of all men,32 of the ſeed of the woman, to him doe thy worſt, yet thou ſhalt but bruiſe his heele, at the moſt, and thou ſhalt bruiſe his heele.
So much for opening of this firſt out-breake of the object of Faith; once given to the Saints in this fourth eſtate of man,Gen. 3.15.
As Adams trāſgreſſion and the guilt and puniſhment was from the juſtice of the Covenant, reckoned or imputed to al mankind in the fall, even ſo by Gods mercy in the free guift of Chriſts righteouſneſſe, reckoned or imputed to all, was that ſinne, guilt, and puniſhment removed from all, and therefore nōe ever periſhed for that tranſgreſſion; for although Adams eat ng the forbidden fruit, and the demerit of it, was not any mans ind•vidually, but Adams; yet God in the juſtice of the Covenant, did reckon or impute it to all and every individuall of mankinde, as if it had bin their own act and demerit: even ſo, although Chriſts righteouſneſſe and merit of it, was his own onely and alone, individually conſidered, yet that righteouſneſſe and merit, being to ſatisfy Gods juſtice in behalfe of the world, it was therefore by Gods free guift in mercy, reckoned or imputed to all and every individuall of man generally, and to man beleeving more ſpecially, as is declared; but what this righteouſneſſe is, which was ſo imputed, ſee the end of the 8. Chap.Againe, Rom. 5.18. the Apoſtle ſaith, for as by the offence of one, judgement came upon•ll men to condemnation, even ſo by the righteouſneſſe of one, the free guift came upon all men, to the j•ſtification of life: from theſe words I will make theſe briefe obſervations following.
Firſt, that in the next verſe before this, Chriſts righteouſneſſe is called the guift of righteouſneſſe, but in this Text it is ſpoken as if Chriſts righteouſneſſe were the procuring cauſe of the guift of it ſelfe, as imputed to come upon all men, and the truth is ſo it was, for had not Chriſts righteouſneſſe in the figurative lamb, to the juſtice of the Covenant in every reſpect, anſwered the imputative unrighteouſneſſe of Adam, the righteouſneſse of Chriſt could not imputatively by free guift, have come, as it did upon all men, to the juſtification of life, for till the juſtice of the Covenant was ſo ſatisfied, (although God was willing to impute it to life) yet he could not, for as God cannot lye, ſo he cannot deny his truth, but all mankinde muſt certainly have dyed, (according to Gods-word) that death in the day that Adam did ſinne.
Secondly, here note, that this free guift of Chriſts imputative righteouſneſſe came at this time on all men unfought for, or unthought on by them; for when God brought this guift to them, Adam runne away from him, therefore here, God wa•found of them which ſought him not.
Thirdly here obſerve, that this free guift of righteouſneſſe came upon al men, when there was not anyd)d)See this juſtification before mans faith, and without faith cleared in the anſwer to the 10 Objection in Chap. 4. Faith in man, for we by Adam faithleſſely betray'd Gods truth, and at this time as in our naturall roote in his loynes runne from the God of truth. Therefore Faith foreſeene, was now no cauſe or inſtrumentall meanes of all mens ſalvation or election33 from Divells, in Adams imputative damnation.
4. Againe obſerve, that this guift of imputative righteouſneſſe, conferred upon all men, viz: juſtification, for ſaith the Text, It came upon all men to juſtification,Therefore mans Faith can be but the receptive inſtrument of this juſtification, and juſtification with Faith. or juſtification without Faith is all one, except that in the laſt mans receptive inſtrument is of uſe. and this preſents unto us two things, firſt a definition of Iuſtification, what juſtification then was; men having not as yet the guift of Faith.
Secondly, what it was not. And firſt in a word, this juſtification by Chri•ts imp•tative righteouſneſſe, was this, the pardon and the removall of the imputative ſinne, guilt and puniſhment due for Adams tranſgreſſion, as farre as the Eaſt is from the Weſt, and ſo gave man a gracious acceptance, and at this time this was the juſtification of all men.
Secondly, mans owne works of righteouſneſſe was not his juſtification, nor no good works foreſeene; for as now man by the fall, his works were onely ſo euill as the Divells, ſo all mens works but Chriſts works in this fourth eſtate of Reſtauration, at beſt are but in the perfection of parts, by reaſon of the Serpentine ſeed, which hereditarily runnes down, in the 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 towards34 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 ſ•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 the35 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 Ea••h, once given to the Saints, from whence they received lif•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 pe•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 hop••f fruition of t••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•onnes of GOD.
And from this ground God bleſſed the ſeaventh day, and hallowed it, becauſe that in it he reſted from a•l his wo•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 R•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 enters not this reſt, and then with reference to this point ſaith, God ſpake in a place of the ſeaventh36 day on this wiſe, that, God reſted the ſeventh day from all his works,The reaſon why Moſes in the 2. of Gen. doth bring in all Gods works as made on the ſeventh day, ver. 2. is becauſe all which was made perfect on the ſixt day, and loſt by Adam, was (as it were made anew by Ch iſts ſatisfactory righteouſneſſe imputed, and ſo declared the ſeventh day morning to Adam by the Creations putting forward its firſt ſtep towards perfection, to which it travailes untill now. and then ſaith hee, there remaines a reſt for the people of God, meaning by Faith here, and in glory hereafter. Gen. 2.2. Heb. 4.3.9.19.
And from this ground the number of ſeaven in holy Scriptures is a figure of perfection, as in the ſeaventh of yeares, namely the Jubiles, and the ſeaventh yeares of the Lands reſt, and in the ſeventh months reſt, and this ſeventh daies reſt, &c. and in Enoch the ſeventh from Adam, by aſcending into eternall perfection in Soule and Body joyntly together, figuring out the Angelike glory, intended to man in the**In the 12 Ch. and•3 Object. you may ſee this Covenant defended. Obſervation. Covenant, by the worke of the firſt Adam, but now given to the world in the righteouſneſſe of the ſecond Adam imputed.
So much for the Proofe of the fift generall point, namely, that the ſecond Adams firſt entrance into the worke of the firſt Adam put on the whole Creation, travailing together with man believing truth, to that perfection it loſt in Adams fall.
Hence obſerve, becauſe the imputative damnation of Gods Covenant through Adams tranſgreſſions was fully removed, and taken off by the ſecond Adams ſatisfactory righteouſneſſe, imputed as ours by Gods free guift upon all men to juſtification of life, ſo as none of mankinde ever, periſhed for that tranſgreſſion, as precedently is proved.
Then conſequently, all mankinde which in Infancy or childhood depart this world, they aſcend to eternall life in Heaven to Angells glory, notwithſtanding originall ſinne which is in them, for that running ſore of originall ſin, in which they are conceiv'd and brought forth, doth but fit them ſucceſſively to receive the ſalve of ſalvation in Chriſt, to their eternall felicity, for if they had not bin conceived, and borne in that ſeed of ſinne, and but a ſeed, then they had bin in their production Divells in diſpoſitions totally, according to the juſtice of the Covenant, and ſo capable of no good, but evill only, or elſe they muſt have bin by production conceiv'd and borne in their pure naturalls of holineſſe and righteouſneſſe, in an Eſtate of perfection, according to the tendencie of the Covenant, and then they had not bin capable of eternall life in Chriſt by ſalvation, for the whole need not the Phyſitian, but the ſicke.
But becauſe the Serpentine ſeed is derived to Infants in their conceptions and births, and in them reduc'd but to a37 ſ•ed by grace in Chriſt, becauſe God put the foreſaid principle of enmity, betweene the ſeed of the woman, and the ſeed of the Serpent: therefore this running ſore of originall ſinne in them implicitly pleads for the ſalve of ſalvation, in Gods free guift of Chriſts righteouſneſſe imputed, to aſcend by it to eternall felicity.
Therefore all mankinde departing this world in Infancy or Childhood aſcend by death through him to eternall life.
Againe, the paſſage of all Infants from the miſery of this world by the ſharpe ſeparation of Soule and body, is to them**Likewiſe ſo is the ſharpe ſeparation of Infants from their Mothers bowels in their birth, ſo notwithſtanding that ſharpe travell the mother ſhall be ſaved, if ſhe continue in beliefe of the object of juſtification, and in the inſeparable companion of that beliefe, namely inte•nall holineſſe iſſuing it ſelfe into externall ſanctification, as is proved by the Apoſtle. 1 Tim. 2.15.Therefore Circumciſion precedently was, as the dipping or waſhing in Baptiſme now is, viz. a witneſſe, that Gods Covenant in Chriſt, reacheth Infants that cannot by Faith reach him, wherefore they were and are received into the viſible Church, by cutting and waſhing, the•eby witneſſing, that the grace of the Covenant gave to the whole nature of man, in the promiſed ſeed immediatly upon the fall, a meetly diſpoſed nature in all, to receive eternall life as ſaved creatures; but man remiſſe paſſeth by this witneſſe, and the like mercies, but ſo did not the Queene of Sheba, although excluded from the reſidence of the like mercies from her Kingdome. but an implicite taſt (by a figure) of Adams imputed ſower herbs of puniſhment for ſinne, to reliſh Gods ſweet imputed mercies in Chriſt the Paſchall Lamb to Gods praiſe in him by the ſalvation of them to all eternity, therefore all mankinde dying in Infancy or childhood, aſcend through death to glory for ever.
Againe, theſe ſower hearbs by this Separation of Soule and body of all Infants which departed this world before Chriſt came, by it, they then were but a figure of him then to come, as ſaith the Apoſtle, Rom. 5. & the 14 to taſt not only of this Separation, which is but a ſhaddow of death, but a figure of him, as he was an imputed ſinner, to taſt of death, for all men in the ſubſtance, according to the juſtice of that Covenant, and more, therefore it being but a figure of him, it was only a paſſage to them to eternall life by him.
Againe, when God the ſecond time renewed his promiſe of the Seed of the woman with Abraham to the univerſall mercy of the Apoſtate world, as will afterwards appeare, hee then inſtituted Circumciſion, namely, to cut off the foremoſt skin from the member of generation of Infants, implying his only mercy in the promiſed ſeed, was it, that cut from the Nature of mankinde, the nature of Divells though not totally. So fitting them to receive their Eternall felicity,38 by Chriſt therefore they do enjoy it to all eternity.
Againe**But they which attribute ſo much to baptiſme, as that no baptiſme, no ſalvation, it is b•t to aſſume the more ſeemin•ſu•e ſtitions ſanctity to draw f•om the people the more reſpect to their aſpired Antich•ſtian Prieſthood. alſo the Male Infant was preciſely to be cut the eighth day after his birth, this implicitly told their(a)(a)So baptiſing of Infants now is an outward ſeale to the Church that although mans nature at once, was totally d abolicall, yet the reduction of it to a ſeed by Chriſt, is the Principle of mans new birth. Baptiſme further implyes the ſpirit of Gods helpe to bring it to perfection in his owne way, that is, to the pe•fection of parts in this wo•ld, and to perfection of degrees in the next. parents that Gods mercifull infuſion by putting the foreſaid principle of enmity into the nature of all men was the originall principle of mans new birth, as riſen with Chriſt, whoſe firſt ſtep to glory, was to be on an eighth day by his bodies reſurrection, and therefore then on an eighth day preciſely, Infants were to be admitted viſible members of Chriſts myſticall body on earth in the Kingdom of grace, implying their right by him to his glory(b)(b)Then Infants have much more right to be•eceived into the Church Militant by Baptiſme triumphant in Heaven.
From which ground when people brought little Children to Chriſt that he might bleſſe them, hee was angry with the Apoſtles which kept them from him and commanded them to ſuffer little(c)(c)Notwithſtanding the males onely were admitted to be viſible members of Chriſts body by circumciſion; yet not onely the women, but all the female Infants were then members of Chriſts body, though they received not the ſeale of the Covenant, they being not capable of it in their fleſh, yet the Grace of the Covenant in Chriſt received them to be viſible members, and the ground why that ſigne of the Covenant was preciſely related to the males, was to figure, that the Lambe of God of the ſeed of the woman was not to be a female, but a male; therefore this hinde eth not, but that the Infants of believing parents under the Goſpel, much more may be admitted viſible members by baptiſme, and from the beginning of the world, as appeares in the practice of the ten fathers before the flood, they eſteemed their Infants viſible members of Chriſt; for in their infancy, they ſtabliſhed upon their perſons by their names, the conveyance of the Oracle of life, or the object faith once given to the Saints variouſly to enſuing poſterities, as appeareth at large in the fifth Chapter of this Treatiſe. Children to come unto him, and renders this as a reaſon of his command; for of ſuch is the Kingdome of Heaven, therefore ſo departing this world, they aſcend to that Kingdome which ſo belongeth unto them.
Queſt. Now the queſtion may be, whether circumciſion was onely intended to mankinde as in Infancy?
Anſwere. It was not onely intended unto mankind as Infants, but alſo to men as capable of reaſon as is Baptiſme now; for to them it did not•nely prefigure that the nature of Divels became not totall; and the imputed damnation of the Covenant was cut off by Gods mercy in Chriſt, but alſo to men capable of reaſon, it did prefigure, that they ſubmitting in beliefe of truth, to receive Gods guift of Chriſts righteouſneſſe imputed, the•r ſinne ſhould not onely be cut off, in the habite of ſinne in them againſt Chriſt weakned in this world; and39 in the next world none(d)(d)Hence it is, God adding the law to the promiſe, gave this one law, viz. that the Paſchal Lambe muſt be eaten with ſowre herbs, Exod. 12.8. to remaine, but alſo that they in glory with Chriſt, ſhould ever remaine; therefore God to Abraham called the ſharpe cutting of the fore-skin of the member of Generation, his Covenant, meaning, that to man believing truth that ſharpneſſe was a ſeale of Chriſts imputed righteouſneſſe, which they received by faith, including their vivification and mortification, and the ground of all happineſſe; for ſo it was to Abraham being circumciſed at a full age, as Rom. 4 And therefore ſaith Chriſt, hee that believeth in mee hath eternall life.
Againe, although God cut off the fore-skin of the Member of generation, yet but the foreskin; for hee left the next innermoſt skin uncut off, this implicitly told men capable of reaſon, that although the grace of the Covenant did cut off the ſerpentine nature; yet hee left a ſeed to remaine, to let men underſtand, that as Abraham could not be juſtified by workes, having this ſerpentine ſeed remaining in him, therefore in this life man muſt ſubmit to God guift of Chriſts righteouſneſſe imputed, as did Abraham for juſtification, and his rule for imitation; therefore ſaith the Apoſtle being juſtified by faith, (meaning men capable of reaſon) we have peace with God through our Lord Ieſus Chriſt, by whom alſo we have acceſſe by faith into this grace, wherein wee ſtand and rejoyce in the hope of the glory of God, Rom. 5.1.2.
But the queſtion may be here,Queſt. whether mens ſins which themſelves commit be againſt the law naturall, as ſupernaturally related to Gods Covenant with the firſt Adam?
I anſwer no, for in the ſecond Adam onely, after the fall,Anſw. this law of nature in it's perfections, was inherent, and was related as a meanes to attaine that ſupernaturall end, and then given to us imputatively for juſtification in him, and a rule for imitation for us; and therefore all our ſinnes are againſt that law of righteouſneſſe ſo manifeſted to us in him by the Covenant of grace, and not as the law was in the firſt Adam a Covenant of workes, and man capable of reaſon ſtands bound ſo to receive it by beliefe of truth, in Chriſt Ieſus, or the rejection of this rule cuts him from Chriſt, for be that believeth not is condemned already, and that by juſt conſequence, becauſe he that is guilty of ſinne in one, is guilty in all; for hee that rejects it in point of juſtification, rejects it alſo as his rule in point of ſanctification, and from this ground Moſes pronounced that man accurſed, which did40 not doe all things contained in the Law, that is, as not intentionally ayming to doe all things contained in that Law, as leading to Chriſt, as hereafter in due place will appeare.
Yet, if man did then, or now doth, but at leaſt intentionally reſpect this object of Faith, as the truth is in Ieſus, hee is guilty of none, although hee actually ſinne in many things, wherein we offend all,Iam. 3. •. and the ground of the point is this, that in Chriſts righteouſneſſe imputed, and by beliefe of truth received, as the truth is in Ieſus, this man wants no righteteouſneſſe, which in heart hee deſires to have in Chriſt, nor is guilty of no ſinne which in heart hee deſires to be freed from, Rom. 7.22.25. and Rom. 8.1.
Queſt. Againe, another queſtion here to be reſolved will be this, that in regard Gods mercifull imputation did remove from all mankinde, that imputed damnation of the Covenant for Adams ſinne, then how farre forth doth it alſo extend, to take off the guilt and puniſhment of mens owne ſinnes, individually committed againſt the Law of grace, as it is in Ieſus Chriſt?
Anſw. It extends exceeding farre in this caſe alſo, even to any man ſubmitting by beliefe of truth, to receive this gift of righteouſneſſe, as the truth is in Ieſus; for then it takes off all manner of ſinne committed againſt him, (one ſinne onely excepted) for, ſaith Chriſt, All manner of ſinne and blaſphemy againſt the Sonne of man ſhall be forgiven unto men, but the ſinne againſt the holy Ghoſt ſhall not be forgiven unto men, Mark. 3.
And the ground why God thus foreappointed Chriſt before the world was, to be ready as the Ram in the buſh, in that point of time, to enter the worke of the Covenant, to take off the juſt deſtruction of the world, and to ſtate it thus, to travell together with man-believing truth, to it's deſired felicity, was onely this: namely, Gods love to the world; for, God ſo loved the world, that hee gave his onely begotten Sonne, &c.
Therefore the world muſt be onely conſidered, as an object agreeable to Gods will, becauſe it was to him an object of love; for the truth is, God did ſo conſider it, and that in a two-fold reſpect.
Firſt, in all that good which God communicated to the world by creation, as involved in the Covenant to it's ultimate perfection, and all this, as iſſuing from himſelfe, was his owne effect, as the off-ſpring of God, and therefore a41 good every way agreeable to Gods will, and an object of love to him.
But if the juſtice of the Covenant had paſſed to execution, then God had proceeded to annihilate all this good, not onely in part, but totally and eternally; but this went againſt his mind, therefore, hee ſo loved the world, that hee gave his onely begotten Sonne, &c.
That glory which was to reſult to God out of all the good of the creatures, according to the ſpire of perfection of the Covenant, by Adams ſupernaturall operation, was Gods finall end for which he made all, namely, his glory, and this was to God the object of good in the higheſt reſpect.
But if God had in the juſtice of the Covenant proceeded to execution, then this his finall end had beene ſeparated from him, and he might in the ruine and deſtruction of the creatures to all eternitie have glorified himſelfe.
But from the creatures good his glory could never have returned to him in any degree, much leſſe from the higheſt ſpire of perfection intended in the Covenant, as was Gods deſire, but this was contrary to his mind; therefore God ſo loved the world, that he gave his onely begotten Sonne, as his Lambe, to take away the ſinnes of the world, by regaining his glory in the redundancie thereof, to the eternall praiſe of his mercy.
Is it ſo, that by this ſecond Adam,Obſervation. his ſatisfaction of Divine juſtice, God in mercy gave to all mankinde alike, the meanes and end, namely, Eternall life, and that the good of this world is a remote meanes to the ſame end, as here wee ſee?
Then hence obſerve, that all men, either poore or rich, which deſire or indeavour to attaine the good of this world for them and theirs, and not as a means to this end, they then in their imaginations and all their labours, are but a mere lye and vanity; whence rightly ſaith the Pſalmiſt: Surely men of low degree are vanity, and men of high degree are a lye, Pſal. 62.9.
Againe, is the good of this world, Gods gift in Chriſt,Obſervation. a comfortable and remote meanes amongſt many, to leade man to Chriſt, to receive in him eternall life? then take this rule for a direction, not to be diſmaid to ſee ſome in want for their chaſtiſement, and ſome for triall, and ſome to abound; for thoſe men which terminate their reſts in wealth, and in42 the pleaſures and delights of this world, ſhall attaine but a brutiſh reſt here, and never receive eternall reſt in Angells glory hereafter; for this is but a meanes and a remote one too: therefore hee that ſits downe in this meanes, muſt needs loſe the end, and ſo periſh eternally.
Object. 1. If Adams omitting to eate of the tree of Life were a Sinne, and that Sinne of omiſsion brought on her Sinne of commiſsion, ſhee was not the firſt occaſion of his Sinne, but firſt Sinne a roſe intrinſecus.
Anſw. Neither in this page nor in any other is it ſaid his omitting to eate of the tree of Life was a ſinne, nor is it ſaid, he did omit to eate the fruit of this Garden, or of the tree of Life, but it is ſaid, hee was remiſſe of the different end from his former Eſtate: why he was to eate of theſe fruits, as a meanes thereunto, and his remiſneſſe to eate theſe fruits as ſuch a meanes brought his ſinne of omiſsion, and that brought on his ſinne of commiſsion.
Becauſe of the naturall liberties of their wills, therefore ſin might ariſe from within: Alſo becauſe their righteouſneſſe and holineſſe did ſpring from naturall cauſes internally and externally, as Chap. 1. therefore righteouſneſſe and holineſſe being not their nature they might mutually turne to good or evill.Againe, why might not ſinne in both of them ariſe from within, this ſecond Eſtate being ſo farre different from the former Eſtate of creation? if their underſtandings were not carefully applyed to Gods rules in the Covenant, to keepe them from evill, and their wills to God, as a good more fully to be communicated to them, then by the perfections of the creation: and the truth is from the remiſſeneſſe of them both, it was that ſhee was the firſt in the tranſgreſſion, with Satan by the Serpent, and he the ſecond in the ſame by her.
Object. 2. **Pag. 21.Where you ſay all mankinde were in reprobation, if you meane the caſe of reprobates or guilt of damnation, it is true; but if you meane of Gods decree, it croſſeth the doctrine of Election.
Anſw. I meane, as it is explained in the page, namely, that in the fall of Adam all mankinde alike were reprobated under the guilt & due puniſhment of eternall condemnation joyned together with reprobate divells, as oppoſed to our43 conjunction with elect Angels, in eternall glory, by vertue of the intended end of Gods Covenant with Adam.
Againe, I deny any ſuch decree, and in the proſecution of the ſixth point, I have (as I believe) explained thoſe Scriptures which reverend Calvin and you (I ſuppoſe) doe thinke, doe prove that decree and caſe of Reprobates, and as for that doctrine of Reprobation, the Scripture proves it no more then it doth that word Decree, which neither in the old Teſtament or the new is ſo much as mentioned with reference to the point of Election and Reprobation, as I ſuppoſe you meane.
Object. 3. Pag. 22.The judgement was executed that very moment that Adam eat of the forbidden fruit, in that inſtant he was dead in ſinne, and mortality ſeized upon his body, and hee ſtood guilty of eternall damnation.
Anſw. True it is, judgement was executed the very moment that Adam eat the forbidden fruit, yet not upon the firſt Adam, but onely upon the ſecond Adam, as his Saviour and ours, as pag. 24. and 25. figuratively in the blood of the Lambe; or, if not, how, or why was he (as Saint Iohn affirmes) the Lambe ſlaine from the worlds foundation, Rev. 13.8. Or how was it, that as by one offence judgement paſſed upon all men to condemnation; even ſo by one, righteouſneſſe the free guift came on all men to juſtification of life, as Saint Paul affirmes, Rom. 5.18. and as is explained in pag. 32. Or how was the worke of a perfect reſt in Chriſt, by Faith, and in fruition by hope, finiſhed from the foundation of the world, as the Author to the Hebrewes affirmes, Hebr. 4.3. and as is explained pag. 25.
To the ſecond part of the Objection, true it is, by Adams default hee was as is deſcribed, pag. 30. dead in ſinne, farre more deepe then I ſuppoſe you meane, for man being dead in ſins and treſpaſſes. againſt the univerſall grace of God in Chriſt, is farre different from that in Adams fall, as to be twice dead and pluckt up by the roote, is different from them both, as in the proſecution of the ſixth point will clearely appeare.
To the third part of the Objection, true it is, mortality ſeized upon his body; but it is alſo as true that by mercy in the blood of the Lambe, mans body came but thus to be mortall; for this mortality doth but at moſt ſeparate the ſoule from the body, which is but the ſhadow of that death44 intended in the Covenant for us in the fall of Adam, as is deſcribed, pag. 21. 22. 23. and as will more appeare by the death of the ſecond Adam in the eighth Chapter following.
Object. 4. Your obſervation is refuted, Rom. 5.12.13. &c. Are all Infants that die ſaved? if not, what is the cauſe of their condemnation?
Anſw. To the firſt part, Rom. 5.12.13. the Apoſtle to the praiſe of Gods univerſall grace, parallelling the firſt Adam to the ſecond Adam, hee there layes downe a double Argument, the firſt, that although by Adams ſinne, ſinne entred into the world, that is, originally, as the cauſe of all mens periſhing when they were dependant on him in the Covenant; for afterwards hee was (as are all men, Chriſt only excepted) but a private man, cap. 5. So that Adams ſinne, as now it is, is but the occaſion of mans ſinne, by his owne default to his eternall deſtruction, and their owne ſinne, is the onely cauſe thereof, as committed againſt Chriſt, and the ground thereof is expreſt by the Apoſtle in the 18. verſe following.
Secondly, it is further implyed, in theſe two verſes, that that mans ſinnes now ſo committed, that is, againſt Chriſt to whom all power is given, and to whom all ſtand related for good and evill, that the prevalency of their ſinne againſt him, doth increaſe the prevalency of the ſhadow of death unto them, namely, the frequency of the ſeparation of the ſoule from the body, and alſo of death in the ſubſtance, namely, mans ſeparation from God his chiefeſt good, in this relation, and united to the contrary evill, and by his owne remiſſeneſſe, being ignorant of all; yet then God in mercy to the promiſe, added the Law to reveale, to reckon or impute mans ſinne unto him, that he might ſee how hee runne on his owne miſery; wherefore, in the 20. verſe, rightly ſaith the Apoſtle, The Law entred, that the offence (as the ſpring of miſery) might abound, that where ſinne abounded, grace might much more abound, that as ſinne had raigned unto death, even ſo might grace raigne through righteouſneſſe unto eternall life by Ieſus Chriſt, verſe 21. Therefore my obſervation is confirmed by the Apoſtle in theſe verſes, and not refuted.
See theſe verſes further explained in cap. 9. to the ſecond part of the objection: yes, all Infants are ſaved, and therefore I can ſhew you what once was the cauſe of their condemnation, namely, Adams one offence, when he was a publike45 perſon, and the ſigne of it now onely remaines in their nature, to meet and diſpoſe them as fit ſubjects, ſucceſſively to receive ſalvation in the univerſall grace of God by Ieſus Chriſt as ſaved creatures, namely, the poyſon of the Serpent, as reduced but to a ſeed, the foreſaid infuſion flowing from the eſtate they are now in, namely, Gods univerſall mercy in the promiſed ſeede imputed righteouſneſſe, as is further deſcribed, pag. 36. 37.
Object. 5. If Adam fell the ninth houre of the ſixth day;Pag. 25. how did God in the end of that day ſee all his workes to be very good?
Anſw. I demand of you, how he did ſee all his works the ſixth day very good in the end of that day ſeeing it is not mentioned ſo in the Text; and Moſes ſaith expreſly, that on the ſeventh day God ended his workes, which he had made, and therefore it remaines for you to prove that God ſaid ſo according to your inference at the end of the ſixth day; and in what ſenſe Moſes meanes that God ended his worke on the ſeventh day, ſee pag. 34.
Object. 6. The expoſition of the particle, Put,Pag. 28. ſavours of Semipelagianiſme; ſo doth the phraſe of internall diſpoſition infuſed univerſally.
Anſw. If that expoſition which tends to demonſtrate God onely in Chriſt Ieſus, an unverſall good to man, and that it pleaſed the Father, that in him all fulneſſe ſhould dwell, and ſo in all things Chriſt muſt have the preheminence to communicate even the leaſt good to man, as a meanes to his chiefeſt good, and all reſtored by Chriſt, then ſurely if this doctrine ſavour of Semipelagianiſme, it becomes you and I to be not onely halfe, or almoſt, but altogether Pelagians.
And that this doth ſo demonſtrate God in Chriſt, beſides the maine ſcope of this whole Treatiſe, ſee in cap. 6. & cap. 12. in my anſwer to the tenth Objection, cap. 12. the which doth moſt clearely prove the point.
Object. 7. The laſt clauſe is falſe. Pag. 30.
Anſw. It is not ſo, untill you have proved it ſo.
Object. 8. The univerſall election is falſe. Pag. ibid. Pag. 31.
Object. 9. Men periſh for Adams tranſgreſsion and their owne.
Anſwer to both Objections: Both theſe Objections are anſwered in my anſwer to the 21. and 22. pages precedently.
Object. 10. That juſtification without Faith,Pag. 33. is againſt the current of Scripture.
Anſ. That this text nominates juſtification, I am ſure is true,Rom. 5.18.46 and that the Apoſtle relates this juſtification without relation to mans receptive inſtrument of beliefe, is as true, for here the Apoſtle relates this juſtification to man, as meerely paſſive, when God was found of us that ſought him not, even when wee as Adam received this imputation to life, and glory, when God came to ſeeke and to ſave that which was loſt, not imputing out ſinne to Adam according to the juſtice of the Covenant.
Therefore this juſtification as oppoſed to the ordinary reception of it by mans inſtrument of beliefe, called juſtifying**Mans beliefe receiving this juſtification is therefore called juſtifying faith. Faith, was extraordinary, and therefore although not according to the current of Scriptures, yet according to the Scripture, as for example, that light which was before the Sunne, was made in an ordinary courſe, to communicate light unto the world, was true light; ſo this truth is truth, though not according to the current of Scriptures in an ordinary courſe.
But as for this juſtification, as related to mans receptive inſtrument in an ordinary courſe, I have explained in the proſecution of the ſixt point.
Firſt in three degrees of juſtifying Faith.
Secondly, differenced other Faiths from that.
Thirdly, defin'd what juſtifying Faith is.
Fourthly, defin'd what is the perfection of juſtifying Faith.
Fiftly, how God brings the Faithfull to that perfection.
And this will reſolve the point according to the current of Scriptures in an ordinary courſe.
Pa. 33. Pa. 34.Object. 11. The laſt clauſe is erroneous.
Object. 12. The application of Evahs name to life in Chriſt, is erroneous.
Anſwer to both objections. Neither of them is erroneous, till you have proved them ſo to be.
Pa. 36.Object. 13. The aſſertion of the ſalvation of all Infants is without ground. All are by Nature the Children of wrath, therefore guilty of damnation.
Anſwere. The firſt part is anſwered ſufficiently in p. 22. and as for the ſecond part, that text Ephe. 2.3. the drift of the Apoſtle beares not your application as to Infants, as appeares in the explanation of that Text, Cap. 7.
Pa.Object. 14. If the ſixt point be meant of every individuall, it is untrue.
Anſw. You cannot well tell how to judge, untill you have47 ſeene the point, for the naming of it is one thing, but the point made good by proofe is another thing; and I doe meane of every individuall, and alſo doe believe you will finde it to be true, and firmely prov'd, if you will well weigh the proſecution of the ſixt point, in the eight enſuing Chapters. And ſo much for the fourth ground.
And now I proceed to the ſixt point, Namely, That in this eſtate of Reſtauration of the world by Chriſt Jeſus the ſecond Adam, God intends and extends eternally life to every individuall of mankinde alike, without any perſonall reſpect.
WHereas all mankinde alike, deſervedly ſtood reprobated and rejected to periſh with the Divell and his Angels for ever, by due juſtice in the fall of Adam, and from all relation to God in any good; Even then God elected from them all in Chriſt, that we ſhould be holy and w•thout blame b•fore him in love: I ſay, all and all alike, for he then removed from all the imputed guilt and puniſhment of Adams offence, and Eſtated all mankinde alike in the meanes, and end of eternall life, by his free gift of Chriſts imputed righteouſneſſe, becauſe it came upon all men to juſtification of life, as before is amplified: and in this hee proceeds through all times and generations of man, without all reſpect of perſons, which times I will•o•erre to three heads.
48Firſt, from the time that Adam was caſt out of the Garden, to Abrahams time.
Secondly, from Abraham to Chriſt his coming in the fleſh, manifeſted in the Goſpell.
Thirdly, from that time to his coming to judge the world.
Of theſe in their Order.
To the firſt point, God having cloathed the man and the woman in the skins of mans comfortable redemption, Hee then caſt them both from the Demonſtrative ſignification of the Garden, in a demonſtrative vilification, for ſaith Moſes, the Lord God ſaid of the man, behold the Man is become like one of us, to know good and evill, and now leaſt he put forth his hand, and take of the tree of life, and eate and live for ever. Therefore the Lord ſent him forth from the Garden of Eden, to till the ground from whence he was taken. Gen. 3.22.
And becauſe God ſaid, man is become as one of us, &c. herein the ſacred Trinity derideth man for his beliefe of lies, and unbeliefe through pride and vanity, for refuſing God his ſacred verity.
Secondly, whereas God ſaith, Now leaſt hee put forth his hand and take of the tree of life, and live for ever, herein God contemptuouſly cuts him off from the touch or taſt of eternall life, according to the precedent figures of the Covenant.
Againe, when the text ſaith, Therefore the Lord God ſent him forth from the Garden of Eden to till the ground from whence he was taken: It implies, that then God gave Adam to underſtand, he was now but a private man, as all his off-ſpring ſhould be, Chriſt only excepted, and therefore neither the Creation nor mankinde, had dependancie upon his worke for good and evill, as in the Covenant precedently they had.
Againe, when the Text ſaith, God placed at the end of the Garden of Eden Cherubins and a flaming Sword, which turned every way, to keepe the way of the tree of Life: This implicitly told Adam, that if he turned back from Gods free guift of the ſecond Adams righteouſneſſe imputed, to attaine eternall life, by his owne works of righteouſneſſe, as in the Covenant precedently he might: This then ſhould be his deſtruction in the flames of Gods conſuming wrath, and therefore the flaming Sword turn'd every way, implying Gods impartiall49 proceeding in this fourth Eſtate of man, and ſo leaveing Adam, I proceed to his enſuing Poſterity, Cain and Abell, and both of them we finde inſtructed in the principle of eternall life, namely, the Object of juſtification, which is Gods guift of Chriſts righ•eouſneſſe imputed, and therefore both bring to God an attonement, and in this reſpect God declares his proceedings to be without all reſpect of perſons to either, for as their mindes were different in this Sacred object, ſo the manifeſtation of Gods minde was different to them, for ſaith Moſes, Jehovah had reſpect unto Abell and his Offering; but to Cain and his Offering hee had noe reſpect, whereupon Cain was very wroth, and his countenance fell.
And Iehovah ſaid unto Cain, why art thou wroth, and why is thy countenance fallen? Implying, that his disreſpect of Cain and his Offering was juſt, for ſaith God unto him, If thou doſt well, ſhalt thou not be accepted? Interrogatively implying, yea moſt certainly, thou ſhalt, as is Abell thy Brother, but if thou doſt not well, ſinne lies at the dore. Gen. 4.4.5.
The Queſtion will be, what was well in Abells Offering? Queſt. and what was well and not well, in Cains Offering?
For Abell, this was well,Anſw. that his Offring was of the firſtlings of his flock, and the fat of them; for being the firſtlings of the Sheepe, therefore a Lamb,Iuſtifying faith believes the univerſall good of man really included and intended by God in the object of juſtification, and doth not only aſſent to it, but alſo ſubmits to receive his particular felicity to all eternity, as included in that generall me•cy. implying his beliefe of the ſeed of the woman, the Lambe of God, as taking away the ſinnes of the World, and conſequently his owne.
Againe, becauſe the firſtlings; this further implyed, his beliefe in the ſeed of the woman, as the firſt borne, from the dead fail of Adam, opening the womb of all perfection, 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 myſtery50 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 l•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 perſona•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 in51 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 w•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 ſl•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 Ch••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 refuſ•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.
52For 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 frō Gods preſence of grace, it ſetleth its abode in•er•eſt•iall con•entments, ſutable to the corporall body, or corruptible part of man but they that ſowe to the fleſh, of the fleſh ſhall•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 to the glory of Angells by his receiving Chriſts righteouſneſſe the object of life; Adam and Eve now remained alone, to poſſeſſe this day of Grace, namely this world as a day of Grace, for only with them remained the Oracle of eternall life, that is, a Promiſe of the ſeed, to breake the Serpents head: therefore this Oracle or object of juſtification as the ground of all true Religion, to diſcend to poſterity, was altogether unſetled, by reaſon of Abells aſcent to bleſſedneſſe, and Cains abiding under curſedneſſe, as cut off from Gods preſence of Grace, for ſaith hee, from thy face ſhall I be hid, ſo went out from the preſence of God: therefore Cains Poſterity, as borne and bred remote, from the pillar of truth, and life of Religion, under their Fathers exemplary conciſion, were carried as a ſtreame to all ungodlineſſe, wherefore when God gave Eve the next man-childe, Gen. 4.25. ſhe called his name Seth, that is, ſetled ſure, as ſaith Reverend and Learned Broughton, in his Treatiſe upon the firſt ten Fathers.
And, ſaith Moſes, Adam knew his wife againe, and ſhee bare a ſonne, and called his name Seth; for God ſaid ſhee, hath appointed me another ſeed•nſteed of Abel, whom Caine ſlew.
Againe, Gen. 5.3. the Text ſaith, Adam begat a ſonne in his owne likeneſſe, and called his name Seth, implying the production of this Childe every way anſwered the image of A•ams deſire, that is, to enjoy iſſue, which might ſtand in the ſame image or likeneſſe that himſelfe did, to enjoy this53 day of grace, as a day of grace, to convey the Oracle of life to enſuing poſterity, and therefore hee joyned with Evah, in this childes name, and called his name Seth:
So leaving his minde to poſterity in his ſonnes name, that the conveyance of the pillar of truth, was ſetled ſure to future generations.
Againe alſo, to Seth was borne a ſonne, and hee called h•s name Enos: Kings tranſlation addeth, that then men began to call upon the name of the Lord, that is, Seths poſterity began to multiply, being the viſible Church, containing by tradition the pillar of truth, or object of Faith once given to the Saints.
Yet learned Broughton ſaith, the letters of the name of Enos in the appellative ſignifieth ſorrowfull-grievous, that is, then beganne corruption, touching the calling on the name of God.
The truth is, this ground alſo is good;The Kings tranſlation and Bro•ght•ns•econciled. for then began the multiplication of Cains poſterity, as in number, ſo in corruption by conciſion, touching the calling on the name of the Lord; For by their exemplary evill, it came to paſſe that thoſe which were the ſonnes of God, in the profeſſion of this object of Iuſtification, fell away by affinity with them, and this is implyed, Gen. 6. where it is ſaid, it came to paſſe when men began to multiply upon the face of the Earth and daughters were borne unto them, then the ſonnes of God ſaw the daughters of men, that they were faire, and they tooke them wives of•ll that they choſe, implying not what God liked &c.
Wherefore, Seth ſeeing the beginning of this evill, hee in the appellative letters of his ſonnes name, left by tradition his minde to the world, telling them this was ſorrowfull and grievous unto him, and all godly men; for ſo it was to En•s, wherefore he named his ſonne, Cainan, that is, to lament, ſaith reverend Broughton, and yet he whoſe name ſignified Lamentation, named his ſonne Mahalaleel, that is, as the ſame Broughton ſaith, a praiſer of God, implying notwithſtanding this lamentable object, yet to man believing truth there was remaining a two-fold ground of praiſe to God:
Firſt, for the light of eternall felicity which ſhined in his guift of Chriſts righteouſneſſe imputed, the Lambe figuratively ſlaine from the foundation of the world, and all included in the promiſed ſeed, as the object of Faith once given to the Saints.
Secondly, to praiſe God for his firme truth in the certaine deſtruction of the power of Satan, although then it54 remained in a world of ſinfull men; for, it ſhall breake thy head, wherefore this Praiſer of God alſo leaves his minde to the world by tradition, in the name of his ſonne, calling him Iared, that is, deſcending, ſaith Broughton, foretelling the worlds deſcent in ungodlines to miſery as without hope of returne; wherefore this hopeleſſe man names his Son Enoch (as ſaith Broughton) ſignifying dedicated, or conſecrated to God, implying he would dedicate him and his to God, according to truth, though the ſtream of the world run a contrary way, following lying vanities, forſaking their owne mercies.
And God anſwered this happy reſolution in his ſonne, for hee by Faith in the faithleſſe world that then was, walked with God, and he was not ſaith the Text, for God tooke him away, that is he never died, but in ſoule and body joyntly aſcended to the glory of Angels, by which figure being the ſeventh from Adam, God condemned the faithleſſe world, that hee really and mercifully prepared that glory in eternall felicity for them; But they caſt it away by their Apoſtacy from him and gave themſelves up to fleſhly and terreſtriall contentments, implied when God ſaith, My ſpirit ſhall not alwayes ſtrive with man, for that hee alſo is fleſh.
Therefore Enoch the ſeventh from Adam propheſied of the deſtruction of that world, ſaying, Behold, the Lord commeth with ten thouſand of his Saints to execute judgement, and to reprove all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt them, Jude. 14.
Wherefore this man leaves his mind by tradition to the world in the name of his ſonne alſo; for he called him Methuſalah, that is, (as ſaith Broughton) God ſends, that is, his certaine judgement upon the wicked of the world.
And Methuſalah therefore named his ſon Lamech, as ſaith the ſame Author, ſignifying ſtriking, implying, Gods finall ſtroke to the deſtruction of the world did now draw neere.
Againe, Lamech propheſied, that God would after that deſtruction, by Chriſt give a comfortable reſtauration of the world, and left it by tradition in the name of his ſonne whom he called Noah, which ſignifieth comforter, or reſtorer, as ſaith Broughton.
Againe, by Noah God prepared the Arke, which in a figure was Chriſt, implying, that although now God ſet up his flaming ſword, turning it every way, that none could55 eſcape, namely, the flood, ſignified by Noah's building the Arke.
Yet by this Arke ſo long a building, was farther ſignified, that God would rather glorifie his mercy in their ſalvation, then his juſtice in their deſerved deſtruction.
Wherefore Gen. 6. although he ſaith. My ſpirit ſhall n•t alwayes ſtr•ve with man, for that be alſo is fleſh, as the bruit beaſt (for that is implyed) yet then he ſaith, his dayes ſhall be an hundred and twenty yeeres, implying ſo long time he would give them to returne to be accepted in his beloved ſonne the Arke of ſalvation.
And this he did, although hee knew that from Caines exemplary conciſion, the wickedneſſe of man was great in the earth, yea, every imagination of the thoughts of his heart was only evill continually, then it**God is ſaid to repent not in any reſpect of his internall divine glory, for in his unmeaſurable perfections, he is one intire ſerene ſtilneſſe, but God is ſaid properly to repent according as hee doth d•aw backe that good or ev ll which he communicates to man by that ſecond definitive rule of truth, mentioned, ca. 8. by which he ordinarily wills his glory, to•eturne to himſelf from man. repented the Lord that he had made man in the earth, and yet all the ſaid time of Noahs preparing the Arke before their eyes, God did by it excitively draw them, implicitly telling them, yet there was mercie for them.
But this mercy they deſpiſe, minding onely earthly contentments, agreeable to ſenſe, as the bruit, as is further implyed by the words of our Saviour, F•r, ſaith hee, in the dayes of Noah that were before the flood, they were eating and drinking, and marrying, and giving in marriage, untill the day that Noah entred into the Arke. And that all this time God did excitively draw them to returne to him by Chriſt, is witneſſed by Saint Peter; for, ſaith hee, God (in the ſpirit of Chriſt) preached to them who ſometimes were diſobedient, when as once the long ſuffering of God wayted in the dayes of Noah, while the Arke was in preparing; and as I ſaid before, this grace they deſpiſed, wherefore God ſpared not the old world of the ungodly, but brought in the flood, &c. Mat. 24.38. 1 Pet 3.19.20. 2 Pet. 2.5.
Yet here we muſt not judge, that all that periſhed in this temporall judgement, periſhed eternally: For godly men ſometimes in Gods generall judgements, are ſwept away for their great remiſſeneſſe to Gods great mercies, extended to them, and yet paſſe through that ſhade of death to eternall life, as did good old Eli and as did meeke Moſes, whoſe carkaſſe fell in the wilderneſſe amongſt the reſt, yet God let him ſee the terreſtriall Canaan a figure of the celeſtiall felicity, as a pledge of his ſure paſſage through that ſhade of56 death to eternall life: ſo alſo all in this flood who periſhed being Infants or in childhood or naturall Ideots or the like paſſed through this dreadfull flood to eternall felicity.
Therefore, O Lord, thou puniſheſt unwillingly, nor grieveſt the children of men, to cruſh under thy feet all the priſoners of the earth, Lam 3.33.
Againe, where Saint Peter referres ſalvation to Noah, ſaying, that Noah the eighth perſon was ſaved, hee meaneth not but the other ſeven in that Arke, which was the figure of Chriſt, were alſo ſaved in it from the ſtood.
But in the number eight another thing is meant namely, as an eighth day was to be the promiſed ſeed, his reſurrection day, therefore here the number of eight as referred onely to Noah, implyed, that although the other ſeven were ſaved from that flood in the Ark, ye: Noah only then was ſaved in it as riſen with Chriſt by faith in the object of juſtification, by which he built the Arke to the ſaving of his houſe, by which he condemned the world, and became heire of the righteouſneſſe which is by faith, Hebr. 11.7. figuratively implying, that God in Chriſt is the Saviour of all men, from Adams tranſgreſſion, and more to live in this day of Grace, to receive by faith his free guift of life in glory, yet his ſalvation is more ſpeciall to them that believe, as here in Noah wee ſee, and as before is noted, Cap. 4.
Againe, God having in the Arke ſaved both man and beaſt, at leaſt paires of all kinde: At their comming out of the Arke, then Noah, that by faith reſted onely upon the pillar of truth, and object of life; for the good of this life and a better, hee no ſooner comes out of the Arke into the world, but hee refreſhed his heart by faith in the ſeed of the womans ſatisfactory righteouſneſſe, as the only ground of all bleſſedneſſe, Geneſ. 8.20.
In Adam pu•e naturalls man had a naturall•ight to the creatures and the good of the•afterwards by the Covenant not onely that, but alſo a right to the Creatures in a ſupernaturall relation and then that right in the fall being l•ſt, then the ſecond Adam as the firſt-borne of every c•eature, opened the womb of all perfection, towards which it doth travell til now, and then God by g•ft conferred upon all mankind divine right of this life, and that to come; ſo likewiſe, when by the univerſall apoſtaſy of man, that right was deſervedly to be cut off, yet, then God eſtabliſhed by Ch•iſts ſatisfactory ſacrifice to man a right, as to the world to come; ſo to the creatures till time ſhall be no mo e, as here wee ſee, therefore all mankind have a divine right to the Creatures.Wherefore God manifeſted to all of them, that on it hee reſted alſo fully contented and ſatisfied towards the world yea, although now God did fore-ſee the conciſion of the hearts of the children of men for future times againſt him57 as it precedently was in Caines poſterity; yet upon Chriſts ſatisfactory righteouſneſſe, he now ratifies to all mankind this worlds good, till time ſhall be no more, to be mans day of Grace, to receive Gods guift of eternall glory, for, ſaith Moſes, Iehovah ſmelled a Savour of reſt, and Iehovah ſaid in his heart, I will not againe curſe the earth any more for mans ſake; for the imaginations of mans heart is evill from his youth, neither will I any more ſmite every thing living, as I have done, while the earth remaineth; Seed-time and Harveſt, and cold and heat, and Summer and Winter, and day and night, ſhall not ceaſe verſ. 21.22.
And accordingly in the next Chapter, God againe renewes his mercifull production, of mankinde: for,This is the third production of mankind given by God: the firſt before the fall, Gen. 1. the ſecond by Chriſt the ſecond Adam, and reſtorer of all, Gen. 3.16. the third is this, mercifull reſtauration. ſaith Moſes, God bleſſed Noah and his ſonnes, and ſaid unto them, be fruitfull and multiply, and repleniſh the earth.
Alſo he gave man right over the Creatures, and a Law to eate fleſh, letting out the blood thereof: alſo a law againſt murthering of mankind, Verſe 2.3. And commands them to conſider all this, to be the renewing of his Covenant of Grace univerſally to all mankind.
For, ſaith Moſes, God ſaith unto Noah, and his ſonnes with him, ſaying, And I, behold, I eſtabliſh my covenant with you, and with your ſeed after you for ever, and with every creature that is with you v. 8.
Alſo God gave them the Rain-bow as a witneſſe of this mercy to perpetuall generation, Verſe 13. and Verſ. 16. ſaith God, the Bow ſhall be in the cloud, I will looke upon it, that I may remember the everlaſting Covenant betweene God and every living creature of all fleſh that is upon the earth, &c.
And in the next place, Moſes tels us the manner of the proceedings betweene God and this new Generation, Chap. 11. Verſe 1. He tells us, the whole earth was then of one language, and alſo in proceſſe of time, whither they journed and at length ſetled; For he ſaith, it came to paſſe as they journied from the Eaſt, they found a plaine in the Land of Shynar, and they dwelt there: Alſo hee tels what they ſaid, and what they did with an unanimous conſent. They ſaid one to another, Goe too, let us make bricke, and burne them throughly, and they had bricke for ſtone, and ſlime had they for morter.
And they ſaid, goe too, let us build us a City and a Tower, whoſe top may reach unto Heaven. And then hee tels us to what end and purpoſe was this great building ſet up, by all theſe great Counſell, coſt and labour, namely, that their owne56 imaginations, and the worke of their owne hands might get them an immortall Name and Fame on earth; For they ſaid, Let us make us a name, leſt we be ſcattered abroad upon the face of the whole Earth.
This implies they all were now in this plaine Reſident, and alſo their apoſtaſie univerſally from God in the Pillar of truth in which Oracle was wrapt up the gift of mortall and immortall good; for from it wee ſee upon Noahs ſacrifice he conveyed to them and theirs, all happineſſe preſent and to come: So here you ſee the manner of the proceedings of this new generation towards God for all his gracious mercy by the promiſed ſeed his ſatisfactory righteouſneſſe.
Againe, it followes in what manner God proceeded for this to them, ſaith Moſes, Iehovah came downe to ſee the City and the Tower that the children of men builded, and Iehovah ſaid, the people are all one, and they have all one language, and this they begin to doe, and nothing will reſtraine them from that which they have imagined to doe.
Theſe words imply two things; firſt, that this building to the foreſaid end, was very offenſive to God: ſecondly, that they were ſo farre gone in this tranſcendent miſchiefe, as no ordinary meanes could reſtraine their deſired purpoſes, and therefore God reſolves upon an extraordinary meanes to divert them: For, ſaith the ſacred Trinity, Goe to, let us goe downe, and there confound their language, that they may not underſtand one another, and this did effect it; For ſaith Moſes, Jehovah ſcattered them from thence abroad upon the face of all the earth, and they left off to build the City, therefore is the name if it called Babel, becauſe Jehovah there confounded the language of all the earth.
And in the tenth Chapter Moſes relates in what parts of the world theſe ſcattered families did firſt ſettle, and then concludes, ſaying, Theſe are the Families of the ſonnes of Noah, after their generations in their Nations, and by theſe were the Nations divided after the flood.
And ſo much for the firſt part of the time of Gods impartiall proceedings to mankind, from which precedent premiſſes obſerve theſe particulars.
Firſt from whence all heatheniſh Paganiſme or Gentiliſme did originally ſpring, namely, from Gods juſt puniſhmen•of this peoples univerſall Apoſtaſie from the Pillar of truth,57 and Oracle of life and glory, deſcending ſo famouſly to them by tradition from Adam by Noah, and renewed to them by Covenant from God; therefore for this univerſall apoſtaſie, hee left them univerſally to walke in the vanity of their owne mindes, as without God in the world, about eighteene hundred yeeres.
Secondly, obſerve that for mans turning from God in this object of Juſtification; therefore the ſacred Oracle was three times confin'd to narrow bounds.
Firſt, when Caine had killed Abel, then it was confined to Adam and Evah, and ſo downe to the Families of the ten firſt Fathers before the flood.
Secondly, then confin'd in the Arke to Noah and his Family, when God drowned all the off-ſpring of the ten Fathers, together with Caines Poſterity, being partakers in apoſtaſy from truth to lying vanities; ſo by puniſhment in wofull miſeries.
Thirdly, confin'd now at Babel, when God caſt off all the Nations for caſting away him in his truth and ſpeciall mercies, then was the object of life and glory confin'd to the Family of Shem, impleyed, Gen. 11. from the 10. verſe to the end of the Chapter, by Moſes, recording Shems Genealogie in the Booke of Life, and none elſe, mentioning their births, their dayes of life and their particular deaths.
Thirdly, obſerve how that righteous Noah lived, and ſaw the apoſtaſie of the old world, and their puniſhment; his own off-ſprings apoſtaſie at Babel, and their puniſhment, the apoſtaſie of Shems Family, and ſo left this world, and that family languiſhing ſo farre, as worſhipping the Idol Gods of the Heathen, Ioſh. 24.23. And ſaith Broughton, in his conſent of Scripture, Noah died but two yeeres before Abraham was borne; therefore hee lived to ſee all this.
Fourthly, obſerve, that notwithſtanding all theſe apoſtaſies, yet by tradition God upheld the Oracle of life in the world to this time; For Shem now perſonally continued conſtant in the truth, figuratively, perſonating Chriſt as King of Peace and Prieſt of the moſt high God, after the power of an endleſſe life, although man unbelieving deſcends downe to endleſſe death.
Therefore Gods proceedings in this firſt part of time was to all mankinde alike without reſpect of perſons: as hee originally ſaid to Caine, If thou doſt well, ſhalt thou not60 be accepted? But if thou doſt not well, ſinne lies at the dore, as precedently is explicated.
VVHereas all Families of the earth at this time were cut off from the Oracle of life, and Shems Family, to which it was laſt confin'd, by apoſtaſie, lay now periſhing in their owne corruptions; yet then comes God, and renewes his gift of Chriſts righteouſneſſe imputed to come upon all men to juſtification of life; for now hee predeſtinated all mankinde to life and glory, the ſecond time, to enjoy this day of grace, namely, this world, as a day of grace, to receive by beliefe of his gift of Chriſts righteouſneſſe, imputed the day of eternall glory.
This extraordinary mercy thus univerſally renewed by this ſecond pr deſtination, not onely proves the ſufficiencie of Chriſts imputed righteteouſneſſe, as the Fathers gift for the ſalvation of all & all alike, but alſo Gods willingneſſe to have it effectuall, as to a reaſonable creature to bring him to happineſſe according to his kinde, not onely in an ordinary way, but ſometimes extraordinarily, as appeareth in the 9. & 10. chapters. I ſay all, for I meane, both Shems Family and all the Families of the Earth, which at this time comprehended all mankinde (none excepted) and for proofe of this point Gen. 12. ſaith Moſes concerning this Predeſtination, Iehovah had ſaid unto. **The Covenant in Chriſt which God renewed with Abraham is here diſtinguiſhed into its parts.Abraham, get thee from thy Country and from thy Kindred, and from thy Fathers Houſe, to a Land that I will ſhew thee, and then at that time ſaith God to him, I will make of thee a great Nation.
In which words, in Abrahams Loynes, God did now predeſtinate the Iewes unborne, to Grace and Glory in Ieſus Chriſt.
Againe ſecondly, ſaith God to Abraham, Thou ſhalt be a bleſſing, and I will bleſſe them that bleſſe thee, and curſe them that61 curſe thee: In theſe words, in Abrahams Loynes, is implyed the glorious exaltation of Chriſt the ſecond Adam, and ſaviour of the world, as proceeding therein without reſpect of perſons.
Againe thirdly, ſaith God to Abraham, In thee ſhall all the Families, of the Earth be bleſſed: In theſe words is comprehended the Gentiles Predeſtination to Grace and glory in Jeſus Chriſt, for to him reſtrictively were all theſe promiſes made, as witneſſeth Saint Paul, for ſaith hee To Abraham and his ſeed were the Promiſes made, yet ſaid hee, God ſaid not unto(a)(a)Yet Chriſt and right beleevers is th s moſt p•oper ſeed c•nſidered in his moſt peculiar myſticall body, for Chriſt is cōſiderable in divers reſpects. ſeeds as of many, that is, to all the Off-ſpring of Abraham in the fleſh, but as of one, and to thy ſeed, which is Chriſt, Gal. 3.16.
Therefore at this time all mankinde was Predeſtinate to Grace and glory in Ieſus Chriſt, without difference, as upon the immediate fall of Adam(b)(b)For from the time that God promiſed Chriſt to Adam till the Goſpell was unveiled this miſtery lay as hid. Col 1.26. Eph 2.7., when this righteouſneſſe came upon all men to juſtification of life, ſo now in this predeſtination, to be Veſſells of mercy, being by their own(c)(c)Therefore it muſt needs follow, that when we were enemies to him, God communicated his love and mercy upon man, out of love to the glory and praiſe of his grace, by the ſecond Adam Chriſt Ieſus Apoſtacie Veſſells fitted to deſtruction: wherefore when theſe Gentiles were called to the reception of this grace in the object of Juſtification: rightly doth Saint Paul then ſay. God made knowne the riches of glory on the veſſells of mercy, whom he had afore prepared unto glory, even us whom he hath called, not only of the Iewes but alſo of the Gentiles, Rom. 9.23, 29.
Alſo when the Apoſtle called theſe Gentiles according to Gods purpoſe, about 18-hundred yeares after this Predeſtination, he then ſaith, thoſe whom he did foreknow, them he alſo did predeſtinate, to be conform'd to the Image of his Sonne, that he might be the firſt borne among many brethren.
And in the next verſe hee tells, the Gentiles God now accordingly had effected it, for he ſaith moreover, whom hee did predeſtinate, them alſo hee called, and whom he called them alſo he juſtified, and whom hee juſtified, them he alſo glorified. Rom. 8.29, 30.
And from this ground, the Apoſtle rightly concludes, that this promiſe of God to Abraham contained the Summe of the Goſpell concerning the Gentiles for ſaith hee the Scriptures,All theſe Texts referrs Predeſtination not to any decree before Abrahams time. foreſeeing that God would juſtifie the Heathen through Faith, Preached before the Goſpell unto Abraham, ſaying, In thee ſhall all Nations be bleſſed. Gal. 3.8.
Againe, to proceed from this generall ground to a particular proceeding in this univerſall mercy, and to begin where God begins, that is, at the Reſtauration of Shems Family to glory.
60And becauſe this glory is reſtored to this Family from one mans Loynes onely, namely Abraham this directs us to two things. Firſt, that the precedent Apoſtates of Shems Family were cut off by God from Chriſt, therfore he would ra ſ•the Iewes as a new generation, but from this one mans loynes of Shem, Off-ſpring to enjoy this mercy.
Secondly, it implies that mans deepeſt miſery is Gods moſt proper object of mercy, therefore from this Sonne of Terah, of Shems Appoſtate Family, he now promiſes to make not onely a Nation, but alſo a Nation great and glorious, and from this ground of Free Grace in future times, when this Nation was a great People and famous, but ungratefull to God for this honour, God then tells, thy birth and thy Nat•vity is of the Land of Canaan, that is, an Idolatrous brood for ſaith God,God would have them to cōſider what they were, when hee predeſtinated them to this glory in the promiſed ſeed with Abraham. thy Father was an Amorite, and thy Mother a Hittite, &c. as Joſua 24, from the 2. ver. to the 6. and Ezekiel 16. from the 3. to the 15. to the 15. yet in the mercy of this promiſed ſeed, God gave to the Son of this Idolatrous brood three things.
Firſt hee gave him a Land.
Secondly, from his own Loynes, a Nation great and glorious to inherit that Land.
Thirdly, The ſeed from his own Bowells, in whom that Nation was to be heires intail'd to that Land for ever.
To the firſt point, Gen. 12.7. Moſes ſaith, Iehovah appeared unto Abraham, and ſaid unto him, unto thy ſeed will I give this Land. Cap. 13.14. Iehovah ſaid unto Abraham, lift up now thine eyes and looke from this place where thou art, Northward, and Southward, and Eaſtward, and Weſtward, for all the Land which thou ſeeſt, to thee will I give it, and to thy ſeed for ever. Chap. 15.18. Iehovah made a Covenant with Abraham ſaying, Vnto thy ſeed have I given this Land, from the River of Egypt, unto the great River Euphrates, &c.
Againe to the ſecond point, namely the gift of a great and glorious Nation, from his own Loynes to inherit this Land, as Chap. 13.16. I will make thy ſeed as the duſt of the Earth, So that if a man can number the duſt of the earth, then ſhall thy ſeed alſo be numbred, likewiſe Chap. 15. and 5. he brought him forth abroad and ſaid, looke up now towards Heaven, and tell the Starres, if thou be able to number them, and he ſaid unto him, ſo ſhall thy ſeed be.
Againe to the third point, namely the guift of the ſeed in61 whom this glorious and great Nation ſhould be heires intail'd to this promiſed land forever: for when Abraham had thought that he ſhould be Childleſſe, and therefore determin'd to make Eleazar his heire, to what God had given him, then Gen, 15.3. behold the word of Iehovah came to him ſaying, this ſhall not be thine heire, but he that ſhall come forth of thine owne bowells ſhall be thine Heire, and accordingly from him did ſpring this numberleſſe Nation to inherit this Promiſed Land in the right of the ſeed promiſed precedently to Adam and now renewed to be the Sonne of Abraham after the fleſh by promiſe 430 yeares before the Law, as it is Gal. 3.16, 17 & Gen. 13.15. the Land was not in-tail'd by promiſe in the Plurall to ſeedes, but to thy ſeed for ever, meaning in Chriſt as figured in Iſaak the Child of Promiſe.
Therefore this Terreſtriall Canaan was intaild to them in Chriſt for an everlaſting inheritance, as it was a figure of the Caeleſtiall Canaan, yet eternall life intail'd with this proviſo, implicitly of their right ſubmittance in beliefe of truth, and ſo to enjoy this day of grace as a day of grace: and therefore at this univerſall Predeſtination in Chriſt, God gives this generall rule, I will bleſſe them that bleſse thee, and curſe them that curſe thee. That is, bleſſing more ſpeciall to them, which by beliefe of truth, rightly receive all good in the imputed righteouſneſſe of this ſeed, as did Abell, the firſt ten Fathers, and Abraham their Father, or the contrary to them that beleeve not this truth, as to Cain, the old world, the Off-ſpring of Noah, Shems Poſterity and Terah Abrahams Father: So that Gods proceedings by this Covenant in the promiſed ſeed, was here layd downe without all reſpect of perſons, Iewes or Gentiles, both being comprehended in this Covenant.
Againe to goe on, for in the rayſing of this Nation from miſery to mercy in Chriſt Jeſus, God expreſt himſelfe in divers figures, as firſt in the manner of Iſaacs conception and birth, he being the Child of promiſe, therefore that God might by this figure lead this Nation by a ſtreight line, to receive by beliefe of truth this land, as their terreſtriall day of grace, and to receive by Faith in Chriſts righteouſneſſe, the celeſtiall day of glory; therefore hee gave the naturall being of this Nation, not ſo much from the force of nature, as from Faiths object, for Abrahams naturall force in the fleſh, eſpecially Sarahs wombe was now as good as dead to64 this production, yet ſhe by beliefe of the promiſed Meſsias in Iſaac to ſpring figuratively(a)(a)So that Iſaac was borne after the Spirit and therefore as a right figure of Chriſts b•th•ſo alſo of all beleevers which are borne after the will of God, and not of the will of the fleſh, as was Iſhm•ell, the figure of all which, walke after the will of the fleſh in terreſtriall contentments; and ſo Hagar in Arabia, and Sarah in the Land of Promiſe, were figuratively two Teſtaments, as Gal. 4.24, 25.Rom. 4.19. Heb. 11.12. Gen. 12.12. from her wombe, ſhe received ſtrength to conceive ſeed, and was delivered of a Child, from whence ſprang this numberleſſe Nation to(b)(b)Chriſt as head, and his nationall ſpouſe elect, as members, being promiſed to iſſue as numberleſſe from Abrahams Loynes, then dead to tha•production,〈◊〉were a figure of Chriſt and his numberleſſe members of right beleevers, yet A••aham to be ſuch a Father in theſe three reſpects believed God was able and faithfull to accompliſh that p•omiſe, and therefore humbly ſubmitted in beliefe, to receive in that gift the righteous ſeed: his ſatisfactory righteouſneſſe imputed all that felicity, according to this fourth eſtate of man, and therefore God reckoned or imputed or manifeſted to Abraham, that that act, was very ſutable or agreeable to his minde, as in another caſe, hee expreſſed to Phineas, Numb. 25.10, 11. See this further explained at the end of the expoſition of the ninth of the Rom. in cha. 6. this honour.
Yet when Sarah would caſt out Iſhmaell from inheriting this honour with Iſaac, this to Abraham was grievous, then ſaid God to Abraham, let it not be grievous in thy ſight, becauſe of the Lad, and becauſe of the bond-woman: In all that Sarah hath ſaid unto thee, hearken to her voyce: for in Iſaac ſhall thy ſeed be called, that is, figuratively in him to Chriſt by this ſtreight line, to receive the riches of mercy only in him, in whoſe righteouſneſſe imputed, I received all upon Adams fall, as now by Reſtauration, I intend to receive all, wherefore Abraham accordingly in this righteouſneſſe received the riches of grace to him and the whole world, and it was imputed to him for righteouſneſſe) as ſaith the Apoſtle, Rom. 4.3.11.13. Gen. 15.6.
And hereupon God gave Abraham circumciſion as the Seale of the righteouſneſſe imputed in the object of Faith, which he received by beliefe of truth, and then God gave this rule, that that man or Family which refuſed to receiue this Seale of righteouſneſſe, which is by Faith, ſhould be cut off from the nationall ſpouſe of Chriſt, Gen. 16.14. implying Gods impartiall proceedings towards them, as precedently to Abell and Cain, If thou doſt well, ſhalt thou not be accepted? if thou doſt not well ſinne lies at the dore.
Againe, to goe on with this elect Nation, and then we meete with another remarkeable figure, when Rebecca alſo had conceived twinns by Iſaac, God then conſidered theſe two babes in her wombe, as two Nations and two manner65 of people to be ſeparated from her bowells, for ſo to Rebecca God explaines himſelfe. Gen. 25.
And becauſe God by tradition intended to leade this Nation by this figure, as by a ſtreight line of truth, to know in future times, that that riſe from their Idolatrous denne, to this honour in Abrahams Loynes, was with no reſpect to Abrahams perſon more then to any other mans, but onely to Gods mercifull election, as before is deſcribed: therefore before the Babes were borne, God elected the youngeſt Babe and his poſterity to this honour, but hee rejected from this honour the eldeſt babe and his poſterity, although he was the firſt-borne in the naturall line, as hateing this Elect Nations riſe to this mercy, with any reſpect to Abrahams or Iacobs fleſhly line, as any cauſe moving him ſo to doe.
Therefore he did this, that the purpoſe of God, according to the Election might ſtand only, according to his call of Abraham from an Idolatrous denne by mercy from that miſery.
Againe, this Election and rejection of theſe babes and their poſterity, was before the babes were borne, as here we ſee, and therefore as ſaith Saint Paul, it was before they had done good or evill, and ſo this figure told this Nation, that as their evill works in Terah (from whom in Abrahams fleſh they came) did not hinder God from ſhewing mercy to them being miſerable, ſo neither on the contrary, did any good(a)(a)As not workes ſo not faith fore-ſeen in Abraham or any other, is any ground of Gods election of miſerable man to life and glory, but onely Gods love to himſelfe in the glory of his free grace in Ieſus Chriſt, is the ground of election, as when God elected all mankind from reprobate divels, we being the ſame with them in Adams fall, ſo alſo the ſecōd time when he elected both Iews and Gentiles in the promiſed ſeed by Covenant with Abraham, when they were all gone out of the way of peace, & became abominable by their Apoſtacy from that grace, as in this Chap. doth appeare. works of Abrahams or theirs foreſeene, further or bring on this honourable election, to temporall and eternall felicity in Chriſt Ieſus.
And therefore that the purpoſe of God might ſtand, not of works, but of him that calleth, it was ſaid unto her, the elder ſhall ſerve the younger, as it is written, Iacob have I loved, but Eſau have I hated. Gen. 25.22, 23. Malach. 1.2, 3.
Thus to this Nation God ſet up Abraham, Iſaak and Iacob; perſons for three pillars, to preach through future Generations, that not with reſpect to their perſons more then others, but only in his guift of the ſeed of the womans righteouſneſſe imputed to them, he raiſed them from an Idolatrous brood, periſhing in the examplary conciſion of their Anceſtors corruptions, to be Chriſts Nationall Spouſe elect: See pag. 72, 73.
Againe, to diſcend with this Nation, we finde them then66 in Egypt under great opreſſions by the cruelty of Pharaoh, but from thence with a high hand God delivers them, figuratively in the blood-ſhed of Chriſt, the Paſchall lambe leading them thereby to Chriſt, his acceptable righteouſneſſe imputed by God to them, as the only ground of removing their deſerved miſeries, conferring upon them undeſerved mercies as he promiſed to Abraham in this promiſed ſeed, about 400 yeares before, Gen. 25.13 14. Exod. 14.13.
And ſo God leades them from Egypt through the Wilderneſſe, with his high hand of providence, towards the promiſed land, the figure of eternall felicity; for ſaith God to them, You have ſeene what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my ſelfe. Exo. 19.
Yet to God by beliefe of his truth in the promiſed ſeed, ſo famous by tradition deſcending to them from Adam, by the ten Fathers before the Flood down to Abraham, with whom he renewed this mercy for them; they nevertheleſſe by remiſſeneſſe, paſſed over all this, preferring the Onyons and fleſh-pots, and pleaſurable treaſures of Egypt, before the riches of the promiſed land, their day of grace, and figure of Gods gift of their eternall glory in Chriſt Ieſus; for when God tried them, their mindes were but fleſh, that is, onely agreeable to ſenſuall objects, as the bruit and no higher: For neither reaſon nor Faith of Gods gift in Chriſt was of any uſe, wherefore God ſware, they ſhould never enter the figure of eternall reſt: implying, his impartiall proceedings to them as to Cain and Abell.
Againe, yet becauſe of their remiſſeneſſe (they being thus habituated to tranſgreſſe the oracle of life and glory, in the promiſed ſeed) therefore to the promiſe, God added the law in holy writ, to convey through their generations, this object of Faith more firmly, that ſo they might eate the ſame Spirituall meate, and drinke the ſame Spirituall drink, in right beliefe of truth, as did all that liv'd by Faith before them, and as doe all that now live in right beliefe of truth after them: for the fleſh of the Sacrifice which they did eate at their Feaſts; alſo the fleſh of the Paſchall lambe, was the fleſh of Chriſt to them in a figure, therefore in beliefe of truth in that figure, they did or might eate the fleſh of Chriſt, as now believing man doth Sacramentally, in bread and wine, and ſo to them: Chriſts**The fleſh of Beaſts was not then turned into the fleſh of Chriſt, nor was the Rock which followed them, turned into the nature or perſon of Chriſt, although that Rock then was Chriſt, as 1 Cor. 10.4. fleſh was meate indeed, and his blood was drinke indeed; for the truth is,67 the Law that then was added to the precedent promiſe, was but their Schoole-maſter to leade them to Chriſt to be juſtified by Faith, Gal. 3.19.24 1 Cor. 10.3.
But here the queſtion will be,Queſt. what Law the Apoſtle meaneth, was added to the precedent promiſe, made with Adam, and renewed to the world with Abraham.
Hee meaneth the whole Law of Moſes with all its parts,Anſw. even to the Law of ſower hearbs, to eate the Paſchall Lamb, and the Law of the firſt-borne, Exod. 12.8.25. Exod. 13.2: And I will briefly touch 4 heads:
Firſt, the Law Judiciall.
Secondly, the Law of the Sacrificing Prieſthood.
Thirdly, The Morall Law.
Fourthly, The penall Law. Of theſe in their order.
Firſt, the Judiciall Law, as executed by Moſes the Judges and Kings ſucceſſively: This figuratively told them, that Chriſt the ſeed of the woman, and ſeed of Abraham and David was ſucceſſively in them, governing his Iſraels Common wealth, as King on Sion hill: So Schooling them by beliefe of truth, and the agreeableneſſe of the Tipe with the Antitipe, to ſubmit to his government, to cheriſh each other, as the Nationall members of the myſticall body of Chriſt, Exo. 21.1.
Secondly, the ſacrificing Prieſt-hood with the Leviticall Ordinances, as ſucceſſively continued unto them, figuratively led them to Gods gift of Chriſts ſatisfactory righteouſneſſe imputed, and received by beliefe of truth, was it onely that cleanſed from all ſinne: that is, the guilt, puniſhment and the prevalencie of it, in Terreſtriall Canaan, and from the inherencie of ſinne in Canaan Celeſtiall.
Therefore when the ſacrifice was to expire its life, they were to lay upon its head, the hand of beliefe, of remiſſion of ſinnes, ſometimes of ignorance, ſometimes for ſinnes againſt conſcience.
And alſo they had the daily Sacrifice, all Schooling the Nationall Spouſe of Chriſt by beliefe of truth to ſubmit to Chriſts righteouſneſſe imputed, for her continued acceptation, and her etern•ll life, only by Salvation, Levit. 4.2, 4.15. chap. 6.1, 2, 7, 8. Eſra. 3.4.
Thirdly, the Morall Law as incloaſed in the**Becauſe the perfectiō of the Morall Law, is onely reſident in Chriſt the true Arke, and from him conferred to mans juſtification and ſanctification therefore the Morall Law then was as under the veile, and now is without the veile an Evangelicall rule, and not legall, as communicating no grace nor mercy. Arke, with divers interminglings, Schooled this elect Spouſe to Gods gift of Chriſt in ſix particulars.
68Firſt, as all theſe words were ſpoken by God with a relative remembrance of their redemption from Egypt, by the blood of the Paſchall Lambe: this tended implicitly to ſweeten their obedience by beliefe of truth, to all the enſuing commandements, as the redeemed Spouſe of Chriſt, as appeares by the forefront of the Tables of the Law Exo. 20.1.
Secondly, becauſe the Morall Law commands this Nationall Spouſe, not only in Moſes preſence, her Mediator in the Tipe but alſo becauſe hee put theſe commandements into the Arke, there to remaine, as Deut. 10.5. This implicitly Schooled this Spouſe, that here, God in Chriſt commanded her to a holy life, in the perfection of parts by love to him, and each others as themſelves, ſaying in effect, be yee holy as I am holy.
(a)(a)The Apoſtle Rom 7. deſcribing the conflicts of a godly mind, thankefully cōcludes its victory to be by Chriſt, & in the 8 chapt. that there is not condemnation to all ſuch, and his reaſon i•, becauſe the Law as it is accompliſhed by Chriſt, is in him: to them the Law of Spirit and life, and freeing him frō the Law of ſin and death, and that by Chriſts fulfilling the Law in our fleſh; our nature in him hath not only judged ſinne to be vile and naught, but alſo removed the darke ve•le of Moſes, and thoſe m•ltiplicity of Ordinances and operations, through which our fraile nature c•uld not with that cleareneſſe and neereneſſe communicate with Chriſt, to walke after the Spirit, as now we may; as 2 Cor 13.18. Rom 8.4.10, 11.Thirdly, the Rod that budded with Almonds of ripe perfection, as incloſed in the Arke, together with the Tables of the Law: this implicitly Schoold this Spouſe, that the Spirit and life of the perfection of the Morall Law, was conferred upon her, by Gods gift of Chriſts righteouſneſſe imputed, and that is, onely freed her from the Law of ſinne and of death, Rom. 8 1, 2, 3, 4.
Fourthly, the Morall Law as interminglingly cloſed in the Arke, not only with the Rod, but alſo with the pot of Manna, as overſhaddowed with the wings of the golden Cherubims, wing touching wing: This Schoold that Spouſe by that figure, that Chriſt was as reſident with her on Earth, to feed her by beliefe of truth with the bread of life as with Angels food.
Fiftly, becauſe in this glorious oracle of the Morall Law, one precept commanded the ſeventh(b)(b)The ſeventh day Sabboth, or the keeping of a ſeventh day, as from the Morall Law was extinguiſhed, when this miſtery, as included in this Arke, was aboliſhed, and now only remaines the Lords eighth day to be kept yet not by any direct precept, but from the Apoſtles by tradition in all ages and by conſequence from the Apoſtles Doctrine; therefore Princes, who by Law confirme it to be kept holy to the Lord, their fame ſhall remain through all Generations. dayes reſt: This Schoold this Spouſe elect of Chriſt in two particulars.
Firſt, that ſhe had bin precedently forgetfull of this ſeventh daies glorious miſtery, and therefore in this precept was inſerted a clauſe of remembrance.
69Secondly, becauſe this Arke was named Gods mercy-ſeat, or reſting place this figuratively told them, God reſted onely on the perfection of Chriſts works for the perfection of all his workes which hee had created, and made, ſo to depend for perfection, as Chap. 4. hereby leading his Spouſe not to reſt in the wroth of her owne righteouſneſſe, as did Caine, but to reſt onely and alone for all perfection upon Chriſts as imputed, from whence onely was conferred all her mercies.
Sixthly, God made this Arke his Seat of mercy, in which being wrapt up both the Tables, and ſo entermingled, and from thence by Moſes hee ſpake to them: this figuratively ſchool'd this Spouſe to two things; firſt, that on theſe two Tables (as in the perfection of Chriſts workes) did hang all the Law and Prophets, that is, all the Lawes, prefigurations and the Propheticall ſignifications: ſecondly, becauſe from this glorious Oracle, by Moſes, (the Mediator in the Type) God ſpake to this Spouſe of Chriſt; this implicitly told her, that by her applying her ſelfe to this ſacred Oracle, that thence in Chriſts righteouſneſſe imputed, God will ſo ſpeake peace to her through all generations, as to the Iſrael of God, Exod. 25.20, 21, 22. Gal. 6.16. So much for the morall Law.
Fourthly, the penall Law, as curſing this elect Spouſe, in her negligent contempt of the ſacred Oracle thus reſident with her; this implicitly told her that ſhe muſt then ſpeedily return to this righteouſneſſe imputed for juſtification for remiſſion of Sinnes, as to the brazen Serpent,Hebr. 12.26. becauſe this Law of Gods curſe was as the flaming ſword, turning every way, telling her, that if ſhee did not here ſubmit, ſhe muſt periſh in the flames of Gods conſuming**Legall terrors calls to man to turne to God, either after faith, or before I ſay, to turne to Gods gift of Chriſt and his righteouſneſſe imputed for ſafety and ſ•lace from the horrou•s of Gods wrath, and this o dinance of God is of uſe to his Church millitant to the worlds end, for Gods wrathfull curſe under the Goſpel, and the Law, is one and the ſame, but mo e ſevere under the Goſpell then it was under the Law, Heb. 10.29. yet not now ſo frequently demonſtrated to ſenſe as then it was the gro•nd of it is this; becauſe then all the good of terreſtriall Canaan, was a type of the ſuper•••••all grace and glory, as it was morefully to be communicated under the Goſpell un•a••ed. wrath for ever, for hee delivered his Covenant to Abraham in the promiſed ſeed, ſaying. I will bleſſe them that bleſſe thee, and curſe them that curſe thee, and renewes the ſame with Moſes to be a penall Law, whence ſaith the Apoſtle, as many as are under the Law are under the curſe, for it is written, Curſed is every one that continueth not in all things w•ich are written in the Booke of the Law to doe them, Gal. 3.10. Deut. 28.45. All implying70 this, that Gods procedings to her in Chriſt was without all reſpect of perſons.
So alſo in the manner of the delivery of the Law to this elect Spouſe; for the morall Law being delivered in the negative ſo largely, implicitly reveales her precedent ſinne againſt the promiſe to which now the Law was added, becauſe of her tranſgreſſion, and ſo the Law revealed ſinne, or cauſed ſinne to appeare, Rom. 7.11.12. and Rom 5.13.
The Apoſtles ſtiled the Law of Moſes the miniſtration of death, becauſe the manner of the delivery of it was ſome ſigne of Gods diſpleaſure, and alſo as oppoſing it to the manner of the delivery of the Goſpel, which was in mildeneſſe and love, ſo that it is but comparatively with ſome reſpects, but not properly the adminiſtration of death, but an ordinance of life by Chriſt, it being the ſubſtance of the Goſpel under a vaile, as Hebr. 8.Againe, the Law given to Moſes (the Mediatour in the Type) in ſmoke, darkneſſe, thundrings, lightnings, the ſhrill ſound of a Trumpet, ſounding louder and louder, to the great amazement of them all, and they not to touch the Mountaine upon paine of death; all implicitly declaring this Spouſes deſerved puniſhment for her precedent tranſgreſſing of the Oracle of life and glory, deſcending from Adam, and renewed with Abraham, and that ſhe was therefore worthy to be cut off from Chriſt, by the execution of the curſe, as ſhe was now threatned in this dreadfull demonſtration of it.
Yet, as the Law revealed ſinne and wrath, or cauſed wrath here to appeare, then (Moſes the Mediator in the type, that is Chriſt in the truth) obtained, that this Law ſhould be for life, that is, as leading unto him, and not the adminiſtration of death, as ſhe had deſerved, Rom. 7.9.10. Gal. 3.19. So likewiſe, although God eſteemed this Nation Iſrael his elect Eſay 45. and 4. yet if the Mediator in the type had not interceded for her, God would have deſtroyed all excepting him, and from him raiſed a great Nation unto Abraham according to his Covenant in the promiſed ſeed; for ſaith God to Moſes, concerning them, when he would have deſtroyed them, I will have mercy on whom I will have mercy, and compaſsion on whom I will have compaſsion, as if hee ſhould ſay, I reſpect none of them, but with reſpect to my imputed gift of the Lambs righteouſneſſe, which they reject, and apply not themſelves to me in it. Therefore all thoſe which had ſeene Gods great workes in the wilderneſſe and were remiſſe, not anſwerable by beliefe of truth to this mercy. God, cut them off from the figure of eternall felicity, and cauſed their carkaſſes to fall in the wilderneſſe, yea, hee ſpared not Mirriam, Aaron nor Moſes, nor any ſave Caleb, the Sonne of Iephuneh the Kenite, and I•ſhua the Sonne of Nun, for they wholly followed IEHOVAH, ſaith the Text, clearely proving, that God is no reſpecter of perſons, but to71 all and alike, Deut. 9.14. Exod. 33.19. Rom. 9.15. Numb. 32.10.14.28. and Deut. 32.28.
Againe, about 407. yeeres after the Law was added to the promiſe, then God gave them a two-fold figure more to lead them to Chriſt, the onely ground of all their good.
As firſt that the•romiſed ſeed ſhould come of the ſeventh ſonne of Iſh•i, and the ſonne of David, King on Sion hill to ſit on his Throne, figuratively ſhadowing out in Salomons thronized glory: So leading this nationall Spouſe by right beliefe of truth to pi•ch her ultimate felicity in the eternall Throne of the promiſed ſeed God-man bleſſed for evermore, 2 Sam. 7.12, 13, 14. Pſal. 45, 6. Luke 1.32. and 33. Heb. 1.8.
The ſecond figure was the glory of the Temple ſtanding in the midſt of the Land, which alſo was a figure of the promiſed ſeed, as to it was related the worſhip, and the moſt eſpeciall preſence of God, for to it muſt the ſacrifices be brought, and to it did this elect Spouſe bring all her divine worſhip and adoration, yea, although remote from thence; yet towards it muſt they worſhip, figuratively leading this Spouſe in the promiſed Land, to feed on the promiſed ſeed, as on a tree of life by right beliefe of truth, as in the Paradiſe of God, Pſal. 122.4. 2 Chron. 7.12. 1 King. 8.44.45. Rev. 3.7. Prov. 11.30.
Yet although God gave all theſe ſeverall lines of truth, leading by beliefe thereof to the imputed righteouſneſſe of the ſeed, as it in which hee onely(b)(b)This is the true ground of Election. elected them, to enjoy this Land to be their day of grace, and there to receive his gift of eternall glory. Notwithſtanding, they in the ſpirit of conciſion, referred their election not to the object of faith but(c)(c)Theſe are falſe and erroneous grounds of Election. to Abrahams fleſh whence they were deſcended, and to a worth in their owne workes to the Law, as but converſant about the object of Faith, and for that cauſe reſiſted the doctrine of Chriſt,Eſai. 8.25. Heb. 10.21. Rom. 10.3. as leading them to ſubmit to that righteouſneſſe of God, imputatively given in him the ground of all their good.
And therefore Saint Paul, Rom. 9. punctually encounters both theſe errors from the light of Divine truth; for having in the 8. Chapter beheld the ſtable felicity of ſome Gentiles, by bel•fe of this truth, he therefore in this ninth Chapter reflects upon this elect Spouſe, as neere to the rejection for this reſiſting of Chriſt, and therefore his griefe for them was beyond meaſure, becauſe they were Iſrael, to whom appertaine72 the adoption and the glory, and the Covenants, and the giving of the Law, and the ſervice of God, and the promiſes, of whom are the Fathers; and of whom, as concerning the fleſh, Chriſt came, who is over all, God bleſſed for evermore, Amen, Verſ. 1.2, 3 4 and 5.
Yet hee implies that theſe glorious priviledges did not make him ſo conceive of them, as if Gods Word of curſe, according to his Covenant with Abraham, had taken none effect upon them to their rejection; for ſaith hee, all are not Iſrael that are of Iſrael, implying, all are not of Iſraels faith that are of Iſraels fleſh; conſequently Gods Word of curſe, might be of force to them which refuſe Chriſt, as the object of Faith, notwithſtanding their precedent election.
Wherefore he further ſaith, neither becauſe they are the ſeed of Abraham, are they all children, but in Iſaack ſhall thy ſeed be called, that is, ſaith hee, they which are the children of the fleſh, theſe are not the children of God, but the children of the promiſe are counted for the ſeed; for ſaith hee, this is a word of promiſe, &c. Verſe 6.7, 8, 9. implying this figure of Iſaack, as the promiſed childe was intended to lead them to Chriſt the promiſed ſeed, as precedently is declared.
And ſo he goes on to the next figure, namely, the manner of Eſau and Iacobs conception and birth, for, ſaith he, not onely this, but when Rebeka had alſo conceived by one, even by our father Jacob; for the children being not yet borne, neither having done any good or evill that the purpoſe of God according to**By election in this text, is meant onely of the Iewes, to be Chriſts elect Spouſe Nationally, and not of any of the Gentiles. election might ſtand, not of workes, but of him that calleth, it was ſaid unto her, the elder ſhall ſerve the younger, as it is written, Iacob have I loved, but Eſau have I hated, that is, God to manifeſt his mind rightly in this myſterie, loved to preferre the younger in the fleſhly line, and hated to preferre the firſt borne to the greateſt honour, namely, to the Nationall election, as the firſt borne after the fleſh; wherefore God not onely expreſt this betweene Iſhmael and Iſaac, and primarily betweene Eſau and Iacob, as before, but alſo in Ioſephs ſeed, God preferred the younger to the greateſt honour, and the eldeſt to be inferiour in honour, purpoſely, Gen. 49. So likewiſe in his choyce amongſt the ſonnes of Iſhai, he paſſed by all the eldeſt to the loweſt, in the naturall line, even the ſeventh to David, and preferred him to the throne, therefore it is evident by the teſtimony of God, this love and hatred to thoſe73 two babes, was but to delare his purpoſe,**So that God hated not Eſaus perſon, nor hated he him in reſpect of the foreſight of his ſinne, nor did he love Iacobs Perſon more then Eſaus, nor loved he him for the foreſight of his Faith and righteouſneſſe, but the truth is, God then looked upon them both alike, with love to his preſent and future purpoſe, that is, by thoſe Babes to declare, that not from any reſpect of foreſight of faith or righteouſneſſe, nor to Abraham or Iſraels perſon as they were the naturall root of the Iewes, which moved him to extend his mercy to them, and to declare on the contrary, that the evill of their father Terahs Idolatrous Apoſtacy hinde•ed him not, from predeſtinating them then untorne, and to call them in Iſack to eſpouſe them nationally to Chriſt, from that Idolatrous den, but that the only moving cauſes, was for the glory of his grace, by the promiſed ſeed, as precedently is clearely explained. namely, to leade this elect Spouſe from her erroneous works and from Abrahams line after the fleſh to Abrahams faith in Chriſts workes the object of bleſſedneſſe, and no more.
For in Scriptures we finde ſome that were rejected from inheriting this election to life and glory with the promiſed childe, as well as Eſau, and yet we find them admitted, and counted with the true ſeed of Abraham, namely, Chriſts; as for example:
In the Eſterne Countries, whither Abraham ſent his ſons which he had by Keturah, and gave them portions, and ſent them thither purpoſely, that they might not inherit this election with the childe of promiſe Iſaack, Gen. 25.6. yet there we find juſt Iob and Eliphaz, who was deſcended from Eſau's loynes, 1 Chron. 1.35.36. Alſo Bildad the Shuite deſcended of Abrahams ſonne Shuah, and thererefore called the Shuite, 1 Chron. 1.32. Alſo Zophar and Elihu, all worſhipers of God with juſt Iob, figuratively in the ſatisfactory righteouſneſſe of the ſeed imputed, which was promiſed to Adam, and renewed by Covenant to Abraham, for the future mercy of the whole world, as precedently is declared.
Therefore, if one of Eſau's off-ſpring, who in his loynes was rejected from this election, as were others, as here we ſee, and notwitſtanding that rejection were true worſhipers in the acceptable righteouſneſſe of the ſeed: conſequently much more might Eſau himſelfe: therefore let no man be prophane, as was Eſau, Hebr. 12.16. So I paſſe this point, being before explained, pag. 62.63.
Againe, to goe on, verſ. 14. the Apoſtle ſaith, What ſhall wee ſay then? Is there unrightouſneſſe with God? God forbid, for ſaith the Apoſtle, he ſaith to Moſes, I will have mercy on whom I will have mercy, and I will have compaſsion on whom I will have compaſsion, that is, as before is explained, God no wayes had any reſpect to this elect Spouſe more then to74 others but onely in the promiſed ſeed, the object of faith, as before, pag. 70. So then it is not in him that willeth to have it from Abrahams fleſh, nor in him that runneth, to have it from the wrath of his erroneous works to the Law, but in God that ſheweth mercy in this election of you from your Idolatrous denne, to give you the Land of promiſe your day of grace, and his gift of eternall glory, to be received by you in beliefe of truth; and not for works converſant onely about the object of faith, and under the pretence thereof to extinguiſh the glorious workes of Chriſt, as now you doe.
Therefore in ſtead of mercy, you ſhall receive the contrary from God, even his proceedings to your remar•eble confuſion; for the Scripture ſaith unto Pharaoh, For the ſame**For God by Moſes ſent his Commandements to Pharaoh not to return him to God, by obedience, but occaſionally by thoſe commands to bring his juſt puniſhments by drawing out Pharaohs precedent habits of pride to be known to his ſhame in the wo ld, and to cleare Gods juſtice in his remarkeable deſtruction, as appeareth, Exod. 3.9.19.20. & 6.1. & 7.3.4. purpoſe have I raiſed thee up, that I might ſhew my power in thee, and th•t my Name may be declared through all the earth, and thereupon hee concludes againſt them ſaying, therefore hee hath mercy on whom he will, and whom he will he hardeneth, as if hee ſhould ſay, you know your forefathers were as now are you, them to whom was committed this Pillar of truth, the Oracle of the ſeed promiſed to Adam and Abraham, and how proudly Pharaoh attempts to extinquiſh them, and conſequently this ſeed the object of faith in the pillar of truth as now doe you more directly then ever did he.
Therefore much more will God give you up, as hee did Pharaoh, to you owne inſolencies, and then provokingly raiſe you up to a height therein purpoſely to make his name famous in power and juſtice by your remarkeable deſtruction, through all the world, notwithſtanding your deſcent from Abrahams fleſh, and his precedent election of you: For he will have mercy on whom he will have mercy, and whom hee will bee**See this Text further explained in the••rgent towards the later end of th•s Chapter. hardeneth, even amongſt you, as to Pharaoh, for that's implyed.
Againe to goe on, Verſe 19. Thou wilt ſay unto mee (ſaith the Apoſtle Why doth he yet complaine, for who h•th reſiſted his Will? as if they ſhould ſay, if Gods will be ſo irreſiſtable to glorifie his juſtice and power in our ruine, notwithſtanding our peculiar and glorious and ancient priviledges, why doth hee ſo needleſſely complaine on us, by the Prophets and others, for who hath reſiſted his will?
To this he anſwereth, Nay, But O man, who art thou that75 anſwereth or diſputeth againſt God? Doth the thing formed ſay to him that formed it, why haſt thou made mee thus? Hath not the Potter power of the**This word the ſame lump hath no relation to the common maſſe of all mankinde. ſame lump, to make one veſſell to honour, and another to diſhonour? As if hee ſhould ſay, when you were all in the ſonne of Terahs loynes namely, Abraham as one maſſe or lump of Clay, ſemenally in the hand of God? Had hee not then power by Covenant with him in the promiſed ſeed thus to ſhape you for honour or diſhonour? that is, to curſedneſſe or bleſſedneſſe, according as you proudly turned his owne talents and mercies againſt him, refuſing his abundant mercy, and therfore leave you to your own ſtubbornneſſe, as veſſells of diſhonour, fitted to this deſtruction? as was Pharaoh; or on the contrary, if you would but apply your received talents, to receive more grace, even to his gift of Faith, by it to receive the imputed righteouſneſſe of this ſeed, as it onely, in which he received you to grace and glory; Therefore, O man, who art thou that diſputeſt againſt God? And hereupon the Apoſtle inferres, ſaying, What if God willing to make his power knowne, endured with long ſuffering, the veſſels of wrath fitted to deſtruction, and that hee might make knowne the riches of his mercie on the veſſels of mercy, which hee had afore prepared unto glory, even us whom hee hath called, not of the Jewes onely, but alſo of the Gentiles, as God ſaith in Hoſea, &c. As if the Apoſtle ſhould ſay, what of all this; if it be the will and pleaſure of God, as indeed it is, thus in juſtice and mercy by his covenant with Abraham, to fore-appoint you either to honour or diſhonour, and to proceed accordingly, without reſpect of any mans perſon more then another.
In what can you charge God of injuſtice; or excuſe your ſelves? as to ſay: Why haſt thou made me thus to honour or diſhonour? But God may juſtly ſay to you, Thy ſalvation is of me, but thy deſtruction is of thy ſelfe, O Iſrael.
Againe, verſe 25. as God ſaith there, I will call them my people, which are not my people, and her beloved, which was not beloved, and it ſhall come to paſſe, that in the place where is was ſaid unto them, You are not my people, they ſhall be called the children of the living God: The Apoſtle citing their owne Prophet againſt them, implicitly refels their precedent errors in divers reſpects; as firſt, becauſe the Gentiles were not Abrahams ſeed of Iſaack and Iacob, and yet were to be children to the living God.
76This therefore proved that Abrahams naturall line after the fleſh, was not Gods ground of electing Children unto him, but the election muſt be in Chriſt as before.
Againe, becauſe theſe Gentiles were to be Children of God which had not Moſes Law to obey, no not ſo much as in works converſant about the object of faith, and yet were to be Children unto God, conſequently their works of righteouſnes to the Law, was no ground of their Election but the election was of him that called them from their Idolatrous denne, and gave them the election in the promiſed ſeed.
Againe, the Apoſtle cites the Prophet Iſay againſt them, ſaying, though the number of the Children of Iſrael be as the ſand on the Seaſhore, but a remnant ſhall be ſaved. And becauſe the Apoſtle referres ſalvation but to a remnant, conſequently their diſcent from Abrahams fleſh, was no ground of their election; for if ſo, then not a remnant but all Iſrael muſt have bin ſaved, but being referred to a remnant, therefore the election muſt be as before.
And ſaith the Apoſtle, the ſame Prophet, ſaith, God will make a ſhort cut in righteouſneſſe, and except God had left a remnant, they had bin as Sodome, and like unto Gomorrah, implying Gods impartiall proceedings (ordinarily) with this elect ſpouſe of Chriſt, as betweene Abell and Caine, and as to Abraham in the Covenant for curſednes and bleſſedneſſe. Therefore to this elect Spouſe God was no reſpecter of perſons.
Againe, Verſe 30. the Apoſtle ſaith, What ſhall wee ſay then; that the Gentiles which followed not after righteouſneſſe, have attained to righteouſneſſe, even the righteouſneſſe which is of faith? by force of Gods precedent predeſtination with Abraham, for that's implyed: but Iſrael which followed after the Law of righteouſneſſe, ſaith hee, hath not attained the Law of righteouſneſſe; and then hee gives the prime reaſon wherefore, becauſe they ſought it not by faith, but, as it were, by workes of the Law.
And he ſaith, they ſtumbled at that ſtumbling ſtone, as it is written, Behold, I ſay in Sion a ſtumbling ſtone, and a rocke of offence, and whoſoever ſhall believe on him, ſhall not be aſhamed; theſe words imply three things:
Firſt, that Iſraels glory (as Gods Iſrael) was grounded onely upon Chriſt, the Stone laid, as a pillar of truth on Sion hill.
77Secondly, that by remiſneſſe Iſraell fell to pride, and ſo from this ſtone to Abrahams fleſh, and their own works of the law, to be the ground of all their glory, and ſo ſtumbled at the Pillar of truth, Chriſts righteouſneſſe imputed, to their own deſtruction.
Thirdly, to thoſe of this Nation, that in right beliefe did ſubmit to the righteouſneſſe of God that is, the righteouſneſſe of Chriſt imputed, the ground of all their glory, them God would uphold in honour; for ſaith the Text, hee that beleeveth, ſhall not be aſhamed.
So much for opening the ninth Chap. to the Rom. And here by the way obſerve, that this Chapter giveth no ground to Reverend Calvins error, namely, that God before the world was, did perſonally reprobate the greateſt part of mankinde to unrecoverable damnation, and perſonally elected the reſt to unavoydable ſalvation.
Againe, to goe on againſt their works of righteouſneſſe to the law, about the object of Faith: the Apoſtle oppoſeth Abrahams example, who by Faith in the object of Faith, by this Pillar of truth, terminated in it as the onely ground of all felicity: Rom. 4. Of him he ſaith, What ſhall we ſay then? that Abraham our Father, as pertaining to the fleſh hath found, for if Abraham were(a)(a)The ground of mans Iuſtification in this fourth eſtate, is Gods guift of Chriſts righteouſneſſe reckoned or imputed to man: yet the Iuſtification of a Sinner is this, v••. Gods pardon of his ſin, guilt, and puniſhment, for that Righteouſneſſe ſo reckoned or imputed as to all mankind upon our fall in Adam, & as new to all Infants departing this World: but when Iuſtification is reckoned or imputed to Mans Faith, it is becauſe that act of right belief is more connexively related immediately to the object of Iuſtification, then any other act of a beleever: And when ſometimes Iuſtification is attributed to Faith, it is becauſe a right beleeve•s ſubmiſſive receptive inſtrument of Faith is oppoſed againſt the pride of mans ſuppoſed wo•ks of righteouſneſſe; and in this ſenſe S. Paul Rom. 4. br•ngs in that text Gen. 15. ſaying it was imputed to Abraham for righteouſnes. juſtified by works, he hath whereof to glory, but not before God, for what ſaith the Scripture, Abraham beleeved God, and it was imputed to him for righteouſneſſe: Implying, hee beleeved all his good from Gods gift, in the righteouſneſſe of the ſeed imputed, and ſo was that righteouſneſſe imputed to him, to the remiſſion of his ſinnes, which was his juſtification, and the ground of all felicity: Therefore ſaith the Apoſtle, Now to him that worketh is the reward not reckoned of grace (as it was to Abraham) but of debt, but to him that worketh not, but beleeveth on him which juſtifieth the ungodly, his Faith is counted for righteouſneſse: Implying, that God was Abrahams exceeding great reward, only by his gift of the righteouſneſſe of this ſeed imputed in the object of Faith which Abraham by beliefe, ſubmiſſively imbraced, even as David deſcribeth the bleſſedneſſe of the man unto whom God imputeth righteouſneſſe without works ſaying, Bleſſed are they, whoſe iniquity is forgiven, and whoſe ſinnes are covered; bleſſed is the man to whom thee Lord will not impute ſinne: from verſe 1. to the 8.
Againe to goe on, the Apoſtle in divers paſſages of his78 Epiſtles ſhewes this elect Spouſe, what abſurdities do ſpring from her conceit of the worth of her works, converſant about the object of Faith in the Law.
Firſt, as if hee ſhould ſay, ſuppoſe you doe believe the Law to be Gods Law, and therefore to the Judiciall Laws are obedient to live in ſome orderly manner: Suppoſe alſo from the ſame grounds you are at paines and coſts to bring your Sacrifices to the Prieſts and Levites for your offerings (the Law commanding it) Alſo ſuppoſe you love God for the wealth of Canaan, and love each other, being joynt inhabitants of that land, yet in all this to you, theſe Laws are not of Faith, becauſe you by beliefe reſt upon your deed done, to be accepted of God, as did Cain, and terminate in ſenſuall delights, for you are not led from the letter of the Law in right beliefe, to reſt in Chriſt his acceptable righteouſneſſe, the proper end of the Law for righteouſneſſe to man rightly beleeving truth:**The ſame is•he Goſpel now•o man, not rightly beleeving truth, for the Law and the Goſpel for ſubſtance was one and the ſame, therefore men meerely Moral, and of a civil life, muſt beware left they periſh eternally by this deceit, for man may not be farre from the Kingdome of God, and yet fall ſhort thereof. as Mark 12.34. Therefore becauſe you ſtick in the letter, to you the Law is but a dead letter, revealing ſinne and wrath, becauſe you reach not the ſenſe and ſcope of the Laws prefigurations and ſignifications, for the truth is acceptation with God is not of works, therefore it is of faith, that it might be by Grace, to the end that the promiſe might be ſure to all the ſeed: implying Gods gift of Chriſts imputed righteouſneſſe, is the only ſtable ground of felicity in it ſelfe for man, and alſo, ſo to man rightly believing truth, for man may beleeve divine Teſtimony as divine Teſtimony, and yet not beleeve juſtifyingly, as chap. 10.
Againe, their election to inherit the Temporall felicity of Canaan, as the figure of eternall felicity, could not be a debt due to the worth of their works, and to the imputed righteouſneſſe of Chriſt too, for theſe are contraries, Wherefore ſaith the Apoſtle, if the election be by grace, then it is no more of works, otherwiſe grace is no more grace, but if it be by works, then it is no more grace, otherwiſe worke is no more worke, Rom. 11.6.
Againe, the worth of their works by the Law, did tend to overthrow the Foundation of the ſalvation of the world, becauſe it makes voyd the object of Juſtification, and alſo the uſe of Faith to that object in a juſtifying relation; and therefore ſaith the Apoſtle, if they of the Law be heires, Faith is made voyd, and the promiſe of none effect. Rom. 4.14.
79Againe, this conceited worth of works to the Law, put a nullitie to the Sonne of God, his glorious expiration of his life, for the completion of all righteouſneſſe, to the ſalvation of the world: for ſaith the Apoſtle, if righteouſneſſe come by the Law, (that is as they would have it) then Chriſt died in vaine. Gal. 2.21.
Againe, he gives them to know, the Law is not of Faith, his meaning is, not to any living man on Earth, but only to Chriſt, as bound to believe and do the perfection of the Law in every tittle, as their Doctrine of works did import, for in this reſpect hee only and alone, is the man that could do them, and did live in them as a perfect man, to take off the curſedneſſe from all that believe his righteouſneſſe imputed. Gal. 3.11, 12, 13, 14.
Againe, when Chriſt is manifeſted by the Apoſtles Doctrine, without the prefigurations of the Law, yet now this People would believe in Chriſt his righteouſneſſe for ſalvation, but would then joyne their righteouſneſſe in the obedience of the Law to his, as neceſſary to their ſalvation, and by this they runne upon a two-fold Rock at once.
Firſt, they binde themſelves to obſerve all the Laws, from which now by Chriſts perfect obedience they were freed.
Secondly, by this they made a nullitie to themſelves, of all happineſſe by Chriſt, as ſaith the Apoſtle Gal. 5.2. Behold I Paul ſay unto you, that if yee be Circumciſed, Chriſt ſhall profit you nothing, for I teſtify againe to every man that is Circumciſed, that he is a debtor to doe the whole Law; Chriſt is become of none effect unto you, whoſoever of you are juſtified by the Law, yee are farre fallen from Grace.
And Rom. 7. hee ſhewes, that this error of theirs, is as if one ſhould joyne a dead Corps to a living man, and as if a woman ſhould eſteeme her ſelfe bound to the Law of her Husband when he is dead, we are ſaith hee, now delivered from the Law, that being dead wherein we are held, that we ſhould ſerve him in newneſſe of Spirit, and not in the oldneſſe of the letter. from verſe 1. to the 6.
Againe, although Chriſt by the Apoſtles Miniſtry, was now manifeſted without the authority of the Law, it being aboliſhed, yet Rom. 3.21, 22. hee grants to the Law and the Prophets ſtill this honour, that they witneſſe to this righteouſneſſe of God, which is by Faith of Ieſus Chriſt, that it only is it which is man, Juſtification to ſalvation:80 wherefore verſe 27. ſaith hee, where is boaſting then? it is excluded by what law of works? Nay, but by the law of Faith: Therefore we conclude, ſaith hee, that a man is juſtified by Faith without the deeds of the law: That is, without ſuch deeds, as their erronious Doctrine of works did import.
Queſt. But here may riſe a que•••on, namely, In what ſenſe Moſes laws are of perpetuall uſe to Chriſt his Church on Earth?
Anſw. Firſt, ſo farre forth as they precedently were figurative ſhaddowes of Chriſt to come, they now all are of no uſe, but as a dead letter, and without that Spirit or life, that they precedently had, becauſe they all ended their efficatious force, in the ſatisfactory righteouſneſſe of Chriſt, ſealed with his blood to the expiration of all the Law and the Prophets.
Secondly, as the Morall laws expiration is in Chriſt Ieſus, ſo it is of a double uſe.
Firſt, we are to receive by Faith the Morall laws perfections in him, as given of God imputatively to juſtification, and ſo to receive the remiſſion of ſinnes and ſalvation.
Secondly, we are to apply our ſelves to it, as our rule of imitation in love to God and our Neighbour, and having done our beſt continually to ſubmit to his, as imputed for our continued acceptation here, and for eternall life hereafter. Rom. 8.1, 2, 3, 4.
And the ground why the perfections of the Morall law onely in Chriſt Ieſus, doth free man beleeving truth, from the law of ſinne and of death, ſo conveying to him eternall life by ſalvation, is this, becauſe the Morall law originally in its pure naturalls, was inſtituted by God, a meanes in the Covenant to a ſupernaturall end in the firſt Adam, as is proved; wherefore no ſooner did the Morall law in Chriſt his ſacred perſon by his birth in the promiſe ſubſiſt in him, as the ſpotleſſe Lambe, but in that inſtant of time, it was ingaged in him being the ſecond Adam, as a meanes to attaine that ſupernaturall end by perfect love to God and his Neighbour; and therefore it was immediatly put upon all mankinde, freeing man from the law of ſinne and of death, becauſe it came upon all men to juſtification of life: for it removed Adams imputed damnation, which was to paſſe according to the juſtice of the Covenant, and ſo it removed the totall nature and prevalency of ſinne, and obtained the foreſaid diſpoſitions of Amity to God, and enmity to Satan;81 as alſo the good of this world, to be mans day of grace, to receive in Gods gift, the day of eternall glory.
Againe, I ſay it muſt be by beliefe of this truth, in the object of Faith, or the object of Juſtification: And the ground why man capable of the uſe of reaſon, muſt receive all bleſſedneſſe by beliefe of this truth is:
Firſt, becauſe as Gods word of truth giving this object of life, is as Gods hand or inſtrument to reach this gift to man, ſo alſo man his beliefe of that truth, is as it were, mans hand or inſtrument, to receive this gift from God; therefore it muſt be by beliefe of this truth.
Secondly, it muſt be by beliefe of this word of truth, as conveying the object of faith, becauſe man his reaſonable ſoule, is but a receiver into it ſelfe, all its ſupernaturall felicity from externall objects believed, as in Adam we ſee, and therefore ſo in this object of juſtification.
Thirdly, it is by beliefe of this truth, becauſe the aforeſaid principles of derivative Amity which God put in the nature of all men, doth internally diſpoſe them to this Amity with God, aſwell as to enmity to Satan: wherefore at firſt, God requireth man to come to him in beliefe of truth, but according to ſenſe and reaſon, as he doth excitively draw out that Principle, ſo to give mans reaſonable ſoule a further internall power to receive his gift of Chriſt, namely, a power to believe divine teſtimony, as divine teſtimony; that is, to receive it from God as from God, for as God gathers not where he ſtrewes not, ſo he gives this power to man that had it not, to receive his gift of Chriſt, the ground of all his happineſſe: Wherefore becauſe this Elect Spouſe, did not ſo applie her received Talents, to receive more Talents in Gods way, to receive life in Chriſt the object of Faith, but contrarily applied Gods talents and his law againſt him in his own way, to have all their own way, namely, from terreſtriall felicity, and from Abrahams fleſh, and from the worth of their owne workes, at beſt, but converſant about the object of Faith, and no way conſonant to Faith in that object: therefore God rejected this elect Spouſe, to the remarkable praiſe of his juſtice in all the world, ſixteene hundred yeares and more; therefore he reſpects no mans perſon, but according to his firſt Modell, If thou doſt well, ſhalt thou not be accepted? if thou doſt not well ſinne lies at the dore.
82And from this ground it is, the Apoſtle crieth out at the vaſt depth of Gods wiſe providence as being not able to comp•ehend the depth of that righteous diſpenſation in his juſtice and mercies, interminglingly e•tended to the Generations and Nations of man, Rom. 11. from ver. 28 to the end. And to this point may be referred Ezekiels viſion of wheeles full of eyes, running one within another, &c. as Reve•end brought on rightly obſerves in his Conſent of Sc iptures. Exodus 33.19.34.6 & 7.And by this Nations rejection we may take occaſion by the way, to obſerve the manner of Gods proceedings with the Sonnes of Adam, for as he would not give this Nation poſſeſſion of the Land promiſed to Abraham, untill the ſinnes of the Inhabitants, namely, the Canaanites were full, to their finall deſtruction: ſo neither would he call in the Gentiles to inherit their promiſed bleſſing in the ſeed of Abraham in whom hee predeſtinated them to it, untill the ſinnes of this Elect Nation was full, and tranſcendent, by ſlaying the Sonne of God, in which promiſed ſeed they received all their good as was prefigured to them, when God ſaid to Moſes, the Mediator in the Tipe, I will cauſe all my good to paſſe before thee, meaning Chriſt, and upon his death, then c•me on their univerſall rejection totally, but not finally for ever.
But it will here be objected, Becauſe God fore-appointed Chriſt to be ſlaine in the truth to anſwere the figurative Lambe in the Tipe, conſequently this did impoſe upon them a neceſſity, that Chriſt muſt be ſlaine as he was, and conſequently this may ſeeme injuſtice in God to make that fact the fulfilling of this Nations ſin, to their remarkable deſtruction.
I grant, that Chriſt muſt be ſlaine in the truth, to anſwer the figurative Lambe in the Type: I alſo grant, that they were in ſome ſort neceſſitated to ſlay Chriſt as they did, but that neceſſity came not from God, for God gave them ſeverall demonſtrative rules to the contrary. As
Firſt by this exemplary puniſhment upon Cain, that the blood of the juſt ſhall not goe unrevenged by him, and this was recorded to them by Moſes.
Secondly, by giving a law to Noah and to his Sonnes, that that man which ſpilt mans innocent blood, his blood ſhould be required of him that ſpilt it. This alſo ſtood upon Record to them.
Thirdly, to this elect Spouſe God gave a figure how hee would have her to demeane her ſelfe, in this fact of the death of Chriſt, by the manner of their Father Abrahams offering Chriſt Tipically in Iſaak as firſt to Abraham, Iſaa•was his dearely beloved, although he uſed the knife to bereave him of life, Gen. 22.
2. Abraham never intended nor attempted this fact, untill from God he received an expreſſe commandement ſo to do.
Thirdly, hee did ſlay him unwillingly in reſpect of his love to the promiſed child, yet willingly in reſpect of his83 love to God, and his commandement, and ſo his unwillingneſſe became a harmeleſſe nay-ſay to God.
But the fact of the children of Abraham in the death of Chriſt was a moſt wrongfull nay-ſay to God, in all they did, and therefore ſaith Chriſt to them, Iob. 8.40. this did not Abraham, preſenting implicitly to their remembrance Abrahams Typicall fact in this buſineſſe.
Firſt, that as Abraham ſlew Iſaack really in his intention, ſo might they intend and accompliſh his death in the truth.
Secondly, as Abraham did love him whom he really ſlew in his intention, ſo much more ought they to love him in his death, as the moſt proper child of promiſe.
Thirdly, as Abraham never intended nor attempted to ſlay the promiſed ſeed, untill there came an extraordinary command from God to doe, ſo neither ought they much more in this fact of the death of Chriſt. So it is one thing to do that which God before determined to be done by them, and another thing to doe that thing as God would have them to do it.
Fourthly, but when that commandement came, then although in reſpect of their love to him they had beene unwilling, yet in reſpect of their faith and love to God in this Myſterie, they ſhould have beene obediently willing to kill him, as God ſhould preſcribe the manner, as to Abraham he did for God in Abrahams typicall fact, not onely intended to confirme their faith, that Chriſt the ſeed promiſed ſhould by the expiration of his life, aſpire the completion of all righteouſneſſe, for the redemption of this world; but alſo to teach them how to demeane themſelves in the manner of Chriſts death, in a harmeleſſe nay-ſay to God as did Abraham their Father.
The Negative precept of the Morall Law, forbidding murther, ſtood as their ſtanding law to keepe them from all unjuſt taking away any innocent mans life, much more not to take away the life of him, which at leaſt appeared to them a man ſent from 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 righteouſneſſe84 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 ſp•ts,Ierem. 13.23. then may yee alſo doe good that are accuſtomed to doe evill; and now, ſenſe commands reaſon under the pretence85 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)(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)(b)That is, the Temple, implying thei•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 ſa•, 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 belong86 unto thy peace, but now they are bid(a)(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 yee in no wiſe ſhall believe, although a man declare it unto you.
Likewiſe ſaith Chriſt unto them, yee believe not, becauſe you are not my Sheepe(b)(b)Theſe Scriptures by Gods ſpirit are intended to this nationall Spouſe for her tranſcendent ſinnes, and not to moſt of mankind as denied his grace, becauſe appointed by God perſonally to vnavoidable damnation. Joh. 10.26. All plainly proving, that God now when Chriſt was come into the world, denied them the gift of Faith, for their precedent refuſing Gods way for their ſalvation.
Secondly, it is further implyed in theſe words of our Saviour, that there is a time limited for this their blindneſſe and hardneſſe of heart, when he ſaith, Yee ſhall not ſee me untill the time come, when you ſhall ſay, bleſſed is hee that cometh in the name of the Lord: Implying, that although this Nationall rejection was to be univerſall, yet it ſhould not be(c)(c)Although it were not finall to them nationally in reſpect of the time to come, yet it was finall to all or at leaſt to moſt in the Interim. finall for ever in the Spirit of unbeliefe.
(d)(d)God ſometimes to the glory of his grace, e•tends his mercy univerſally to all, as in the call of the Gentiles, and as in time to come he will to theſe Iews, yet ſometimes when men are alike dead in ſinnes by Apoſtaſie, he will leave ſome of them to periſh finally, and receive ſome of them to mercy, although alike wicked, yet not for any hatred or love to the one more then the other, perſonally conſidered, but onely in love to himſelfe, in the one from his love to Iuſtice, in the other from his love to mercy, that is, to the love of his glory in either, as he•e wee ſee ſome received to mercy and reſerved alive, to conferre a future call of their poſterity to Chriſt, and the reſt were blinded, and in this eaſe and the like fals that of Moſes, and the Apoſtle he hath mercy on whom he will, and whom he will he hardeneth. Likewiſe our Saviour gives another cloſe glance to this point, ſpeaking of this elect Nation, Mat. 24, 22. hee ſaith, the daies of their vengeance ſhall be ſhortened in the deſtruction of Ieruſalem, for the elects ſake: Implying, elſe no fleſh of87 Abrahams elect ſtock, would be reſerv'd for a future call to mercy. Likewiſe for any mercy ſhewed to this Nation, Saint Paul referres it rightly, when he ſaith, Iſr••ll obtained not what it ſought for, but the election obtained it, and the reſt were blinded. Rom. 11.17.
And he ſaith, as touching the election, they are beloved for their Fathers ſakes, meaning, Abraham, Iſaak and Iacob, with whom in Chriſt the promiſed ſeed: This Nationall Election, was firſt eſtabliſhed ver. 28. And he alſo ſpeakes to their reſtauration ſaying, all Iſrael ſhall be ſaved, as it is written the deliverer ſhall come out of Sion, and ſhall turne away the ungodlineſſe from Jacob. ver. 26. And then gives a generall ground of all this future mercy, becauſe the guifts and callings of God are without repentance, ver. 29.
And in the next verſe hee gives a demonſtrative reaſon thereof in the Gentiles, who although by their precedent Apoſtacie were ſo long rejected, yet now God gave Chriſt to them, and calls them to him. ver. 30. Thereby implying likewiſe, God would not repent his gift of Chriſt to this Spouſe, and therefore call them to him againe.
And therefore it is moſt cleere, that Gods proceeding in this ſecond part of time, is without all reſpect of Perſons.
And for a concluſion of this Chapter, take theſe obſervations following.
Firſt, that to referre any mans faith and obedience to bee the condition of the Covenant of grace, but Chriſt his faith and obedience, is to derrogate from him and to arrogate to man that which is not his.
Becauſe as the firſt Adam his ſecond eſtate before his fall, was an eſtate of Faith and obedience active and paſſive, the ſomme of the conditions of the Covenant as precedently is proved Chapt. the 2.
So likewiſe the Sonne of God the ſecond Adam, his obedience paſſive and active, was an eſtate of Faith, the condition of the Covenant for the Redemption of the world, from whence the Covenan•was changed by him, from a Covenant of wrathfull juſtice, to a Covenant of Grace and mercy to all the world as Chap. 4.
Likewiſe in this Chapter we ſee hee and hee alone was the man, which by ſaith and love to God and his Neighbour, did live in the pure naturalls of the Law to every tittle to redeeme man which by Apoſtaſie brought himſelfe under the Curſe.
88For although the life of all believers, beſides Chriſts is in this world an eſtate of faith and obedience, and although Gods word of truth is his inſtrument to give to man Chriſts righteouſneſſe, and mans faith his inſtrument to receive in that righteouſneſſe his bleſſedneſſe, yet between God and mankind, neither of theſe are the conditions of the covenant of grace: For as God on his part hath not bound himſelfe to either of theſe as a condition, ſo neither hath he bound all mankinde abſolutely to believe or not to be ſaved: For if faith were the condition of the Covenant of Grace, God in juſtice could not ſave one of mankinde which did not believe.
But it is already proved, Chap. 4. that an innumerable number of mankinde departing this world in Infancie, childhood, or the like, by the univerſall grace of the Covenant in Chriſt Jeſus our Saviour, are ſaved: Likewiſe ſo was all mankind without faith ſaved from the damnation of Adams ſinne to the praiſe of Gods grace to all eternity.
Therefore, although to man capable of the uſe of reaſon, faith**It is one thing that God require it's exerciſe, as a neceſſary inſtrumentall qualification, and another that hee ſhould require it as a condition of the Covenant. is the neceſſary inſtrument as his mouth to receive his meat, and muſt be applyed to the object of Juſtification in ſome degree, or hee muſt periſh, yet his faith and obedience is no condition of the Covenant of grace, no more then mans mouth whereby hee receives his meate.
Secondly, is it ſo, that as firſt upon Adams fall, ſo the ſecond time in the promiſed ſeed with Abraham by Covenant, that God elected, predeſtinated, and fore-appointed all mankinde alike from periſhing in miſery to grace and glory in Chriſt Jeſus, as here wee ſee.
Hence obſerve, what is Gods moſt proper booke of life, namely, the promiſed ſeed; for in him all mankinde were both times onely written for grace and glory, as in a booke of life, not onely when Adam fell, but the ſecond time, as is regiſtred by covenant with Abraham to life and glory, therefore Chriſt Ieſus is Gods moſt proper Booke of life, out of which all that periſh are blotted out for deſpiſing this gift of grace and glory, Pſal. 69.28. Rev. 20 12, 13. Rev. 5.13. &c.
Thirdly, is it ſo, that although at one and the ſame time, God in Chriſt with Abraham by covenant thus predeſtinated Iewes and Gentiles to glory, yet called not the Gentiles89 till about eighteene hundred yeeres after, but called the Iewes to inherit this glory in the birth of Iſaack.
Hence obſerve the onely ground, why the Iewes were firſt in this honour in reſpect of time was, becauſe God for his owne names ſake was pleaſed then to begin the execution of that bleſſed predeſtination; and from•his ground, Chriſt gave them the priority, commanding the twelve, ſaying, goe not into the way of the Gentiles, and into any of the Cities of the Samaritans enter yee not, but goe yee rather unto the loſt ſheepe of the houſe of Iſrael, Mat. 10.5. Likewiſe at Antioch Saint Paul and Barnabas rendred the ſame priority to them, ſaying, It was neceſſary the Word of God ſhould firſt have beene ſpoken unto you, Acts 13.46, &c.
But when Chriſt in the expiration of all righteouſneſſe upon the croſſe, had made open the way to bring in the Gentiles, ſo making both one generall aſſembly and Church of the firſt borne inroll'd in heaven, Hebr. 11.25.
Yet our Saviour in a Parable foretelling the Iewes of this joyning the Gentiles to them, implies his proceeding in this generall aſſembly, ſhall be without all reſpect of perſons, chooſing and refuſing, as betweene Cain and Abel, for hee concludes his diſcourſe, ſaying, Many are called, but few are choſen, Matth. 10.14.
Further, implying, notwithſtanding the extraordinary fluxe of grace and truth, which was then to be powred out upon all fleſh; yet if they did not apply themſelves therein, to receive his righteouſneſſe imputed to be their wedding garment for acceptance, they ſhould not be reſpected.
Fourthly, is it ſo, that the ſecond Adams faith and obedience is the alone condition of the covenant of grace, which by mercy brought eternall life to all mankind alike.
Hence obſerve, that the fruition of that eternall life in Heaven, is to all alike without degree of glory to one more then another, although here the degrees of grace are different, ſome more, and ſome leſſe, as they apply more or leſſe their talents to Chriſt, as the object of Juſtification.
Yet the fruition of that glory depends onely and alone on Chriſts righteous workes, which is mans by free gift; therefore that glory is enjoyed there by al alike, without degrees (Chriſt onely excepted) who in all things muſt have the preheminence; for one mans reaſonable ſoule is not more uncapable then anothers in it's eſſentiall faculty ſimply90 conſidered, but all the difference of capacities ariſeth from error, tranſgreſſion and ſinne, or the effects of ſinne: but in the fruition of that glory, all this for Chriſts his righteouſneſſe ſake is removed, and not remaining conſequently their capacities being then alike, their enjoyment of that glory is all alike, without degrees, to the praiſe of Gods grace to all eternity.
Yet it is not ſo, on the contrary, to mankinde in eternall death, becauſe their ſinne abides upon them, ſo that they deſcend to eternall death, not for anothers workes, as men aſcend to eternall life; but for their owne deſpiſing Gods grace leading to eternall life.
Therefore, as they more or leſſe were in ſinne, conſequently Juſtice requires more or leſſe puniſhment for deſpiſing eternall felicity Gods way.
Fifthly, obſerve it ſtands all mankind hereupon to beware of remiſſeneſſe to God in his way by Chriſt Ieſus, for their eternall felicity; for as wee all in Adam by remiſſeneſſe to Gods Covenant, fell ſo low in miſery, as never any meere creature could raiſe us from thence, as Chapter 3. Likewiſe, in this laſt Chapter wee ſee Chriſts elect Spouſe, by her remiſſeneſſe to her felicity by Chriſt Ieſus, brought upon her ſelfe a connexion of cauſes, neceſſitating her ſelfe to unavoydable rejection from Chriſt, as a fugitive remarkeably deſpicable here on earth, this ſixteene hundred yeeres and more.
Sixthly, Is it ſo, that the Law was added becauſe the offſpring of Abraham did tranſgreſſe the object of Juſtification given in the promiſed ſeed to Adam, and renewed to them with Abraham.
Hence obſerve, how rightly ſpeakes the Apoſtle, that the Law was not given to the righteous man, that is, as unto Abraham, who terminated his operations by beliefe of Truth, and Love to God and man, by a right relation to God in the object of Juſtification; for here in this Chapter, wee ſee Moſes law added to the Promiſe, to ſchoole Abrahams lawleſſe off-ſpring to Chriſt, becauſe they precedntly tranſgreſſe the promiſe.
Seventhly, although God did communicate to the world with the firſt Adam naturall perfection by creation and celeſtiall perfection by the Covenant; yet here obſerve, that God never reſtores any of that to mankinde, but by mercy,91 ever turning his eyes onely upon Chriſt, and his ſatisfactory righteouſneſſe: for as before the world was, it was appointed for all alike in him by redemption, ſo accordingly upon the fall in him, hee choſe us to life and glory from periſhing with reprobate divels, to whom in reſpect of our ſelves, we were unrecoverably joyned: So likewiſe, when with Noah, hee renewed this mercy to the ſecond world, it was by turning his eyes only upon Chriſt and his ſatisfactory righteouſneſſe; ſo likewiſe when with Abraham he predeſtinated both Iewes and Gentiles to life and glory, from being fit veſſels of wrath, as lying in their owne apoſtaſie, from the grace of God; yet then onely in the promiſed ſeed, God turned his eyes in mercy to the world, in the precedent predeſtination, as in this Chapter clearely appeareth.
So much for the ſecond part of Time; I now ſhould come to the third, namely, the calling of the Gentiles; but here will ariſe a neceſſary queſtion, viz. In what eſtate for eternall life ſtood the Gentiles, from the time they were ſcattered at Babel, untill they were called to mercy in Chriſt? but by Gods help I will anſwer it in the next Chapter.
ANſwer. In reſpect of the Object of Juſtification they were excluded, not to have it reſident amongſt them and therefore in that reſpect they lived as without God in the world, and ſo the day of grace in this world was to them not as a day of grace, being left to walke in the vanitie of their mindes, they wanting the pillar of truth, or Oracle of the promiſed ſeed, and ſo remained92 under wrath about 18 hundred yeares,This text Epheſ. 2 3. no way excludes infants departing this world from eternall life: See the laſt Obſervation in the 7 Chapt. and therefore when ſome of thoſe Gentiles, by the Goſpell were returned from their Apoſtacie, and received life in the object of Faith: The Apoſtle ſaith unto them, yee were the Children of wrath, even as others: therefore they were ſo under wrath, throughout all thoſe precedent generations. Epheſ. 2.3.
But it may here be objected, God threatned to viſit the ſinnes of the Fathers upon the Children but unto the third and fourth generation of them that hate him;Object. therefore this viſitation could not be ſo large, as throughout all theſe precedent generations.
Anſwere. Anſwer. This viſitation is ſpoken reſtrictively, only with reſpect to the Sonnes of Iacob, as to continue the elect Nationall Spouſe, till Shilo came: and if God in mercy had not cut ſhort their deſerved viſitations, Iacobs ſeed after the fleſh, as this Nationall Spouſe ſometimes, had bin utterly extinct.
Therefore their viſitations for their Rebellions, in mercy were limited but to three or foure generations: Hence ſaith God to Rebellious Iſrael, I am JEHOVAH, I change not, meaning his Covenant with**Note, that although this viſitation be intermingled with the negative part of the Morrall Law, yet it iſſued from grace and mercy in Chriſt the ſeed of Abraham. Abraham, therefore yee Sonnes of Iacob are not conſumed, Malachi 3, 6, 7. Wherefore all Nations o•the Gentiles might be under wrath the time precedent, notwithſtanding this limitation.
Againe, all the time that they were under wrath, yet God intermingled his wrath with mercy, leaving them a narrow way to eternall life, by ſalvation in Jeſus Chriſt.
And the narrowneſſe of this way is to be conſidered in a two-fold reſpect, namely, in meanes internall and externall.
The internall meanes was the remainders of the aforeſaid infuſed principle, hereditarily deſcending in the Nature of man, which as it diſpoſed them to Enmity with Satan, ſo alſo to Amity with God, from whence, although they had not the Oracle of God to direct them, yet Saint Paul implicitly grants ſome few of them did attaine Circumciſion of the heart, virtually at leaſt in their obedient ſeeking of God, Rom. 2. Hee preferres the beſt of theſe Gentiles, although excluded the Law againſt the boaſtings in the Law of the Children of Abraham, for ſaith hee, if the Gentiles which have not the Law, doe by nature the things contained in the Law, theſe having not the law, are a law unto themſelves, which ſaith hee,93 ſhew the effect of the law written in their hearts, their thoughts in the meane while accuſing, or elſe excuſing one another. ver. 14.15.
Againe ſaith hee, if the uncircumciſion keepe the righteouſneſſe of the law; ſhall not his uncircumciſion be counted circumciſion? and ſaith hee, ſhall not uncircumciſion which is by nature, if it fulfill the law, judge thee, &c. ver. 26.27. And he then concludes the Point in the behalfe of the vertues of thoſe Gentiles, in oppoſing the proud formalitie of the profeſſion in the Law by the Iews, ſaying he is not a Iew which is one outwardly, neither is that Circumciſion which is outward in the fleſh.
But he is a Iew which is one inwardly, and Circumciſion which is of the Heart in the ſpirit, and, not in the letter, whoſe praiſe is•ot of men but of God. ver. 28.29.
And the ground why the Apoſtle eſteemes theſe vertues by Nature amongſt the Heathens, to be the circumciſion of the heart, is this, becauſe it did implicitly and vertually leade the hearts of theſe Heathens to God in Jeſus Chriſt and the ground why it did ſo is this.
Becauſe the foreſaid principles of Enmity and Amity was derivatively put into their hearts, iſſuing from Grace in Jeſus Chriſt, for it was given in the promiſe of Chriſt, when God ſaid, I will put enmity, &c. Therefore if it be by man, put forth to ſeeke for God, as God extitively drawes it out, but in natures voyce, it will implicitly and virtually at leaſt move to God in the wrath of Chriſts righteouſneſſe, imputed under the Notion of mercy, for according to the nature of a thing, ſuch is its operation.
But here in Chriſt wee ſee, was its roote, therefore the cicumciſion of the heart, was its fruite. So much for the internall meanes in this narrow way to eternall life by Chriſt.
But ſecondly, the externall meanes of this narrow way to life, was twofold:
Firſt, the oracle or pillar of Truth, as included in Iſraels common-wealth, for by this God did as it were, reach forth his helping hand of mercy to theſe miſerable Gentiles under wroth: for at firſt when God gave the Law of Circumciſion, he then gave a Law of admittance, not of Circumciſion to goe out among the Gentiles, but for Gentiles and ſtrangers to come to Abrahams**Eternall bleſſedneſſe by Chriſts imputed righteouſneſſe, is the boſome of reſt to Abraham and all right beleevers. boſome. I meane the Church in his Family ſo famous for Godlineſſe, in the imputed righteouſneſſe of the promiſed ſeed.
94And here by Gods Law they might receive the ſeale of righteouſneſſe, which is by Faith: Gen. 17.12.27. Rom. 4.11.
Secondly, about foure hundred yeares after this, when God reared up the Moſaicall Ordinances, a partition wall, by hand-writing upon Record, differencing the uncircumciſed Gentiles more excluſively then ever before, and the Jewes more incluſively to the Oracle of life: Pſal. 147.9, 10. Ephe. 2. ver. 11. to the 16. Yet then alſo God made a Law of admittance for Heathens and ſtrangers, to Sojourne in Iſraels Common-wealth, and gave them the ſame Rule to come to him in the ſatisfactory righteouſneſſe of the promiſed ſeed, as he did to his elect Spouſe, Levit. 19.33, 34. Numb. 15.15. And accordingly we finde of them, 43600. furthering the glory of the Temple, poſſeſſing a glorying heart with the Iſraell of God, at the**Yet the Sinagogues of the Iewes were holy to the Lord, as now are on Churches, that is, as ſet apart only by the direction and care of the Church, for convenient and mutuall meetings to worſhip God, yet not ſet apart, and holy, as was this Temple by Gods commandement; neither in reſpect of the place, nor the materialls, not the forme, nor the finall end, as to typifie Gods ſpeciall grace by Chriſt, as him in whom all worſhip muſt terminate in God by right beleife of the object of Iuſtification; yea the word and Sacraments are but holy inſtruments inſtituted by God to communicate by his Spirits manifeſtation his ſpeciall grace and favour in Chriſt as the object of Faith. dedication of the Temple to God. 2 Chr. 2.17. 1. Chr. 22.2. 2 Chr. 30.25, 26.
Likewiſe by Traffique and Marchandizing with this Nation from farre, the Fame of Ieruſalem, and the worſhip of the Temple, with the Princely Prieſt-hood, ſo correſpondent to worldly Glory, by theſe remarkable figures, God reached out his hand, pointing as it were by his finger to the world that the deſire of all Nations ſhould come to anſwere the implicit ſeekings, to all among the Nations, who by patience in well doing did ſeeke honour immortallity and eternall life.
So much for the firſt externall meanes.
The ſecond externall meanes was more univerſall even to all the Families of the Earth, namely, God ſpeaking kindly in the voyce of the Creatures, to them in Jeſus Chriſt implicitly; for from God his Covenant in Chriſt, firſt in the Promiſed ſeed with Adam, and ſecondly renew'd with Noah, hee gave all mankinde the fruitfull Seaſons, communicating unto them food and gladneſſe, ſo by a good Terreſtriall, drawing them by Chriſt Ieſus, implicitly, to looke up for a good Celeſtiall in him.
95Hence it is the Apoſtle affirmes, God left not himſelfe without witneſſe, in that he gave them raine from Heaven, and frui•ful Seaſons filling their hearts with food and gladneſſe. And ſaith hee, this was that they ſhould ſeeke the Lord, if happily they might feele after him and finde him. Acts 14.16, 17. Mat. 25.24. Acts 17, 27.
And the ground why Gods voyce in the creatures, doth excitively draw unto Chriſt in the diſtilled influence of his Spirit, as the dew to the tender hearbe, is this becauſe the whole creation, is as it were, wrapt in the imputed righteouſneſſe of Chriſt, as in a mantle of mercy, for from thence it came to paſſe, that this world is as now it is, mans day of grace, to receive the gift of eternall glory, and therefore as thy tender mercies oh Lord are over all thy works, ſo doſt thou by thy kindneſſe therein excitively draw man to thee in Chriſt the hope of glory. Pſal. 145.9. Col. 1, 27.
And from this ground the Apoſtle brings in Gods voyce in the creatures, joyntly cooperating with Gods voyce in the Goſpell, begetting Faith in the heart of man: ſo then ſaith hee, Faith cometh by heareing, and heareing by the word of God; but I ſay, have they not heard? yes ſaid he, ver•ly their ſound went into all the earth, and their words unto the end of all the world: compare Pſ. 19.3. with Rom. 10.17.
And from this ground hee tells the beleeving Romans at Heatheniſh Rome, that he was not aſhamed of the Goſpell of Chriſt.
Firſt, becauſe it was Gods power to ſalvation.
Secondly, becauſe it revealed the righteouſneſſe of God from**Whe•efore rightly doth the Author to the Hebrewes leade man to receive the world by Faith, Heb. 11.3. and not as made out of that which did firſt appeare, namely the Chaos, and that perfection which it received, becauſe it being loſt by the firſt Adam, it was immediatly reſtored by the ſecond, hee being then the firſt borne in the Promiſe, of every creature from the dead fall of Adam: wherefo•e Saint Iohn Rev. 4.24. rightly brings in Chriſt to be Gods faithfull witneſſe, and the beginning of the Creation of God joyntly together, and aluding to the ſame ground in his Goſpell, Chapt. 1. hee brings in Chriſt as Chriſt, to be the maker of all which was made it being involved in darkneſſe, by the juſtice of the Covenant for Adams fall, and that is implyed, be••uſe he brings in the ſecond Adam perſonally God man, and ſo the light and life of man, enlightning every man which cometh into the world, and alluding to this principle i•is; that God remembers forgetfull man of his ſix dayes works, as involved in Chriſt the true Arke of reſt to God for man, and in him to ſince all daies, as t•ri•ed into an eternall Sabbath of reſt, here by Faith, and there by Fruition. Faith to Faith; that is, from Faith implicite, as moſt weake, to Faith expresſive, as moſt ſtrong.
Thirdly, becauſe that truth which moſt Gentiles did detaine96 in unrighteouſneſſe, God rendered the ſame to them by his workes in nature: for, ſaith hee, God ſhewed it them, and then ſhewes us by what; namely, the inviſible things of God from the creation of the world, are clearely ſeen, being underſtood by the things that are made, Rom. 1. from verſe 16. to 20. not that Gods workes doth naturally excitively draw man to God in Chriſt as naturall, but as related ſupernaturally by Chriſts opening the wombe of all perfection as the ſecond Adam and firſt borne of every creature; from whence ever ſince the firſt bleſſed ſeventh day morning, it travaileth untill now to be pertakers of the ſupernaturall glory, as precedently is proved: So much for the ſecond externall meanes in this narrow way, leading to eternall life.
Againe, that this meanes was efficacious to bring theſe Gentiles thus by nature to eternall life, is from Scripture proved implicitly, and alſo more expreſſively.
Firſt implicitly, by Gods bending his mercifull eare to the Idolatrous Mariners, praying ſo confuſedly unto him, and yet hee gave them a temporall ſalvation; likewiſe to Abimilech, he pleading to God his uprightneſſe according to his light. God accordingly acknowledged it to be ſo, and gave him a temporall ſalvation: Likewiſe the Heatheniſh Ninivites, whom hee threatened with vnavoydable deſtruction,**The faith of the Ninivites was a ce•taine beliefe of Gods Word for their temporall deſtruction, mingled w•th a dependant hope in him for mercy to remove that miſery. yet they imploring him under the notion of mercy, hee removed their miſery, by giving them a temporall ſalvation, implicitly, touching upon the ſpirits of them all, that if they did but by patience in well-doing ſeeke for immortality according to their light; hee would give them an eternall ſalvation, Ionas 1. from verſe 5. to 16. Geneſ. 20. from verſe 3. to 7. Ionas 3. to verſe 9.
Secondly, the Scriptures ſpeakes more expreſſively; for the Apoſtle ſpeaking of theſe Gentiles, excluded the Law, having it onely written in their hearts by nature, ſaith, That God will render to every man according to his works, to them who by patience continue in well-doing, ſeeke for glory, honour, and immortality, eternall life, verſe 6. & 7. and verſe 10. hee ſaith, Glory honour and peace to every man that worketh good, to the Jew firſt, and alſo t the Gentiles; for there is no reſpect of perſons with God: as many as have ſinned without the Law ſhall periſh without Law, and as many as have ſinned in the Law, ſhall be judged by the Law, verſe 11.12.
97And the ground of this point is implyed in the firſt Chapter, and 28. verſe, from the rule of contraries, hee ſpeaking of ſome of theſe Gentiles, which did withhold the truth in unrighteouſneſſe, ſaith, even as they did not like to retaine God in their knowledge, ſo God gave them up to a reprobate minde, to doe things not convenient, being filled with all unrighteouſneſſe, implying on the contrary, that if they had carefully retained God in their knowledge, according to the truth which they had received of him, that then God in mercy would have kept them from the power of their ſinnes in this narrow way to life; for before the Apoſtle ſaith, God would render to them eternall life, having not the Law, as well as to the Iew.
Therefore this meanes was efficacious in this narrow way to eternall life to ſome, and might have beene to more of theſe Gentiles under wrath: for the Apoſtle having thus proved, that the uncircumciſed Gentiles doing by nature the things contained in the Oracle of God, might attaine eternall life, as well as the nationall Spouſe of Chriſt, hee ſuppoſeth, that from hence they would imagine, that hee made no difference betweene them and the uncircumciſed Heathen; therefore in the third Chapter ſaith hee, What advantage then hath the Iew, or what profit is there of circumciſion, that is, of all their peculiar and glorious priviledges? To this he anſwers, much every way, becauſe unto them was committed the Oracles of God; for what if ſome of them did not believe (that is, Gods Oracle) to be true in the ſeed promiſed, ſhall their unbeliefe make Gods object of Faith, or Gods faithfulneſſe to man in that object of none effect? God forbid, yea, let God be true, and every man a lyar: yet verſe 9. he concludes, the Iewes by reaſon of their proud Apoſtaſie to be no better generally then were the Gentiles, as it is written, ſaith he, there is**This muſt needs be underſtood of all for the moſt part, and not that none did underſtand aright, nor that none were righteous, for then there was a time when God had no Church nor Chriſt, no Spouſe in this world, and that is unpoſſible; for Chriſt till time ſhall be no more, will in this world be a Prieſt after the order of Milchizedech, to continue a Church on earth, ſee ca. 10. none righteeus, no, not one, there is none that underſtandeth, there is none that ſeeketh after God, they are all gone out of the way, &c.
But it will be here objected, that the Apoſtle contradicts himſelfe, becauſe that as in this Epiſtle to the Romans, he affirmes man by nature doth the things contained in the Law of Chriſt to eternall life, but in his Epiſtle to the Corinthians, he ſaith the contrary, namely, that the naturall man perceiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him, neither can hee know them, becauſe they98 are ſpiritually diſcerned, 1 Corinth. 2. verſe 14.
Anſwer. There is no contradiction at all, for in his Epiſtle to the Romans, by nature hee meanes, as not having the Oracle of life, as it was among the Iewes, but onely the foreſaid internall principles in their nature, and the voyce of God ſpeaking implicitly by Chriſt in the creatures but to the Corinthians he meanes men naturallized in the ſpirit of Satan, according to the courſe of this world, for they eſteemed the wiſedome of God in the creatures as leading to God, and eſpecially the Apoſtles Miniſtery in the Goſpel to be fooliſhneſſe; and therefore the Apoſtle ſaith to thoſe of Corinth, where is the Diſputer of this world, hath not God made fooliſh the wiſedome of this world? 1 Cor. 1.20.
Therefore here's no contrad•ction, but Gods proceedings alſo in this narrow way to eternall life, is according to the firſt modell, if thou doſt well, ſhal•thou not be accepted, if thou doſt not well, ſinnes lies at the dore.
Obſervat. 1The firſt Obſervation: If the vertues of the beſt of the Gentiles or Heathens, having not the Oracle of life, did thus by nature obtaine the circumciſion of the heart and ſpirit hence obſerve, that the vertues of the beſt Heathens, were not ſhining ſinnes, but of the ſame nature and kind as are the moſt holy men on earth.
Secondly, is it ſo, that when the way of life was ſo narrow, that few did finde it, yet ſome did find it without the Oracle of God, by retaining the truth of God in their knowledge, conſequently ſo might all the reſt.
Obſervat. 2Hence obſerve, how juſt that ſentence of the Apoſtle upon them is; namely, that they are left without excuſe, Rom. 1.10
Obſervat. 3Is it ſo, that when the way to life was thus narrow, as is deſcribed, and yet ſome of them did finde it, and conſequently ſo might all the reſt by retaining the truth of God in their knowledge, and not having the Oracle of life and light.
Hence obſerve, how juſt that other dreadfull ſentence is which the Apoſtle applies to all mankind, ſaying, Chriſt in fl•ming fire ſhall come taking vengeance on them which know not God, and that obey not the Goſpel of our Lord Ieſus Chriſt. 2 Theſ. 1.8.
Obſervat. 4Is it ſo, that by the apoſtaſie of the world of I•wes and Gentiles from the object of life; the way to eternall felicity at Chriſts comming into the world was (as it were extinguiſhed. Hence obſerve, that well might the Lord of glory99 then affirme and exhort mankinde, ſaying, enter in at the ſtrait gate, for wide is the gate, and broad is the way that leadeth to deſtruction, and many there be which goe in thereat, becauſe ſtrait is the gate, and narrow is the way which leadeth unto life, and few there be that finde it, Matth. 7.13.
Againe, here obſerve, although God doth viſit the ſinnes of the fathers upon the children through many generations, yet hee doth not extend that viſitation to their unavoydable damnation; but hee onely ſhewes his type and juſt diſpleaſure againſt their apoſtate parents for contempt of his gracious mercy by making narrow and ſtrait the way to eternall life to them and theirs; yet a way is here, we ſee, and thoſe children are not delivered up from Gods univerſall grace & mercy, nor from receiving his more ſpeciall mercy to life in that narrow way except for their owne detaining that truth in unrighteouſneſſe; wherefore righteous art thou, O Lord, in all thy wayes, and merciful in all thy workes.
I Call it an Introduction, becauſe, as Chriſt being ſlaine figuratively in the Lambe, in the point of time that Adam fell, his righteouſneſſe being committed or imputed to to the world then made way for all bleſſedneſſe to man: So now alſo being ſlaine in the truth and finiſhed all righteouſneſſe, it being in mercy imputed to the world this ſecond time, it then brake downe the partition wall of the Moyſaicall Ordinances, which before excluded the Gentiles, and ſo made an open way to bring in the Gentiles to inherit with the Iewes the bleſſing of Abraham.
Therefore it is requiſite I ſhould now firſt ſhow how the Sonne of God did this great worke of reſtoring the world and ſo come to ſhew the calling of the Gentiles to that bleſſedneſſe.
100And firſt take notice that God not only led Adam before the fall, and Chriſts elect Spouſe to Eternall felicity by Allegories, but alſo Chriſt himſelfe: For as the firſt Adam was by God aſſign'd his place, for the improvement of his perfect Excellencies, to Gods glory, for the Supernaturall felicities of the World, namely the Garden of Eden, with its prefigurations: So likewiſe the ſecond Adam by God, for the Improvement of his perfect excellencies, to the ſaid end had his place aſſign'd him, namely the Land of Canaan, figured firſt by Gods aſſigning the particular Place where Iſaack the promiſed ſeed in the Type was to be Sacrificed, that is, onely in the Land of Canaan which God appointed Abraham.
Secondly, It was likewiſe prefigured in this, that the Land of Canaan was entail'd to Iſaack the promiſed Seed in the Tipe.
Likewiſe the Intaile deſcended figuratively to Chriſt as he was the Sonne of King David, therefore the breadth of this Land, is thy Land O Emanuel, as ſaith the Prophet Iſaiah, Chap. 8. ver. 8.
Thirdly, this was likewiſe Typified to Chriſt, in that all Sacrifices in the Type, were excluded from all places in the world, and included only in this Land of Canaan neere the Temple, reſtrictively to expire their lives in the Type: Therefore in this Land, was the Lord Ieſus Chriſt in the truth, Perſonally to performe the worke of the redemption of the world, the which accordingly hee did.
Againe, Chriſt the Sonne of God, as he was man, was borne under five relations to this worke.
Firſt, by promiſe, the Sonne of Adam, as the ſeed of the woman, immediatly upon the fall, and therefore bound by the Law of Nature to relieve his Parents in their Lapſed condition.
Secondly, by promiſe borne the Sonne of Abraham, and therefore bound to the Law of circumciſion, figuring his cutting off the powers of Satan, that is, of ſinne and the conſequences thereof; for the Covenant was, that all the Sons of Abraham muſt be circumciſ'd in their generations: therefore hee was borne in ſubjection to that Law.
Thirdly, hee was by promiſe borne the ſeed of David, therefore borne under the Law of the Typicall Mediator, as added to the law of circumciſion; therefore bound to101 love God with al his heart, & al his ſtrength & his Neighbour as himſelf, in the work of the redemption of the world.
Fourthly, as the Sonne of David ſo hereditarily to the crowne of the Terreſtriall Canaan, figuratively leading him by Faith to his eternall Throne in the Celeſtiall Canaan.
Fiftly, at laſt all theſe relations meet in one iſſue by being borne of the bleſſed Virgin Mary his Mother: for when the fulneſſe of time was come, God ſent forth his Sonne made of a woman, made under the Law, that we might receive the Adoption of Sonnes, Gal 4.5.
Sixtly, he was the Sonne of God alſo, by eternall generation, the ſecond perſon in the ſacred Trinity, and ſo perſonally God man, and therefore bound to the fulfilling of all the law and the Prophets, to the regaining of Gods glory by reſtauration of the world by redemption, as it was ſaid, it ſhall breake thy head, the truth is, and ſo he did; for as we firſt in Adam magnified Satans lies for truths, and nullified Gods truth for lyes, ſo likewiſe at that time when hee came to this worke, all the world,This definition is an anſwere to Pilates Queſtion, viz. What is truth? Ioh. 18.38. For Chriſt as he was the faithfull and true witneſſe againſt Satans lyes, did undoe what he had done, and ſo deſtroyed the works of the Divell, but Satans finall bruiſe ſhall be at the day of judgement in•wo pa•ticulars; firſt when Satan and all mankinde, which from the beginning have refuſed mercy, to adhere to him, ſhall receive by the ſeed of the woman, the ſentence of their full damnation, in immediate execution to all e•ernity, Mat. 25.41.46. Secondly, by rendring up to God all mankinde from Satans power, which from the beginning hath died in infancy, and that through all Generations ha•h adhe•ed unto Chriſt in right beliefe of truth, and ſo God by Chriſts miniſteriall ordinance ſhall be all in all, that is, fully glorified to all eternity, according to the ſimple and plaine meaning of his truth in the eternall life of the one, and in the eternall death of the other, and as Chriſts miniſteriall Ordinance ſhall therein terminate, ſo then ſhall all Creatures be ſubjected to him, as Iudge of quick and dead, and ſo all knees in Heaven and Earth, and under the ea th, ſhall bow and bend to him for ever. Rom. 14.10.11. both Jewes and Gentiles generally, had made God a lyer, as much as in them lay, for they were all Apoſtates from Gods guift of Chriſt his righteouſneſſe imputed, which came upon all men to the juſtification of life, not believing it, but following lying vanities, ſo forſaking their own mercies; and the truth is, the work of Chriſt was to witneſſe Gods truth, which wee thus betrayed, wherefore of himſelfe hee ſaith, to this end was I borne, and for this cauſe came I into the world, that I ſhould beare witneſſe unto the truth: 1 Ioh 3 8. and for this purpoſe the Sonne of God was manifeſted, that hee might deſtroy the works of the Divell Iohn 18 37. And in briefe, that truth which Chriſt made good, as the faithfull and true witneſſe againſt Satans lyes, may be thus defin'd, namely, that God never intended his glory upon m•nkinde to all eternity, but according to two generall Rules.
102Firſt, according to the Covenant made with the firſt Adam a Covenant of works.
Secondly, but according to the Rules of that Covenant, as now it is turned by Gods guift of the ſecond Adam into a Covenant of grace and mercy; and to the laſt, Chriſt is the moſt proper witneſſe in Gods behalfe to his glory, by the ſalvation of mankinde, as Iohn 3.16. ſaith hee, God ſo l ved the world, that hee gave his only begotten Sonne, that whoſoever believeth in him ſhall not periſh, but have everlaſting l fe: And he ſaith, God ſent not his Sonne into the world to condemne the world, but that the world through him might be ſaved. Alſo he ſaith, He that believeth is not condemned, but he that believeth not, is condemned already, becauſe hee beleeveth not in the name of the only begotten Sonne of God: Implying, that although ſinne ſimply as ſinne, did not at that time of grace condemne them, yet their perſiſting in their precedent Apoſtaſie from that grace, now light and life is manifeſted unto them; this would be their Condemnation, wherefore he ſaith, This is the Condemnation that light is come into the world, and Men l•ved darkeneſſe r•ther then light, becauſe their deeds are evill. And of himſelfe he ſaith, Io. 8.45. I proceeded forth and came from God; neither came I of ſelfe, but the Father ſent me.
Alſo Iohn 5.36. he ſaith, The worke which the Father hath given me to finiſh the ſame worke that I doe beare witnes, that the father hath ſent me, the which was his witneſſing the truth as before is proved. And hee did it in theſe paticulars.
Firſt againſt the Spirit of Sathans lies in the Saints.
Secondly, in Sinners.
Thirdly, againſt Sathan hand to hand.
Fourthly, againſt Sathan in flames of Faith in love under Gods moſt flaming and dreadfull wrath; of theſe in their order, and firſt in the Saints: as in Nichodemus who in the Spirit of Sathan being averſe to his ſacred doctrine, as declaring this truth: Ieſus ſaid unto him art thou a Ruler in Iſrael and underſtandeſt not theſe things, Ioh. 3.9.
Likewiſe to the Spirit of unbeliefe of this Truth in his Diſciples, Ieſus anſwered and ſaid, O faithleſſe and perverſe Gener•tion, how long ſhall I be with you, how long ſhall I ſuffer you. Mat. 7. & 17.
And to the ſame Spirit in Peter, Hee turned and ſaid unto Peter, get thee behind mee Satan, thou art an offence unto mee for thou ſavoreſt not the things of God, but the things that be of men. Mat. 16.23.
103And 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•lſo by a miraculous fact, giving ſight to the man that was borne blinde; then the lying ſpirit of ſa•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 ſabbath104 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,105 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)(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 clea•ely powred out under the Goſpell, and alſo of his eternall throne in mo•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 ſucceſſo•s which were to witneſſe this ſacred doctrine of truth, hee gives the ſame rule, not to(b)(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 to dignities and glory in the government of this world: for ſaith the Text, Ieſus called them unto him, and ſaid, yee know that the princes of the Gentiles exerciſe dominion over them, and they that are great exerciſe authority over them, but it ſhall not be ſo amongſt you, Mat. 20. verſ. 25.
Likewiſe, by a remarkeable fact he condemned the pride of the prieſts and others of this elect Spouſe in their proud apoſtaſie after the fleſh, couched under a pretence of the celeſtiall doctrine, the worſhip and the Temple; for the eternall Son of God rides upon an Aſſe in a contemptible manner into Ieruſalem, the Metropolis of this Nation, and ſo deſpiſed the vanity of all that glory; yet this fact tended to the conſolation of the meeke in Sion, by beliefe of truth, as was fore-propheſied, behold, thy King commeth unto thee, meeke and ſitting on an Aſſe and a Colt, the foale of an Aſſe, and the common people and his Diſciples gave him high praiſe and glory, at which the proud apoſtate Prieſts, Scribes, and the like their hearts did riſe; for to him they ſaid. Heareſt thou this? but hee repelled this lying Satanicall ſpirit in evidence of truth, and anſwered and ſaid, If theſe ſhould hold their peace, the ſtones would cry: Alſo hee fore-propheſied the deſtruction of all their ſuppoſed preſent felicity, Mat. 21. from verſe 4. to the 16. Luke 19.36. and 42. So much for the ſecond point, his witneſſing the truth againſt the ſpirit of Satan in ſinners.
104Thirdly, Chriſt witneſſed this truth hand to hand with Satan himſelfe; for, when hee had denyed himſelfe not the fruit of one tree, as Adam was to have done, but all food, forty dayes together, dedicating himſelfe to the great worke of the Redemption of the world in obedience to his Father: ſo mediating for mercy to the world, he afterwards was an hungry, then came Satan to him, and ſaid, If thou be the Sonne of God, command this ſtone that it be made bread, and Chriſt by the word of truth, repells his aſſault; For, Ieſus anſwered him, ſaying, It is written, That man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God, implying; that as mans temporary life is maintained by an influence from God in bread, ſo his life ſpirituall here by faith, is in every word of God from the influence of his ſpirit: Likewiſe then the Divell taking him up into an high mountaine, ſhewed him all the Kingdomes of the world in a moment of time, and the Divell ſaid unto him, All this power will I give to thee, and the glory of them, for that is delivered unto me, and to whomſoever I will I give it; if thou therefore wilt fall downe before me all ſhall be thine. Ieſus anſwered and ſaid unto him, get thee behind me Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him onely ſhalt thou ſerve, implying, that himſelfe was perſonally God-man, and ought therefore to be worſhipped by him.
Likewiſe he brought him to Ieruſalem, and ſet him on a pinacle of the Temple, and ſaid unto him, if thou be the ſonne of God (as thy words import) then caſt thy ſelfe downe from hence; for it is written He ſhall give his Angells charge over thee to keepe thee, and in their hands they ſhall beare thee up, leſt at any time thou daſh thy foot againſt a ſtone; And Ieſus anſwering, ſaid unto him, it is ſaid, Thou ſhalt not tempt the Lord thy God, implying what he had ſaid before was his anſwer, Luke 4.
So that although the firſt Adam believed a lye to the deſtruction of all, yet the ſecond Adam was conſtant in Gods truth, diſſolving Satans lies for the reſtauration of all, and Satan, ſaith he hath nought in me.
He likewiſe diſcovers to the world, what Satans operations was and is, for Iohn 8. he ſaith, Sa•an was a murtherer from the beginning, and abode not in the truth, becauſe no truth is in him: when he ſpeaketh a lye, he ſpeaketh of his owne, for hee is a lyar and the f•ther thereof, verſe 44.
Fourthly, Chriſt now witneſſeth Gods truth againſt Satans107 lyes by faith and flames of love to God under Gods moſt dreadfull wrath, ſo offering himſelfe as a whole burnt offering to God, yet not but that Gods truth may be witneſſed under divine juſtice and not under wrath; likewiſe under mercy, and not under wrath: Alſo under Juſtice in exceeding great wrath.
The firſt was Adams eſtate in the Covenant before his fall.
The ſecond is the Eſtate of the Saints witneſſing Gods truth in ſome conformity to Chriſt, in which reſpect hee which ſanctifieth, and they which are ſanctified are one, Hebr. 2.11.
The third was the eſtate of Chriſt, as the Redeemer of the fallen world; for as hee was for our ſinnes in Adam, and for the Iewes and Gentiles apoſtaſie, a ſinner imputed; Hee therefore in this reſpect was a man as hated of God, as himſelfe ſaith, reckoned amongſt the tranſgreſſors.
And the truth is, ſo it was with him from his conception to the expiration of his life; for although his conception and birth was not in ſinne, but**Chriſt partaking mans nature, as do children, viz. ſeminally in the womb, is a twofold pledge to us: firſt, that it was to deſtroy the workes of Satan in our behalfe: ſecondly, after man believeth truth, to free him from the feare of death, to which precedently all his life long hee was ſubject, Hebr. 2.14. conceived and borne an holy thing, the Sonne of God, yet his conception and birth was from her, in whom was ſinne, the ſeed of the Serpent; wherefore ſhee rejoyced in him as her Saviour and ſalvation.
So likewiſe no ſooner was he borne but Satan in Herod attempted to bruiſe his heele: Likewiſe his breeding under his ſuppoſed father was but meane, a Carpenter: Likewiſe with his kindred, which nationally was his Spouſe, he was reputed but a meane fellow, a friend of Publicans and ſinners, a mad man, a conjurer, an impoſtor, a blaſphemer of God, a Divell.
Therefore rightly doth the Apoſtle incourage the Saints to undergoe the hatred of the world, to conſider him that indured ſuch contradiction of ſinners againſt himſelfe, Hebr. 10.13.
Againe, the firſt Adam, by the juſtice of the Covenant in point of triall againſt Satans lyes, was eſtated not onely in the ſweet perfections of the glory of nature: but alſo in the ſplendor of the Garden relatively drawing him by faith to enjoy God in the heavenly glory; but the ſecond Adam not onely under wrath, but under exceeding great wrath, as appeares in two particulars.
Firſt, by his feares of the neere approach of that wrath.
108Secondly, by what it was when he was directly under it: firſt, when this houre and power of darkneſſe did draw neere, although it was a thing greatly by him deſired; as his aſpired end to his fathers glory; for when he commeth into the world, he ſaith, Sacrifice and offrings thou wouldſt not have, but a body haſt thou prepared mee: then ſaid I, l•e, I come to doe thy Will, O God, Luke 22.15. Heb 10. yet I ſay, the neer approach of this houre and power of darkneſſe was dreadfull to his apprehenſion, as appeares by his feares. ſorrow, prayer and cryes, who (as ſaith the Text) In the dayes of his fleſh, when hee had offered up prayers and ſupplications with ſtrong cryes and teares to him that was able to ſave him from death, was pitied in the thing he feared; for there appeared unto him an Angell from heaven, yet not to take off his miſery, but to ſtrengthen him to it, and there was need ſo to doe; for his bones were ſundred in this agony his ſpirit waxed hot within him as melted wax, and from thence it was that his ſweat became as great drops of blood falling down to the ground, Hebr. 5 7. Pſal. 22.14. Luke 22.41.
But hee having reſolved in beliefe of truth by flaming love to goe on through the apprehenſion of its neere approach to him, to approach to it in reſignation of his will to his Fathers Will, in the worlds redemption: Hee demanded twice of his apprehenders, whom ſeeke yee? and affirmes himſelfe twice to be the man whom they ſought, and although they fel backwards before him, yet he goes forward with them, to encounter this dreadfull wrath which extended to a two-fold ſeparation of God from him:
Firſt, God ſeparated himſelfe from him in all naturall good, either to ſoule or body, and left him to the contrary evill.
Secondly, God ſeparated himſelfe from his ſoule and body in all ſupernaturall and celeſtiall good, and left him to the contrary evill; and firſt of the firſt.
To his body, and ſo to the anguiſh of his ſoule; for it was torne with whips, pierc'd with thornes, his hands and feet pierc'd with nayles, and riven or rent with the weight of his body hanging on the croſſe ſixe houres, or thereabouts: Likewiſe to coole his thirſt, they gave him vinegar and gall to drinke; the people and Prieſt blaſpheme him as a man forſaken of God, the whole powers of nature, as it were, riſing againſt him, extinguiſhing from him all things109 but dread and dolour, for darkneſſe from the ſixt houre to the ninth covered him; the Temple rent, the earth quak't, the Rocks rent, ſo that in reſpect of Gods ſeparating all naturall good from him, leaving him to the contrary evill, he might truly ſay in the dolor of his ſoule, All yee that paſſe by, be••ld and ſee if there be any ſ•rrow like unto my ſorrow which is done unto mee, wherewith the Lord hath afflicted mee in the day of his fierce anger. Lam. 1.12.
Secondly, God likewiſe ſeparated himſelfe from him in all ſupernaturall and Celeſtiall good, and left him to the contrary evill, for becauſe this ſeparation of God from him in all naturall good, leaving him to the contrary evill, was in this place, namely the Land of Canaan; this implyed, that God alſo ſeparated himſelfe from him in all ſupernaturall good, becauſe this Land in generall, was to the ſecond Adam, as the garden of Eden was to the firſt Adam, that is, a figure by the Terreſtriall good of the Celeſtiall good in the Heaven of Heavens.
Therefore this figured to him, that God ſhut the Kingdome of Heaven againſt him, rendring him no light in that reſpect, but leaving his ſoule the only object of eternall darkneſſe.
Againe; this being at Ieruſalem the figure of eternall peace, this implyed to him, that no peace or conſolation at that time was his portion from God, but the contrary apprehenſions of eternall woe, ſutable to the damned Spirits of men and Divells.
Againe, this being alſo in the place of reſidence of his elect Spouſe the Kingdome of grace on Earth, this imply'd that he was to God, a man cut off from the land of the living in all reſpects, conſequently no place left to him by divine juſtice, but the place prepared for the Divell and his Angels, for ſaith the text, he was reckoned amongſt the tranſgreſſors. Luk 22, 37.
Therefore his cry upon the croſſe was according to truth, My God my God, why haſt thou forſaken mee; which words implyed two things.
Firſt, that this twofold Separation of God from him in his apprehenſion, was more dreadfull then he could reach in his humane comprehenſion and therefore cryed, My God, my God, why haſt thou forſaken mee?
Againe, his words further imply, that his ſeparation was110 onely on Gods part, never on his; for he in this darkneſſe where was no light, and this depth where no humane nature could feele any bottome. yet hee kept union in faith, and flames of love to God and his Neighbour in a right relation to the worlds redemption, and therefore hee ſaid, My God my God, as never letting him goe: So raiſing his Soule from that depth of death under Gods flaming wrath by Faith and love, and ſo rendred his Soule to God from his body, and his body to duſt a whole burnt offering, ſaying, Father, into thy hands I commend my ſpirit, therefore this was the firſt and great Reſurrection of the Lord Ieſus Chriſt, in which hee raiſed himſelfe by his own power, from the depth of infernall death, yea the moſt certaine death, that is, death in the ſubſtance, as it was ſaid, in the day that thou eateſt, thou ſhalt certainely die the death:
Object. It may be here objected, Chriſt knowing his Fathers power to be infinite, and therefore all things poſſible to him, conſequently Chriſt in his prayer willed this cup to paſſe him abſolutely.
Anſwer. Anſwer. It doth not follow, for although Chriſt did know, as indeed he did, that to God all things were poſſible, in reſpect of his power, yet hee knew this cup could not poſſibly paſſe him in reſpect of Gods juſtice, he being the ſecond Adam, and therefore he willed it not abſolutely.
Object. Againe, it will then be replyed, that Chriſts prayer was vaine, and conſequently a ſinne.
Anſwer. It doth not follow, for if he had not prayed, that if it were poſſible to let that cup paſſe, he had then ſinned againſt the Law of nature, which bound him to love himſelfe, conſequently unfeynedly to deſire to avoyd the deſtruction of himſelfe.
But becauſe in reſpect to Gods juſtice he ſubmitted in Faith and love in a full reſignation of himſelfe to his Fathers will, therefore he was right in both, and wrong in neither.
Object. But it will be againe objected, that his prayer on the croſſe, implyed ſ•me ignorance in this great worke, becauſe he ſaith, why haſt thou forſaken me? conſequently he ſinned.
Anſwer. It doth not follow, for it is one thing to be ignorant of what a man is not able to know by the perfections proper to his kinde, and another thing to be ignorant of what he is bound to know: but Chriſts ignorance was of the firſt ſort, becauſe that vaſt diſtance of the twofold ſeparation, was more then his pure naturalls was able to comprehend as before is explained.
111Againe, although he was at the neereſt brink of a totall and finall deſperation, yet hee ſinned not, for the Covenant required faith in truth, and love to God, in that relation hee ſtood, but with all his heart, and all his ſoule and all his ſtrength, and no more.
Therefore though hee was at the foreſaid brink of deſperation, yet he ſinned not.
Againe, the ſtrength of his humane nature being not able to keepe up from deſperation, under that vaſt and dreadfull ſeparation, yet hee in his unfained cry, why haſt thou forſaken mee, as the ſecond Adam witneſſed Gods truth, namely, that God really intended death, that is, this twofold ſeparation, as it was ſaid, in the day that thou eateſt thereof, thou ſhalt certainly die the death(a)(a)This death of the ſecond Adam proves, that God really intended the ſame to man w•th the fi ſt Adam. , and ſo diſſolved that lie of Satan, who ſaid, yee ſhall not die at all, for he being perſonally God-man, and ſo more powerfull then any meere creature, therefore juſtice required his perſonall power ſo farre as need was: and therefore although as a meere creature he cryed out. Why haſt thou forſaken mee, yet in the power of his perſonall operations hee cries out, My God, my God, and ſo Faith mightily(b)(b)Chriſt deſcended not locally into the place of the damned, becauſe his faith and love to the full ſati faction of divine juſtice, wrought up to God through all interpoſing difficulties, therefo•e it was unpoſſible hee ſhould be held of the ſorrowes of death, and ſo hee triumphed over all the enemies of his Fathe•s glory, which was to reſult to him out of the good of mankinde. Pſal. 16.8.11. working by love, reached the power of an endleſſe life from under the moſt vaſt depth of ſeparation in an endleſſe death.
I ſay, this was by Faith in Gods truth, and Gods righteous juſtice to him, in that relation in which he then ſtood, for his eternall bleſſedneſſe, for ſaith hee to God, I ſet thee ever before me, and thou wilt open to me the way of life, and ſo with a loud voyce hee renders his ſoule ſaying, Father, into thy hands I commend my Spirit. Luk 23, 46. And ſo by the eternall Spirit, as ſaith the Apoſtle, Hee offered himſelfe to God without ſpot, to purge our conſciences from dead works, to ſ•rve the living God: he ſo(c)(c)But now to this point there are three which beare witneſſe in heaven, namely, the th•ee perſons in the one God, in their ſeverall order, by uphold•ng and maintaining that created Angelicall glory, for the members of the ſecond Adam to all eternity, which God from time to time here on earth hath promiſed them, and ſtill doth evidence it by three witneſſes on earth, namely, firſt by Chriſts blood-ſhed as the ſeale of the ſatisfaction of divine juſtice, which obtained that eternall life: Secondly by water, namely the worke of Re•eneration cleanſing mans Spirit in Faith and love to the myſtery. Thirdly, by the Spirit in the miniſte•y of the word and Sacraments, moſt eminently witneſſing the purchaſe and free gift of that glory to man through a•l ages. 1 Iohn 5.7.8. witneſſed that other truth of Gods againſt Satans lie, namely, that God really intended to man the knowledge of good in the glory of Angells by his Covenant with Adam, and in the righteouſneſſe of the ſecond Adam, and ſo diſſolv'd that other lye of Satan, that God only pretended it, but never intended it; and to the ſame end he112 gave himſelfe alſo a ranſome for all men in the fourth eſtate of man to redeeme them from their Apoſtacie. And for concluſion to this Chapter, obſerve theſe five particulars.
Firſt, that when in common ſpeech we ſay, that Chriſt fulfilled the Law, we may rightly underſtand it only of the Morall Law, becauſe he by perfect love to God and his Neighbour, did fulfill all Lawes; that is, not only the Covenant as it was with Adam, but alſo as upon theſe two did hang all the Law and the Prophets, with reſpect of mans fourth eſtate, as before is proved.
Secondly, is it ſo that Chriſt raiſ'd his Soule(a)(a)The firſt Reſurrection of Ieſus Chriſt our Lord. by beliefe of truth and perfect love from that vaſt depth of death, and that that was his firſt and great reſurrection, as the ſecond Adam.
Hence obſerve, that the raiſing of his body was his ſecond reſurrection, and moſt properly by the glory of the Father(b)(b)The ſecond Reſurrection of Ieſus Chriſt our Lord., and from Divine Juſtice his firſt ſtep to his eternall happineſſe, for ſo great a worke as the redemption of the world. Phil. 2.9. in this fourth eſtate of man.
Thirdly, is it ſo, that the works of the Sonne of God was ſo potent in beliefe of truth to that bleſſedneſſe which was ſet before him, Heb. 12. as that it wrought up to God from under ſo vaſt a ſeparation in flames of burning love to Gods glory by the redemption of the world.
Hence obſerve, that to put any worth upon any other mans works as to affirme they can deſerve, by their obedience to God, that he ſhould free them from eternall death, or render them the reward of eternall life; yea, and that they can ſupererogate for others alſo: I ſay obſerve, that any of this Doctrine is, not only a blaſphemous derogating from Chriſts workes, but alſo againſt the guift of God imputing it, arrogating to man that which is not his: alſo it overthroweth the foundation of mans ſalvation, and that fundamentally, for it not only makes voyd the object of Juſtification, but cuts off mans worke of Faith to that object, in a juſtifying relation, as before is obſerved againſt the Iewes, pag. 78.
Fourthly, is it ſo, that God eſtated the Covenant with Adam, that if it were by him fulfilled. God by him ſhould then receive the praiſe of his juſtice to all eternity in the foreſaid twofold reſpects, as Chap. 2. pag. 12.13. And likewiſe if the ſecond Adam did fulfill it, that by him under113 divine juſtice, hee alſo might receive the praiſe of his juſtice to all eternity, and that Chriſt accordingly did render him his juſtice to every tittle, and pronounc'd it finiſhed.
Hence obſerve that God never intended, nor needed to make a perſonall reprobation of moſt men to unavoydable deſtruction to the everlaſting praiſe of his juſtice.
For if the Covenant had bin fulfilled by either Adam, it it was to the praiſe of his juſtice to all eternity, as here we ſee, and the Covenant of grace is ſo full to this point that all mankinde may aſcend to eternall life by Chriſt, if they will but apply themſelves in what they have received, and to what they might receive in him, yet by Chriſt Gods juſtice is eternally glorifyed, as is proved.
Therefore God never made in vaine, ſuch a perſonall reprobation, to paſſe upon the moſt of mankinde.
Fiftly obſerve, that when I ſay, Chriſts righteouſneſſe is imputed to all mankinde in generall, or to man beleeving truth more ſpeciall, as is deſcribed, I meane not Chriſt his righteouſneſſe eſſentially as God, nor his perfect love as naturally an holy man, without ſinne; nor all thoſe manifold works hee did as perſonally God man, even to blood and death, but by his righteouſneſſe that was imputed; I meane only this one worke, to which all precedently named, were but meanes, namely, his diſſolving Satans lyes**Our ſecond Adam and Saviour, improved his perſonall perfections as our ſu•et•, againſt the ſpirit of Satan his lyes in Saints, Sinners, & Divells, and under the 2. fold Separation, and ſo made good his fathers truth, namely, that God really and ſimply intended Ete•nall glory for man with Angels, or the contrary according to his revealed will in either eſtate, the which gave full ſatisfaction to divine Iuſtice, and was accepted in the behalf of the World, and therefore imputed to the worlds felicity, and mans the cheife part therein. by witnſſing Gods truth, as is deſcribed, pag. 101.102.111.
And the reaſon why this only was imputed, is this, becauſe only this is it which all men ſhould ſet to their ſeales in this fourth eſtate of man, and was the firſt Adams worke in the Covenant, and then to be imputed to the ſupernaturall felicity of the world, as Chapt. the 2.
Therefore the ſecond Adams witneſſing Gods truth to the repelling all the lying powers of Satan, is only that righteouſneſſe, which by God is imputed to the ſupernaturall felicity of the world in Generall, or to man beleeving truth more ſpeciall, as precedently is deſcribed.
THe call of the Gentiles I will referre to two generall heads.
Firſt to the extraordinary call for a time.
Secondly, to the ordinary call, to continue till time ſhall be no more.
And in the firſt this was extraordinary, that upon the promiſed ſeed his fulfilling all righteouſneſſe, the partition wall of the Moſaicall Ordinances of God, ſhould be aboliſhed, by which the uncircumciſed Iewes, precedently had inſulted over the uncircumciſed Gentiles, and yet thoſe Moſaicall Ordinances witneſſed not only the Gentiles excluſion from the oracle of life, but alſo againſt the Iewes for their own Apoſtaſie from Chriſt, wherefore he ſaith unto them, even Moſes in whom you truſt, doth accuſe you, Joh. 5.45.
But upon Chriſts fulfilling all righteouſneſſe, this witneſſe againſt the Gentiles was canceld, for ſo Saint Paul writes to the Gentiles, remember, ſaith hee, that you being in times paſt Gentiles in the fleſh were called uncircumciſed, by that which was called the circumciſion in the fleſh made with hands, that at that time yee were without Chriſt, being aliants from the common-wealth of Iſrael, and ſtrangers from the Covenants of promiſes, having no hope, and without God in the world. But now in Chriſt Jeſus, yee who ſometimes were afarre off, are made nye by the blood of Chriſt, for hee is our peace, who hath made both one, and hath broken down the middle wall of partition betweene us, having ab l•ſhed in his fleſh the enmity, even the Law of commandements contained in Ordinances, for to make in himſelfe of twaine, one new man, ſo making peace &c. Epheſ. 2.11,
Likewiſe God pouring out his ſpirit upon all fleſh was extraordinary, as Acts 2. ſaith the Apoſtle, this is it which was ſpoken•f by the Prophet Joel, it ſhall come to paſſe in the laſt days,115 ſaith God, I will powre out my ſpirit upon all fleſh, and your ſonnes and your daughters ſhall propheſie, and your old men ſhall dreame dreames, &c. verſ. 16.
And this powring out of Gods ſpirit was two-fold; that is externall and internall: firſt externall; for whereas before God did in his externall call, excitively draw the Gentiles to Chriſt, it was but implicit by the voyce of the creatures, and as formerly is declared, likewiſe his externall drawing of the Iewes was but by the Goſpell as wrapt up in the glorious vaile of Moſes; therefore the externall way to eternall life to all the world, was then but narrow and obſcure, but now made broad and perſpicuous by the naked externall demonſtration thereof, as in the ſpirit of propheſie the wonderfull gift of Miracles by the Apoſtles, underſtanding the Oracles of life more cleare than ever before, and divulging the ſame in burning zeale for the glory of God, by the ſalvation of the world, and in the wonderfull gift of tongues by plainneſſe of ſpeech, excitively drawing the Gentiles, or rather God in Chriſt by them reconciling the world to himſelfe, not imputing their ſinnes, and manifeſting to them, that their precedent ignorance hee regarded not; but now admoniſhing all men to returne from lying vanities, to imbrace their owne mercies that the confuſed fugitives of Babel, taſting the waters of life at Ieruſalem, cryed out, ſaying, How heare wee every man in his owne tongue, wherein we were borne, Parthiaus, Medes and Elamites, and the dwellers in Meſopotomia, and Iudea, and in Cappadocia, and in Pontus, Aſia, Phrygia and Pamphilia, in Egypt, and in the parts of Lybia about Cyrene, ſtrangers of Rome, Iewes and Proſelites, Cretes and Arabians, we doe heare them ſpeake in our tongues, the wonderfull works of God, and they were all amaſed, Acts 2.8.
Thus from Ieruſalem as from Paradiſe, or the throne of God, now did iſſue the living ſtreames of eternall life to the families of the earth, dead in ſinnes and treſpaſſes, wherefore precedently Chriſt ſaid unto his Diſciples, Yee ſhall be my witneſſes in Jeruſalem and in all Judea and Samaria, and to the utmoſt parts of all the earth, and accordingly at Ieruſalem they firſt receiv'd this power from above, which they thus divulged, Luke 24.49. Luke 2.39. and ſo God perſwaded Iaphet to dwell in the tents of Shem, and in this extraordinary call he was found of them that ſought him not, nor116 asked after him, all being gone out of the way, and become abominable, none ſeeking after God doing good, no not one.
Thus God, who keepeth covenant and mercy for thouſands according to his purpoſe, as with Abraham, he predeſtinated and prepared them to this glory. So now hee called them to it in Chriſt Jeſus externally: and ſo much for the externall powring out of his ſpirit upon all fleſh.
Secondly, the internall powring out of Gods ſpirit upon all fleſh, I ſay powring out; becauſe in compariſon of his precedent dropping into the hearts of the Gentiles circumciſing their ſpirits, as aforeſaid, and as to the Iewes but ſparingly in compariſon of this powring out in this day of Salvation, and acceptable yeere of the Lord: It was but ſparingly as by drops, and that which the ſpirit did now internally powre out upon the ſpirits of all men, may be reduced to two generall heads: firſt, whereſoever the Oracle of truth manifeſted Gods gift of Chriſts righteouſneſſe imputed, as it went from Kingdome to kingdome by the conduct of the ſpirit like a Chariot of light and life riſing upon the nations as the ſunne of righteouſneſſe with health under his wings: the firſt powring into the ſpirit of man for health, was this, namely, it did quicken or enliven the originall principle of amity to God, and enmity to Satan, even as it did upon the fall of Adam by Chriſts reſtauration of all in the type then put into the nature of man, hereditarily to deſcend, as precedently is proved; ſo now likewiſe upon Chriſt his fulfilling all righteouſneſſe in the truth, this infuſed principle which was now dead in ſinnes and treſpaſſes, was by the imbreathing of the ſpirit of God, whereſoever the Goſpell came, it quickened and enlivened man in diſpoſitions to harken to the externall call of Chriſt in the object of faith, to the end they might receive the gift of faith, to receive life in Chriſt; wherefore ſaith Chriſt, If any man will doe Gods Will, he ſhall know of the doctrine, whether it be of God, or whether I ſpeake of my ſelfe, Joh. 7.17, 18.
Likewiſe he ſaith, Verily, verily, I ſay unto you, the houre is comming, and now is, when the dead ſhall heare the voyce of the Sonne of God, and they that heare ſhall live, Joh. 5.25.
And the laſt clauſe where it is ſaid, they ſhall live, leades us to the ſecond part, namely, the ſpirits internall, more ſpeciall powring upon all fleſh, that is, anſwerably, as117 men did come in the precedent enlivened or renewed diſpoſitions to Chriſt in the Goſpel, as being the object of faith held forth by the word of truth, as the brazen Serpent; from thence by the powring out of the Spirit, they ſhould receive the ſpirit of faith to be able to receive life in the object of faith, as before in the precedent P.
Hence it is the Apoſtle ſaith, Awake, thou that ſleepeſt, that is, under thoſe renewed diſpoſitions towards Chriſt, and ſtand up from the dead, that is, and rouſe up this grace to harken to Gods call, to the object of life, and Chriſt ſhall give thee light, that is, the light of right beliefe, as the truth is in Ieſus, from ſtrength to ſtrength, and ſo to receive life in him, Epheſ. 5.14.8.
Hence it is, that at Epheſus the Apoſtle ſaid of God, even when wee were dead in ſinnes hath he quickened us together with Chriſt, by grace yee are ſaved, Epheſ. 2.5. and ſaith hee not of workes, leſt any man ſhould boaſt, for wee are his workmanſhip, created in Chriſt Ieſus unto good workes, which God hath afore ordained, that we ſhould walke in them, that is, by his fore-ordination with Abraham, as before is declared.
He alſo ſaith to thoſe Gentiles, Worke out your ſalvation with fea•e and trembling; for it is God which worketh in you b•th to wi•l and to doe of his good pleaſure, Phil. 2.13. and the ground why God did thus extraordinarily externally, and internally powre out his ſpirit upon the ſpirits of the Gentiles dead in ſins and treſpaſſes, was this, That as ſinne by their apoſtaſie had raigned unto death, even ſo might his grace raigne through righteouſneſſe unto eternall life by Chriſt Ieſus our Lord, Rom. 5.21.
A ſecond ground was this, that unleſſe God had ſo excitively drawne them by powring out his ſpirit, they neither could, nor would ever come to him by Chriſt, which is implyed by the words of our Saviour, when he rebuked the Iewes in their proud apoſtacie being dead, to live in him, he ſaith, no man can come unto me, except the Father which ſent me draw him, Joh. 6.44.
Likewiſe to thoſe Iewes, having the power of this enlivening ſpirit imbreathing upon their ſpirits, and ſt•fled by them he ſaith, Yee will not come unto mee that yee might have life, Joh. 5 40. So that we may plainly ſee, even under this extraordinary powring out of Gods ſpirit upon all fleſh, his proceedings are equally alike to all, without reſpect of perſons; for then he ſends forth his great Commiſſion into all118 the world, ſaying to his ambaſſadors, goe yee into all the world, and pre•c•the Goſpell to every creature; he that believeth and is baptiſed ſhall be ſaved, hee that believeth not ſhall be damned. Marke 16.15. & 16. Hence Saint Peter ſaith, of a truth I perceive that God is no reſpecter of perſons, but in every nation he that feareth him and worketh righteouſneſſe is accepted of him, Acts 10.34, 35. all which is according to the firſt modell delivered to Caine; if thou doſt well, ſhalt thou not be accepted? &c.
Hence obſerve by the way, that God is a God keeping covenant; for as hee ordained theſe Gentiles to glory by covenant with Abraham; he now accordingly called them to receive it; wherefore Saint Peter urgeth the Gentiles upon this ground, as well as the Iewes, to returne to God in Chriſt, ſaying, repent and be baptized every one of you in the name of Ieſus Chriſt, for the remiſsion of ſinnes, and receive the holy Ghoſt; for ſaith he, the promiſe is made to you and to your children, and to all that are a farre off, even as many as the Lord our God ſhall call, Acts 2.39.
Object. But it will here be objected, becauſe he ſaith, as many as the Lord God ſhall call, therefore God intended not to powre his ſpirit on all, and all alike, conſequently ſome were perſonally reprobated, &c.
Anſwer. The Apoſtle might well make this reſtriction, yet never have any ſuch intention.
Firſt, becauſe he knew Gods proceedings upon the kindreds and nations of the earth, ſhould be by degrees, calling ſome ſooner, and ſome later, and not all at one time, as all on a day, as wee uſe to ſay, therefore hee might well ſay, as many as our Lord God ſhall call, although it be intended perſonally alike to all.
Secondly, the Apoſtle might well ſay, as many as the Lord God ſhall call, becauſe hee knew God from the beginning had ordained to deny the efficacie of his call to ſome ſort of men, as he did to Cain; for when he predeſtinated both Iewes and Gentiles in Chriſt Jeſus with Abraham, hee then gave the ſame rule of curſedneſſe to man turning this grace into wantonneſſe, as well as bleſſedneſſe to man ſubmitting to it in the obedience of faith, as formerly is declared, therefore hee might well ſay, as many as our Lord God ſhall call, &c. So likewiſe our Saviour alluding to this ſame rule of curſing and bleſſing, to families and cities in the call of119 theſe Gentiles, hee ſaith, Some are the ſonnes of peace, and ſome are not, Luke 10.3.5.18. For, not onely believers, but all mankinde in generall, eſpecially at that time of grace, were the ſonnes of peace, that is, in a reconcileable condition to God in Chriſt Jeſus: as for example, although Cain was not a believer, as was Abel, yet there was a time when hee was a ſonne of peace, that is reconcileable in Chriſt his acceptable righteouſneſſe by Gods owne nterrogative teſtimony, although afterwards hee was not for rejecting the ſpirits reproofe of ſinne, and ſo gracious an incouragement of him to ſubmit to receive life and glory, as formerly is proved.
Likewiſe our Saviour, according to this rule of curſing and bleſſing in his peculiar prayer for his Apoſtles, as going in his ambaſſage for the reconciliation of the world, he then alſo prayes for the world excluſively and incluſively, excluſively, to thoſe that perſiſt in their precedent apoſtaſie againſt the imbreathing of the foreſaid externall and internall light when it came unto them, and hated his ambaſſadors, and in this ſenſe, (ſaith hee) I pray not for the world, for ſo runnes the force of the implication.
But on the other ſide, hee prayes incluſively, for them which were, as once was Cain, the ſubjects of reconciliation; wherefore for them hee prayes which ſhall believe in him through their ambaſſage, directly according to the rule delivered to Abraham, Joh. 17.8.9.14, 15.20. So likewiſe according to this rule of curſing and bleſſing, Acts 13. the Apoſtles by diſtinguiſhing betweene them which were the ſonnes of peace, and them which were not, that is, betweene the apoſtate Iewes reſiſting the call of the Gentiles at Antioch, as men of old ordained to that damnation, and betweene the concourſe of Gentiles in that great aſſembly, who alſo of old by covenant with Abraham were given to Chriſt, and ordain'd to that ſalvation, wherfore the Apoſtle rightly referres the efficacious call of the ſpirit by their doctrine to the levell of Gods fore-ordination with Abraham, as cutting betweene theſe two ſorts of people, ſaying, when the Gentiles heard this, that is, their doctrine of God, his intended mercy to them, they were glad, and glorified the word of the Lord, and as many as were ordain'd to eternall life believed, but they ſhooke off the duſt of their feet againſt theſe Iewes, therby witneſſing, that they ſtood as men that were120 under the foreſaid curſe or ordination to eternall death, for deſpiſing that grace which the Gentiles, according to Gods covenant, did now imbrace, verſe. 41.46, 47.48.51. So that the point is cleare, that Gods proceedings is without all reſpect of perſons, according to his covenant with Abraham for curſing and bleſſing.
And the ground why man ſinning through ignorance and unbeliefe is the ſumme or ſubject of peace and reconciliation, and not obſtinate refuſers of the light, is, becauſe they are more properly ſubjectively diſpoſed to mercy then the others; for if the one knew the evill of the thing as doth the other, they would not ſo ſtand out; hence Saint Pe•er ſaith, to ſome of the Iewes, I wot that through ignorance yee did it, as did alſo your Rulers, implying that had they knowne, that is, as did ſome others, they would not have ſlaine the Lord of glory, Acts 3.15.17.19. So likewiſe, Saint Paul of himſelfe ſaith, I was a blaſphemer, a perſecuter and injurious, but I obtained mercy, becauſe, ſaid he, I did it ignorantly in unbeliefe, 1 Tim. 1.13. So likewiſe to the Gentiles, hee preached the ſame doctrine, ſaying, This time of ignorance God wincked at, but now he commandeth all men every where to returne. Acts 17.30. Wherefore the Apoſtle might well ſay, as many as the Lord God ſhall call, and yet intend no ſuch thing as is pretended.
And for concluſion, here firſt obſerve, that there hath proceeded from God a threefold extraordinary call of mankinde in Chriſt Jeſus to enjoy their day of Grace, as a day of grace to receive in his gift of righteouſneſſe the day of eternall glory: The firſt was immediately upon Adams fall in the promiſed ſeed of the Woman, Chap. 4. This was equally alike univerſally to all mankinde.
The ſecond was at Noahs comming out of the Arke, when God renewed this covenant of grace to Noah and his ſonnes with them and his ſeed after them, which at that time comprehended all alike without reſpect of perſons, as Chap. 5.
The third extraordinary call of the world was this of the Gentiles, as is precedently in this Chapter inlarged, when God was found of them that ſought him not.
Secondly, is it ſo, that it is extraordinary mercy in God thus to be found of them that ſought him not; hence obſerve, that this is no ordinary rule for man to rely upon, becauſe, what is Gods extraordinary rule, is not his ordinary rule to man.
121Thirdly, obſerve, that in this extraordinary calling of the Gentiles to receive the bleſſing of Abraham, when God hath enlivened the aforeſaid dead principle of enmity to Satan, and Amity to himſelfe, that hee will then have man to put forth this enlivened diſpoſition to come to him, as he doth excitively draw forth that internall inclination, ſo to convey further mercies.
I ſay hence obſerve, that as God will crowne one grace with the guift of another, ſo alſo(a)(a)From this ground it is, that in this fourth eſtate of man, what God commands man to doe before juſtifying Faith, or after, he promiſes his own efficiency to accompliſh what he commands; that is, if man thus apply himſelfe, or otherwiſe not. as Prov. 1.23, 24. &c. he will communicate by exerciſe of the inferiour, the conferrence of a grace more Superior, as to the firſt inlivened principle, he will adde the guift of Faith, and to Faith a power rightly to receive his guift of Chriſts righteouſneſſe accounted to be mans to remiſſion of ſinnes, which is his juſtification, conſequently his eternall life by ſalvation.
But it will here be objected,Object. that one man hath more becauſe hee works more, conſequently hee deſerves more.
Not ſo, but becauſe he works to ſubmit more,Anſwer. and ſo to receive by mercy more, therefore he receives more, but he that (as did Cain) by pride ſo refuſed to ſubmit, or doth it in the remiſſe degrees, he therefore receives leſſe mercy, or none at all.
Fourthly, is it ſo, that the force of Gods extraordinary pouring forth his ſpirit raiſeth the minde of man to him being dead in ſinnes and treſpaſſes?
Then hence obſerve alſo, when the ſpirit of a man is dead in ſinnes and treſpaſſes, namely, when it is habitually habituated to ſeeke its eternall felicity for the worth of his own righteouſneſſe, or the like errors; or habitually habituated to terminate his felicity in a terreſtriall or ſenſuall good of bodily contentments, as Pſal. 49.20.
And the ground why this is ſo, is becauſe theſe habituall errors or the like, doth(b)(b)When man is in his ſpirit dead, to live by beliefe in the object of juſtification; if then Gods Spirit doth not imbreath, to enliven mans ſpirit to hearken, by ſom diſpoſitions to Gods voyce, and to bring him ſo beliefe in the object of life, he then periſheth eternally, for now man can do noe more to raiſe his mind to God in Chriſt, as the object of juſtification to ſalvation, then can the Leopard to change his ſpots, or the Black-moore his skin. extinguiſh, even the leaſt diſpoſitions to true godlineſſe(c)(c)Although it doth extinguiſh the inclination to true godlineſſe, yet in ſome there may remain diſpoſitions to civility or the like. namely, mans internall diſpoſitions to God, and his enmity to Satan, flowing from the univerſall grace of the Covenant; but what it is to be twice dead and pluckt up by the roots, appeares in the 12 Chapt.
122Is it ſo, that when Chriſt did thus powre out his Spirit upon all fleſh, that yet at this time be denyed the ſpirit of Faith to his Nationall Spouſe to the moſt part, for their proud Apoſtaſie to their enſuing rejection?
Hence obſerve, how rightly the Lord of glory returned the ſame upon them, But I ſaid unto you, that yee alſo have ſeene mee and beleeve not; All that the Father**But at this time the Father giveth me the Gentiles to gather by the word of truth to ſalvation but of you but few, for your call is not given to be at this time, but in the future, as Rom. 11.25, 26, 27. giveth mee ſhall come unto mee, but not moſt of you at this time of grace, for thats implyed: Iohn 6.35, 36, 37, 38, 39, 40.
Is it ſo, that when Chriſt came perſonally into the world, he then found Iewes and Gentiles generally both dead in ſinnes and treſpaſſes to him, as the object of juſtification to their life and glory, yea even his Nationall Spouſe generally?
Hence obſerve, how rightly ſpake the Lord Jeſus Chriſt to his proud Apoſtate Spouſe, ſaying, none can come to mee unleſſe the Father which ſent me draw him, meaning, his extraordinary mercy, Ioh. 6.44.
Is it ſo, that Chriſt his righteouſneſſe as imputed by the Fathers gift, and conveyed from Kingdome to Kingdome, by the word of truth, was and is the only object of life and glory, and the removall of mans miſery, which ſubmitted by beliefe of truth to receive that gift of righteouſneſſe in that ſacred object?
Then hence obſerve, how rightly ſpake the Lord Jeſus Chriſt of himſelfe, ſaying, I am the way and the truth and the life, no man can come unto the Father but by mee. Joh. 14.6.
Againe, is it ſo; that this extraordinary calling of the Gentiles to righteouſneſſe, life and glory, being dead in ſinnes and treſpaſſes by their precedent Apoſtacie, that even the ſecond Adams ſatisfactory righteouſneſſe obtained as upon Adams fall, ſo at this time alſo, that this world ſhould be mans day of grace againe, as a day of grace to receive in it the gift of eternall glory, the world of Gentiles being under wrath?
Then hence obſerve, that from this ground Saint Paul in the 5 of the Rom. rightly brings in Chriſts imputative righteouſneſſe as oppoſed, not only to our unrighteouſneſſe and miſery in Adams tranſgreſſion, but alſo interminglingly oppoſing it againſt all mens own perſonall ſinnes, againſt the grace of God in Chriſt, that whereas ſinne in both reſpects had abounded, ſo Gods grace by his gift of Chriſts righteouſneſſe did ſuperabound, as appeareth from the 8. verſe to the end of that Chapter.
Againe, is it ſo, that at the height of Iſraels Apoſtacie, and at123 the brink of their rejection from Chriſt, that then God thus extraordinarily brought in the Gentiles to be his Spouſe, which were not his people?
Hence obſerve, how rightly Chriſt in his life time, Ioh. 10.16. oppoſed the certainty of the Gentiles for life and glory, to his Apoſtate Spouſe the Iewes, then to bee extinguiſhed, ver. 26. and in the three next verſes, grounding the ſtable felicity of the Church of the Gentiles only on his free gift, and his Fathers power, oppoſing it to all contrary powers whatſoever: for although the Church of the Iewes became totally ſeparated from Chriſt as now they ſtand, yet ſo ſhall never the Church of the Gentiles, nor yet the Iewes, when they are againe ingrafted into Chriſts viſible Church, as was before Prophecied by**For by this word, thoſe days, is not only meant the firſt extraordinary light of grace and truth divulged in the Goſpell by the Apoſtles Miniſtery, but this Prophecy alſo extends to thoſe dayes of that extraordinary call of the Iewes, mentioned Rom. 11.25, 26, & 27. when alſo ſhall come in the fulneſſe of the Gentiles. Ieremiah, and the Author to the Hebrewes, Ierem. 31.33, & 32, 40. Heb. 8.8.10.
THe ſecond Adam and Saviour of the world, was not only a Prieſt in the dayes of his fleſh, after the order of Aron, Heb. 10. by offering his body of fleſh and blood, ſo putting an end to that fleſhly or bloody Sacrificing Prieſt-hood, in which reſpect the Apoſtles in manifold regards, referres things to the**The Apoſtle attributes ſo much to Chriſts blood & death, to leade us by ſenſe to the more firm faith in his blood & death, as it was the expiration of his worke, as the faithful and true witneſſe, for Gods truth againſt Satans lies, to regaine Gods glory by the ſalvation of the world. blood of Chriſt, and often reiterates the ſame; but alſo in his Militant Church he was and is a Prieſt for ever, after the order of Melchizedeck, till time ſhall be no more, that is, as Melchizedeck, (Shem I meane) deſcending from the old world, did not only in the Apoſtacie of the new world at Abel, abide in the Faith of the firſt ten Fathers, but alſo in the124 time of the Apoſtaſie of his own Family, remained durably conſtant in the oracle of life: not only King of Salem, that is, of peace, but Prieſt alſo of the moſt high God, after the power of an endleſſe life, for he continued receiving (as appeares in Abrahams Tythes) the homage of the Sacrifice of praiſe, for God, and to God: likewiſe in Gods ſtead, returning comforts and bleſſings from God upon man, Gen. 14.18. Heb 7.7.
Likewiſe ſo did Chriſt abide conſtant by tradition, diſcending in his ſpirit on men, from the beginning of the old world, figuratively by the promiſed ſeed of the woman, through all occurrents or times of the worlds Apoſtaſie, remayned figuratively in the ten Fathers, not only King of peace, as Milchizedeck, but alſo the Prieſt of the moſt high God receiving the Sacrifice of praiſe to God, and for God, by man believing truth, and returning from God, bleſſings upon them, not only by his acceptable ſatisfactory righteouſneſſe imputed, the ground of all acceptation, but alſo in the oracle of life, divulging it by his Ambaſſadors to the world, and the imbreathings of his Spirit into the Spirit of man, as ſometime reproving the world of ſinne, as to Cain and the old world, in the ten Fathers, and in the Miniſtry of Noah, ſometimes receiving in good part the Sacrifices of the praiſe of his grace, as in Abell his offering by beliefe of truth, ſometimes pouring out his bleſſings of conſolation as in Noah his Sacrifice, he ſmelt a ſavor of reſt, and comfortably renewed his gracious Covenant, &c. Sometimes in gracious incouragements to ſubmit to this mercy, as he did to Cain, and ſometimes enlivening the Spirit of man dead in ſinnes and treſpaſſes, as to theſe Gentiles we ſee, ſo raiſing theſe dead bones to live in his ſight.
Therefore to continue this Prieſt-hood ſucceſſively after his departure from this world corporall•, he made choyce of men meane and contemptible for his Ambaſſadors, that ſo the efficacy might app are to be hi•,•nd none of theirs; to which end alſo, he loved them as his owne, more**The Lord I•ſus having made choice of twelve whom the Father had given him, of whom Iudas was one, and therefore Mat. 1•. he called him as the othe•eleven and gave him like power to p•each the Goſpell, and worke miracles as to the reſt, ver. 1.4, 7. yet Ioh. 13. •e excluds Iudas f•ō tha•choice, ve•. •8. for as the cal of Chriſt〈◊〉ſome•imes unive ſally ext•ao•dinary, as was this of the Gentiles:•nd ſometimes his call and choice is extraordinary and ſpeciall, as was that of the 70 Diſciples, and to ſome extraordinary and more peculiar, as was this call and choice of the 12 Apoſtles, for the Reſtauration of the world, by their labours; but the moſt neereſt choice and conjunction of Chriſt with man is in the object of Iuſtification, by his Spirit imbreathing upon their Spirits by right beliefe of him, for ſo they are his Spouſe in the nee•eſt relation; yet mans ungodlineſſe may be fo•t•anſcendent, as that for it, God will cut him off from the moſt glorious priviledge, then much more to Iuda•. ſee Cap. 12. ſee Gods decree in Chapt. 12. peculiarly•hen other men, Ioh. 13 1. only hee excluded Iudas125 becauſe treacherous, from that peculiar reſpect, ver. 18. But to thoſe whom he had choſen, as before is ſaid, he gave promiſe of his reſidence with them in his Spirit, for hee breathed on them, and ſaith unto them, receive yee the Holy Ghoſt, whoſoever ſinnes you remit, they are remitted unto them, and whoſoever ſinnes yee retaine, they are retained: implying, that in their Ambaſſage, as rightly divulging their Commiſſion, he in his word by his Spirit will be reſident(e)(e)Excommunication rightly adminiſtred, is an externall manifeſtation of Gods internall and inviſible proceedings upon the ſpirits and perſons of men in the viſible Church, as did Saint Paul in cutting off the inceſtuous man from Chriſts body, and afterwards admitted him againe to be ingrafted. looſing mankinde from the guilt, puniſhment, and prevalencie of ſinne; but to men obſtinatly perſiſting in their precedent Apoſtaſie in the light of truth and grace, hee will detaine the influence of that efflux by his ſpirit from their ſpirit, as men bound over in Chaines of their own corruptions, to their eternall damnation, Ioh. 20.22 23. likewiſe Jeſus came and ſpake unto them ſaying, All power is given unto me in Heaven and Earth, goe yee therefore and teach all Nations, Baptizing them in the Name of the Father, and of the Sonne, and of the holy Ghoſt, teaching them to obſerve al things which I have commanded you, and loe I am with you untill the end of the world: Implying, otherwiſe not, if you from my right Ambaſſage depart. Mat. 28. & 28.
Likewiſe to continue the ſucceſſion of this everlaſting Prieſt-hood to future ages, Chriſt by his Spirit in Saint Paul at Miletus ſent to Epheſus, and called the Elders of the Church, and when they were come to him, Saint Paul ſaid unto them, Yee know from the firſt day I came unto Aſia, after what manner I have been with you•t all ſeaſons, Acts 20.27. & ver. 26. he ſaith, wherefore I take you to record this day, that I am pure from the blood of all men, for I have rot ſhunned to declare unto you all the counſell of God: take heed therefore unto your ſelves, and to all the flock over which the Holy Ghoſt hath made you overſeers to feed the Church of God, which he hath purchaſed with his own blood, for I know this, that after my departure, ſhall grievous Wolves enter in among you, not ſparing the fl ck. Alſo of your own ſelves ſhall men ariſe ſpeaking perverſe things, to draw away Diſciples after them, therefore ſaith hee, watch &c.
Likewiſe to the ſame end in his Epiſtle to Timothy he ſaith, I exhort therefore, that firſt of all ſupplications, prayer, intereſsions, and giving of thanks be made for all men, for Kings and all that are in Authority, that we may lead a quiet and peaceable life in•ll godlineſſe and honeſty, that is, to the end that from the efflux of of Chriſt his ſpirit in the Oracles of life men may be drawn126 from the ſhade of death to life, for thats implyed, becauſe he ſaith, this is good and acceptable in the ſight of God our Saviour, who will have all men to be ſaved, and come to the knowledge of the truth: 1 Tim. 2.4. But what this truth is, I need not now ſtand to treate of, becauſe it is but the ſame which God preached to Adam in the promiſed ſeed of the woman, and to Cain interrogatively, and the ſame which hee renew'd to Abraham in the predeſtination of Jewes and Gentiles, and which was wrapt up under the glorious vaile of Moſes, and now preached with open face without the veile, therefore Chriſt is a Prieſt for ever, after the order of Milchiſedeck, in his own Ambaſſage, rightly delivered till time ſhall be no more. Wherefore rightly ſaith the Apoſtle, Chriſt yeſterday, and to day, and the ſame for ever.
Chriſt alſo manifeſts his impartiall proceedings unto the Spirits of men, intending and extending eternall life to all and all alike, in this ordinary call of the Gentiles, as appears Luke the 8. for there he compares the Oracles of life for Doctrine of the Kingdome of grace to ſeed, and all mens mindes to whom the Goſpell comes, to ground variouſly diſpoſ'd, and that from thoſe various diſpoſitions in the hearts of men: the oracle of life ordinarily did variouſly take effect by the influence of his ſpirit, and in the opening of this parable, he referres thoſe various diſpoſitions of men to foure heads, for ſaith hee, the parable is this, the ſeed is the word of God. ver. 12. from which ſeed of life, the firſt ſort of men received only a glance of the object of faith, and no more: for ſaith hee, thoſe by the high way ſide, are thoſe that heare, then cometh the Divell and taketh the word out of their hearts, leaſt they ſhould believe and be ſaved: therefore theſe do not believe in any degree, they have onely a glance and no more; and the reaſon is, becauſe their mindes were as a common roade for Satan his allurements, and perſiſting in their precedent Apoſtacie, extinguiſhing all light of the enlivened principle of enmity to Satan, wherefore ſaith Chriſt to ſuch, if the light that is in thee be darkneſſe, how great is that darkneſſe? Mat. 6.23.
Againe, the ſecond ſort of mens mindes under the ſeed of life receive a further diſpoſition to the object of Faith; for they believe to conſolation, verſe 13. they on the rocke when they here receive the word with joy, and theſe have no root, which for a while believe, and in time of temptation fall127 away, and the 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 this128 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 15.129 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 good heart; but in opening the firſt point before I define what juſtifying beliefe is, I will ſhew what beliefes are not this beliefe, as,
Firſt to be induced to follow the object of Faith, onely becauſe occaſionally, by it wee receive our corporall ſupport; this is not ſo much as beliefe in it in any kinde, but onely a following of ſenſe, much like the firſt ſort of ground, which from the ſeed of life received onely a glance of the object of life, and no more, Ioh. 6.25, 26, 27.
130Secondly, to believe the object of life or oracle of juſtification, onely becauſe it is of good report of thoſe with whom we live.
This is not to believe divine teſtimony, and divine as divine teſtimony, but to believe it meerely upon humane teſtimony, as did the misbelieving Iewes, ſay they, doe any of the Rulers believe in him? implying their beliefe of the Oracle of God was onely grounded upon the Rulers reſpect or credit which they gave to it: So this was but the ſecond ſort of ground on which the ſeed of life was ſowed wanting roote, in time of temptation fell away, Iohn. 7.48. Ioh. 4.28.
Againe, to believe the Oracle of God from Gods owne teſtimony, as Gods Oracle in ſeverall reſpects, is not this juſtifying beliefe? for the divells believe the Oracles of God, as Gods Oracle of truth in his gift of Chriſt to the world, and from thence tremble at the certainty of their full damnation, when God ſhall judge the world by the ſeed of the woman, to the finall bruiſe of Satans power: So ſome men believe the(a)(a)Thus, although the fooliſh virgins have not the internall lampe of juſtifying faith, which onely hath in it the right reception of Chriſts imputed righteouſneſſe, yet they have the internall lampe of beliefe of divine teſtimony, as divine teſtimony, as here wee ſee. Oracle of God as Gods owne Oracle, and from beliefe in God, produce great miracles, and(b)(b)Theſe men by the Scriptures are ſtiled virgins, together with the wiſe virgins, becauſe in the judgement of charity, the Church judgeth them viſible members, untill they diſcover the contrary. glorifie God by the confirmation of the object of Faith, and yet may be as ſome have beene, voyd of love to God. Therefore this is not this juſtifying beliefe, 1 Cor. 13.2. Matth. 7.25.
Likewiſe ſome men may, and doe believe with conſolation the Oracle of life to be Gods true Oracles, and from thence in the ſpirit of propheſie powre out bleſſings upon men of an honeſt and a good heart, as from the Starre of Iacob,**But theſe kind of prayers are ſtrivings to bring Gods wil to mans, and not mans will to Gods will. deſiringly crave or pray for that bleſſedneſſe to themſelves, yet not rightly ſubmitting, to the reception of that righteouſneſſe in the object of juſtification as imputed by God to a ſinner, becauſe in heart they are lifted up either to the eſteeme of their owne perſonall operations or terminate their happineſſe too much in terreſtriall bleſſedneſſe, as fooliſh virgins, ſo periſh in the way of Cain, and wages of Balaam, being the third ſort of ground on which the ſeed of life was ſowed as upon Cains ſpirit it was, and choked with the cares and pleaſures of this life, bringing fruit but not to perfection, wanting the**Here wee ſee why the fooliſh virgins wanted oyle. right reception of Gods gracious oyle of mercy running downe, from Chriſt the head, wherefore this is not that juſtifying131 beliefe in men of an honeſt and good heart, Mat. 25.1. 2 Numb. 9.10.19. Numbers 24.2, 16, 17.23. Geneſ. 4
And now I come to define what beliefe is, juſtifying faith, and then to define what the perfection of this juſtifying faith is: yet before I can do either, I muſt briefly open the point of juſtification in foure particulars.
Firſt, as before is declared, Gods inſtrument is the word of truth by which hee conveyes the object of juſtification, to the minde of man, as from the beginning till now in the word of promiſe to Adam by tradition conveyed by the ten Fathers down to Abraham, then that word being renewed with him, it came downe to Moſes, and by him committed to writing, and now by the Apoſtles writings extant to the end of the world. So much for the inſtrument.
Secondly, The object conveyed or reached unto man by that inſtrument is Gods guift of Chriſts righteouſneſſe imputed or counted to the world in generall, and to man believing truth more ſpecially. So much for the object ſo conveyed.
Thirdly, Mans neceſſary inſtrument by which he receives this guift of righteouſneſſe from God, is his beliefe of Gods inſtrument, his word of truth as aforeſaid, by which God reacheth to man that object of juſtification, as is formerly deſcribed.
The reaſons moving man to apply his inſtrument of beliefe to Gods inſtrument, to receive his gift of Chriſts righteouſneſſe imputed are theſe.
Firſt, becauſe he conceiveth God in that guift is(a)(a)Here ma••underſtanding lookes at truth. unfained therefore he ſets to his ſeale that God is true in the teſtimony he gives of his Sonne, Ioh. 3.33.
Secondly, becauſe he conceives that in this righteouſneſſe ſo imputed or counted to be mans, is conferred the removall of miſery, and conveyed all(b)(b)Here mans will lookes at goodneſſe. felicity. 1 Iohn 5.19.20.
Thirdly, becauſe hee conceives his own(c)(c)Man which out of ſenſe of his ſinne and miſery looks to God as mercifull, hath a right aſpect towards eternall felicity, Luke 18.13.14. Matth 5.3. Rom. 10.10. Rom. 4.6.7. poverty or need of that imputed righteouſneſſe ſo commodious to him, that therefore he applies his hand of beliefe to receive that object for righteouſneſſe to juſtification, and remiſſion of ſinnes to ſalvation. So that in men of honeſt and good hearts, juſtifying beliefe, may thus be defin'd(d)(d)juſtifying faith defined.: Namely, it is mans heart in beliefe of Gods faithfulneſſe, ſubmitting to the receiving his gift of Chriſts righteouſneſſe imputed(e)(e)The oyle wh•ch the•ooliſh•irgins wāted is Chriſts imputed righteouſneſſe as received by faith, which is the right iſſue of Gods moſt ſpeciall grace to ſanctification & juſtification. A defin•tion of perfection of juſtifying ſaith.,132 as the only ground to remove all his miſery, and convey all happineſſe upon him.
And thus did Abel ſubmit, as Chapt. 4. and as many as by faith thus ſubmit, they then are received and adopted Sonnes in Chriſt; and becauſe Chriſts elect Spouſe did not thus ſubmit to the righteouſneſſe of God, Rom. 10 3. ſhe was caſt off. And ſo much for the definition, what juſtifying beliefe is.
Secondly, the perfection of juſtifying Faith is no more but this, the heart of man adhering to Gods unfeyned gift of Chriſts righteouſneſſe imputed for the removall of all miſery, and the conveyance of all felicity ſo firme and ſo farre, as to worke up to God in that object, through all interpoſing difficulties: And I will in briefe prove this ſecond definition by the perfection 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 bo•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 to133 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, I•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 fav•ur of the Lord, b•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 Amba•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 ever134 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, ove•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.
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 ſeparated135 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 come to the promiſed Land, there God tryed the ſtrength of his faith; for hee was driven to depart this land of his hope to ſuſtaine his life in Egypt, and there fell into danger of death, ſo that his ſtrength began to ſtoope, as appeares by his excuſe to Abimelech, to ſave his life, yet God that will in point of triall, lay as much weight as faith's meaſure can beare, and worke through to his faithfulneſſe, yet he will lay no more then it can ſo worke through, if it be improv'd: So to Abraham with the temptation, he gives an iſſue by his happy returne to the land of promiſe; the figure of eternall felicity, and there Abraham refreſhed his faith in Gods promiſe of Chriſt the object of all felicity in his ſatisfactory ſacrifice, Gen. 12.3.10 11, 12, 13. Gen. 13.3, 4. 1 Cor. 10.13.
Againe, God having given Chriſt to Abraham figuratively in Iſaacke, to proceed from his owne loynes, yet deſerring the accompliſhment of what Abraham much deſired to ſee, his beliefe began againe to ſtoope, for he pitch'd upon Eleazar his ſervant to be his heire to what God had given him, yet God that will lay no more then that ſtrength will beare to worke to him, if it be improved, gives an iſſue with the temptation by confirming Abrahams operating beliefe, ſaying, This ſhall not be thine heire, but hee that ſhall come out of thine owne bowels, he ſhall be thine heire, Gen. 15.4.
Againe, Gen. 18.14. God having further confirmed Abraham, beliefe, by ſetting a certaine time for the birth of the promiſed ſeed to be the bleſſing of all Nations of the earth, who together with Abraham, God made of one blood, he then further drawes out Abrahams faith to worke by love to all mankinde, as to himſelfe, and accordingly Abrahams faith in operations of love wrought to all, but eſpecially to the houſhold of Faith, I ſay to all, for he entertained ſtrangers in fervour of ſpirit, and received Angels unawares Gen. 18.4. Heb. 13.2.
Likewiſe, ſo kindly courteous was he to the children of Heth, his Idolatrous neighbours, yet not as Idolators: for ſo they are contrary and a vexation to man believing truth, yet he lov'd them as his owne fleſh, and as Gods in Chriſt by right of redemption, wherefore they eſteemed him as a136 Prince of God amongſt them, Gen. 23.4 5 6, & 7. Eſay 50.7. Gen. 27.46. Deut. 7 4. So likewiſe in fervour of ſpirit, he humbly invocates for the ſafety of the ci•ies of the Sodomites: Secondly, his Faith in fervour of love wrought more ſpecially to thoſe, which in beliefe of truth were rightly related to the object of life, together with himſelfe; for it was for their ſakes hee pray'd for the Sodomites ſafety: So for righteous Lot, he ventured his family, and his perſon in the perill of warre, and reſcued him out of his enemies hands, Gen. 18.23. Gen. 14.14.
Againe, Iſaack being now borne, and Abraham by Faith, having received the end of the promiſe, namely, Iſaack from Gods faithfulneſſe to a fur•her confirmation of all bleſſedneſſe, hereupon God drawes out his Faith to worke by love; alſo according to the firſt Table of the Law. It came to paſſe, ſaith Moſes, after theſe things that God tried Abraham, and ſaid unto him, Abraham, and hee ſaid, here I am, and hee ſaid, take now thy ſonne, thine onely ſonne Iſaack, whom thou loveſt,(a)(a)Although faith and love in themſelves be two different vertues, yet the Scriptures includes love in juſtifying faith, the one as receiving from God, the other as co-operatively working to God, and therefore ſo doe I•in the proſecution of juſtifying faith and ſo farre forth as mans affections dieth to this corruptible world, ſo farre forth his affections liveth to the inco ruptible God, and ſo on the contrary, 1 Ioh. 2 15. and get thee into the Land of Moriah, and offer him there a burnt offering upon one of the mountaines, that I will tell thee of, Gen. 22.1.20. and Abraham obeyed to extinguiſh the child of Promiſe upon whom depended the felicity of the world, conſequently his owne; thus by exerciſe of beliefe to God in the object of life; Abraham obtained the perfection of juſtifying Faith, for by workes was Faith made perfect, ſaith Saint Iames.
And alſo thus by workes variouſly terminating in Gods gift of Chriſt, and his righteouſneſſe imputed for all happineſſe, was Abraham juſtified in the receptive obedience of Faith to the object of life: For, ſaith Iames; Was not Abraham•ur Father juſtified by workes, when hee had offered Iſaac his ſonne upon the Altar, that is, Chriſt in that figure. Whereupon the Lord out of heaven called unto him, and ſaid, Abraham, Abraham, and he ſaid here am I, and he ſaid, lay not thy hand upon the Lad, neither doe any thing unto him; for now I know that thou feareſt God, ſeeing thou haſt not withheld thy ſonne, thine onely ſonne from mee. **Thus to operate, is to be upright, and to abound therein. And to this uprightneſſe God in mercy hath intailed the promulgation of the All ſufficiency of his favourable mercy, as to Abraham, Gen. 17.1.2.
And according to ths point ſaith Chriſt, hee that hath my Commandements and keepeth them, hee it is that loveth me, and hee that loveth me ſhall be loved of my Father, and I will love him, and manifeſt my ſelfe unto him; and wee may the rather believe him, becauſe we ſee him ſo doing to Abraham, Joh. 14.21. 2 Peter 1.11.
137Againe, ſaith Moſes, the Angell of the Lord called to Abraham the ſecond time, and ſaid, becauſe thou haſt done this thing (that is) wrought up to me as the object of life, through ſo great difficulties, and haſt not withheld thy ſonne, thine onely ſonne, that in bleſſing I will bleſſe thee, that is in a ſuperlative degree: ſo Chriſt doth not onely ſay, I lead in the wayes of righteouſneſſe, in the midſt of the paths of judgement, that I may cauſe thoſe that love mee to inherit ſubſtance, and I will fi•l their treaſures; but hee further ſaith, him that overcommeth I will make a Pillar in the Temple of my G•d, and hee ſhall goe no more out, Prov. 8.20. Rev. 3.12.
And the ground why God manifeſts himſelfe ſo publiquely by oath thus to bleſſe Abraham, ſo operating to him, leaving it upon record for the ages to come: was, becauſe God will•ng more abundantly to ſhew unto the**That is, to the heyres of promiſe, not onely as deſcended in Iſaac from Abrahams fleſh, but alſo to all that are hey es of the ſame g•ft of faith with Abraham, therefore when St. Iohn ſaith, in hi. 1. Epiſt. 2.19. they went out from us, becauſe they were not of us, hee meaneth, of us that thus follow faiths object, as here did Abraham, for in the 17. Verſe, he ſaith, he that doth the will of God, abideth for ever, therefore he meanes not men perſonally, but men whoſe perſons are thus diſpoſed in the purſuite of Chriſt in the object of faith. heyrs of promiſe the immutableneſſe of his counſell bound himſelfe by an oath, that by two immutable things in which it was impoſſible for God to lie, that wee might have ſtrong conſolation, who fled for refuge to lay hold on the hope ſet before us in the object of juſtification &c. Heb. 6 17. Wherefore ſaith the Apoſtle, the rather brethren give diligence to make your calling and election ſure; for if you do theſe things you ſhall never fall, that is, not totally nor finally from the object of juſtification, and that is only implied in this Text, for he that ſaith he hath no ſwarving from this ſacred object by ſinne, is a lyar; for as he that ſaith, he knoweth God, and keepeth not his Commandements is a lyar, and the truth is not in him, ſo on the contrary, If we ſay we have not ſinned, wee make him a lyar, and the truth is not in us, 1 Joh. 2.4.2. chap. Joh. 1.10. and the reaſons why God not onely thus makes perfect juſtifying beliefe by operation, but alſo gives to the Saints, an undiſſolved relation to him in the object of juſtification, to be as mount Sion which ſhall never be moved are theſe.
The firſt is drawne from the nature of the exerciſing any ability, which the more 'tis exerciſed the more 'tis perfected; for as uſe makes perfectneſſe, ſo cuſtome breeds another nature. Hence ſaith the Pſalmiſt, I have remembred thy name, O Lord, in the night, and have kept thy Law; this I had, becauſe I kept thy ſtatutes.
Likewiſe hee ſaith, I have more underſtanding then the antient, becauſe I have kept thy Statutes, and he ſaith, Bleſſed is the138 man that delighteth in the Law of the Lord, and in his Law doth meditate day and night; he ſhall be like a tree planted by the rivers of water, that bringeth forth his fruit in due ſeaſon, Pſal. 1.2.3. Pſal. 119.55.100.
A ſecond reaſon is becauſe the moſt perfect operations of juſtifying faith, brings man moſt paſſively ſubjective to God to receive in his gift of Chriſts righteouſneſſe imputed the fulneſſe of all that leads or ends in bleſſedneſſe: therfore as every effect, the more it doth ſubject it ſelfe to it's cauſe, the more influence for it's perfection it doth receive from that cauſe, ſo alſo in this: Hence ſaith God to his redeemed Spouſe, I am IEHOVAH thy GOD, which brought thee out of the Land of Egypt, open thy mouth wide, and I will fill it, Pſal. 81.10 but by the way for further incouragement to men of an honeſt and good heart to preſſe forward to faiths perfection; I will here explicate the different operations: betweene the perfection of faith in the one, and the imperfections of the other; as, firſt betweene righteous Lot weake in ſaith, and Abraham perfect therein; for Lot being more weake in the ſpirit of faith, was therefore more ſtrong in the ſpirit of this world, as once were the Apoſtles, deſiring to be chiefe in ſenſuall felicities, but Abrahams mind was farre more free from theſe intanglements; for he preferred his communion with Saints in the bond of peace, and love in relation to Chriſt, before the fertile pleaſures of the plains of Sodome; for to enjoy this, he leaves Lot to chooſe that, and takes for his aboad what Lot refuſed, Gen. 13.8, 9.10.11.
So Moſes perfect in faith, eſteemed Chriſt in the object of Faith with reproach, greater riches then the pleaſures of Egypt: for he had reſpect to the recompence of reward, implying, hee eſteemed Gods gift of Chriſts righteouſneſſe imputed to be mans exceeding great reward, conſequently his owne, wherefore in Idolatrous Egypt hee refuſed his relation to the crowne of Egypt, in that hee refuſed to be called the ſonne of Pharaohs daughter, Gen. 15.1. Heb. 11.24.25.26.
Again men of an honeſt and good heart, yet weake in the object of life. They then are in zeale againſt ſinners prepoſterouſly pitileſſe, as was Iames and Iohn, who for Chriſts ſake would have them conſumed with fire from Heaven; but take man more perfect in beliefe of this ſacred object; then hee knowing the terror of the Lord doth perſwade139 men; for ſaith the Apoſtle, the love of Chriſt conſtraineth us, becauſe wee thus judge, if one died for all, then were all dead, implying, becauſe in love Chriſt died for all men then dead in ſinnes and treſpaſſes, that this love of him conſtrained them to perſwade ſinners to life and ſalvation in him, 2 Cor. 11 14
Againe, being but weake in this ſacred object they therefore ſavour the things of men, and not the things of God, as did Peters counſell to Chriſt, ſo hee ſtooped to pleaſe men, but not as man perfect in faith becomming all things to all men to ſave ſome, as did Saint Paul, but baſely diſſembling, perverting his truſt which Chriſt put in him, ſo hazarding the ſalvation of men, as he did at Antioch; but Paul more perfect in beliefe of this ſacred object, openly reproved him to his face, not caring what hee or they thought of him in the right diſcharge of his ambaſſage to them, Marke 8.33. 1 Cor. 9.22. Gal. 3.11.12, 13, 14.
Againe, men of an honeſt and good heart, yet weake in faith to this ſacred object; the croſſe of Chriſt will bring them to doubt, as did the men going to Emaus; for they ſaid, wee truſted it had beene he which ſhould have redeemed Iſrael, Luke 24.21.25. but on the contrary, man perfect in faith under the croſſe, ſaith. We know that the Sonne of God is come, and hath given us an underſtanding, that wee may know him that is true, even his Sonne Ieſus Chriſt, this is, the true God, and eternall life, 1 John. 5.20.
Againe, man weake in this ſacred object of juſtification, doth over value his inherent righteouſneſſe, telling Chriſt What great things hee will doe for him more then others as did Peter; but man more perfect in beliefe of this ſacred object, is of another minde, ſaith Saint Paul, who is fit for theſe things? meaning to doe great things for Chriſt, according to their ambaſſage, and ſaith he, wee know but in part darkely through a glaſſe, 2 Cor. 2.16. 1 Cor. 13.8. and ſaith the Prophet Eſay, Woe is mee, becauſe I am a man uncleane, becauſe I am a man of uncircumciſed lips, Eſay 6. And the ground of the point is this: man perfect in beliefe of Gods gift of Chriſt his righteouſneſſe imputed, firmely believes according to truth, that the ſeed of the Serpent intermingling his inherent righteouſneſſe (therefore makes it internally as a menſtruous cloth) and externally at the beſt but unprofitable: wherefore, as hee deſires to be found in Chriſt his140 righteouſneſſe in point of imitation, to ſanctification; ſo alſo to be found in it, as imputed for a continuall acceptation for remiſſion of ſinnes and ſalvation, ſtill referring all his great workes for Chriſt, to Chriſt his owne efficiency in him, as Saint Paul, not I, but Chriſt in mee, Phil. 3.9.10.
Againe, a third reaſon why God gives this perfection of faith to men of an honeſt heart, which thus exerciſe to him more then to them, which to this object of life, leſſe exerciſe is not onely becauſe mercy pleaſeth him, but alſo becauſe he loves to glorifie his(a)(a)Here note, that from one and the ſame principall proceeds in this life, the Saints undiſſoluble union with Chriſt, and alſo their finall diſſolution from him, viz. Gods love to his juſtice in the diſtribution of his mercy. juſtice in the diſtribution of his mercy, becauſe all his attributes are diſplay'd at an equall diſtance, as in the Parable of the talents doth appeare, Matth. 25.24.
And from this ground Saint Paul to the Saints at Corinth, ſaith, that both hee and they muſt all appeare before the judgement ſeat of Chriſt, that every man may receive the things done in his body according to that hee hath done, whether it be good or evill, 2 Cor. 1.1. & Chap. 5.10. But here will ariſe a twofold queſtion.
Queſtion. 1Firſt, what the Saints for their good workes done in the body do now receive, or ſhall at the laſt day of judgement?
Queſtion. 2Secondly, that if their evill workes be forgiven them in Chriſts righteouſneſſe imputed, as received by Faith, then what ſhall they receive according to their evill works done in the body? But before I anſwer the firſt queſtion, I will ſhew you what good they receive not according to their owne good workes, and then what good they doe receive according to their owne good works done in the body.
And firſt they receive forgiveneſſe of that knowledge of evill due to them for Adams tranſgreſſion, not according to their owne workes, but according to Chriſts.
They receive this world to be their day of grace, not according to their good works, but according to Chriſts.
They received the foreſaid principle of amity to God, and enmity to Satan, and alſo the enlivening of it, not according to the worth of their owne good workes, but for the worth of Chriſts.
Fourthly, when they come to God according to the force of that infuſed principle, God then gives them the ſpirit of Faith, to receive his gift of righteouſneſſe, not for their good workes, but for Chriſts.
They in that gift of righteouſneſſe by Faith, receive eternall141 life, as ſaved men, therefore not according to their own good works, but according to Chriſts.
Sixtly, at Chriſts Judgement ſeat they ſhall receive by gift, the fruition of that glory, from Gods foreappointment in Chriſts imputed righteouſneſſe, firſt promiſed to Adam, therefore not according to their own good works of righteouſneſſe, but according to Chriſts, therefore at that day Chriſt will ſay, come yee bleſſed of my father, inherit the Kingdome prepared for you, from the foundation of the world. Matth. 25.34.
Secondly, that which according to their owne good works they ſhall receive, is a fivefold good.
Firſt, anſwerable, as they in the obedience of Faith ſubjectively operate to the fountaine opened to Iudah and Ieruſalem, namely, the ſacred object of juſtification, anſwerably from thence God will ſtrengthen(a)(a)And in particular firſt, as by that purenes of ſpirit they only ſee God Mat. 5.8. Heb. 12.14. So conſequently as it increaſeth in the degree, ſo him more clearly they ſhall ſee. Secondly, they ſhall more firmly know their preſent eſtate of bleſſedneſſe, 1 Ioh. 5.19, 20. Thirdly, as frō hence will redound the more glory to God from men, Mat. 5.16. So the more fulnes of Heavenly conſolation will redound to thē. 15 Ioh. 11. every grace of Chriſt in them, as in Abraham we ſee he did.
Secondly, he alſo will firmly relate them that ſo worke to him in that ſacred object, as finally from him in it, they ſhall never depart, ſo that things paſt, preſent and to come, ſhall not be able to ſeparate them from him, or him from them, according to the foreſaid ground, he hath ſworne by himſelfe, that in bleſſing he will ever bleſſe them, that(b)(b)But not to the Saints in a ſleepy and lazie Faith. ſo operate to him, as to Abraham we ſee, he gave a further entrance into the Kingdome of grace, 2 Pet. 1.11.
3. As in this world they have judged the ſinnefull courſes of unbelievers to be wicked, and the waies of wiſdome as leading to God, to be only righteous and good, ſo likewiſe at Chriſts judgement ſeat to judge the world, he will have them then to adhere to him, for ſaith the Text, the S•ints ſhall judge the world, ſo ſaith Chriſt, yee are they which have continued with mee in my temptation: verily I ſay unto you, that you which have followed me in the Regeneration, when the Sonne of man ſhall ſit in his glory, yee alſo ſhall ſit upon twelve Thrones, and judge the 12 Tribes of Iſraell: So that man rightly beleeving truth, ſhall(c)(c)And may then ſay, we are thus bleſſed in ſubmittance by one grace to receive another, and ſo by faith and Gods power, are brought to this you ſee; but you for deſpiſing this way do now receive the fruit of your own way. judge formall profeſſors Luk. 22.28. Mat. 19.28. 1 Cor. 6.2.
Laſtly, he will give them their hearts full deſire by turning their enjoying of him here by faith, into the fruition of his purchaſed gift of eternall glory, this honour have all his Saints, praiſe yee the Lord, Pſal. 149.9. So much for the good they ſhall receive according to their good works done in the body.
142Thus Gods juſtice rewards thea)a)In ſome places the Scripture ſpeakes, as if any degree of faith had his ſtability, becauſe the firſt degree, and ſo the ſecond hath a virtual tendency to the third, and will if it be improved, terminate by Gods mercifull diſtribution of his juſtice, in an indiſſoluble union with Chriſt in the object of juſtification, 1 Cor. 1.8. Phil. 1.6. 2 Theſſ. 3.3. imperfect image or likeneſſe of Chriſts righteouſneſſe wrought by the Saints with a reward, which is but an Image or likeneſſe of the reward rendred to Chriſts works, and becauſe God loves to glorify this juſtice thus, in the diſtribution of his mercy, it is that in this third degree, man is kept(b)(b)The Angelicall glory which Adam loſt, was onely due to Chriſts works, and to be poſſeſſed by him here in Faith, and there by fruition, but n••due to the Saints works, to be poſſeſſed here by them in Faith, not in the next life by fruition, but only in this life is due to their works, the poſſeſſion of it by their degrees of faith, in which they have ſome ſmall efficiency, yet that is not due unto their works properly, but only from Gods love to juſtice, in the diſtribution of his free gift of mercy to miſerable man. from a finall fall from Chriſt in the obj ct of Faith.
Anſwer. 2Secondly, The Saints evill workes done in the body, according to which they ſhall receive, is not for ſinnes of infirmity, nor for ſins enormous in which they have bin overtaken in their purſuit of this ſacred object, as in David, Salomon, and Peter, all pardoned in Chriſts righteouſneſſe, but the evill things done in the body (according to which the faithfull ſhall receive) is their back-ſliding ſo farre before the third degree of faith, from this ſacred object, as that they deſtroy or crucifie Chriſt to themſelves, that is, by a totall ſeparation of their Spirits from God in this object of bleſſedneſſe, for then they do all that a wicked man doth, but not before, that is, without any internall difference from an unbeleever(c)(c)But ſo long as any of this ſeed of Gods word by faith remaines, hee ſinned not without ſome internall difference from unbeleevers, neither can he, becauſe this ſeed remaineth, as 1 Ioh. 3, 8, 9. wherefore that which they have made totall, by juſtice, God will make finall, denying them repentance ſo blotting their names out of the booke of life, namely, Chriſt, in whom they were written.
And God in ſacred Scriptures ſpeakes to this point fully, Firſt implicitly, as in Exodus 32. & 32. blot me I pray thee, out of the booke which thou haſt written, and ſundry other the like, which for brevity ſake, I paſſe over.
Secondly, God expreſſed this in a figure, that is, figuratively in his elect S•ouſe, for to them, of them which did by an evill heart of unbeliefe depart from the living God, hee ſware they ſhould not enter the promiſed reſt by Ioſua the Type of I ſus, although they were the Children of promiſe in the Type, as are all right beleevers in the truth, Heb. 3. Gal. 3.26.
Againe more fully for the Houſe of Iſrael, this elect143 Spouſe, charging God of impartiall proceedings towards them, namely of impoſing the ſinnes of the Fathers to the Childrens deſtruction, implyed in theſe words, the Fathers have eaten ſower grapes, and the Childrens teeth are ſet on edge: Ezek. 18.2.
But to remove this falſe ſurmiſe, becauſe God could ſweare by no greater, he ſweares by himſelfe, As I live ſaith the Lord, you ſhall not have any more occaſion to uſe this Proverb in Iſraell; therefore he explaines his minde in this point, firſt in generall, ſecondly in particular. In Generall in theſe words.
Behold ſaith the Lord, all ſoules are mine, as the ſoule of the Father, ſo alſo the ſoule of the Sonne is mine, and therefore he referreth the ſoules deſtruction of either, to the ſinnes of him that committed it, ſaying, the ſoule that ſinneth, it ſhall die, ver. 4.
Secondly, more particular, for ſaith God, if a man do that which is lawfull and right, &c. but here we muſt remember, what to this Spouſe was lawfull and right, as formerly is declared, Chapt. 6. namely, intentionally to follow all the Laws of Moſes, as Schooling her to Chriſts righteouſneſſe in the object of Faith, the ground of all their happineſſe.
Secondly, in love to cheriſh each others, as members of his Spouſe elect or myſticall body; but from both theſe generall Rules, they were now degenerated, and therefore did not the thing which was lawfull and right, for God to cleare himſelfe from this aſperſion, proves them faulty in both. And to the firſt he implies it by ſpeaking to them negatively, for having ſaid, if a man be juſt, and do that which is lawfull and right, he then ſpeakes negatively, Hee that hath not eaten upon the Mountaines, neither hath lift up his eyes to the Idoles of the houſe of Iſrael: Implying, as they had done generally; there is proved their Apoſtaſie from the object of Faith to Idols, and the ſame is againe twice repeated in the 11, and 15. verſes.
Againe, he proves them degenerated from the ſecond Rule, for inſtead of cheriſhing each other, as Chriſts myſticall members, they had done the contrary, wherefore ſaith God, he that hath not defiled his Neighbours wife, neither hath come neare a menſtruous woman, and hath not opreſſed any, but hath reſtored the debtor his pledge, hath ſpoyled none by violence, ver. 6, 7, 8. & ver. 20. God cleares himſelfe, and drawes up144 the concluſion ſaying, the ſoule that ſinneth, it ſhall di•: the Sonne ſhall not beare the iniquity of the Father, neither ſhall the Father beare the iniquity of the Sonne, and then God expreſſeth himſelfe impartially, both to the righteous and to the wicked in plaine termes, ſaying, the righteouſneſſe of the righteous, ſhall be up n him the wickedneſſe of the wicked ſha•l be up n him; but ſaith God, if the wicked will•urne from all his ſinnes which he hath commi•ted, and keepe all my Statutes, and do all that which is lawfull and right, he ſhall ſurely live, he ſhall n•t die, all his treſpaſſes which he hath committed they ſhall not be mentioned unto him, in his righte uſ•eſſe which he hath done he ſhal live: And have I any pleaſure at all that the wicked ſhould die, ſaith the Lord God, and not that he ſhould turne from his waies and live, ver. 23. Then to this Spouſe by the rule of contraries, God ſpeakes of the righteous(a)(a)Note that the oppoſition in the Text, of righteouſneſſe & iniquity is in one & the ſame ſubject, with this proviſo, that if he turne from righteouſneſſe to ſinne; therefore this cuts off that conceit that this righteous man was but ſeemingly righteous, for then it muſt follow, this iniquity was but ſeemingly wickedneſſe, when he turned to imbrace it, and conſequently his dying in ſinne, was but ſeemingly death, all which is abſurd. man in her, which is the thing that proves the point in hand, for ſaith God, when the righteous man(b)(b)Becauſe God doth in this Spouſe of Chriſt, thus diſtinguiſh betweene the righteous and the wicked in her, as that not middle ſort of people could remaine in her, therefore by Gods own affirmative teſtimony, the Saints may totally fall from Chriſt, and for that God wil cut them off finally from him. turneth away from his righteouſneſſe, and committeth iniquity, and doeth according to all the abominations which the wicked man doth, ſhall he live? all his righteouſneſſe which he hath done ſhall not be mentioned; in his treſpaſſes that he hath treſpaſſed, and in his ſinn•s which he hath ſinned ſhall he die: ver. 24. Plainely proving, the totall and finall falling away of the Saints from Chriſt as the object of Faith under the old Teſtament, firſt implyed by the words of Moſes. Secondly, by a figure. Thirdly, in plaine termes.
Againe, likewiſe in the New Teſtament alſo, our Saviour Chriſt loved his own to the end of his life,Ioh. 13.1. therefore after his laſt Supper, having waſhed his Apoſtles feet, his corporall departure from this world drawing neare, takes occaſion from thence to expreſſe himſelfe in ſeverall inſtructions to them, and amongſt the reſt in this point.
And firſt ſaith, yee are cleane, but not all: Joh. 13.10.11. Implying, Iudas was not cleane, and ſo explaines himſelfe in the 26 verſe, and Iudas having received the ſop, being gone out from him and them to betray him, then to them ſaid Ieſus, the Sonne of man is glorified, and God is glorified in him; meaning by his death, and thereupon he exhorts them to145 cheriſh each others in love according to his owne example towards them, verſe 30. and 34. Likewiſe Chap. 14. as for afflictions and ſorrowes, which would befall them in the execution of their commiſſion after his departure, hee bids them, qui•t their hearts by beliefe of God, and alſo in him, with promiſe to ſend the comforter to them, &c. from verſe 1. to the 32. verſe And Chapter 15. he compares himſelfe to a Vine with branches, for that's implyed, and his Father to a Husbandman, pruning ſome, and cutting off ſome Verſe 2. and verſ. 3. he applyes this doctrine to the 11. Apoſtles, in particular Iudas, being abſent. Now ſaith hee, yee are cleane, and then ſhewes them how they came ſo to be, ſaith hee, through the(a)(a)If Chriſts Word, then not Chriſts waſhing their feete made them cleane, onely it was a ſigne of Chriſts love which did effect it, wherefore if Peter had refuſed it ſo propounded, hee had rejected Chriſt in his love, as did Iudas, although he ſuffered him to waſh his feet, becauſe the outward ſigne not received by a right beliefe of truth, leaves mans ſinne in the guilt and attracted habit unweakened and unremoved, as here in Iudas, although Chriſt extended this externall ſigne of his love to him at his corporall departure from this world, as to the other eleven. word which I have ſpoken unto you, implying their juſtification and ſanctification by union with him, as the object of faith, wherefore ſaith he, abide in mee, and I in you, and then gives them a reaſon why they ſhould ſo doe, becauſe, ſaith he, the branch cannot beare fruit of it ſelfe, except it abide in the vine; no more can yee, except yee abide in mee, Verſe 4.
He then applyes the point more cloſe unto every of them; ſaith he, I am the vine, yee are the branches: hee that abideth in me and I in him, the ſame bringeth much fruit, for without mee yee can doe nothing, whereupon hee gives them a fourefold reaſon why they ſhould ſo abide in him.
The firſt is drawne from the danger which will inſue, if any of theſe 11. doe not abide in him, namely, periſhing from him for ever; for ſaith he, if any(b)(b)That is any of you eleven, or any other man, which is ingraffed into me, the true Vine, as now are you, being clean through the word which I have ſpoken. man abide not in me, hee is caſt forth as a branch, and is withered, and men gather them, and caſt them into the fire, and they are burned in eternall wrath, for that's implyed: ſo that this firſt reaſon expreſſely proves the point, namely, that the Saints ſhall receive according to what they have done in the body for their evill workes of crucifying Chriſt to themſelves by a totall apoſtaſie from him, as the object of faith.
The ſecond reaſon, to abide in him, is intermingled with a direction how to abide in him, the reaſon it ſelfe is drawne from the contrary good which would redound to theſe eleven Apoſtles, if they did ſo abide in him; the direction146 is this, that hee by his Word of truth, ſhould abide in them, and they by beliefe of it, muſt abide in him; the good which will redound to them, they then ſhall have their hearts deſire, and both comprehended in theſe words, If you abide in mee, and my words abide in you, yee ſhall aske what yee will, and it ſhall be done unto you.
The third reaſon is alſo double, partly reſpecting God, partly reſpecting themſelves, and both comprehended in theſe words, herein is my Father glorified, in that you bring forth much fruit, for ſo ſhall yee be my Diſciples that is, for ſo ſhall you come and be eſtabliſhed to continue my Diſciples, as now yee are; wherefore he further ſaith, Abide in my love; if you keepe my Commandements, you ſhall abide in my love, even as I have kept my Fathers Commandements, and abide in his love.
The fourth reaſon to induce them to abide in him as the object of Faith, is drawne from that remaining tranquillity which wil redound to them from him as the fountain opened; wherefore ſaith he, theſe things have I ſpoken unto you, that my joy might remaine in you, and that your joy may be full. Verſe. 11.
All which arguments to inforce theſe eleaven Apoſtles ſo to abide in him implyes what formerly is expreſt in the firſt reaſon, namely, that they other wayes will come to fall totally by their remiſſeneſſe and come to a finall ſeparation from Chriſt by Gods juſtice: Likewiſe the Apoſtles themſelves rightly taught the ſame doctrine, both of themſelves, and of the Saints in generall; as for inſtance, Saint Paul to the Romanes, chap. 11. ſaith, thou ſtandeſt by faith, be not not high minded, but feare; for if God ſpared not the naturall branches, take heed leſt alſo he ſpare not thee, verſe 20 & 21.
Againe, he ſaith, the juſt ſhall live by faith, but if any man draw backe, my ſoule ſhall have no pleaſure in him, Heb. 10.38. and ſaith Saint Paul, I keep under my body, and bring it into ſubjection, leſt that by any meanes when I have preached unto others, I my**And thoſe Scriptures which ſeeme to ſpeake contrary to this point, ſee them clea•ed in theſe pages in the margent: pag. 122. & 123. 137. 142. 144. 145. and from 118. to 120. & 134. Alſo ſee thoſe Scriptures expounded in point of electiō on which the Saints ſtability is thought to be grounded, as from pag. 85. to 87. and pag. 65. and from p. 72. to 77. and ſee the reaſons why Salomons and Peters fall was not totall nor finall, and alſo the utmoſt line of Gods mercy to miſerable man, ſee the ſecond Objection in the 12. chap. ſelfe ſhould be a Caſt-away. Hee further ſaith, it is unpoſsible for thoſe which are once enlightened, and have taſted of the heavenly gift and were made partakers of the holy Ghoſt, and have taſted of the good Word of God, and of the powers of the world to come, if they ſhould fall away, to renow them to repentance, ſeeing they crucifie to themſelves the Sonne of God afreſh, and put him to open ſhame, 1 Cor. 9.27. Heb. 6.4. So much for the proofe147 of the third Reaſon, that God loves to glorifie his Juſtice by the diſtribution of his Mercy, even to the members of Chriſt, without any perſonall reſpect, therefore much more to all mankinde, and to all alike, as hee preached to Cain in the firſt modell if thou doeſt well, ſhalt thou not be accepted? if thou doeſt not well, ſinne lies at the doore.
Hence obſerve, all mankinde, none excepted, ever ſince Adam, was caſt out of the Garden of Eden, are, and ſo ſhall be to the end of the world, in one of theſe three conditions or eſtates: firſt, either in the univerſall grace and favour of God by Chriſt Jeſus, and this is before the gift of juſtifying faith; or ſecondly in the ſpeciall grace and favour of God in Chriſt Jeſus, and this is when man by beliefe of truth is knit to God in Chriſt, as hee is the object of Juſtification.
Or thirdly, in the ſtate of rejection from the firſt, as was Cain, before he came to Faith; or from the ſecond as are ſome of the Saints, for their apoſtaſie from Chriſts owne teſtimony by his doctrine to his peculiar Apoſtles, Iudas being abſent, and Pauls teſtimony of himſelfe and other Saints, and of Chriſts nationall Spouſe by Gods teſtimony, Ezech. 18. and as wee ſee by wofull experience this ſixteene hundred yeeres and more.
Againe, I having precedently defined what is the perfection of juſtifying faith, I will now define what is the perfection of the man in whom it is; or thus, what man is a righteous man. Man in his firſt eſtate was righteous, becauſe his intentions and operations was an exact perfection of degrees according to natures moſt right rules in the eſtate of creation, as Chap. 1.
But now in this fourth eſtate of man,The definition of a righteous man. hee is a righteous man, who in any degree doth by a right beliefe ſubmit; ſo as that he receives Gods gift of Chriſts righteouſneſſe imputed to eternall life by ſalvation, deſireably endeavouring to conforme to that righteouſneſſe in ſome degree to ſanctification. I ſay, in the perfection of parts(a)(a)When the Apoſtle ſaith, we ſpeake wiſdome, to them that are perfect, he meanes man in the perfection of Faith and not perfect in righteouſneſſe. of inherent holineſſe: for the perfections of Chriſts righteouſneſſe, is not attainable by men nor Angels, in the perfections of degrees. So that a righteous man in this life, ſtands as an imperfect member united by faith in love, to a head perfect in righteous workes or righteouſneſſe.
FIrſt, it will be objected, Solomons backſliding was totall, yet not finall, though hee did all that the wicked man doth,Queſtion. becauſe againſt ſo great light of heavenlyObject. 1wiſedome, hee turned his minde into darkneſſe by ſenſuall delights and Idolatrous abominations, conſequently hee crucified Chriſt to himſelfe, and yet his fall was not finall; for hee returned to God in the object of Faith.
Salom•n under the Law of Moſes, of a believer, went the fartheſt out from God of any that ever returned to God againe,Anſw. by Faith in the object of Juſtification; therefore the Scripture ſpeakes but implicitly of his repentance, as if his name had beene blotted out of the booke of life, to teach others not to be high minded, but feare.
Againe, his fall was not totall, becauſe God extraordinarily reſerved ſome virtuall ſeed of beliefe in him to the object of Juſtification, and therefore his backſliding was not totall, nor internally, doing all which the wicked man doth; for as long as the leaſt degree of that ſeed remaines that man is in Chriſt the object of Faith, and that God did reſerve a ſeed, is cleare by his ſpeciall and particular promiſe made to David in Salomons behalfe, ſaying, if hee commit iniquity, I will chaſtice him with rods of men, and with the ſtripes of the children of men, but my mercy ſhall not depart away from him.
And the ground of this extraordinary mercy by promiſe was this, becauſe Salomon, as ſitting King on Sion hill, the promiſed ſonne of David, hee ſo was in thoſe dayes a remarkeable figure of Chriſt, the Sonne of Davids eternall throne; therefore God extraordinarily reſerved in Salomon a light of beliefe, virtually to Chriſts righteouſneſſe, as imputed to the**If for the glory of Gods grace, then not for love to Salomons perſon, more then to any other mans perſon; for Gods love to all mens perſons is one and the ſame, as appeares in the grounds of Gods love in his gift of Chriſt to the world, pag. 40, 41. glory of his owne grace in Salomons eternall ſalvation; therefore his fall was neither totall nor finall.
Secondly, it will be objected; Saint Peter did all that the wicked man doth, extinguiſhing greater light in himſelfeObject. 2then ever did Salomon; for he was an Apoſtle, and ſaw the149 great workes of Chriſt, and heard his ſacred doctrine, as dropping from his ſacred lips, and hee curſed himſelfe, he knew not the Lord of glory, and ſware he knew him not againſt his owne knowledge; ſo conſequently, hee did all the wicked man doth, crucifying Chriſt to himſelfe totally, and yet was renewed by repentance; therefore his fall was not finall although totall.
The Lord ſaid, Simon, Simon, behold, Satan hath deſired to winnow you, that hee may ſift you as wheat, but I have prayed for thee, that thy faith faile not, Luke 22.32. as if he ſhould ſay,Anſw. by reaſon of your raſhneſſe and remiſſeneſſe to my gracious admoniſhments; Satan hath much deſired to take an advantage againſt you, totally to extinguiſh thy faith and love to me, but my requeſt to my Father hath beene more then ordinary for thee, that thou mighteſt not periſh from mee, therefore in time of neede, Chriſts words of precedent admoniſhment, was remembred to Peters ſoule, for his returne to him in the object of Faith, Luke 22. & 61. and the ground of this extraordinary mercy was two-fold.
Firſt, becauſe he being a believer; therefore as Chriſt is the Saviour of all men, ſo eſpecially of Peter in this his backſliding, more then to Iudas, who was not a believer; for, ſaith the Text, hee is the Saviour of all men, but eſpecially of them that believe.
Secondly, not onely a believer, but a believing Apoſtle ſet apart to publiſh the Goſpell to the world, therefore more to Chriſt then an ordinary believer, and therefore Chriſts Prayer was for him more then ordinary, and therefore it was, that his fall was neither totall nor finall; for whenſoever it is totall, it is finall; and in ſome twice dead, and pluckt up by the roots, and ſo none can be but thoſe which have beene right believers; for to be twice dead, implyeth to be twice alive: the firſt life is the precedent infuſion of amity to God, and enmity to Satan; or, if it be renewed, and this is a life preceding faith flowing from the univerſall grace of the Covenant of life and glory, as before is proved.
The ſecond life is the life of juſtifying Faith, I meane man rightly united by believing, to Chriſt, the object of life, and when he dies to the later, he dies to the former alſo, and therfore twice dead, and never lives to God againe in Jeſus Chriſt, Iude, verſ. 12. And for the cloſe of the point, here150 obſerve, that as Manaſſes and Paul were the onely two in ſacred Scriptures that by their apoſtaſie from Gods univerſall grace in Chriſt, went the furtheſt diſtance out from God before Faith that ever were received to mercy: whence Paul rightly ſaith, That Chriſt ſhewed all long ſuffering and patience towards him, himſelfe being the chiefe of ſinners, meaning, in this particular reſpect.
So on the contrary, Salomon and Peter, after true faith in Chriſt the object of life, were the onely two men mentioned in Scriptures, which by apoſtaſie, went the furtheſt out from God, that ever returned, and was received to mercy; ſo that in theſe foure in each condition, God hath ſhewed us the utmoſt line or length of the riches of his mercy, in which hee will be pleaſed to glorifie his grace to miſerable man: For if Salomon and Peters ſpirits had but degenerated into Manaſſes and Pauls hatred, they had fallen into the unpardonable ſinne.
So on the contrary, if Manaſſes and Pauls degeneration had beene from Salomons and Peters life of juſtifying beliefe, or but from beliefe of divine teſtimony, as divine teſtimony, they had fallen into the unpardonable ſinne, wherefore Saint Paul right ſaith of himſelfe, I did it ignorantly in unbeliefe, therefore obtained mercy, implying, otherwiſe hee had neverObject. 3beene received to grace or glory.
It will be objected, mans will is naturally ſeee,(a)(a)Yet the will of man is no more free from ſinne, nor free to righteouſneſſe, then it is freed by Chriſt, therefore to attribute any thing well done by man from the force of his pure naturals is abſurd, See the margent, pag. 16. and pag. 28. & 38. 121. chooſing, or refuſing all objects vlountarily according to it's naturall liberty, conſequently it cannot be terminated ſo firmly to Chriſt, as not to fall finally from the object of life.
Anſwer. If (in Juſtice) God to evill men by detaining his ſpirit from them, they then are neceſſitated to doe evill, being ſervants to ſinne, and free from righteouſneſſe, notwithſtanding this naturall(b)(b)If in that generall apoſtaſie, God did reſerve the wils of 7000 ſo to himſelfe as that they did not bow the knee to Baal, and alſo will reſerve the wills of men to be a Church to him amongſt as Gentiles; ſo as that they ſhall never depart totally from Chriſt, in the object of juſtification, as hath the Church of the Iewes this 1600. yeeres; and alſo in thoſe dayes when he ſhall call backe the Iewes, that he will then ſo reſerve their wills to him in that object, as they ſhall never more depart from being a Church; then why may not the wills of theſe men, which ſo operate to God, be for the glory of his juſtice in the diſtribution of his mercy, ſo reſerved to God in the object of juſtification, as that finally they ſhall never depart from him in it, notwithſtanding the wills naturall liberty, which is alwayes free in its choyce. freedome of their wills in the midſt of light manifeſted to them as in the rejected Iewes we ſee formerly proved. Then why not on the contrary? cannot151 God according to his promiſe reſerve the will of man to himſelfe, in the object of life, ſo as it ſhall never finally depart from him in the object of Faith, and reſerve it's naturall liberty free, as when hee was found of the Gentiles which ſought him not, perſwading Iaphet dead in ſinnes and treſpaſſes, to dwell in the tents of Shem? as at the preaching of Peter, 500 in the voluntary freedome of their will returned to him.
Againe, as if it could not be done by God, becauſe our reaſon doth not perceive the manner how he doth it:1 King. 66. as for example, Hee made the yron to ſwim, and yet it was yron ſtill, as it was in its nature, when it did ſinke to the bottome of the river: By the ſame reaſon we may queſtion the growth of our bodies; for although we ſee they are growne in height and bigneſſe, yet the manner how they doe grow is inviſible to us.
Likewiſe our corne which wee ſow, the manner how it growes is inviſible to us, and ſo is the operation of God to this growth of a reaſonable ſoule, to him in this object of life, as is implyed by our Saviour, Mark 4.28. Ioh. 3.8.
And from this ſame ground whence wee know not the ſpecificating internall formes of things, it is, that we know not God his terminating of the will, wherefore, wee muſt in this point live by faith, that God doth it according to his Word and ſo reſt.
It will be objected, that although, Mat. 25. Chriſt impartiallyObject. 4renders to every man according to his worke, either as they did rightly uſe, or wrongly abuſe the talents; yet hee then at firſt gave ſome men more talents then others, and to ſome fewer, conſequently ſome at the firſt are indued with more abilities, whereby they may attaine this third degree of the perfection of faith, and to others fewer abilities, conſequently Chriſts proceedings herein was not equally alike to all; for it muſt be farre more hard to ſome to attaine perfection of Faith then others; conſequently all could not attaine this ſtability alike.
Yet in this unequall diſtribution,Anſw. Chriſts proceeding is to all and all alike, without perſonall reſpects to one more then to another; for if hee honoured ſome men with more excellencies then hee did others, as he over did, and will to the end of the world, yet it was not with any reſpects of love to thoſe mens perſons more then to others, but as to a152 part for the good of the whole and for his owne praiſe in all: as for inſtance, when God gave to Bez•led and Aholiab and others the ſpirit of wiſdome, more then to the reſt, was it not to build the Tabernacle? and the Temple, thoſe figures of his favour in this object of life and glory, to build up the Congregation to him in this ſacred object of Faith, Exod. 31.2.6.
Likewiſe God honoured Daniel, Mordecai and Heſter, but was it not to continue this nationall Spouſe to himſelfe in that relation? and ſo Moſes, David, and Salomon, to the ſame end.
Againe, in the new Teſtament to ſome hee gave the faith of miracles; ſome to ſpeake all languages, ſome the gift of prophecie, ſome Doctors, ſome Apoſtles, but was it not for them whom he predeſtinated to this glory with Abraham? namely, the Iewes, and alſo us the Gentiles; and for this end it was, why he ſo highly honoured Abraham, from the den of divells to be a friend of God; that ſo God might become friends with us in Chriſt, to the glory of his owne grace, but whereas ſinne in us by our apoſtaſie had abounded againſt him: ſo he on the contrary by them might in Chriſt ſuperabound in mercy to us; for if the meanes as a meanes be inferiour to the end, as certainly it is, then their ſuperiority was to make them ſubject to our good in Gods glory by Chriſt Jeſus. Therefore Gods proceedings is equally and all alike, without perſonall reſpects to any more then others.
Object. 5It will be objected, that all mankind which are damned in eternall miſery, occaſionally periſh for Adams offence once committed, conſequently God willed Adams fall, as an occaſion or meanes to their damnation, conſequently by them their damnation is unavoydable; for who hath reſiſted his will?
Anſw. I deny that God willed Adams fall ſo much as an occaſion to the damnation of them that periſh; for as already is proved, God willed their riſe to him in Angels glory, in as equall a ballance as our fall into miſery, and God did not onely excitively draw out Adams faith and love to worke up according to the covenant to partake of Angels felicity; but alſo on the contrary, in ſimple and plaine termes, told him of the evill, namely, death, certaine death immediatly would enſue, if hee did diſobey; therefore God willed153 not Adams fall ſo much as an occaſion to the damnation of them that periſh.
It wil be again objected, that God, if he had pleaſed couldObject. 6have made Adam unremoveably to have repelled Satans temptation, to attaine that glory, but did not, conſequently. Adam wanting that ſtrength, God therefore will'd his fall to the foreſaid end.
I anſwer, hee could,Anſw. but did not yet the inference followes not becauſe God gave him power enough ſo to will that he might be able, if he would have applied himſelfe in point of triall as he might and ought; therefore he wanted it not: for it is one thing not to have a thing, and another to want that thing wee have not: For example, a man not having a ſword having no occaſion to uſe it, wants it not; ſo the Cedars in Libanus having not the locall motion of the ſtately Lyon to attaine their perfections, nor yet doe they want it becauſe in their kind they attaine their perfections with that power, and in that place, which is aſſigned them by their Creator; ſo might Adam in that preſent condition aſſign'd him by God, as appeareth, Chap. 2. therefore God willed not Adams fall to the aforeſaid end.
Againe, if Adam had had any more perfections and meanes to attaine the end of the Covenant, then what hee had, it would have fallen in as a part of his wages for the worke before his tryall, and that could not be, becauſe the covenant for any more good or any evill equivalently contrary, was to be as he did obey or diſobey; therefore God willed not his fall to the foreſaid end; and if hee did, this would follow, that God onely pretended that good in the Covenant, but never intended it according to the conditions expreſt, conſequently, God was in it, as the Divell implyed to the woman, but an Impoſtor, and the Divell onely the true ſpeaker; but this was the Divels lie from the beginning, and hee the father of it in all men which now ſo thinke or ſpeake, but Satan and man adhering to him, ſhall be found lyars, and God for ever true in his Word keeping promiſe, and covenant, ſimply**Therfore God doth not tender eternall life by his revealed will to man, whom he by his ſecret will hath reprobated to unavoydable damnation. and plainly according to the expreſſions of his minde to mankind, without perſonall reſpects alike to all.
It will againe be objected, God knew before hee putObject. 7Adam to that triall, that he would fall in that worke, and yet put him upon it, conſequently he will'd his fall to the foreſaid end.
154Anſw. Hee did know it, yet I deny the inference to be rightly deducted; for as God did know what Adam would doe, ſo alſo hee knew what himſelfe would doe, namely, ſhew himſelfe faithfull in mercy to his faithleſſe creature, then in miſery by his owne default, that then by his free gift of righteouſneſſe imputatively, hee would glorifie his grace upon all mankind to juſtification of life, as is deſcribed.
Againe, it was needleſſe for God to will Adams fall, ſo much as an occaſion, much leſſe, as a cauſe to any mans damnation, to the eternall praiſe of his Juſtice, becauſe, as formerly is proved, if Adam had kept covenant, as hee might, hee then had rendred God the eternall praiſe of his Juſtice by the everlaſting felicity of all mankinde, and by Satans juſt condemnation to all eternity, as Chap. 2. pag. 12. and 13.
Againe, ſuppoſe that which I will not grant, that by Adams fulfilling the Covenant, God had not ſo received the praiſe of his Juſtice eternally, yet by the ſecond Adams fulfilling the Covenant, I am ſure he hath to the full in every reſpect, as Chap. 8. therefore, though all men were ſaved by him, as certainly they might, if they would but ſubmit to receive that gift of righteouſneſſe in the power of Gods grace, and mercifull ſupportance, as is proved, therefore God never intended that which was needleſſe, that is, not Adams fall, ſo much as the occaſion of any mans damnation, much leſſe as a cauſe thereof.
Object. 8It will again be objected, that all mankind which periſh in eternall damnation, could not ſo periſh, if God had not willed it; therefore they periſh by the will of God.
Anſwer. True it is, that God doth will the damnation of all that periſh eternally, as formerly is proved at large, by his proceedings, without any perſonall reſpects, in his juſtice, by the diſtribution of his mercy in Jeſus Chriſt; as to Cain, the old world, and by his rejection of his elect Spouſe the Iewes, and all Gentiles, which to this day turne the grace of ſalvation to wantonneſſe, walking after the fleſh, proudly deſpiſing this day of grace, as a meanes to receive his free gift of righteouſneſſe imputed to their ſalvation, and ſo reject their owne day of eternall glory; therefore as ſaith Chriſt, as before I noted; this is the condemnation, that light is come into the world, and men loved darkneſſe rather then light, becauſe their deeds were evill, that is, in winking at the155 light, that ſo they might the more fully follow their own Luſts for thats implyed Luk. the 14. & 18 Ioh. 3.19.
Againe I anſwere, that God ſo w•l•'s the damnation of them which periſh for ever that yet he would rather glorifie his grace in their bleſſedneſſe for ever, then his juſtice in the eternall ruine of his creatures, as appeares through all generations of mankinde, as is largely proved through this whole Treatiſe from Gods word of truth, yet to his word he hath added his oath to put the point out of doubt, becauſe he can ſweare by no greater then himſelfe, therefore hee ſweares by himſelfe. As I live faith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turne from his way and live, turne yee, turne yee, from your evill waies, for why will you die, &c. Ezek. 33, 11. Therefore notwithſtanding all theſe objections, the point ſtands firme, that Gods proceedings is without any perſonall reſpect, intending and extending to mankinde equally and alike to all, for life and death eternall; and becauſe God from the time hee caſt Adam out of Paradiſe, hath proceeded not only in his univerſall grace in Chriſt Jeſus, but alſo in his moſt ſpecia•l grace, even to the members of Chriſt without any perſonall reſpects, conſequently he will proceed ſo to all mankinde, till time ſhall be no more.
(a)(a)Gods ſpirit in Paul foreprophecying mans ungrateful wickedneſſe, and Gods juſtice to proceed thereupon, therefore to this head may be reſer•ed Gods dealing with Ahab, and the Prophecy that went of Iudas, and the like, Acts 1.16.20.Wherefore Saint Paul prophecying of future times, concerning the Church of the Gentiles, ſaith, becauſe they received not the love of the truth, that is, as conveying to them the object of juſtification for life and glory, therefore God would deliver them up alſo from his grace and truth, to their belief of Satans lies, and ſo leave them to periſh in their own corruptions, for ſaith the Text. Antichriſt his coming ſhall be after the working of Satan with all power and ſignes, and lying wonders, and with all deceiveableneſſe of unrighteouſneſſe in them that periſh.
But the ground why Satan thus prevailed, is expreſt in the Text to be, becauſe the(b)(b)Gods juſtice upō the Church of the Gentiles, for their ungodlineſſe againſt him, in his great mercy toward them was it, which gave way to the Machivill an riſing of the Beaſt, namely the Roman Antichriſt in Chriſtendome, therefore although it was againſt Gods will, a•willing mans good in the diſtribution of his mercifull goodneſſe, yet according to his will in the adminiſtration of his juſtice, upon this ungratefull Church, for nothing is nor can be directly againſt Gods will but reſpectively, as in Iudas, it was Gods juſtice to deny him his ſpirit of grace, to keepe him from that treacherous act, for denying Gods ſpirits operations to follow his covetouſneſſe, for faith the Text, he was a thiefe, and had the bag; and to this caſe is that to be referred, Acts 4.28. Gentiles received not the love of the truth, that they might be ſaved: Implying that the156 production of Antichriſt, was from the Churches owne corrup•ion**Therefore it is a dāgerous tenet to make the Primitive Church our patterne, for as witneſſeth the Apoſtle in his time the myſtery of iniquity began to worke, therefore the ſafeſt way for Chriſts Spouſe, is to keepe cloſe to the ſacred Scriptures, and Gods Spirit for her guid, both for Diſcipline and Doctrine., and Gods juſtice leaving them for their great ungodlineſſe, and that to this end, that they might periſh in their own corruption, for ſaith the Text, that they all might be damned which beleeve not the truth, but had pleaſure in unrighteouſneſſe; that is, under Gods ſuperaboundant mercies for that is implyed, and the ground how this great Antichriſt became the great ſcourge of Chriſtendome, is this, becauſe anſwerably as he did riſe by degrees in the pretence of the Celeſtiall verity to Satans Throne, in his myſtery of iniquity, ſo anſwerably hee did extinguiſh that ſacred myſtery, which he did but pretend, not only by incloſing it in an unknowne tongue, and his falſe gloſſes in Annotations upon the Remes Teſtament, but moſt ſpecially by his deviſed lie of the Doctrine of mans own meritorious works, for their juſtification to their eternall felicity. For ſo hee turned the oracle of life and glory into Satans darkneſſe, as that liar and murtherer from the beginning; but this prophecie of Saint Paul gives us a demonſtrative deſcription of this great Antichriſt in three particulars.
Firſt, by his place of reſidence.
Secondly, by the height of his aſpired Throne.
Thirdly, by what ſhall remove him from his place, by his finall ruine. Of theſe briefly.
Firſt, his place of reſidence is not within the place of Paganiſme or Turciſme, where Gods eſpeciall preſence is moſt remote, for ſaith the Text, he ſitteth in the Temple of God, implying his ſeat is where Gods moſt ſpeciall preſence of grace in Chriſt, is moſt demonſtratively reſiant, as once it was in the Temple at Ieruſalem to his elect Spouſe, more then in any place of all the world beſides, the which now is only in the confines of Chriſtendome, Gods viſible Church of the Gentiles, therefore his ſeate at large, is only within Chriſtendome, but his moſt peculiar ſeate is in the ſecond point following.
Secondly, alſo he is to be knowne by the height of his Throne, who as ſaith the Text, oppoſeth all that is called God, or that is worſhipped: So that he as God ſitteth in the Temple of God; ſhewing himſelfe that he is God. Implying that the height of his aſpired Throne in Satans darkneſſe is not only demonſtratively above the Thrones of Kings, and Emperors within Chriſtendome, but in the157 place where God moſt properly doth demonſtrate himſelfe in the glory of his grace, which is twofold, that is, in the object and in the Subject, namely in the object of juſtification, and in the Subject, that is, mans beliefe of that object, in both which reſpects Antichriſt doth aſpire.
Firſt, by extinguiſhing Gods guift of Chriſts righteouſneſſe, as imputed to mans(a)(a)Iuſtification in the object, is God th Fathers gift of Ch iſts righteouſneſſe reached unto man by his inſtrument the word of truth, as was the brazen Serpent by an inſtrument of wood: but juſtification in the Subject, is man, which by right beliefe of truth doth receive into his minde that object, as the eye did the braſen Serpent, and in that inſtant of time, this mans ſinne is removed from his perſon; as farre as the Eaſt is from the Weſt. I doe not meane a totall removall of ſinne inherently, but a totall removall of the guilt and pun ſhment of ſins, paſt, preſent, as long as he doth ſo adhere unto that object actually, or virtually, but no longer. juſtification and ſalvation. which is the only object in which God ſits moſt properly, as in his mercies-ſeate, to the praiſe of his glorious grace in the ſalvation of the world.
Secondly, not only by extinguiſhing this ſacred object, but alſo the Subject, namely the mindes of mankinde, to extinguiſh that beliefe from them, by which God ought to ſit as in his inner-moſt part of the Temple, by their beliefe in the object of juſtification, ſo to receive his worſhip and glory in their eternall ſalvation, but in Gods owne moſt proper ſeate.
In both theſe reſpects hath the great Antichriſt ſet himſelfe as God, by bringing the mindes of moſt men to embrace and ſubject to him, by their beliefe of his lying doctrine, of their own meritorious works, yea of ſupererogation, for their own and others eternall felicity, ſo in a myſtery he is worſhipped, under a pretence of the Celeſtiall verity, having made voyd this object of juſtification, as alſo all obedience of faith to God in that juſtifying relation: ſo hath hee ſubordinated God beneath himſelfe, and advanced himſelfe in a myſtery, above all that is called God, or that is worſhipped within the confines of the(b)(b)I meane the Greeke Church with the reſt, for although they are in the Turks dominions, yet they are not of the Turciſme. viſible Church of the Gentiles. So likewiſe for a continued ſupply, to ſupport his blaſphemous Throne, he hath fram'd to himſelfe ſeverall Religions, orders of ſeeming ſanctitie, and his purgatory prayers to Saints alive and dead, his abounding in ſuperſtitious and Idolatrous worſhip, all tending but to the ſupport of his Apoſtate Chaire of Thronized glory in Satans darkneſſe under the pretence of Gods Celeſtiall verity, only to abound in what is Terreſtrially ſenſuall and Divelliſh: Wherefore the Religion of the Papacie158 is rather after the rules of**Machivells Prince. p. 118. 139. 140. Machivell, then after the rules of Holineſſe, from ſacred Scriptures; and the truth is, the whiſpering Divinity which is in Rome muſt needs be this that there is no God; for if it were not ſo, how durſt they thus adulterate the ſacred Oracles of the eternall Diety, and to ſend forth that cup of Fornications, for the Kingdomes and Kings of the Earth, to drink down her poyſoned Doctrines. And ſo much for the height of the aſpired Throne of this child of perdition.
Thirdly, that which ſhall be his removall from this place by his finall Ruine, in a word is no more but this, that as his riſing was by lies in all deceivableneſſe of unrighteouſneſſe, in the darke myſtery of iniquity, under pretence of Gods ſacred verity; ſo on the contrary, his deſtruction ſhall come on by an out-breake, or bright ſhining ſimplicity of the ſacred verity to man-kinde; and this is it which ſhall be his ruine: for (ſaith the Text) that wicked one ſhall be reveal'd whom the Lord ſhall conſume with the Spirit of his mouth, and ſhall deſtroy with the brightneſſe of his coming, 2 Theſſ. 2.8.
Likewiſe as Saint Iohn ſaw the riſing of this great Antichriſt by divers viſions, ſo alſo he ſaw his fall, and finall ruine in two particulars, ſutable to what Saint Paul ſpeaketh in this place. Firſt, he ſaw Chriſt the faithfull and true witneſſe, fighting againſt the Nations, which did adhere to Antichriſt, and that with the ſword of his mouth: or as Saint Paul hath it, with the Spirit of his mouth, meaning, by his word and Spirit, Reve. 19. ver. 11.20, 21. So alſo in the 17 ver. he ſaw ſome one ſpeciall inſtrument or meſſenger of Chriſt abiding or ſtanding in the bright demonſtration of the ſimple truth of his ſacred Oracle, ſo excitively ſtirring up Kings and Kingdomes to the deſtruction of the beaſt, for ſaith St. Iohn I ſaw an Angell ſtanding in the Sun, implying, Chriſt in the brightneſſe of his coming, as St. Paul hath it, and ſaith he, he cryed with a loud voyed, that is, ſo exhorting by way of triumph**For when Chriſt ſhal thus repleniſh his Church by his word and ſpirit, then ſhall ſhe ariſe againſt the Roman Antichriſt with fire and ſword, and ſo prevaile. to the final ruine of the Beaſt together with the bond and free Captaines and Kings of the Earth, which ſhall periſh in the damnation of the great Whore, as it is in that 19 Chapt.
Wherefore beware O yee Kings and Kingdomes of Chriſtendome, that there be not found in you the poyſoned cup of the fornications of the Beaſt: for if the eternall Deity do159 cut off the Spirit of Princes from this day of grace,Pſal. 76.12. Eſay 30.33. and the day of glory, to ſinke them downe into eternall Torments, becauſe they regard not his works, nor the operation of his hands, then whom will he ſpare in the day of his fierce wrath, at the finall damnation of this great whore? And ſo much for what ſhall be her deſtruction.
Yet let no man be ſo bold to believe or judge, that all man-kinde which are within the deluded Papacie, as intangled therein, that they are all reprobates and certaine to periſh in the damnation of the great whore, for ſome mens mindes, even of them, thirſt after truth as truth; becauſe Antichriſt muſt make ſome ſhew of the ſacred verity in ſome reſpects, even againſt his will, for that as he knowes the ſhew of truth is his helpe, ſo alſo he knowes the practiſe of it in ſimplicity, is his hindrance to his aſpired end. Yet theſe mens hearts in that ſmall light in much confuſion, implicitly deſire Chriſts righteouſneſſe as imputed, wherefore God who is rich in mercy, will not breake thoſe(a)(a)Theſe precedently by their error in judgement, may be againſt Chriſt, as apeareth by his truth in his reformed Churches, although for Chriſt in reſpect of their affections according to that dark light ſhining in the Papacie; and here we may admire and cry out, oh the depth of Gods juſtice & mercifull goodneſſe in wiſdom, ſo interminglingly adminiſtred to the children of men. bruiſed reeds, nor quench the ſmoaking flax, but even cheriſh and ſtrengthen their mindes to him, for Rev. 18.4. Saint Iohn ſaith, I heard a voyce from Heaven ſaying, come out of her my people, that yee be not partakers of her ſinnes, and that yee receive not of her Plagues. Which words imply ſeaven particulars.
Firſt, this voyce from Heaven is ſome out-breake of the Heavenly Doctrine in the purer Churches.
Secondly, when it is ſaid, ſaying unto them, it implies it was extended by Gods mercifull•••d of providence to this people, as being intangled in the defilements of the Papacie.
Thirdly, when it calls them to come out, it implies, they were deluded in her fornications, as if they had bin of her.
Fourthly, it implies, that this voyce to thoſe people is Gods laſt warning to come out from her, to eſcape the eminent danger.
Fiftly, when it faith, my people, it implies, this heavenly voyce refreſheth their Spirits, as from God graciouſly anſwering them in their uprightneſſe notwithſtanding their intanglements in the defilements of Antichriſt.
Sixtly, when it is ſaid, leſt yee be partakers of her ſinnes, it implies, that after this out-breake of light, ſhining to them160 in that darkneſſe, if they come not out, God will then impute thoſe intanglements to be their partaking of the ſins of Antichriſt.
Seaventhly, when it is ſaid, leſt you be partakers of her Plagues, it implies, God will glorifie his juſtice in the diſtribution of his mercy to them without all reſpect of perſons and to all alike, as is precedently deſcribed.
And if it be ſo, that Gods grace in Chriſt Jeſus, is both intended and extended univerſally to all, without reſpect of perſons, and to all alike, as here you ſee is proved, then hence obſerve, that thoſe odious Aſperſions that diſgrace this doctrine as falſe and untrue, are unjuſt; as that this doctrine doth uſher in Popery into the Church of God, and that it is the doctrine of Pelagius or of the Semi-pelagians, meaning, that it is the doctrine of Arminius, for this doctrine of univerſall Grace, is Gods, and not mans, and without this ſtreight line of this doctrine, harmoniouſly flowing from ſacred Scriptures, it is impoſſible to raze out the foundation of Popery underſtandingly, to the capacities of mankinde; and the ground of it is this, becauſe the ſacred Scripture in it ſelfe hath no uniforme body, but in this doctrine of univerſall grace in Chriſt Jeſus to all mankinde, and to all alike, by which Chriſt in the brightneſſe of his coming, and the ſpirit of his mouth will conſume and deſtroy the great Antichriſt and monſter of Chriſtendome, as formerly is proved; wherefore I muſt as the rule of truth bindes me, thus judge of that holy man Arminius, that he is not to be reckoned one of the leaſt worthies of the Lord Jeſus Chriſt, becauſe this man in thoſe darke**For Mr. Peter Du. Moulin chargeth him with holding theſe points, firſt, that God elected ſome men to eternall life upon his foreſight of their faith. Secondly, that God elects all men to eternall life, under the condition of faith.Thirdly, that originall ſinne in Infants, hath no reſpect of vice or ſinne properly called, for nothing is ſinne or vice, unleſſe it be committed by free-will. Fourthly, hat Arminius againſt Mr Perkins affirmeth, that mans will is free to good, as to evill without grace; the which points in this Treatiſe, are clearely proved from Scriptures to be errors. See Peter Du-moulin againſt Arminius Cap. 8. p. 48. & Cap. 17. & Cap. 18. Cap. 32. p. 256. times of the knowledge of this point, put forth all his power according to his light and talent, againſt great oppoſitions, to maintaine and preach, that God in his gracious mercy in Chriſt Jeſus, doth both intend and extend it univerſally alike to all mankinde, without reſpect of perſons. Therefore in him God accepted the will for the deed, and ſo muſt we.
And on the contrary, as for reverend Calvin, his ſtiffe maintaining that error, which made the waters of life bitter to mankinde, namely, that God hath perſonally decreed before161 the world, to unavoydable deſtruction, the greateſt part of mankinde, for the everlaſting praiſe of his juſtice,Calvin Inſtit. 3 book 22. cap. 11. 3 book cap. 21.5. and perſonally elected the leſſer part unavoydably to eternall life, for the praiſe of his glorious grace. I ſay, notwithſtanding this holy mans error, his works and great labours ſavour of moſt unfeyned Godlineſſe, which ſetleth a Crowne of reverence upon his head through all ages; wherefore we are thus to judge of him, that this error fell from him from love to Gods glory, in the comforting of the diſtreſſed Church of God and therefore in him it was error of love and not that he loved to erre.
Ninthly, againe it will be objected, he that loveth another,Object. 9hath fulfilled the Law, conſequently that man is a perfect man in the perfe•tion of degrees of inherent righteouſneſſe. Rom. 13.8.
The concluſion is falſely deducted, for hee that loveth God by his rules or Lawes,Anſw. as leading to him in Chriſt the object of faith, hath fulfilled the Law, but how? even becauſe Chriſt is the end of the Law for righteouſneſſe to every one that beleeveth, as God imputed it to Abraham,Rom. 10. for his further entrance into the glorious Kingdome of Chriſts gracious mercy, as is formerly declared.
Againe, he that loveth another, being his Idolatrous and wicked Neighbour, as he is his own fleſh, and Gods creature made of one and the ſame blood, and Gods, as is himſelfe, by right of redemption, or that doth love another man as a myſticall member of Chriſt, as is himſelfe; and in that love doth cheriſh him as Abraham did Lot: In both theſe reſpects he is kinde to the unkinde, to the juſt and the unjuſt, and ſo is perfect as his heavenly Father is perfect, that is, in a ſimilie or likeneſſe unto him, for as ſaith our Proverb, every like is not the ſame, and therefore but imperfect inherently ſtill, for he that ſaith hee hath no ſinne is a lyar, &c.
Againe, the truth is, God never required ſuch perfect obedience of any man, but of thoſe which were able ſo to performe it, and they were only two of all mankinde; the one was Adam when he was a publique perſon before his fall, the other was Chriſt, who was the ſecond Adam in the worke of the firſt to the redemption of all.
Therefore do not derogate from his glorious works, not arrogate to thine own inglorious**For returning to God by beliefe in the object of juſtification is right repentance only, therefore although faith is the receptive inſtrument of that object, and mourning and weeping doth accompany that repentance, yet ne•ther is the removall of ſins guilt, or puniſhment; only Chriſts righteouſneſſe imputed, is the ground of acceptance, therefore beware of aſcribing ſorrow to be repentance, of of faith for acceptance, leſt we unawares uphold the erroneously of the myſtery of iniquity, maintained by the Roman Antichriſt. works, nor be not deceived162 by that wicked one, who teacheth this Doctrine, whom Chriſt ſhall conſume with the Spirit of his mouth, and deſtroy with the brightneſſe of his coming.
Object. Againe, it will be objected, that by thoſe words, I will put enmity betweene thee and the woman, is meant, the woman ſhould envie Satan for the evill done unto her, and ſo one Divell may envie another.
Anſw. This implies, that God gave in the promiſed ſeed no more good in theſe words, I will put enmity betweene thee and the woman, then have the damned Spirits under eternall reprobation, which is abſurd.
Reply. To this is replyed, that all mankinde ſince the fall, are conceived and borne with no better internall diſpoſitions tending to God, then is the nature of Divells.
Anſw. It appeares the contrary in the worſt of men, if not delivered up from the univerſall grace of the Covenant, to a finall impenitency, notwithſtanding their acquired habits in evill, there is in them ſome internall diſpoſitions naturally to God, which is not found in Divells, for although Mathew the 8.29. Divells can ground their requeſts to God on his juſtice, not to torment them before the time of their finall bruiſe, by the ſeed of the woman. Mat. 25, 41. but they are not naturally inclined as are all mankinde, to ground their prayers unto God upon his goodneſſe and mercy; as for inſtance, that innumerable company of Heatheniſh Ninivites, beleeved Gods word of wrath to be true, for their preſent deſtruction, yet they invocate him intirely upon a dependant hope of mercy from him. Ionah 2 9.
So the Mariners in their Idolatrous manner, implore the Divine Majeſty in apparant deſtruction, upon a dependant hope of mercy from him, Ionah 1.15.14.
Secondly, there is in all mankinde a naturall inclination to worſhip the divine Majeſty, as is apparant, not only in the Ninivites and Marriners, but alſo it is the ground why all Nations whatſoever have ſome kinde of Religious worſhip, even to thoſe which are Divells, as to a Deity above themſelves, and alſo to God as unknowne, Acts 17.23. which internall diſpoſitions are not in Divells, although the true God to them be knowne, for as they cannot implore God under the Notion of goodneſſe nor mercy, ſo have they neither any ſet form of religious worſhip to God, but all deſtruction and Idolatrous errors and lies in Gods163 worſhip amongſt men originally, aroſe from them, aſwell as from mens own remiſſeneſſe, by not improving this internall principle of enmity to Satan, and amity to God, as precedently is proved.
To this it will be objected, the divels know Gods Law,Object. 11and the very knowledge of it writes it in their hearts, and ſo although the Hea•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 ChriſtObject. 12in 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 irrecoverably164 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. 13to 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,165 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 ſ•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 Canaan by oath, becauſe of their unbeliefe, Heb. 3.1.8.9. and therefore in the next Chapter the Apoſtle applyes the figure, namely, that Canaan was to them a figure of their ſupernaturall reſt, in the kingdome of grace by faith, and the kingdome of glory by fruition, Heb. 4.1.2.3.10.14. ſo that the Apoſtle implyes they were, and wee are bound to beliefe, it was ſo to them, though it was never declared in plainneſſe of ſpeech: So neither in the old Teſtament in plainneſſe of ſpeech166 to the ten Fathers before the flood, neither by the Prophets after the flood, was it made knowne that hee intended the heavenly glory to mankind, but figured that hee intended it to man ſubmitting to him in the obedience of faith by the agreeableneſſe of the type with the antitype, as in the firſt world by Enoch, who in the obedience of Faith walked with God, and was received into the higheſt heavens ſoule and body joyntly. So likewiſe by Elias in the time of the Prophets, Geneſ. 5.24. Heb. 11.5. 2 King. 2.5.11.12. So likewiſe the particular place in which Chriſt ſhould finiſh the worke of raiſing the world to what it travels till now, was no more expreſt by Moſes to man in plainneſſe of ſpeech for that end, then was the garden of Eden for the ſame end to Adam, but onely by the agreeablen•ſſe of the Type with the antitype, as by Abraham offering Chriſt in Iſaac within the Land of Canaan upon the mountaine aſſigned him by God, as is further amplified in the 8. Chapter of this Treatiſe: Likewiſe the garden of Edens glory, as Gods terreſtriall Throne before the fall prefigured to Adam, the eternall glory of God, ſo in the land of Canaan Salomons thronized glory from the agreeableneſſe of the type with the antitype, by the Pſalmiſt is brought in as a figure of Chriſts eternall throne of glory, and not in plainneſſe of ſpeech, Pſalm. 45.6. Heb. 1.8. Likewiſe, when Chriſt by the brightneſſe of his comming, and the ſpirit of his mouth ſhall have conſumed the myſterie of iniquity, now maintained by the great Roman Antichriſt, ſo as that the(a)(a)This is Gods fou•th extrao•dinary me cy in Chriſt extended to the world, the other three are in pag. 120. fulneſſe of the Gentiles, and the miſerable Iewes ſhall heare the ſpirit and the Bride ſay come, in the outbreake of the purity of the celeſtiall doctrine, and that moſt ſimple godlineſſe univerſally ſhall abound, as the moſt immediate embleme in the kingdome of grace of the Saints in glory that ever the world did yet containe. Then that Church, or the city of the living God, or the heavenly Ieruſalem iſſuing the ſtreams of this celeſtiall doctrine, and ſo convey Chriſt the object of Faith, to the health of the nations is likened to Adams firſt originall paterne in the garden of Eden: for ſaith the Text, Rev. 22.17. the 1. & 2. he ſhewed me a pure river of water of life, cleare as Chriſtall, proceeding out of the throne of God, and of the Lamb, and in the midſt of the(b)(b)Whe ea•Rev. 20. this moſt tranſcendent in largement of Chriſts viſible Church, is called the Saints raign•with Chriſt 1000 yeeres, and it implyeth no more but this, that this glory ſhall certainly he, and that it ſhall have a time of du•ation, although ſince the world began, the Saints ſucceſſively did onely in faith and love with Chriſt remaine, but with him in this world they did never raign, for the g ound of the point is this, becauſe till now, Chriſt did never ſway the utmoſt end, of the earth for his poſſeſſion, by his Scepter of truth, for a•Satan in the old world, and ſo to the time of Chriſts comming, ſwayed the greateſt part of mankind in his lying operations, ſo after Chriſts riſing as the Sun of righteouſneſſe to the nations, by the Scepter of his truth, and then Satan extinguiſhed the Saints raigne with Chriſt by the Heathen Emperours and the abundance of hereſies, and by the Roman Antichriſt in the confines of Chriſtendome, and ſo Satans throne was advanced, and the Saints then onely remained with Chriſt, witneſſing that of right Chriſt ſhould raigne, but did not, but this raigne of the Saints with Chriſt, ſhall revive that cauſe of the martyrs, and ſo they ſhall now live in the glory of that cauſe for which they then died, and by the force of divine truth in that tranſcendent raigne, ſhall Satans lying operations in the prevalencie thereof be extinguiſhed, and ſo ſhall Satan be impriſoned in the ſaid duration for 1000. yeeres, that is a certaine number put for an uncertaine, See pag. 14, & 15. and pag. 104, & 105. ſtreet of it, and of either ſide of it, was the tree of life. Likewiſe to this alludes the Lord Ieſus Chriſt, Rev. 2.7. ſaying, I will give to eate f the tree of Life, which is in the midſt of the Paradiſe of God. All plainly proving, that this laſt and greateſt ſplendor of grace by the ſecond Adam, was with reference to the paterne of the firſt167 Adam in the Covenant, and that the eternall felicity by faith and fruition was intended therein though not in plaineſſe of ſpeech: And heere obſerve two things from this Chap. Rev. 22.
Firſt, that the Apoſtaſie of mankind from Chriſt in that purity of the celeſtiall Church on earth, at the moſt immediate embleme of the glory of God in heaven. God will therefore expreſſe more ſevere juſtice upon the world for their apoſtaſie from that then ever before. The firſt is, that God will never more extraordinarily raiſe man out of his filthy apoſtaſie from his grace in Chriſt Ieſus, but will leave him to periſh in his owne corrupt•on. And this is implied in the 11. verſ. when it is ſaid, he that is unjuſt, let him be unjuſt ſtill; be that is filthy, let him be filthy ſtill; and he that is righteous, let him be righteous ſtill; and he that is holy, l•t him be holy ſtill.
The ſecond thing is this, that their apoſtaſie from this greateſt light and grace, ſhall bring on the greateſt demonſtration of Gods righteous judgement upon the world that ever was, namely the laſt day of the worlds generall judgement, implied in the 12. verſe, where the Lord Ieſus ſaith, and behold, I come quickly, and my reward is with me, to give every man according as his worke ſhall be, I am Alpha & Omega, the beginning and the end, I am the firſt and the laſt, whereupon ſaith S. Iohn, Bleſſed are they that doe his Commandements, that they may have right to the tree of life, verſe 14.15. So much for the third part of time of Gods impartiall proceedings intending and extending eternall life and death to all, and all alike, without reſpect of perſons from the time of Chriſts comming in the fleſh, to the time of his comming at the day of judgement in flames of fire.
And from the whole Treatiſe take this generall obſervation conſiſting of five particulars, namely, what Gods decree was,Obſervat. after the counſell of his owne will before the world was.
As firſt,Gods decree before the world was that God purpoſed in himſelfe to create this world perfect in all it's parts, and man the chiefe thereof, as appeares in Chap. 1.
That then God alſo purpos'd in himſelfe, for the eternall praiſe of his communicative goodneſſe and juſtice, to raiſe this world by Adams improvement of his perfections, being the chiefe part therin, to a celeſtiall168 perfection, or to ſinke it downe to an evill equivalently contrary to the glory of his Iuſtice, as is deſcribed in Chap. 2.
Thirdly, then alſo God purpoſed in himſelfe that the knowledge of evill, which he in time pronounced to Adam, that in the day he did eate the forbidden fruit, then that ſentence ſhould paſſe to immediate execution, for the eternall praiſe of his juſtice, as appeares in Chap. 3,
Fourthly, God then alſo purpoſed in himſelfe, that by Adams moſt ungratefull fall, hee would glorifie the riches of his mercy, and his communicative g•odneſſe and juſtice; and therefore before the world was, God covenanted with the ſecond perſon in ſacred Trinity,Tit. 1.2. 2. Tim. 1 9. Epheſ. 1.4. being eſſentially the one God and ſonne of God, to aſſume in time the nature of Adam, as the chiefe part of this creation, not onely to be ready in point of time, as the Male Lamb in the buſh, but alſo that then the execution of divine juſtice ſhould, and did, immediatly upon Adams eating of the forbidden fruit, paſſe upon Chriſt to the fall praiſe of Gods juſtice, to all eternity, and ſo brought in the glory of his mercy, by reſtoring the fallen world to the promulgation of his communicative goodneſſe; as firſt in the beginning of time in the type, and ſecondly, in the fulneſſe of time in the truth, in the redemption of the world, as is proved, Chap. 4. & 8.
Fifthly, God then purpoſed in himſelfe to glorifie his mercy & communicative goodneſſe and juſtice, by the diſtribution of that mercy individually upon every of mankind: firſt, by giving to all and all alike in Chriſt Ieſus, both the meanes and end, namely, to eternall glory. I doe not ſay he gave any thing to them to attaine eternall life, but onely as a meanes to receive his gift of eternall life, as attained by Chriſt the ſecond Adam and Saviour of the world, and ſo to glorifie his gracious goodneſſe and mercy in their ſalvation. Or, on the contrary, to glorifie his juſtice on them which abuſe his grace by a proud perſiſting in obſtinacy, for terreſtriall trifles to reject his gift of Chriſt, and his righteouſneſſe the onely ground of mans felicity.
And that God doth thus impartially glorifie his Iuſtice and mercy individually upon mankind, is proved in the threefold parts of time, as from Adams caſting out of Paradiſe to Abraham, from Abraham to Chriſt, from Chriſts comming in the fleſh, to his comming in flames of fire; at the end of time, as Chap. 6.7, 9, 10, 11, 12. And as for any other decree of God then this concerning the eternall ſtate of mankinde, the Scripture ſpeakes it not.
Glory be to God in the higheſt heavens, on the earth peace, and good will to men.
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