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