CHAP. I. Concerning the first Adam, the cause of his Fall, and of the Angells, the cause of their Fall.

GOD made man righteous, crea­ted him in his owne image, in respect of certaine divine excellencies and qualities he bestowed upon him, placed him in the garden of E­den, was pleased to forbid him the eating of the tree of knowledge, nor to touch it, lest he dye; this state of happiness that A­dam was in, was mutable and uncertain, because upon his disobedience he forfeites all his privi­ledges annexed to his state, and God never resolved by his mighty power and over-ruling Spirit to keepe him from disobedience, so that he stood a very little while in innocency, but by disobeying God in eating of the forbidden fruit, fell from his first purity and holyness of minde, and openeth a wide doore for sin to en­ter into the world, and death by sin; this sin of A-Adam had many aggravations, as he said to [Page 2] Naaman the Assirian, if the Prophet had bad thee do som great thing, wouldest thou not have don it? how much more, now he bids thee but wash and be clean; so Adam, if thy Creator that made thee so noble and excellent, had required harder service then ever he required of thee, wouldest thou, or shouldest thou have done it? and if he had forbidden thee al the trees of the garden but one, shouldest thou not have obeyed him in it? how much more when he forbiddeth thee but one tree among so many, wouldest thou not forbeare it? I might shew, if there were need, how this sin of Adam was spiritual Idolatry, Adultery, and ingratitude towards that God that had done so much for him; having said this by the way, let us examine what this Author saith of Adams state before the fall, and how he fell.

Page 67. [ He saith, that God did not give Adam sufficient grace and strength to doe what he required and commanded, but it was Adams weak­ness to thinke so.] But I answer, then his fall wa [...] necessary, whether he would or no, even like our case, that have cause to complaine with Paul, Rom. 7. the evill which we would not do, that we do, for want of strength to resist the mo­tions of sin and temptations to it, though it be quite against our will, and the desire of our hearts, as to the inward man, according to which we delight in the Law of God, and would noe [Page 3]way offend him, but this would lessen the sin of Adam, in disobeying Gods commands, if he had not power and ability given him by God to do what God required of him, this impotency which we are sensible of, came by the fall, and was not before he, and we in him, lost that divine excellency and strength which God had bestow­ed upon him.

Page 70. [ He saith, that the frame of Spirit and minde, that God had in his eye, to bring upon Angells and men, stands in direct opposition and crosse constitution, to what the Angells and Adam had at first.]

Unlesse the Author meanes here, that mens having life in the way of their own righteous­ness, & their having life by Christ and his righte­ousnesse, stand thus in direct opposition, I know not how, what he saith is true, and if he should mean so, he should not have put Angels and men together, for the Scripture tells us of no An­gels that are justified by Christ blood, and made the righteousness of God in him; but I thinke this is not his meaning, because he doth not say, that the way of geting life in one state, and another, were so differing, but he saith, the frame of Spirit and minde in the one and the o­ther, stand in direct opposition; I know the be­liever in Christs grace is in some things differing from Adams, as in closing with Christ by acts of faith, and seeing such sinfulness and unwor­thiness [Page 4]in himselfe, which Adams state did not admit of, yet neither is this the meaning of the Anthor, neither is there such a direct opposition, and crosse constitution here, such a frame of Spirit is as suitable to the believers state, as Adams was to his, but surely he meanes that the higher Image, which he supposes is the unvailed glory of the Father, and this lower image, in which Angells and man were made at first, stands in direct opposition and crosse constitution: now the Author makes the unvailed and original glo­ry, to be the witness of the first person in the Tri­nity, and the state of the Angels, and of the first Adam, to be the witness of the second person in the Trinity; and do these stand in such direct opposition and crosse constitution? surely the operations of the blessed Trinity stands in the most compleat and perfect harmony, that this direct opposition is not in the operations of the persons of the blessed Trinity, but in our either mistaken or imperfect knowledge of them.

Concerning Adams state, he saith further:

Page 54. [That on the Seventh day there was to be ministred to him a far higher and more exalted capacity of minde, for the enabling him unto an everlasting, happy, and compleat communi­on with God.]

The Scripture saith nothing of this, that we must reject it, as being but mans conceit, Adam [Page 5]was already in such a state, as he might have enjoyed such happy communion with God, as God thought fit to communicate to him, while he obeyed him, and did his will in what here­quired of him, & such communion as was a high & glorious priviledg, & the Scripture saith not a word of any higher state that God offered him [...], but there is one Scripture that the Author quotes for this, 1 Cor. 15.44, 45, 46, 47, 48, 49. (he makes corruptible and mortall, to be meant as the state wherein the first Adam was made, & in­corruptible and immortality, to be meant of the higher Image which Adam was offered and re­fused, which he calls Christ in the Spirit, and Christ in his Heavenly appearances; Now that Scripture speakes of the resurrection, that we shall be made alive, and the corruptible shall put on incorruptability, and the mortall im­mortality, yea, the the very wicked shall never goe out of being (which would be a priviledge and mercy to them) but body and soule kept up in being, to beare the vengeance o [...] eternall fire and wrath for ever; and so the Apostle goeth on to shew the difference betweene our bodies here, and in Heaven, how Spiritual they shall be there, our vile bodies changed into the likeness of Christs glorious bodie, as they are now in the likeness of the first Adams, now na­turall, then Spirituall, now earthly, then Hea­venly, so that this place is nothing to his pur­pose, [Page 6]but speakes of the difference betweene the believer here, and in glory.

Page 59. [ He saith, that God gave Adam a sight of the higher state, that he should have come up to, and forbad him to fix his eye upon things seene, there being a reserve of unseen things, as an induring substance to be imparted and commu­nicated to him on the seventh day, but he saith, page 60. and in many other places, that through an inordinate cove [...]ing and desire in him, to keep in the state wherein he was, and rejecting of that higher state, Adam provoked God, and fell, and so also he saith, Page 75. That the Angells that fell, it was because they refused to go into this high­er state.]

1. The Scripture noe where saith that God offered Adam a higher state, but only that the devill told him of a higher, Gen. 3.5. that if they would eate of the forbidden fruit, they should be as Gods.

2. I do not a little marvel, that the Author should write, that God was pleased to forbid Adam to fix his eye where he was, but before the seventh day to tell him, there was a higher state on that day to be propounded to him, doth the Scripture say any such thing? how doth the Author come to know this, that God should say thus and thus to Adam, when the Scripture makes no mention of any such thing, let us be wise to sobriety, and not above what is written.

And thirdly, where doth the Scripture say that Adam had such an inordinate desire to keepe in that state where he was, but rather shewes us the contrary, that he would lose and forfeit that blessed state, and sell it at so cheap a rate, as for to but eat of the tree of know­ledge of good and evill.

Yea fourthly, that the refusing of the higher Image and state, was the cause of the fall of the Angells; is without booke too, as well as the rest, and its very probable, that their pride in teaching after a higher life and state, was the cause of their fall, and so 1 Timothy 3.6. and other places, seems to make pride the sin and condemnation of the Angells that kept not their first estate, and are delivered into chaines of darkness, but I shall rather confesse my owne ignorance in such things, then be wise above divine revelation, knowing that such secret things belong to God, and revealed things (such as God is pleased to make known to us in his word) to us, and to our children.

And though the Author hath told us already that Adam was offered this higher life, union with Christ in his Heavenly appearances before his fall, and would not except of it, yet page 78. He tells us, that in all likelihood Adam and Eve were saved, and brought to that higher state af­ter the fall, and they refused it out of ignorance before.

It is likely that Adam and Eve were saved through faith in Christ, the Scripture seemeth to hold forth so much, in that the Lord did af­ter the fall, so declare Christ to them, Gen. 3.15. and whether their cloathing. v. 21. did not hold forth their cloathing with the righte­ousness of Christ, I am not certaine, in doubt­full things we must speake doubtfully, but this I am sure of, that the Scripture speakes not of his coming into that state which the Author cals the higher Image, but Page 333. the Author makes the refusing Christ in his second appea­rance, or the higher Image, to be the sin against the holy Ghost; and elsewhere sheweth, that he meanes it of a wilfull and knowing refusall of that higher state, now I say, that if God did so forewarne Adam, that he should not refuse the higher state, that he would propound to him on the seventh day, and gave him a sight what it was (as we but now questioned the Author for affirming) the Author by his principles would make it very probable, if not plain, that Adam commited the sin against the holy Ghost, because then he had such a vast knowledge and insight into things, and upon such a cleare knowledge of the excellency of such a state, would yet refuse, it seemeth to have been a very wilfull act, but in that Page 333. he saith, that Adam refused it ignorantly, and the devill ma­liciously; but if it be true what the Author [Page 9]saith, Page 59. that God before the seventh day gave him a sight and prospect of that high­er state, it could not be done in such ignorance.

CHAP. II. Concerning the Person of Christ, his Bloody Sa­crifice and Sufferings, to reconcile us to God.

THe knowledge of Christ, and him crucified, being so excellent and necessary, that bles­sed Paul counted all things but loss and dung in comparison of it, let us set our hearts to know him, his person, his offices, his usefulnesse, preciousnesse, what he is, what he hath done and suffered for us poore sinners, Who all like sheep have gone astray, and turned every one to his own way, and the Lord hath laid on him the iniquities of us all, and by his stripes we are healed.

He is both God and man in one person, the brightnesse of the Fathers glory, & the expresse Image of his substance, he is that [...] Sospi­tatoe, that Saviour that doth deliver from all evill, and is the Author of eternall salvation, he is that [...], that propitiation for our sins, expiates our sinnes, attones God, and makes him propitious to sinners, he is the blessed and eternall son of God that came into the world to save sinners, and to reconcile them to God by the blood of his crosse, that was made sin for us, who himself knew no sin, that we might be made the righteousnesse of God in him. Let us see then [Page 10]what this Author saith of his person and death, but first let me tell the reader, that I will not follow the Authors way in speaking over and over the same things in variety of words, as concerning the person of Christ, and his being first in one Image, and then in another, he goeth over with that distinction of the three Images or states where Christ comes forth, twelve times in the first fourty pages, and afterwards so often, that I left counting, but as neere as I can I shall at once examine his doctrine concerning the person of Christ, save that I will forbeare a curious prying into that incomprehensible mystery of the blessed Trinity, but rather leaving him to delight himselfe in his owne notions about it, I shall cry out, O the Depths of that Mystery! and confesse, that the knowledg of that great mystery is too wonder­full for me, it is so deep, that I cannot search it out, and should as well as others, but more darken that mystery by my words, neither would I please the itching desire of any reader, by shewing my selfe wise above what is written, as Calvin treating upon such great mysteries, in the 13. Chapter of the first booke of his Institu­tions saith, Quos oblectat speculandio intemperies minime placandos suscipio, he would not goe about to please those who delight in speculati­ons, so as not to be wise to sobriety, no more shal I after this short digression; let us examine his doctrine concerning Christ.

Page 2. [ He maketh Christ to be the simili­tude of God, that is Immanent and eternally abiding in himselfe, and as so, is unexposed to any creature discerning, and page 3. saith, in this communi­on is one with God, and is God, this is that, which up and downe his booke, he calls the higher Image, the glory of the Father, and the like, and yet he saith, Page 2. and elsewhere, that Christ thus con­sidered, is not to be taken for the second person of the Trinity, but for the witness that is borne by all three.]

Now promising this, that it hath beene the way of those that have broached false doctrine in all ages, to hide and cloud their opinions, with subtil distinctions, I ask first, how Christ is God, but as he is the second person in the Tri­nity, for he makes him God in this state, and yet he saith, doth not here consider him as the second person in the Trinity. Secondly, I ask, how any witness of the Trinity is God, it is somthing from God, but is not God, for then we shall make so many Gods, as there are witnesses (to use the Authors words) from the Trinity; one Michael Servetus was hammering out such notions about Christ. But now our Author makes this higher Image, Page 12. to be the personal appearance which all the three persons in the Trinity make in Christ, and if so, he must make Christ none of the three pervons in the Trinity, but only with Servetus, som appearance, [Page 12]Image and Idea from the Trinity: but to what purpose should I follow the Author in these his deepe speculations, it suffices us to know, that our blessed Redeemer is the fellow of the Lord of hosts, God equal with the Father, though he was found in fashion as a man, and humbled himselfe unto death, even the death of the Crosse.

Page 2. He saith, Christ in a second sense is the Image of God, that proceeds out of his mouth, to tabernacle with the creature in a temporary ministration, and he saith, Page 4. that this is the witness of the second person of the Trinity.

Before he had made Christ in that first Image the personal appearance, & witness of the three persons of the Trinity, and now tells us of a se­cond Image wherein Christ is, and is the witness but of one of the persons of the Trinity, but we take Christ to be the second person in the Trini­ty, and not only some witness from him, and image that he exhibits to the creature, and the Author makes this the state wherein the world have union and communion with Christ; which state he, by the operation of the third person in in the Trinity, was perswaded to offer up and exchange for the higher Image, and yet faith he, was in the higher Image first, such divers and strange doctrine we meet with in that hooke, if he was first in the higher Image, how could he offer up the lower Image to get into it? [Page 13]The Author quotes for these three Images and witnesses of the Trinity, the 1 John 5.7. There are three that beare record in Heaven, the Fa­ther, the Word, and the holy Ghost, and these three are one. But I hope that place doth not say it was the witness of the Father to bring forth Christ in one Image, and the witness of the word to bring forth Christ into another Image, and the holy Ghosts witness to bring him into ano­ther, but if we mind the eleventh verse of that Chapter, we shall see what the record or wit­ness is, This is the record, that God hath given to us eternall life, and this life is in his Son, that God hath chosen and appointed Christ, and none other, to be the Prince and the Saviour, to give repentance unto Israel, and forgiveness of sinnes, neither is there life and salvation in any other; and therefore the Apostle, v. 10. charge­eth those that believe not this record of God, concerning Christ, that in him is righte­ousness and life, and will not come to him that they may have life, and be saved through him, I say, he there chargeth such with making God a Lyar, by not believing the truth of the Re­cord, that the blessed, Trinity beare in this be­half, and so page 4. he quotes, Rev. 1.8. he saith, that Christ is there called, he that is, by way of distinction from himselfe, considered as he that was in the witness of the Father, and he that is to come in the witness of the holy Ghost.

This Scripture surely is not a little wrested, for the foregoing verse speaketh of Christs se­cond coming, behold he cometh with clouds, and every eye shall see him, and I am Alpha and Omega, which shewes the eternity of the Son of God, which is, which was, & which is to come, the Almighty which is now set downe at the right hand of the Majestie on high, which was found in fashion as a man, and put to death in the flesh, is to come the second time without sin to salvation, the same Lord Jesus, that after he had purged our sins, by the sacrifice of him­selfe, was taken up to Heaven, is to come againe, Act. 1.11. Jude. 14.15. So that this Scripture will no way serve his purpose, nor beare his exposition; besides, his exposition will be very inconsistent with his owne judgment, for he thinks Christ is now in the higher Image, brought into it by the third person in the Trinity, but if by Christ to come, should be meant that Image and state, Christ should not be yet in it, but it were a thing yet to do.

Let us see whether a third Scripture, which he quotes in many places, will favour his judge­ment, and that is, Eph. 3.9. And to make all men see what is the fellowship of the Mystery, which from the beginning of the world lay hid in God, who created all things by Jesus Christ. This place he supposeth holds forth the first and se­cond Image, in which the Trinity brought forth [Page 15]Christ; let us therefore consider what is meant by this Mystery, which from the beginning of the world lay hid in God, and how God crea­ted all things in Jesus Christ.

The Apostle is there treating of the Gentiles, being partakers of the promise in Christ by the Gospel, and of his being imployed of God to preach among them that unsearchable riches of Christs love, righteousness and grace, and so to make more evident and plain what is the [...] fellowship or dispensation of the Myste­ry, which from the begining of the world lay hid in God, which was, that he would by Jesus Christ, the seed of the woman, break the ser­pents head, and save his Elect, among which there were not only Jewes by nature, but sinners of the Gentiles, this mystery of salvation by Christ Jesus, from the beginning of the world, hath lain hid in God, that though something of it was discovered to Adam, Abraham, Moses, and the Prophets, yet as v. 3.4. & 5. the myste­ry of Christ in other ages was not made knowne to the sons of men, that is, so fully and plainly as it is now revealed to the holy Apostles and Prophets by the spirit; and so Colos. 1.26.27. Its said, this mystery hath been hid from ages and generations, but now is made manifest to the Saints, to whom God would make known what is the riches of the glory of this mystery, that a­mong the Gentiles Christ was Preached and [Page 16]believed to he the hope of glory; so that this place is not meant of Christs being in the higher image, the image of God in originall and sub­stance, as the Author would have it; and for the other words, that God created all things by Jesus Christ, if we understand those words ac­cording to the 1 John, that all things were made by the word, so that without him was not any thing made that was made, it will not make in the least for the Authors second image, but this place I take rather to be meant of the new creation spoken of, 2 Cor. 5.17. Eph. 2.24. that he saveth all his people, Jewes or Gentiles, and maketh them new creatures by Jesus; but take it which way we will, it is true that God created all things by Jesus Christ, but I say, I take it rather to be of the Spirituall creating, and so saith the Apostle Paul, Eph. 2.10. we are Gods workmanship, created in Christ Jesus to good workes, which God before ordained that we should walke in them.

Page 89. [He saith, that the death of Christ must not be confined to his offering up in the daies of his flesh, but what he did then in a visible man­ner in mans nature, he did from all eternity, in an invisible manner, in his Heavenly and mysticall state.]

That place, Heb. 9.27.28. will be against the Author do what he can, for it tells us Christ was once offered, that is, but once he speakes [Page 17]exclusively; and see Hebr. 7.27. that he did it at once; and so Heb. 9.12. and saith v. 25. that Christ doth not offer himselfe often, as the High-Priests of the law, that offered often, entring into the holy place every yeare, with the blood of others, and Heb. 10.10.11.12. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all, that is, to offer himselfe but once as a secrifice for our sins, not like the High-Priests that stood daily Ministring and offering often­times the same sacrifice, but this man, after he had offered up one sacrifice for sins, for ever sate down on the right hand of God; and v. 14. for by one offering, he hath perfected for ever them that are sanctified: I know not how the holy Ghost could more plainly confute this Author, then in these words I have set downe out of that Epistle, doth this Author thinke that Christ from eternity was wounded for our transgressions, was crucified and put to death in the flesh, and his soule made an offer­ing for sin, was bruised and put to greife; by Gods eternal decree and purpose, he was thus to suffer for our sins, in the body prepared him, in the volume of Gods booke it was written of him, that he should come thus to do the will of God, in suffering for our sins, the just for the unjust, and in the daies of his flesh did suffer nothing but what God had ap­pointed, [Page 18]and afore determined, but Christ never died and suffered for our sins, untill he was made flesh, and dwelt among us, but I know what this Author means by Christs death, that is to say, his being broken, and cru­cified to the lower image, to goe up into the higher, the image of God in originall and sub­stance, and thinketh this was from eternity, and that we shall examine in its proper place.

The next thing we shall consider, is what the Author saith.

Page 77. [ That they proclaime their short-sightedness into Christs fullness and rich grace: (I wonder who of us are not short-fighted herein, as knowing, but in part, and seeing, as thorough a glasse darkly, 1 Cor. 13.) That looke upon the Lord Jesus, as an accidentall provi­sion onely, that God had in reserve, in case of the entrance and coming in of sin, and saith, there was no other way whereby the creature could obtaine a sure, safe, incorruptible and immorall life, but by faith in Jesus Christ, who was from the be­gining the right object of faith to Angells and men, if they would have received him on the seventh day, before the coming in of sin.]

This Author doth not very fairely lay downe the judgment of others in this business, for they from whom he differeth in this matter, doe hold, that God from all eternity did [Page 19]purpose to save the elect by Christ, and that fall of man did not make any change in God, that he should do any thing upon it, which he had not determined, and purposed from al eter­nity to do, which counsel of his stood firme and constant, and the fall of man gives accasion to the Lord, to shew what he eternally intend­ed, which was to mignifie his rich and free grace, in saving his elect in such a wonderfull way, of justice and mercy, as by sending his onely begotten Son that we might live thorough him, laying our iniquities upon him, that by his stripes we might be healed, but yet he that thus eternally intended to make Christs soule an offering for sin, decreed the fall of A­dam, and to glorifie the riches of his mercy another way, that considering Gods decree and eternall counsell, it was impossible but A­dam should fal, and so it is a vain and frivolous question, whether Christ should not have come, if he had not fallen, Servetus that we spoke of before, & O stander, were of this opinion with this Author, that Christ should have been incarnate, whether Adam had fallen or no; such enter­tainement unthankful men give to the glad tidings of the gospel, that Christ came into the world to save siuners, that instead of admi­ring the great & inestimable love of God here­in, and coming to Jesus the Mediator of the new Covenant, that they might have life, dore [Page 20]about questions, that instead, I say, of thank­fulness for this great salvation, and looking up to Christ this brazen serpent, that they may be healed, fall a disputing, that this brazen ser­pent should have beene set up, whether men had beene stung with the fiery serpents or no, but instead of their speculation herein, let us say with the Apostle, 1 Tim. 1.15. this is a faith­full saying, and worthy of all acceptation, that Christ came into the world to save sinners, which we had never been, if we had not fallen, for God made man righteous; and Gal. 4.4.5. God sent his son, made of a woman, made un­der the Law, he was sent to seeke and to save that which was loft, he came to call sinners to repentance; he was set forth to be a propitia­tion for our sins, thorough faith in his blood, with innumerable places of Scripture to that purpose.

And we may very well in answer to this Au­thor affirm, that God, if it had seemed good in his sight, could have given eternal life to Adam, and preserved him to the Heavenly kingdome, in the state wherein he created him; but he saith, Jesus Christ from the beginning, was the right object of faith to Angells and men; but I answer, that the Lord Jesus could not be so the object of faith to them, as he is to us, since the fall, for before that, they were whole, and need­ed not the Physitian, could not come to Christ [Page 21]the brazen serpent for healing, as those that were stung with the fiery serpents, they could not come as lost creatures, and weltring in their blood, to Christ, that they might have life, could not apply his blood to cleanse them from sin, when as yet they had not sinned, nor any guile found in their mouthes, but if men, in­stead of admiring the rich and great salvation brought to light through the glorious gospel, will curiously pry into the state of the Angells, and things which they have not seene, vainely puft up with a fleshly minde, under the notion of a spiritual mind, & will be contentious about these things, we have noe such custome, nor the Churches of God, but leave them to flatter themselves in their owne speculations, desiring our selves to he found thankfull to God, and admirers of his love, who when we were Ene­mies, reconciled us unto himself by the blood of his son, and desirous to give all diligence to make sure our union and communion with him, the Lord our righteousness, who when we were lost, came to seek us, and to save us.

Page 94. He saith, that Jesus Christ was the surety and Mediator of both Testaments, [...] sponsor is one that undertakes to pay anothers debt, & that Jesus Christ is said to be the surety of the better Testament, Hebr. 7.22. which better Testament is the covenat of grace, not the covenant of workes, and he is surety of no [Page 22]other Testament but that, and according to the tenour of that covenant, he the surety payes our debts, to God the creditor, payes that which he never took, suffereth for our sins, the just for the unjust, to bring us to God, and so doth the holy Ghost distinguish betweene Mo­ses and Christ, John 1.1.7. Telling us, the Law was given by Moses, but grace and truth came by Jesus Christ; and Hebr. 8.6. Christ hath obtained a more excellent ministry, by how much also he is the Mediator of a better cove­nant (not of the old) which is established upon better promises then Do this and live; and soe likewise Hebr. 9.15. And for this cause he is the Mediator of the new Testament, that by meanes of death, for the redemption of trans­gressions under the first testament, they which were called might receive the promise of eter­nal inheritance, & so the believers under the old testament, by this Jesus the Mediator of the new testament, being called, were justified, & received the promise & possession of the eternal inheri­tance as well as we; to name no more Scriptures where I might abound, see Heb. 12.24. And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, making it a great part of the glory and excellency of the Gospel dispensation, above that of the Law, that Jesus is the Mediator of this covenant, which if they had been of the Authors mind, they might [Page 23]have slighted, saying, that so he was of the other, but enough to shew the Authors mistake in this particular.

Page 69. [He saith, that Christ had an exercise of a new life set up in him, in a way of faith, by which he did not onely perform the righteousness and obedience required of man by the Law or first covenant, but that also which is required of him by the new and second Covenant.]

Concerning the new life & faith (as the author calleth it) that was set up in Christ, the author will give us accasion to speak afterwards, for he thinketh Christ had a new birth and regenera­tion, as well as we. In the mean while, this is not very clear, that Christ did performe that righteousness & obedience which is required of man by the new & second Covenant; the gospel, or new Covenant, calls for Faith in Christ, repentance, thankfulness, mourning for sin, I wis the Gospel calls for these things, and if the author had said Christ purchased these things for us, and all things the gospel or new Covenant calls for, so that those for whom he Purchased them, shall have them in the ap­pointed time bestowed upon them, if he had said thus, we should have agreed with him, but to say, that Christ by a new life, and way of faith, performed all that the new Covenant or gospells requires, will hardly goe downe with us; did Christ believe, repent, mourne for sin? [Page 24]and we must note all this while, that the author doth not speake this of Christs passive obedi­ence, whereby he performed the Fathers will, in b [...]aring our sins in his owne body upon the tree, but he speakes of it as a part of his active obedience, neither doth the dispute come in here, whether we are justified by both Christs active and passive obedience, but the questi­on here, is only of the nature of Christs active obedience, whether therein he performed the obedience that the Gospel or new Covenant requires, that is, did believe in a Saviour, re­pent and mourn for sin, I wis Christ was no sinnes, that he needed to believe in a Saviour, he was no sinner, that he needed to mourn for his sins, these are things no way suitable to the person of Christ to do, but suitable to us, who are to believe in him that justifies the un­godly, and to loath our selves for our iniqui­ties and abominations, but we shall see by and by how he levels the Lord Jesus, debases him, whom God hath so highly exalted, and given him a name above every name, and so he saith.

Page 97. That Christ by bringing his fleshly prin­ciples into the cossation and rest, required by the law of the new Covenant, he attaines the end for which they were at first given him, arriving at that most neere and intimate communion with God, which onely by faith, or the exercise of [Page 25]a newness of life, and operation, can be at­tained.

Now I would faine know what fleshly prin­ciples there were in Christ, that the law of the new Covenant required to be laid downe, and brought into cessation, are these words of truth and soberness, concerning our blessed redeemer, God blessed for ever? that he had such fleshly principles in him, as the law of the new covenant required, should be brought into cessation, truely we have other manner of thoughts of Christ the Lord, our righteousness, and so the author tells us, that ceasing from his fleshly principles, he gets to neere and intimate communion with the Father; so then it seemeth he had not such neere and intimate communion with the Father before, but we do believe that the very human nature of Christ, had of Christ, had alwaies very neer & intimate communion with the Father, excepting the time when it pleased the Father to bruise him, and put him to grief, when he made his soule an offering for our sins, then God hid his face from him, that made him cry out My God, my God, why hast thou forsaken me.

Page 97. He makes Abrahams offering up Isaac, spoken of James 2. To hold forth his offering up the first image.

I need not say much to throw downe his exposition of that place, but I shall onely say [Page 26]this, that if that act of his were the throwing up of the first image, then it should seeme Abraham had not offered it up before, and so according to the authors way, was not in a saving state, which if it were needfull, might abundantly be confuted out of Genesis.

But Page 98. He saith, Abraham herein was but the type, or figure of Christ, who performed this in himself, and this act of obedience, being imputed to us, presents us righteous, and without [...]lame before the Throne of God.

But surely if we will put an allegoricall sense upon this passage of Abrahams offering up his son Isaac, they do better that make Abra­ham to represent God the Father herein, that offered his Isaac, gave his Isaac for a sacrifice for our sins, the beloved son in whom he was so well pleased; but this author makes Christ, both Abraham and Isaac, he makes Isaac his fleshly part, but I wold have the author follow his allegories a little better and wiselier, not to plainly contradict the holy Ghost in his allego­ries, for Gal: 4. The holy ghost maketh Ishmael to signifie the covenant of workes, and Isaac the covenant of grace, and verse 28. So we, as Isaac was, are the Children of the promise; so that when the holy ghost makes Isaac to signifie the new covenant, the author is too bold to make him signifie the law, and the offering of him, to signifie the offering up of a legall state.

And so this author saith more plainly, Page 99. That Christ actually sacrificed the true Isaac, crucifiing in himselfe the life of his fleshly seed and legall principles.

Thus we see how he thwarts the holy ghost, who will have Isaac to hold forth the new covenant, the free woman, the Ierusalem that is above, and to hold forth those that are borne after the spirit, in that 4. Galath. But this author will needs have Isaac to sig­nifie the fleshly seed, and legall principles.

Page 99. [He saith, that Christ and his whole seed enter into rest by Faith.] But the author must have a care how he rank Christ and the Saints together, and liken them in believing, we come to him, that is, beleive in him, and so our troubled, weary, heavy laden souls enter into rest, Matt. 11.28. And there is no such way in the world to get rest for a weary soule, but by faith in Christ, applying his blood, which speaketh better things then the blood of Abel; but how Christ needes to enter into rest by faith, as we sinfull creatures do, is a paradox; but as I said before, he levels the Lord Jesus, and mightily debases him.

Page 103. He saith, that which in the first sense Christs naturall man was a sufferer in, con­sisted in the weakness and disabilitie which was brought upon his fleshly mind, to resist the powerfull workings of his faith, or spirituall minde.

A strange passage, that Christ had a fleshly carnall minde in him, as well as a spirituall minde, but we believe there was no fleshly mind in our Redeemer, and wonder that this author is so bold as to affirme it, and he maketh it the worke of his death and cross, to subdue his fleshly minde, and if there were such a fleshly mind in Christ Jesus, it was no suffering and affliction to have that taken away, but rather a great mercy; but far be it from us to have such low, and mean, and base thoughts of our deare Saviour.

But in the same 103. Page [He saith, that Christ was thus brought into such a frame of spirit. that he was disabled from doing any thing against the truth, and thereby qualified to do all for the truth.]

As if there was a time when Christ had such a frame of spirit, that he might have acted against the truth and will of God, but by taking up the higher image, was disinabled from doing so, and before that time, was not qualified to do all things for the truth; and he adds in the same place, that this profitable weakness and disability, (namely, not to do any thing against the truth) came not all at once upon Christs naturall man, but gradually; then this author would make him for a time to be in great danger of sinning, but that by degrees he grew disinabled from sinning.

And Page 104. He saith, thus in this first part of Christs passive obedience, he through the law, becomes dead to the law, through the law of the spirit of life in the second Adam, becomes dead to the law and life of the first, fulfilling the whole law of righteousness, by being rendred utterly unable to perform one tittle of it in mans first acti­vity and sufficiency, or as left alone to the grace & strength received by his first covenant principles.

Let us examine how Christ by the law, became dead to the law, Paul indeed saith thus of himselfe. Gal 2.19. I through the law, am dead to the law, that is, seeing the law, spirituality, and my owne weakness to keep it, that if I be under the law, I must needs be under the curse. I am dead to the law, that is, will not put my selfe under it, as a covenant of workes, to doe it and live, but I seeke to have my life hid with Christ in God, and to have him to be the end of the law for righte­ousness to me; but Christ could not be dead to the law in this respect, for he was able to performe every tittle of it, which Paul and we were not able to doe; but I say, Christ needed not, as we, to fly from the law, as that which is weake, and unable through the flesh, and ina­bility in us, to keep it, to bring us unto life, and so to goe unto another for righteousness and life; and he goes on, to make Christ one while keeping the law out of strength that he [Page 30]received by first Covernant principles, but after­wards he faith, he could not performe one tittle of it, as left to those principles, thus doth he represent Christ, one while obeying upon the principles of the Covenant of works, & another while he could not obey at upon these princi­ples, running into these notions about Christ, by slighting the simplicity of the gospel, which is, that Christ came into the world to save sinners, & that he by the appointment of God, accord­ing to the Covenant between him and the Father, as our surety, performed the whole will of God, in that body prepared him to purge away our sins, by the sacrifice of himselfe, and the principles upon which he acted, were out of obedience to the Father, and love to sinners, to compass the blessed designe of God, his glory, and our eternall salvation.

Page 111. He goes about to shew what was the nature of that wrath from God, that Christ was capable of undergoing, which to make out, he defineth the wrath of God, thus saith he, wrath, as God is capable of exercising it, consists in that posture of an enemy, and face of displeasure, wherewith he cloaths and armes himselfe in Christ, the Mediator to Angels or men.

A strange definition of Gods wrath, for if it were so, that God is not capable of exerci­sing wrath to Angels or men, but as he cloaths [Page 31]and armes himselfe to do it through Christ, then I say it will follow, that God could not have reserved any of the Angels in chaines of darkness to the judgement of the great day, nor could not have damned any of the sons and daughters of men, if Jesus Christ had not been Mediator, surely the Reader will wonder at this notion of the Authors, and he doth not say, that God doth exercise wrath in Christ, or thorough Christ, as if he had meant that God was the most provoked to wrath for slighting Christ, and neglecting so great salva­tion, and will execute the fiercenesse of his wrath upon those that trample under foot the blood of the Son of God; but he saith, that God is capable of exercising wrath no other way, but as he cloaths and arms himself in the Mediator, God is said to be angry and wrath, when in his dealings with the creature, he walks contrary to him, and sets himself against him; suppose it be eternal wrath, then God dawns that creature, and turneth him into hell, and doth the Author think that God could not have done thus, if Christ had never been a Mediator between God and us, could not God have exercised wrath upon all of us that are the fallen sons of men, and appointed us our por­tions in the dark nooks of hell, without CHrist had been the Mediator? and this Author will make Christ necessary to be the Mediator and [Page 32]Saviour upon this account, that else God could not have exercised wrath upon any of the crea­tures.

But I pray how could Christ bear the wrath of God, if that it be true that the Author saith, that God is not capable of exercising wrath, but in Christ the Mediator; well, we unthank­ful men, instead of admiring the Lords free mercy in Christ, whereby we are delivered from wrath to come, who hath attoned God, made peace, and reconciled us to God; we fall a disputing, that God is not capable of ex­ercising wrath, but thorough Christ the Medi­ator; but if it had not pleased the God of all grace to have sent his blessed Son to turne a­way his wrath from us, and reconcile us to himself, we should have seen to purpose, and by lamentable experience, that God could ex­er [...]ise wrath without Christ the Mediator.

CHAP. III. Shews, that the highest attainments of the natu­ral man come very far short of what this Author assignes to him, and proves his misinterpreting abundance of Scripture about this matter.

AS this Author doth exceedingly debase Christ, marring his visage, who is altoge­ther lovely, often saying, he had a fleshly mind, and fleshly principles, which were to be subdu­ed in him; so on the other hand, he cries up the natural mans attainments far above that which any natural man ever arrives at, and in­deed takes the most of the Characters of a true Believer, and claps them upon a natural man.

And so page 117. That Christ may be the received Lord and Christ in the heart, and give a participation and fellowship with him in spirit, by the power and presence of himself there, either in his first or second appearance, and all along he maketh the receiving of Christ in his first ap­pearance only, to be no saving state; and yet he saith in this state, Christ may be the received Lord and Christ in the heart, and give the soul a participation and fellowship with himselfe in spi­rit.

But how plainly doth the Holy Ghost con­fute him, John 1.12. That to as many as receive him, to them gave he power to become the sons of [Page 26]God; and Rom. 8.17. If sons, then heirs, heirs of God, and coheirs with Jesus Christ: So that wheresoever Christ becomes the received Lord and Christ in the heart, eternal salvation at that very time is come to that soul, forasmuch as he is made the child of God by faith in Jesus Christ, or by receiving Christ, which are all one, as that 1 John 12. makes plain, yea, this Author saith, that such a soule Christ gives a participation and fellowship with himselfe in spirit, but then is not this soul in a safe and sa­ving state, for Christ to give a soul fellowship with himself in the fathers love, to make him a sharer in his death, blood, and righteousness, and spirit, and he that is thus called into fellow­ship with Jesus Christ, is surely in a saving state; and by the way I would note this to the Reader, that whereas now the Gospel is preach­ed more then in former ages, so that many places, and poor souls that have sat in dark­ness, see a great deal of light that way, and men are told much of Christs being the way, the truth, and the life, and are earnestly pressed and invited to receive Christ that they might have life, it's now one of the devils grand de­signs, to make men believe, that men may re­ceive Christ, and have fellowship, union, and communion with him, and yet not be in a save­ing state, but be under the Covenant of works all this while, thinking if this doctrine would [Page 27]take, it would keep thousands from Christ, therefore it concerneth us to way lay his de­signs, and unmask him that transforms himself into an Angel of light, that under pretence of carrying us higher, would beguile us of the simplicity that is in Christ, the sure way of life and salvation, by receiving of Jesus Christ, the Lord our righteousness, and truly for ought I know, this Author is the first that ever broacht this doctrine in print, that a man might re­ceive Jesus Christ, and have fellowship with him in spirit, and be made the righteousness of God in him, and yet not be in a saving state; for the Arminians never had the face to say it was not a saving state if they continued in it: Let us examine the Scripture he quotes, one is, 1 Cor. 10. the beginning of that chap, especi­ally the fourth ver. that the Jews did all eat of the same spirituall meate that was Manna, our fathers did eate Manna in the wilderness, that Spirituall food, the unbeleevers among them eat that food, the true Beleevers eate the hid­den Manna, and lived for ever, and it followeth that they all dranke of that Spirituall Rock that followed, and that Rock was Christ, but what is the meaning of it, but that they drank all of the Rock that is Spoken of Exod. 17.9. which Moses smote, and water came out, that they might all drink, which Rock was Christ, that is, a type of Christ, the rock of ages, who [Page 28]being for the transgressions of Gods people smitten and bruised by the Father, from him cometh living waters, springing up to eternal life; so that this place holdeth forth this only, that all the Jews did drink of the water of that Rock which was a type of Christ, and this will not do him any service to make out his judg­ment. Another Scripture he quotes, is Jerem. 31.32. That my Covenant they brake, though I was an husband to them; that is, I shewed a great deal of kindness to them, and made a way thorough the Red Sea for them, leading them thorough the deep, as a horse in the wilder­ness, that they should not stumble, and not­withstanding all this, they soone forgot his works, and quickly turned aside out of the right way, and walked contrary to him, and provo­ked him with their iniquities and abominati­ons, and therefore God speaketh of a better Covenant that he maketh with the spiritual Is­rael, that is, to write his Laws in their hearts, and put his fear into their hearts, which they never had done for them who were the unbe­lievers among the Jewes, neither did they re­ceive Christ into their hearts as Lord and Christ, which is the thing in question; and Isai. 63.8.9, 10. which he quotes, holds forth the same, even the great deliverances that the God of salvations wrought for the children of Is­rael, when he led them by the right hand of [Page 29] Moses with his glorious arme, dividing the wa­ter before them, to make himself an everlasting name; but this place holdeth forth nothing of the Authors doctrine, that they had all recei­ved Christ into their hearts, to be their Lord and Christ.

Ezek. 16. He quotes often for these things, because its there said, that when they lay in their blood, God said unto them live, and made them perfect through the comeliness put upon them, which he saith was the comeliness and righteousness of Christ, and yet they and God parted, and he became their enemy.

But let us well weigh the 16. of Ezek. The Lord is there declaring what he had done for the people of Israel when they lay in their blood; and as Exod. 1.14. Their lives were made bitter to them with hard bondage, and then God heard their groaning, and God had respect to them, he heard their cry, and knew their sorrows; and so in this place of Ezekiel, the low and helpless condition of the people of Israel is compared to a poor infant newly born; but ver. 14. God did so much for them, that they prospered, into a Kingdom they be­came a great and glorious Nation, that the children of Israel were now growne to be like the sand of the Sea shore, innumerable, so that he saith, ver. 14. that their renown went forth among the Heathen for their beauty, that is, [Page 30]that the heathen took notice of their strength and glory, and that God had done great things for them, so that many of them sought to make league with them, for they were perfect through the comeliness that he had put upon them, he had given them glory above all the Kingdomes of the earth, Statutes and Ordi­nances, Lawes and righteous Judgments, he had not dealt so with any Nation as he had done for them. Now when we make use of these passages in this Chapter to hold forth re­generation, Christs righteousness, and such things, then we must be careful of not over­throwing the true litteral sense of them, and when we take it in a spiritual sense, and so un­derstand these things of the body of the Jewes, then it is easily detected to be a wresting of the words, to say all the Jewes had spititual life by Christ, and had his righteousness and comeliness put upon them, we have seen the meaning is o­therwise; but this we must understand, that those things that are litterally spoken of the whole body of the Jewes, are spiritually only to be applied to the people of God, Jewes or Gentiles, for many of this people of the Jewes were so far from having such an union with Christ, and were so far from such a sanctificati­on which he saith men have by union with Christ in the flesh, that they were Idolaters, A­dulterers, and their lives worse then the Hea­then, [Page 31]and whosoever shall read out this 16 Chap. of Ezek. shall see how wicked and un­godly this Nation of the Jews were.

They committed spiritual fornication, they joyned themselves to idolatrous Nations, verse 15. adorned the high places and Temples of their Idols, ver. 16. God had given them plen­ty of gold and silver, and they made images and idols of it, ver. 18. and set his oyl and his in­cense that should have been used about his ser­vice, used them about their Idols, ver. 18. and so he goeth on to shew the wickedness of this people; and will this Author, or any man up­on second thoughts think, that such men as these have union with Christ, and have received him into their hearts as their Lord and Christ, and have his comeliness and righteousness put upon them.

The Author goes on, page 118. saith he, It is evident then, that upon such conditional termes as are comprehended in the tenour of the first Co­venant, Christ can, and doth cause his own recep­tion in the hearts and consciences of men, and that there are inseparable benefits attending and ac­companying this manner of reception or believing in Christ, which is begotten, and held but upon the wavering principles of the first Covenant.

The Author had laid down his judgement, and quoted four Scriptures for it, and not so much as tells us how he would argue from [Page 32]them, which Scriptures we have taken the pains to weigh, and finde that they do not prove any thing for his purpose; and now without any more to do, the Author tells us, it is evident; tru­ly if he makes it no more evident then he hath don yet, he wil fail mightily in his undertaking; but what is it he hath made so evident? why, that Christ can, and doth cause men to receive him upon the conditional terms of the first Co­venant; and what were the conditional terms of the first Covenant, but do this, and live? and doth Christ bring men to believe in him, and cast anchor in their storm upon his righte­ousness and blood upon the terms of the old Covenant, Keep the Law, and ye shall live? no surely, but upon the terms of the Covenant of Grace, Believe, and ye shall live, come to Christ, and ye shall have life: But let us hear what be­nefits the soul hath that receives Christ in this way, though he will not have the soul to be in a saving state here, yet saith, there are three benefits such a soul hath.

He saith in that 118. page, he saith first, They that are thus made receivers of Christ, are called out of the world, to come out of that Hea­thenish state wherein men live, as without Christ, and without God in the world.

Truly this is a great benefit, and surely who­soever is truly called out of the world, is in a saving state, to be called out of the worlds pro­phaneness, [Page 33]hypocrisie, will-worship, formality, called out of the worlds way, in going about to establish their own righteousness, and living to themselves and their lusts, I think a soul that is thus called out of the world, is in a happy condition, whatsoever this Author saith; for being by Christ called out of the world, he shall not be condemned with the world, and I am sure Christ, John 15.19. makes a mans be­ing of the world to be a natural man, and his being not of the world to be a state of true Saintship, such as the Disciples themselves had; and so if we consider what it is to live without Christ, to wit, to live without the righteous­ness, the spirit, the grace, the faith of Christ, we may well say, that a man that Christ hath truly called out of a state of living thus with­out him, is in a saving state, for it must needs follow, that he being called out of a state of li­ving with Christ, he must needs now have Christ his righteousness, his spirit, his grace. But the Author will grant us, that a man may have Christ his righteousness and spirit, and yet not be in a saving state.

For in the same 118. page, he cometh to shew a second benefit which those receive from Christ, that receive him in the first Covenant, he saith, Christ is made unto such righteousness in a way of justification, and they are made the righteous­ness of God in him, and that he affords such the [Page 34]benefit of his legal righteousness, so that the Law hath nothing to say against such; and page 119. he saith, this justification the world hath in com­mon with true Believers.

I think this opinion may call this Author fa­ther, for I think he is the first that ever affirmed (I mean one that went for a Christian) that to be made the righteousness of God in Christ, was not a saving state; and truly we may say in this case as he said, if I am bereaved, I am bereaved, if to be made the righteousness of God in Christ doth not save us eternally, then we are bereaved indeed, and are of all men most miserable, and the generation of Gods children the most deceived that ever any were in the world; but this Author must not think to car­ry it thus, let us search the Scriptures, Philip. 3.5.9. Paul counted all things but dross that he might win Christ, and be found in him, not ha­ving on him his own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith, and doth any man think that this was not a saving state? and 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him: And is not this a certain and unfailing way to bring us to eternal life, to be made the righteousness of God in him the Lord our righteousness? hath God appointed any o­ther [Page 35]way to justifie sinners, and bring them to eternal life and glory, then by being made the righteousness of God in him, when God out of his rich grace maketh a poor sinner accepted in the beloved, righteous in the righteousness of Christ, what should hinder his salvation for e­ver? who should lay any thing to such a souls charge to condemn him, when God justifies him through Christs righteousness? and the Author here confesses, that the Law hath no­thing to say against such, when a soul can truly say by faith, as Isaiah 45.24. Though I have sinned, and come short of the glory of God, yet Christ Jesus was made sin for me, that I might be made the righteousness of God in him; and surely in him have I righteousnesse, life, and strength, that soul is in a saving state, and shall never come into condemnation, but is passed from death to life, let all the devils in hell say what they will to the contrary; and though these places that I have already named be sufficient to prove that which I am about, yet I shall name another that is as full as we can desire, Rom. 5.17. For if by one mans of­fence death reigned by one, much more they that receive abundance of grace, and of the gift of righteousness, shall reigne in life by one Jesus Christ. Let us mind this blessed Scripture, so full of marrow and fatness to feed our soules, If, saith the Apostle, by one mans offence death [Page 36]reigned by one, that is, if by the one man A­dams offence, or his one offence of eating the forbidden fruit death reigned thereby, that is, we were all brought to death and condemnati­on, that his disobedience being imputed to us, we were brought to such misery and condem­nation, much more they that receive abundance of grace, the grace of God which bringeth salvati­on, and of the gift of righteousness, that is, Christs righteousness, to have that imputed to them, they shall reign in life by one Jesus Christ; that is as certainly as death and condemnation came upon us by Adams disobedience, so cer­tainly shall we have salvation, and reign in life and glory for ever, receiving the gift of Christs righteousness, the second Adam, and this is more explained in the 21. verse of that Chap­ter, That as sin hath reigned unto death, even so might grace reign thorough righteousness unto e­ternal life, thorough Jesus Christ our Lord, which plainly affirms this, that as Adams sin brings eternal death and condemnation, so the righteousnesse of Christ brings eternal life and salvation.

Let us see whether he be not as much mista­ken in the third benefit by Christ, that men may have, and yet not be in a saving state.

Page 119. he saith, The third benefit insepa­rably accompanying this kind of Christs giving himself by the first Covenant, is that which we [Page 37]call sanctification, 1 Cor. 1.30. consisting in a real and actual change of the heart, which lyeth in our conformity to Christs legal righteousness.

That place 1 Cor. 1.30. saith, Christ is made of God unto us sanctification and redemption, unto us, that is unto us that truly believe in him, but he doth not say that he is made so to o­thers; what doth he mean by this real and a­ctual change of the heart? doth he mean that which is called a new heart, and a new spirit, Ezek. 36.26. if so, he is out, for that onely God giveth to those that are eternally saved; and truly methinks, that men instead of dispu­ting that the natural man may be sanctified so as to have new hearts, should rather question whether they themselves be so sanctified, and their hearts so really and actually changed, as to have new hearts and spirits, and when we come to examine this very thing, we shall finde that it is not such an ordinarie thing to have the heart, which by nature is so desperately wicked, to be so really and actually changed, though the life may be much changed, yet the heart may be the same, even like a painted Se­pulchre, beautiful without, but within full of dead mens bones; but for this he maketh use of 2 Pet. 2.20. of mens escaping the polluti­ons of the world, through the knowledge of our Lord Jesus Christ, who yet may be againe intangled in them.

But doth the Author know no difference be­tween mens hearing of Christs calling for holi­nesse, and departing from iniquity, in the preaching of the Gospel, that they do now leave their former prophaneness and polluti­ons, hoping to get heaven, or make themselves worthy of Christ by this their reformation, I say, is there no difference between this, and the having of the heart really and actually change­ed, because Herod did many things, and heard John Baptist gladly, doth it therefore follow, that he was so sanctified, as to have his heart really and actually changed and purified, Acts 15.9. the heart is purified only by true faith in Christ Jesus, the life may be reformed by e­ducation, by convictions of conscience, and by a common head, and notional knowledg of the Gospel, and of our Lord and Saviour Jesus Christ; yet I confess in a good sense, the hearts of some natural men may be said to be change­ed, but it must be very warily understood.

Another place he quotes for this attainment of the matural man, is Heb. 6. Those that tast­ed of the heavenly gift, and yet might fall a­way, &c.

What if these are said to be [...] en­lightened, so was Balaam, and others, that I hope were never justified and sanctified by Christ, we do not deny but that the natural man may have illumination; what if they are [Page 39]said to have tasted of the heavenly gift, and if this heavenly gift be Christ himselfe, men may tast of Christ, as Cooks do of their sauce which they spit out again; men may come to try Re­ligion, and tast Christ, and not having a pallat that savours the things of the spirit, may not like him: there is a great difference betweene the unbelievers tasting; and the true believers experience; what if they are said to be made partakers of the Holy Ghost, that may be said of any man that is any way enlightened by the Holy Ghost, and partakers of his common gifts only, yea, Bezaliel and Aholiab are said to be filled with the Spirit of God, when yet it was but to enable them to devise cunning works, in gold, and in silver, and in brasse, Exod. 31.3.4.

What if they tasted of the good Word of God, I question not but a natural man may do so, as Herod that heard John Baptist gladly, which shewed he was affected with the word, and tasted some sweetnesse in it.

And what if they tasted the powers of the world to come, and have often been scared, as Felix was, Acts 24.25. when Paul reasoned of the Judgement to come, Felix trembled, and so may other natural men do; but doth this Scripture say as the Author doth, that they received Christ in their hearts, as their Lord and Christ, and were made the righteous­nesse [Page 40]of God in him, this is the thing that we deny any natural man attaines to, but we grant they may tast of the heavenly gift, and of the powers of the world to come, as that place in the 6. Hebr. doth declare.

Page 134. he saith, These in the first Image are righteous workers, according to the Law, in the most Gospel administration of it, but at the bottome, are still upon the tenure and account of debt.

What is the most Gospel like administration of the Law, but Christs fulfilling of it for us, and taking the Law now into his own hands, and prescribing the obedience the Law re­quires, as duty to him the Lord our righteous­nesse, so that there is a modification of the Law to the fallen estate of man, that Christ now doth not propound the Law to us as a Cove­nant of works, that we should seek righteous­nesse to justifie us by the works of the Law, but he himself is made of God unto us righteous­nesse, and his blood cleanseth us from all sin, and now will have us obey the Law, as he ex­hibits it to us in the way of the Gospel, that we should now obey out of love, thankfulnesse, and obedience to our Redeemer, and this is the Gospel, and Christs administration of the Law; but this Author tells us, that all the bot­tome they are upon the account and tenure of debt, and that they are but still under the first [Page 41]Covenant, which is a meer contradiction; for the obeying of the Law in the most Gospel like administration of it, implyes a disclaiming our own righteousnesse and confidence in our owne obedience, and obeying it upon Gospel princi­ples, even our love and duty to Christ that constraineth us to do his will, and what is ac­ceptable in his sight; and I would ask the Au­thor, whether those that came into his higher image, are not to obey the Law, and if so, sure­ly he will say they must obey it in the most Go­spel like administration of it, and then the obe­dience of them both are alike, the confound­ing of Law and Gospel doth a little hang in this Authors light.

Page 136. [He saith, This sort of men were incorporated with the true spiritual seed, in eve­ry one of the seven Churches mentioned, Revelati­ons 2. & 3. Chapters.]

But I pray were the Laodiceans that were neither hot nor cold, that said they had need of nothing, and knew not they were miserable, and poor and blind, and naked, did this frame of spirit shew them to be made the righteous­nesse of God in Christ, and to be sanctified in Christ Jesus, which is the question under de­bate, but do not these things rather shew the contrary, and that they had but a name to be thus, but were dead and without Christ; and Philadelphia, which was one of the seven [Page 42]Churches, doth the Lord say there were any of that Church that were not in a saving state, are any enemies to the Crosse of Christ detect­ed in that Church, let the Author read, Revel. 3.7. to 13. and then let him tell us how he cometh to know that there were such in that Church as were not true Saints, and the spiri­tual seed, I am sure he that is holy and true in his message to them, saith no such thing, findes no such fault with them as he doth with the rest of the Churches, but truly whatsoever this Author saith, it would have been well if all the members of all those Churches had been such as have Christ to be the Lord their righteous­nesse, and truly received Christ into their hearts to be their Lord and Christ, for then it would have been well with them for ever, though this Author makes such a state but the first image, and most unwarrantably calls such the devils subjects, page 361.

Page 151. [He saith, Those that come into this first image, (who yet he saith are not in a sa­ving state) have by Christ renewed in them the same pure nature for kind, wherein man was at first created, and in that state are fed and nou­rished up at Christs own Table, eating his flesh, and drinking his blood, to the growing up into one living body with him.]

Whatsoever this Author saith of the natural mans having the same pure nature for kind [Page 43]that was in Adam at first, if we will believe the Scriptures, they will tell us the contrary, as Gen. 6.5. And God saw that the wickednesse of man was great in the earth, and that every ima­gination of his heart was onely evil continually; where then was the pure nature for kinde that man was at first created in; and in the Psalms its said, that God looked down from heaven, and behold there was none righteous, no not one; and Jer. 17.9. The heart is deceitful a­bove all things, yea desperately wicked, who can know it; and Jer. 4.14. Wash thine heart from wickednesse, that thou mayest be saved; which plainly imports thus much, that though there may be a great deal of outward reformation in the natural man, yet the hearts of none are truly washed from wickednesse and purified, but they shall be saved; and 2 Pet. 2.14. the Apostle saith of the false teachers, (who yet no question made a fair shew) that they had eyes full of adultery, or of the Whore, and could not cease to sin, where was the same pure nature in kinde that was in Adam, when they could not cease to sin; but the Author saith further, that these men are nourished up at Christs own Table, eating his flesh, and drink­ing his blood; but he is sufficiently mistaken, for what is it to be nourished up at Christs Ta­ble, but to be nourished up in faith, love, holi­nesse, and is the natural man thus nourished up? [Page 44]what is this but to be nourished up to eternal­life? and whereas he saith, they eat his flesh, and drink his blood, I answer then they must needes be saved, if we will beleive Christs owne expresse words, John 6.54. who so eateth my flesh, and drinketh my blood, hath eternall life; for though this Author maketh nothing of eating Christs flesh, and drinking his blood, and maketh it but his first Image, in which there is no salvation, yet saith Christ in the 55. verse of that chap: My flesh is meate indeed, and my blood is drink indeed, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; and least we should beleive such doctrine as this Author bringeth, that this is but the first Image or Covenant of works, and falleth short of salvation to eate Christs flesh, and drink his blood, the Lord Jesus maketh a solemne asseve­ration to evince it, he saith in 57. verse, As the living Father hath sent me, and I live by the Fa­ther, so he that eateth me, shall live by me; Thus notably hath Christ confuted this Au­thors doctrine, and left it upon record for a witness against him, he saith further, that by thus eating of Christs flesh, and drinking his blood, they grew up into one living body with him, and yet by his doctrine in no saving state for all this, so that men may be living members of Christ, and yet never be saved, strange doc­trine indeed! shall any that are one living body [Page 45]with Christ be damned? the Apostle saith Ephe. 5.23. that Christ is the Saviour of the body, and I think wee may believe him, but he quo­teth, Luk. 13.25.26. How men shall plead they have eaten and drunk in Christs presence, and he hath taught in their streetes, but what is this to the purpose? did all that sat at table with Christ in the daies of his flesh, and eat and drink with him, eat his flesh, and drink his blood, and were all those that heard him teach in their streets made one liveing body with him; this would be as strange an inference from this place, as those that conclude 7. Sa­craments from the five loaves and 2. fishes, and alas these were so far from being one living bo­dy with Christ, that the next verse telleth us, that Christ shall say to them, I know not where you are, and so far from having pure nature of the same kind with Adam, that Christ shall say to them, Depart from me all ye workers of iniquity.

What a slurre he casts upon the Godly and Churches of Christ, Page 153. calling them the worldly church, the incorporated body of visible Saints, called out and separated from the world, a very cleaver contradicition, for if they be called out and separated from the world, how are they a worldly church, yea, and he after con­fesses, they have a manifest selfe-distinguishing proression, not onely from all heathenish wor­ship, [Page 46]but from corrupt Christian professions and practises, but then will I aske this Author how then are they a worldly Church?

Page 154. [ He saith, that these are a true Church, and as Revel. 12.1. are cloathed with the Sun, yea, are the Nursery or womb of all the true Spirituall seede.]

But if they be the true Church of Christ, then they are in a saving state, and then they are sub­ject to Christ, Eph. 5.24. Christ loveth them, and hath given himselfe for them, v. 25. and pre­sents them to himselfe a glorious Church with­out spot or wrinkle, or any such thing, holy and without blemish, sanctifies and cleanses them, by the washing of the water through the word, v. 25.29. and surely all this amounts to eternall salvation, and to be cloathed with Christ, the Son of righteousness, Revel. 12.1. wrapt up in these beames of light and life, hold­eth forth salvation fully, and I pray how can these be the nursery and wombe of all the spi­rituall seede, and yet not be the spirituall seede themselves, he maketh these but flesh in their highest attainements; and John 3.6. that which is born of the flesh, is flesh, and no better, he maketh them but the Law and the Cove­nant of workes, and doth he think the Law and its righteousness, is the nursery and wombe of all the spirituall seed, the Apostle will teach us another lesson, Gal. 3.2. where he asketh the [Page 47] Galatians such a question, received ye the spi­rit by the hearing of the Law, or by the preach­ing faith, was the Law or first Covenant the nur­sery or wombe which brought forth the Spirit in you, surely no, but the hearing of faith, and so Gala. 4.23. he who was of the bond-woman was after the flesh, but he that was of the free­was by promise, the bondwoman and all that are her children are in bondage. Now this Author counts this Church, and this state that we are treating on, to be but the bondwo­man & the Law, and yet saith, this is the nursery and wombe of all the spirituall seed, but v. 30. What saith the Scripture, cast out the bond-woman and her Son, for the Son of the bond-woman shall not be heire with the Son of the freewoman; but he saith v. 26. Jerusalem that is above is free, which is the Mother of us all. The new Covenant of grace, that is the womb, the nursery, the Mo­ther of us all, not the Law, the bond-woman, and telleth us plainly in the last verse, that we are not the children of the bond-woman, but of the free: thus we see how this Author clasheth with the Scripture.

Page 166. And in divers other places, he makes use of the 2 Cor. 5.16. to prove his doctrine, that Christ may be known, received into the heart as Lord and Christ, and yet no saving state, the words are these, wherefore henceforth know we no man after the flesh, yea, though we have knowne Christ [Page 48]after the flesh, yet henceforth know wee him no more.]

What is the meaning of this Scripture, we may understand it thus, wherefore henceforth know wee not man after the flesh, that is to say, Jew and Gentile, that because a man is a Jew, that therefore he must pe accounted one of Gods people, or because he is a Gentile, that there­fore he must be a lost creature without hope, & without God in the world, yea, though we have known Christ after the flesh, that is, have look­ed upon him onely as a Jew; and of the seed of David, according to the flesh, but we henceforth look upon him on more Barely under such a consideration, but as he that is the onely begotten Son of God, full of grace and truth, wee know him as he that was sent into the world to save sinners, and was deliver­ed for our offences, and rose againe for our justification, as the verse before saith, that he dyed for us, and rose againe, or take it thus, though we, that is, some of us, the Apostles of Jesus Christ, have conversed with Christ in the flesh when he dwelt amongst us, and had too humane and natural affection to his bodily presence, yet we knowing, as John 6.36. that it is the spirit that quickens, the flesh profiteth nothing; that the bodily Presence of Christ pro­fiteth nothing without the presence of his grace, [Page 49]righteousnesse, and spirit in our hearts; hence­forth we know him no more after that manner, but our love and affections are set upon Christ, as he that hath offered up himselfe in the eternall spirit, to obtain an eternal redemption for us, and has ascended to his Father, and to our father, to his God, and to our God, where he ever liveth to make intercession for us, and therefore I doe not see, how this place will make in the least for the Authors doctrine, but he maketh to know Christ after the flesh, to be the receiving of Christ into the heart, as Lord and Christ, and being justified by his blood, and sanctified by his spirit, according to the first image, as he calls it, I hope such knowledg of Christ should be retained, not thrown up, though he calls it but the first image.

Page 170. [He saith, God is pleased through the blood of Christ to declare himself reconciled to the whole Race of mankind, beholding them in the seed of the woman, the second Adam, and to prove this, quotes 2 Cor. 5. Jer. 31. compared with E­zekiel 18. where he saith, Christ challenges all souls to be his.]

But the Author should have quoted the ver­ses of those chapters that he thought would prove this, and should have shewn how he would have argued from them, and then I would have taken the pains to have answered him, though there is no need at all, seeing [Page 50] Perkins, Twisse, Mr. Owen, and Mr. Kendall, and others, have so fully canvassed that opini­on of generall redemption, to whom the Church of God owe much for their labours and travels in that point; but whereas he saith, that in that Ezek. 18. its said, all soules are mine, what if it be spoken of God as Creator, and not of Christ as Redeemer, nay, plainly enough it appears so to be meant, if we view the place, and let the Reader well consider Rom. 5.10. If we were reconciled by Christs blood, how much more shall we be saved by his life, by him reigning in heaven, and sit down at the right hand of God.

But in the same page he saith, That this is so evident, that the creature it self, Rom. 8.19.20. entrnestly groans and labours, exspecting a resto­nation by this price of redemption paid by Christ.]

There is no question but the creature, suo modo, according to its own manner and capa­city, both waits for a restoration, and for the manifestation of the sons of God, but doth this make the point of universal redemption e­vident? surely no, for I hope that the Author will not say, that Christ died for their irrationall creatures, then indeed we might do as he did, that went and preached to the Wolfes and wild beasts; truly this which he saith maketh it so evident to me, comes not within many miles of a clear proof, or any at all of universall re­demption.

Page 172. He saith, of those in this first image, that God doth not impute sins past to them, and of­ten reneweth pardon to them for sins present, exer­cising his forbearance for the sake of his own Ju­stice, as pacified and attoned by Christs Sacrifice, and for this he quotes Psal. 78.38.

But I pray what sins doth the Author ac­count sins past, that God doth not impute, what all sins before their coming into this i­mage, all their unbelief, pride, hatred of God, and all their sins whatsoever, before they came to have this union with Christ, he calls union with Christ in the flesh, and doth he think that the gifts and calling of God are not without repentance? doth God justifie, and unjustifie again? pardon, and then fall upon the sinner, crosse the book, and then make him pay the ut­most farthing, no, with him is no variableness, nor shadow of changeing, once pardon, and ever pardon, once our God in Christ, and ever so; its one thing for God to exercise forbear­ance to men, and another thing to pardon their sins, its one thing to forbear the debt, and a­nother thing to forgive it, and cancel the bond, this forbearance is no payment, nor forgiveness of the debt, though God doth not presently sue the bond, and vengeance be not executed speedily, yet this doth not argue that he hath forgiven the debt: But let us see whether the [Page 52]Scripture he quots, Psal. 78.38. prove what he saith, the words run thus, but he being full of compassion for gave their iniquity and destroyed them not, yea, many a time turned he his anger away, and did not stir up all his wrath: But with forgiveness was this, but that the gene­rality of that people God was propitious to them, as the word is often rendred, and did not stir up all his wrath, and the elect a mong them their sins were Covered for ever by the robe of Christs righteousness; let us com­pare Scripture with Scripture, Psal. 32.1.2. with this place, where 'tis said, Blessed is he whose transgressions are forgiven, whose sin is co­vered, blessed is the man to whom the Lord im­puteth not iniquity; where the Holy Ghost plainly maketh it a state of blessednesse and salvation to have our iniquities forgiven, and our sins covered, that so the Analogy of faith and harmony, that one Scripture hath with a­nother, teacheth us how to understand that Scripture, to wit, that it was the elect among the Jewes whose iniquities were truly forgiven, the rest were forgiven in the sense there decla­red, that is to say, so as they were not present­ly destroyed, neither did God stir up all his wrath, but when ever he punished that people yet, he left a seed, he spared some, he did not deal with them as with Sodome, nor make them [Page 53]like to Gomorrah; but why doth the Author think that all the Jewes were in that state, which he calls the first image, its said, ver. 36.37. That they flattered God with their mouths, and lyed to him with their tongues, and their heart was not right with him, how were they then san­ctified by a real and actual change of the heart, which the Author makes the first image, yea, ver. 10. of that Psalm, its said, they refused to walk in Gods Law, how then were they in this state that the Author talks on? they would have their high places, and graven images, ver. 58. surely those were none of the Authors Ima­ges.

Page 173. He saith, The Gyants spoken of, Gen. 6. were in the first image.

We have seen before what he maketh the first image to be, to wit, to receive Christ into the heart as Lord and Christ in his first appear­ance, and to eat his flesh, and drink his blood, and doth any body think these Gyants did so? they were called Gyants, because of their great statute, and Lion-like strength and disposition not I wis for any holinesse they had more then other men, for holinesse and grace they might shake hands with their brother Goliah, whom David slew, they were men of renown for the greatnesse and strength of their bodies, not for the goodnesse and holinesse of their hearts; [Page 54]truly those Gyants are much beholden to this Author for the good opinion he hath of them, for other men think they were wicked and pro­phane men, that lived without God in the world, and I would fain have him shew us one expression in all that 6. of Gen. that sheweth them to be in such a state as he calls the first i­mage.

Page 185. and 186. That those that are in the first image, are taken out of that stock the first Adam, and are transplanted into the good Olive tree (the man Christ Jesus) and made to partake of the fatnesse thereof, Rom. 11. becoming there­by wholly a right seed, Jer. 2.21. a holy and righteous seed in the principles and operations of their mind, answerable to the holy and righteous flesh of Christ, and are taught to see the need of coming to God, and being accepted with him in the sacrifice or death of Christ, who as considered as coming in the flesh, is given to them for a new head and root, yet he saith, they become exalters of this their legall righteousnesse against the ex­cellency of the knowledge of the Crosse of Christ.

Though Rom. 11. hath another meaning, yet let us take it in his sense, and see what it will hold forth in this matter, to be transplant­ed into Christ, and to partake of the fatnesse of that good Olive tree, surely this is a save­ing state, a man cannot be taken out of the old [Page 55] Adam, and be truly transplanted into Christ, but he must be grafted upon the righteousnesse of Christ, and planted into the likenesse of his death, spoken of Romans 6. and to par­take of Christs fatnesse, is to receive of his fulness, and grace for grace, to derive, quickning, strengthening, sanctifying, comforting, and all grace from Christ a blessed state, and for holinesse he saith, they are answerable to the holy and righteous flesh of Christ, good still, and I would fain see such a man that is thus, & is not in a saving state, I am sure the Gyants he talked on before, were far enough from this state, and I would we could all finde such principles and operations of minde in us, that the same minde were in us that was in Christ Jesus, Philip. 2.5. That we had the same minde for humility, the same minde for patience, the same minde for submission to the Fathers will, the same minde for self-deniall, the same minde for contentment in all estates, the same minde for publique Spiritedness, the same minde for tender love and affections to the Saintes, the same minde for pitty and compassion to mens soules, But truly instead of these notions, that the naturall man may have principles and ope­rations of minde answerable to the holy and righteous flesh of Christ, we should rather exa­mine our own conformity unto him, and mourn [Page 56]for our short coming in these things, who should have the same minde in us, that also was in Christ Jesus. And he thinketh these in the first image are taught too, he saith, to see their neede of being accepted in the beloved, in the sacrifice or death of Christ; good still, and sure­ly they that are thus taught of God to see their owne righteousness, a covering too scant for them, and look truly to be accepted in Christ, are built upon the Rock that the gates of hell shall not prevaile against; but he saith, for all this they became exalters of this their le­gall righteousness, against the excellency of the knowledge of the crosse of Christ, what doth he meane by their legall righteousness, which they exalt? no other but the righteousness of Christ, who he supposeth to be their legall righteousness, who are in the first image, and their Evangelicall righteousness, who are in his second image, for he maketh it all one to have this kind of righteousness either inherent in us, or by Christ imputed to us, and maketh the trusting to it, whether as inherent in us, or as inherent in Christ, and made ours by imputati­on, to be a trusting in our owne righteousness, and mans righteousness, for that kind of righte­ousness in Christ, he maketh but mans righte­ousness, and but flesh, a dangerous mistake, but the Scripture distinguisheth between them in [Page 57]many places, as Rom. 8.3.4. and Rom. 3.20. verse, and so on, and so he distinguisheth that sort of righteousnesse which was in Christ as he fulfilled the Law, and bear the curse of it for us to be but mans righteousnesse, and im­puted to those that shall never be saved, and the righteousness of Christ, as he was taken up into the higher image, he calls the righteous­nesse of God, not considering the reason why the righteousness of Christ is called Gods righteousnesse in many places of Scripture, as 1. because it is the righteousnesse of him that was both God and man, and therefore his blood is called Acts 20. the blood of God, not that the divine nature could die, but be­cause he that shed his blood upon the Crosse, was both God and man. Again, secondly, the righteousnesse of Christ is called the righteousnesse of God, because it is the righteousness God accepts for justification, and hath appointed for the salvation and justification of his people, and the onely righteousness that he imputeth to us, when he justifieth us, and thus it is said, Rom. 10.3. that they being ignorant of Gods righteous­nesse and going about to establish their owne righteousnesse, have not submitted them­selves to the righteousnesse of God, that is to [Page 58]say, they not knowing that Christs righte­ousness was the only righteousness that God would accept for the justification of a sinner, they went about to establish their owne righteousnesse, they thought their own obe­dience and righteousnesse would doe it, and so never saw the shortness of their owne o­bedience to bring them unto life, and there­fore never submited to the righteousness of God, never came to Christ that they might have life. Thirdly, Christs righteousness may be called Gods righteousness, because Christs righteousnesse imputed to us, declares Gods righteousnesse in justifying of us, that he is just in it, Rom. 3.29.

Page 188. He saith, that the Apostles meaning Rom. 7. when he saith the Law hath dominion over a man as long as he liveth, is that the Law hath dominion over a man as long as he liveth unto Christ as his bridegroom & husband, under the first covenant, & are as it were his married wife, Isaiah 54.1. bearing Children, or becom­ing fruitfull unto Christ in that state.

But I wis his meaning is, that the law hath dominion over a man, that is, hath power to curse us, and condemn us, so long as we live under it as a Covenant of workes; for so here the Apostle is shewing the difference be­tweene a man that is united to Christ, and [Page 59]one that is not united to Christ, not the difference betweene a man that is united to Christ in the flesh, and a man that is united to Christ in the higher image, as this Author supposes, and how plainly doth this Author contradict himselfe herein, for page 118. he telleth us, that those that are married to Christ, and receive him according to the first covenant, that they have the benefit of Christs legall righteousnesse, by which he satisfied the Law, so that he saith, the law hath nothing to say against such, but here he saith the Law hath dominion over such, that is, hath power to curse them and condemne them, if the Au­thor doth not plainly contradict himselfe in these two places, let the reader judge; and he goes on here to tel us, that in this state men are married to Christ, & bear Children, or be­come fruitfull unto him, truly then our issue are not bastards, when we are married to Christ, beare children, and are fruitfull to him, surely Christ will for ever owne such to be his spouses, and their Issue to be his, but what Isa. 54.1. will prove for him, I know not, neither is he pleased to tell us how he will ar­gue from it, but I am sure it will make against him, for those that are there said, now to beare and bring forth fruit, are said in the 5. [Page 60]verse, to have their Maker to be their hus­band, and ver. 8. God saith with everlasting kindnesse he will have mercy on them, which surely is a saving state.

Page 189. He saith the fleshly seed of Israel were implanted into Christ, so that by his righte­ousnesse, and not by their owne, they were made righteous, and in him, as in the first fruits, the whole lumpe was rendred holy.]

The elect among the children of Israel were so, but we shall stay long enough before the Author can prove that all the fleshly seed of Israell were implanted into Christ, and made righteous by his righteousness, if they had, they had surely been in a saving state, will the Author never leave undervaluing the righteousness of Christ, and saying that a man may be made righteous, not in his owne righteousness, but in the righteousness of Christ, and yet not be in a saving state, the worst I wish the Author is, that he may be righteous in the righteousness of Christ (which he hath lifted up his hand so high a­gainst in his booke) that so he may finde mercy in that day, when he must give an ac­count of his booke, and of all things he hath done in the body, if the righteousness of Christ will not stand us in stead, we perish for [Page 61]ever; He is mistaken in Rom. 11. for by the first fruits there spoken of is not meant Christ, but Abraham with whom God made such a gracious Govenant, according to which the Jewes shall at last finde favour in Gods eyes, who are beloved for that Fathers sake, and therefore the Scripture often tells us, that when the Jews provoked God, he remember­ed the Govenant that he made with Abra­ham, and did not forget the Covenant of their Fathers which he sware unto them.

Page 190. He applies, 2 Colos. 11. & 13. verses, to men in his first image, that they are made partakers of all that is there spoken.]

But we will try that, the eleventh verse it is thus, in whom also ye are circumcised with your circumcision, made without hands, in put­ing of the body of the sins of the flesh, by the cir­cumcision of Christ. I do not a little mar­vell that he should apply this to men in the first image, wherein there is no salvation, for who doth the Apostle speak these of, but of such as in the chapter before he calls Saints, faithful, verse 2. saith, that they had faith in the Lord Jesus, and love to all the Saints, telleth them, there was hope laid up for them in heaven, verse 5. and second chap. [Page 62]10. tells them, they were compleat in Christ, and were not such as these in a saving state, to have true faith in the Lord Jesus, and be compleat in him, is not this a saving state? And now the Apostle goeth on further to shew what these believers had received from Christ, how your hearts were circumcised by the circumcision that Christ is the worker of, which is no other but the true regeneration of the spirit, and verse 13. saith, how they were quickned together with Christ, and all their trespasses forgiven them, if to be thus, be not a saving state, I know not what is, and let this Author have a care of misinter­preting Scripture in this manner, wresting the Scriptures to make out his notions of his images, and thus calling light darknesse, calling true regeneration, and the faith of Gods elect, but common grace.

Page 191. He saith, those that are in the first image, have writ out in the fleshly table of their hearts, a conformity to that image of God that shines forth in the flesh of Christ, and this is their sanctification; and there, and page 192. he saith too, that Christ himselfe is made their head and covering, as to their justi­fication, they are made righteous, not in them­selves, but in another, even through the Me­diatorship [Page 63]of the man Christ Jesus, as their Head, in whose natural righteousnesse and per­fection they stand blamelesse before God.]

Here is Christs righteousnesse imputed for justification, and Christs righteousnesse im­parted for our sanctification, and yet the Author would make us believe all this is not a saving state, but I wis the writing of Gods Laws in our hearts, is a peculiar benefit of the new Covenant of grace, Jer. 31. but he maketh it to be given as a benefit by the re­newal of the old Covenant again by Christ, and ô how dishonorable is this to Christ the Lord of life, that men may have him for their head and covering, for their justificati­on, and yet not be in a saving state; but what saith the Scripture, Rom. 8.30. Those whom the Lord justifieth, them he also glo­rifies, then which what can be plainer to prove, that such as are justified by Christ, are in a saving state, for the text tells us, such shall be glorified, let this Author say what he will to the contrary, that this is but the first image, and Christ in the flesh, the sure word of the Gospel, tells us, that those whom the Lord justifies, shall certainly be glorified, brought to heaven, inherit eternal life; and whereas he saith, Christ is made their cover­ing [Page 64]for justification, then I say they must needs be in a sure and saving state, Psal. 32.12. Blessed is the man whose iniquities are pardoned, and whose sinnes are covered by the robes of Christs righteousnesse, such can ne­ver come into condemnation, God seeth no iniquity in such with a judicial eye, to take vengeance and damn them for it, for Christ covereth their sins in that respect, that in that sense God seeth no iniquity in Jacob, nor no transgression in Israel, but only seeth the sins of such with the eye of a Father, (which is well for them) to reclaim them, better them, and heal their backslidings, as Isaiah 57.18. We see the Author makes no bones of counting Christs righteousnesse invalid for justification, and yet sufficiently con­tradicting himself, saith, that this righteous­nesse of Christs, makes us to stand blame­lesse before God, but then are not such in a saving state, if we be blamelesse by Christ before God, then I may ask this Author, as Rom. 8.33.34. who shall lay any thing to their charge? who shall condemne them, seeing God Justifies them, and the Au­thor confesses they stand blamelesse be­fore him.

Page 193. He saith, these are represented in Pauls owne person, Rom 7. as having that workmanship set up in their hearts and mindes, which stands in an exact conformity to the Law or image of Christs natural righteousness; but in the next page, he saith, they find by experi­ence no good thing dwelling in their flesh, that is, abiding, and of a continual residence with them, being in such a wavering condition, that whilest with their minde they serve the Law of God, they are ready with their flesh to serve the Law of sin, and the good they would doe, that they doe not, and the evill which they would not doe, that they doe.

But stay, first the Author is mistaken in this, that he thinketh the true saints that shall inherit eternall life are not represented by Pauls own person, that which is there said in that 7. of Rom. was true of Paul, and then surely as true of other saints; and this Author goeth about here to make Paul but in the first image, for Paul saith all that of himself, and the Author thinketh this was but the first image, and calls this a being under the Law; alas he that mindes the 9.10.11. verses of that Chap. will see that Paul, and the persons represented in him, were of from the Law for life, for he saith, [Page 66]the Law [...]ew him, he found that to be but death, well, but why must this be but a man in the first image, and out of a saving state? why the Author saith, that these have no good thing dwelling in their flesh, that is, faith he, abiding and of a continuall residence with them; but hold a little, that is not the meaning of it, for in us, that is, in our flesh, is nothing spiritually good, not only that there is nothing that doth abide and continue, but there is nothing at all good in us by nature, in me, that is in my flesh, that is, as I am na­turall, and as considered without the grace and spirit of God, so I have no good thing dwelling in me, and so it is with every saint of God, that they may all say as he said, Horreo quicquid de meo est, I abhominate what is of my self, or with Paul, in me, that is in my flesh, dwells no good thing; I have no good in me, no good thoughts, desires, inclina­tions, but as God worketh in me to will, and to doe of his owne good pleasure; but I pray let the Author shew us any thing to the con­trary, but that a man in his higher image may not have cause to say and confesse as much, that in them, that is, in their flesh, dwells no good thing; in a word, there doth not onely no good thing abide and continue [Page 67]in our hearts by nature, but it was never there to be found, but we are transgressors from the wombe.

Well, he saith further, as v. 25. that whilest with their minde they serve the law of God, they are ready with their flesh to serve the law of sin; and I pray who is not so? Paul there saith it was so with him, and we are content to acknowledge it is so with us, though the Author for it say we are but in the first Image, we confesse we are fle [...]h and spi­rit, and the flesh in us rebelleth against the spirit, and the spirit against the flesh, and while we with our minds and hearts de­sire to serve the law of God, and doe his will, the flesh in us draweth another way, this enemy in our owne bosomes, the flesh and law of our members is often too hard for us, and brings us into captivity, this is our bur­then, our gall, and wormwood in this world, and makes us cry out often with Paul, ver. 24. O wretched man that we are, and with Isaiah, we are uncleane, we are uncleane; and yet for all this, we know that the blood of Jesus Christ cleanseth us from all sin, and the spirit of Christ will sanctifie us wholly, and cast all our sinnes into the depths of the Sea, and the time will come when we shall [Page 68]sin no more, and all things in us shall be made subject to Christ, though we see not yet all things made subject unto Christ, yet having faith in Christ, the work is doing, and we shall be purified one day, even as he is pure, and our sanctification shall be as compleat and perfect hereafter, as our justification is here; the remainders of corruption are left in the saints in this world, to keep them low and vile in their own eyes, to make them prize and value the blood of Christ, which cleanseth them from all sin, to keep them from going about to establish their owne righteousnesse, to make them desire to be dissolved to be with Christ, to imbitter the world to them, to let them see their owne weakenesse and no­thingnesse, and in judgment to the world, that they are oftentimes hardened and pre­judiced against the wayes of God, by the fail­ings and spots of Gods children, but they are saints for all this remainder of corruption, and I doe believe a man in the Authors second Image, may complaine of this as well as Paul and others.

But the Author goes on, and saith, as v. 19. that these in the first Image, the good which they would doe, that they doe not, and the evill [Page 69]which they would not doe, that they do.

Which surely is true of all Saints in this world, they do not pray, hear, meditate, live unto God as they desire, and by the remain­ders of corruption are often hindered from doing the good which they would, and surely were it not that it is so at present with the best saints, that they cannot doe the good which they would, they would be more holy, and heavenly, and spiritual, and thankfull, and sincere, and active for God then they are, if they could do the things which they would, and again, were it not that the saints are so, that the evill which they would not, that they doe, there would not be that pride, deadness, earthliness in the saints that there is, for they pray against their corruptions with strong crying and teares, and had rather be freed from them, then from any crosses and afflictions whatsoever; thus we have examin­ed whither Paul in the seventh of the Romans doth represent in his owne person a man that is in the Authors first image, and nor in a saving state; we see the contrary, that Paul here doth personate the true saints, and what is there said, is true of all saints this side glory.

Page 207. He saith, these are but after such [Page 70]a manner Christs house, as is intimated, Heb. 3.6. whose house are we, if we hold fast the confi­dence and the rejoycing of the hope firme un­to the end.

But this place proveth not that any are the house, and of the family of Christ, that yet do perish and miscarry for ever, but quite contrary, that none are his house, and of his family, but those that do hold fast the faith, and endure to the end; that this perseverance is an evidence of true grace, as Christ said, if you continue to the end, then are ye my disci­ples indeed, else you are my disciples but in shew, so if you hold fast the confidence and faith, which you professe to have in the Lord Jesus, then you are Christs house indeed, else you have but onely a name, to live a name, to be Christs house & members, and this Au­thor must needs, according to the tenour of his judgement, make the confidence here spoken of to be but such as a man hath in the first image, and he maketh the throwing it up, and not the keeping of it, to be the way to be saved.

Page 208. He saith, This state is called in Scripture the first faith which may be departed from; and prove a faith that failes.

I suppose the place of Scripture the Author meanes, is 1 Tim. 5.12. the Apostle is there speaking of widdowes, for the service of the Church, to visit the sicke, and the like, and wisheth them not to chuse young women to that office, for he saith when they have waxed wanton against Christ, they will mar­ry, having damnation, because they have for­saken their first faith; there is no necessity that we should understand here by damnation, eternall damnation, but that they are to be faulted and condemned for going from their faith and promise to continue single for the service of the Church; if we will understand it of faith in Christ, then those that leave it did but seem to have it, as in these parables, one Evangelist saith, from him shall be taken that which he hath, the other Evangelist explaines it thus, that which he seemeth to have, so many men leave the faith, sincerity, & holyness, which they once seemed to have, but however this place be understood, it will make nothing for this Auther, for they are said to have damnation, because they left their first faith, now if this first faith were the Authors first image, yet he maketh not the leaving of this first image, but the keeping it, and siting downe in it, to be mens damnation.

Page 209. He makes Christs second appea­rance spoken of, 1 Tim. 6.14. to be the higher image, that the first image is to be kept with­out spot unto.]

But that appearing of Jesus Christ, is his 2. coming, when he shall come with 10000. of his saints to execute judgment upon all that are ungodly, and take to him his great power and raign; but its the Authors way to make scripture bow downe to his image, and so in the same page he makes the Angells calling to Jacob to let him go, Gen. 32.26. that Angell, to signifie the first Image, which calls to be let goe, because of the day breake of Christs second coming, the higher Image; he that shall thus expound Scripture may even say what he will, and surely if the Author doth not quote these, and most of the Scriptures he quotes, meerly for illustration, and to use Scripture phrase, and not at all to prove what he is about, he will be deeply guilty of that which the Apostles call wresting of the Scrip­tures.

Page 210. He saith, these are said 1 Tim. 1.19. & 5.12. to have faith accompanied with a good conscience, but such as may be lost and ship­wrackt. The words are these, holding faith and [Page 73]a good conscience, which some having put away concerning faith, have made shipwrack.

Now what is the faith that Paul bids Timothy hold fast here, not so much the grace of faith in his owne heart, but it is the doctrine of faith, as Paul saith of himself elsewhere, I have fought a good fight, I have kept the faith, and so he would have Timothy against all opposers, and this doctrine of faith, he had said downe in ver. 15. which was this, that Christ came into the world to save sinners; now Hymenus and Phyletus, and such as had onely received a notionall knowledge of this doctrine, had not received this truth in the love and power of it, not having a good conscience, and hearts brought to the obedience of Christ, concern­ing this faith they made shipwrack, God gave them up to strong delusions to believe a lie, they fell into errors concerning the faith and waies of Christ, and said the resurrection was past already, and so overthrew the faith of some that were perswaded of the contrary before, so that this place proveth not, that men may have true faith in Christ and lose it; the notionall and historicall faith and beliefe of the Gospel may be lost, and men may sin away such inlightnings and convictions of [Page 74]the spirit, but such faith as truly receives Christ into the heart, and unites us unto him in the greatest stormes, will not be ship­wrackt, and that man having this faith and hope in Christ, hath an Anchor for his soule both sure and stedfast, Heb. 6. ult. this faith swims in the sea of Christs blood, in the Ocean of free grace, where it cannot suffer shipwrack.

Page. 221. & 222. He saith concerning Abrahams calling, that his first remove was out of the state of degenerate nature, and his heathenish life, into circumcision or experience of that commumon with God which is by the first Covenant, which he made use of but as an Iun in his passage to the higher state.

If the Author had consulted with the fourth Rom. he would have bloted out this passage, for in that Chap. the Apostle have­ing spoken of justification, Gods imputing righteousness without workes, and remem­bering their sins no more, he telleth us in the 9.10.11.12. verses, that before ever Abra­ham received the signe of circumcision, he was thus justified, and therefore had true saving faith, He received circumcision, a se [...]l of the righteousness of faith which he had, being yet uncircumcised, that he might be the father of [Page 75]all them that believe, though they be not circum­cised, that righteousness might be imputed to them also; and the Author is mistaken to think that circumcision was a seale of the Co­venant of workes, for it was a seale of the righteousness of the new covenant, which A­braham had believed in before.

Page 318. He saith, these under the first image (wherein yet there is not eternall life) are planted into Christ, as branches in the vine, and good olive tree, and so rendred righteous in the righteousness of their head and root.

That place, John 15.1. Every branch in me that beareth not fruit is taken away, the learned very well, and according to the ori­ginall read thus, Every branch that beareth not fruit in me is taken away, and so the mean­ing is, that though men beare never so much fruit by their husband the law, yet all these children are but bastards, unlesse they be married to Christ the true husband, and though such may go for true saints, yet they are not, and doth not at all hold forth that any man may be truly in Christ, and yet not be in a saving state, which will be more evi­dent if we compare this place with Rom. 8.1. where the Apostle saith, That there is no condemnation to them that are in Christ Jesus, [Page 76]to them that are truly in Christ, & planted in­to him, to such there is no condemnation, but they are passed from death to life, and this Author confesses, that these men are rendred righteous in the righteousness of Christ, their head and root, and if so, what hinders their eternall salvation? will not Christs righteous­ness justifie them and save them for ever? we are content to leave it upon that issue, and venture our soules upon that score, that if our being rendred righteous in the righte­ousness of Christ our head and root, will not bring us to Heaven, we are willing to miscar­ry for ever, but we know assuredly that his righteousnesse will justifie us for ever, and save us to the utmost, that come to God by him.

In that Page 318. He saith, these go about to establish their owne righteousness, not submit­ing to the righteousness of God.]

But hath not the Author often said, that these men in the first image seek acceptance with God onely by the righteousness of Christ, and in this same page saith, they are rendred righteous in the righteousness of Christ their head, and if so, how do they go about to establish their owne righteousness? but the mystery lieth in the Authors under­standing [Page 77]of the righteousness of God, distin­guishing betweene the righteousness of Christ, and the righteousness of God; but its the righteousness of Christ that the Scripture calls the righteousness of God, and we have shewed before why the righteousness of Christ is called the righteousness of God, not as if the righteousness of Christ by which we are justified, was the eternall righteousness of the Godhead, as Osiander dreamed, which is not communicable unto us; but whatsoever the Author saith here of men in the first image, that they will not submit to the righteousness of God, yet page 118. he saith, they are made the righteousness of God in Christ.

Page 320. He saith, these are begotten againe into Gods own likness, wherein man was created at first, and have the visible characters there­of shining forth in it, not written with inke, and on tables of stone, but with the spirit of the live­ing God, and on the fleshly tables of the heart, shewing it selfe a right change, and a reall heart work, above and beyond all that is accounted ci­vility and morality, and above all notion and spi­rituality, that is but head work and fancy, and the tempter perswades them to rest here, and praise and blesse Gods word; and makes them say [Page 78]its good for us to be here, especially if we be upon the Mount, and brought hither by Christ himself.]

It being supposed what the Author con­fesses, that these look for acceptance with God onely in the beloved, this is a blessed state, and all they that are brought into it are taught of God, and not by the devill, as the Author imagines, to blesse Gods word, and be thankfull for this rich grace, and say its good for us to be here, whither should we go, we are with him that hath alone the words of eternal life; we are with him that ju­stifies us, sanctifies us, stays us with flaggons, comforts us with apples, quickens us, influ­ences us with his spirit, kisses us with the kisses of his mouth, whose love is better then wine, guides us by his counsell, and afterwards brings us to his glory, surely we may blesse the word of the Lord, and magnifie his grace, and say its good to be here, and blesse the Lord that he brought us to this blessed state, and for sanctification, who are partakers of it, as the Author here describes it, but the true believers? its they onely that put on the new man, which after the image of God is created in righteousnesse and true holiness, [...] 3.3. rejoyced in such, as the [Page 79]Epistle of Christ, whose hearts were so written on by the spirit of the living God; and Hebr. 8.10. its made a spe­ciall blessing of the new Covenant of grace, I will put my lawes into their minde, and write them in their hearts, such have God to be their God in Cove­nant for ever, and they his people for e­ver, and though the heart of a naturall man may in some sort be swept and gar­nished, yet not thus written on by the spi­rit of God, as the Author saith.

Page 325. He saith, That these in the first image have their consciences purged from dead works by the blood of Christ, and so fitted againe for the service of the living God.

But where doth the Scripture say thus, its the Saints onely that have their hearts purified by faith, the natural mans consci­ence is so far from being purged from dead works, that all his works, whatsoe­ver he or others think of them, yet in Gods esteem they are dead works, be­cause they come from him that is dead in trespasses and sinnes, void of the life and spirit of Christ, none of the living in Je­rusalem, [Page 80]and though he may have a name to live, yet he is dead, and his works dead works; and whereas he saith a man in the first image is fitted again for the ser­vice of the living God, then he must be a true believer, no man is fitted for the ser­vice of the living God, without he be a true believer, for without faith its im­possible to please God; he must also be a spirituall worshipper, for God is a spi­rit, and will be worshipt in spirit and truth.

Page 329. He saith further of these in the first image, that they feed mystically upon Christs flesh, and drink his blood, so as that they are nourished up in a way of righteousnesse, like unto that of those young men, 1 John 2.14. who were strong through the word of God thus dwelling and abiding in them, where­by they had overcome the wicked one, as to all fleshly impurity and filthinesse.

That the naturall man feeds mysti­cally upon Christs flesh and blood, we have disproved before, and for those in John, surely they were in a saving state, they were strong, surely not in them­selves, [Page 81]but in the Lord, and the power of his might, the word of God abided and dwelt in them, if we take it for Christ, they had him abiding in them, and surely they that abide in Christ, and have Christ abiding in them, are true Saints; if we take it as meant of the Gospel, none have that word of Christ dwelling richly in them but Saints, and they have overcome the wicked one, conquered him through him that loved them, this is peculiar to the true Saints, and where the devill is truely overcome, its not onely as to the filthiness of the flesh, but of the spirit also, if the divell raigne in the heart, he is not yet overcome.

Page 329. He saith, these men in the first image, and Christ, are so knit together in this sort of marriage union, that Christ and they make but one flesh, one bread, and one body, so as all the glory, beauty, comelinesse, and perfection which is Christ, according to the flesh, that is not incommunicable, is Christ, they have the righteousness of his na­turall perfection, whereby he fullfilled the law, imputed to them for their justification in the sight of God, and the indwelling life of it [Page 82]working in them inherent righteousnesse and sanctification.]

I anwer, none have marriage union with Christ but true believers, and such as shall be saved, for Christ the Heavenly bridegrome hateth puting away, when Christ the fairest of ten thousand, marri­eth any of us Blackmoores, he saith as Hosea 2.19. I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgement, and in loving kindnesse, and in mercyes, thus its upon termes of meere grace and mercy, and therefore this love knot, neither the Law, nor sin, nor Satan can untye it, to be the Bride, the Lambs wife, is a sure and certaine estate of salvation, yea, this Author tells us, that there is such a neere union betweene Christ and men in this first image, that they are one flesh, one bread, and one body, if so, then if they perish, Christ must perish too, or else if he live who is the head, the body must live also, can the head live when the body is taken from it, I believe great men would be loth to try [Page 83]that experiment, Christ personall is compleat in himselfe, Christ mysticall is not compleat without the body; and let the Author shew us where ever any o [...] the limbs and members of Christs bo­dy were cut off and throwne into hell, and he tells us, that they are justified and sanctified by Christ, what lack they yet to bring them into a saving state? there is union with Christ, justification and sancti­fication, who shall lay any thing to their charge? God will not, for as this Author confesses, they are justified in the sight of God, Christ will not, for he hath died for them, and the Author confesses, that they and he are one flesh, and one body, and did ever any man hate his owne flesh, but nourisheth and cherisheth it, as the Lord the Church, Ephes. 5. The Law cannot, for the Author confesses, page 118. that the Law hath nothing to say against these men in the first Image; here the poore sinner is acquitted by the Law, and by the Judge of the Court, who then can condemne him, its well this Author is not Judge in this mat­ter.

Page 330. He quotes Zach. 11.10. And I took my staffe, even beauty, and cut it asunder, that I might breake my Cove­nant which I had made with all the people.

But what is this to the purpose, doth this prove that men may be one flesh, one bread, one body with Christ, and yet perish; this Covenant was a tem­porall Covenant, which God is said to break, when he did not so pro­tect them, and fight against their ene­mies, and give them rest round about, as he had done in times past, and be­cause this staffe which God breaks, is called baauty, therefore this Author will needs have it meant of Christs beauty and comlinesse being put upon their soules, and that this was taken away, and by breaking of the staffe bands, to be meant the breaking of the marriage union be­tween Christ and them, as if all the Jews had a marriage union with Christ; but ver. 14. tells us what is meant by the staff called Bands, Then I cut asuuder mine other staffe, even Bands, that I might break the brotherhood between Judah and Israel, not break the marriage union betweene [Page 85]Christ and them, but break the brother­hood between Judah and Israel.

Page 363. He saith, Those in the higher image are cleansed from all filthinesse of the spirit, as well as of the flesh, which those in the first image come short of, having had only a cleansing or washing away of the filth of the flesh.

But had not he said before, that there was a heart work in these men, and that they were begotten into Gods owne si­militude, and likenesse, wherein man was at first created, if so, then they must in principle and measure be cleansed from filthinesse of spirit, as well as of flesh, for the law is spirituall, as Paul teach­eth us, Romans 7. and reaches to the prin­ciples, and thoughts, and intents, and ho­linesse of the heart; thus cleaverly can the Author contradict himselfe when he pleaseth; and so sometimes he telleth us, they look only to be justified in the righteousnesse of Christ their head, and it may be in the same page tells us, they go a­bout to establish their own righteousness.

To conclude this Chapter, after the Author hath so cryed up the attainments [Page 86]of men in his first image as we have seen, when he hath affirmed them to be call­ed out of the world, Christ made their righteousnesse in a way of justification, and told us how they are one flesh, one body with Christ, knit and married to Christ, faithful walkers with Christ, he tells us very fairly at last.

Page 361. That these are the devills subjects, though he telleth us in that same page, that they owne themselves in a professed subjection and conformity to the law of God, that is, to what is righteous, holy, and good in its nature, and not onely as it is within themselves, but as they are made righteous in another, viz. Jesus Christ the righteous.

Truly we never thought the devill had such subjects, but the Author could not this Gordian knot, if he were set about it; for if righteous in Christ, in a way of justification, and sanctified by his blood, how are they the devills subjects? nay, the Author before had told us, they were Christs subjects, and a man at the same time cannot be Christs subject, and the devils subject, a man is transla­ted [Page 87]from the power of darknesse, when he is translated into the Kingdome of Christ. Thus have we examined the Authors notions concerning men in his first image, so full of contradiction to themselves and the truth. Now to exa­mine his doctrine about men in his higher image, which he maketh a saving state, shall be the work of the next Chapter.

CHAP. IV. Examines the Authors doctrine a­bout his higher Image, which he counts a saving state.

HE tels us, Page 7. That this higher Image is the communion of the Holy Ghost, 2 Cor. 13.14. ( which Paul wishes unto them after the grace they had shared in from Je­sus Christ our Lord, as the common salvation, Jude 3. and as the fruit of the love of God the Father.)

This shews the Author to be a Critick in­deed, as if a man might have the grace of our Lord Jesus Christ, and yet be shut out for ever from the love of God the Father, and the com­munion of the Holy Ghost; but what is it to have the grace of our Lord Jesus Christ? but to have the pardoning, strengthning, sanctifying, quickning grace of the Lord Jesus; and he that hath this to be sure hath the love of God; he both loveth God, and God loveth him; and this communion of the Holy Ghost is an effect of the love of God, and the grace of our Lord Jesus Christ, who giveth the blessed Spirit to those who are partakers of his grace and righ­teousnesse to sanctifie them wholly, comfort [Page 122]them, lead them into all truth, and seale them to the day of redemption, and the common sal­vation spoken of Jude 3. which the Authour quotes is the grace of God which bringeth sal­vation to all true Believers, Gentiles as well as Jews, called there common, because this righte­ousness of God, which is by faith in Jesus Christ, is upon all and unto all them that be­lieve, whether Jews or Gentiles; for the same Lord is rich in mercy to justifie and save all that believe on him, though they be not Jews by nature but sinners of the Gentiles; in this respect is the grace and righteousness that is in Christ, called common salvation, and not that it is common to them that are eternally saved, and to them that perish.

Page 58. He describes the higher Image to be a beholding of Gods very similitude open and bare faced.]

But is this saving faith to be beholding Gods very similitude open and bare faced as the Authors phrase is? Alas! we can have no access to him as an absolute God with comfort and for salvation without relation to a Media­tor sesus, the surety of the better Testament. John 14.6. No man commeth to the father but by him, and he saveth them that come to God by him. Hebr. 7.25. that is true saving faith, not the seeing of Gods similitude open and bare faced; but how much better doth the [Page 123]Apostle describe faith and saving grace. 2 Cor. 4.6. where he calleth it Gods shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ! There is a very neere approach to God that the Saints shall have in glory, and a glorious view of him in the beatifical vision in glory, but that is not faith, but glorification, not here, but hereafter; as God told Moses Exod. 33. No man shall see my face and live. But blessed be the Lord for ever, that he puts us into the clift of the Rock the Lord Jesus, and there we see his goodnesse passing before us, and hear him proclaming his name the Lord, the Lord God gratious and abundant in mercy, and that by beleiving in Christ we are his children, and that because we are thus his sons he sendeth the spirit of his son into our hearts, whereby we can call him Abba Father; this is unspeakable comfort to us in our present state, that we thus know that we are now the sons of God, though yet it doth not fully appear to us what we shall be, but we know that when he shall appear, even Jesus Christ the righteous, that we shall be like him, and see him as he is, as 1 John 3.3. and however others pretend to see God in his very simili­tude open and bare faced, we confess, as 1 Cor. 13.12. that we now see but through a glass darkly, though we yet expect at that day break of eternal brightness in Heaven, to see face to face, and know as we are known.

That which the Author saith of saving faith, and the higher Image. p. 75, 76. we will grant, taking it in a good sense, and with this cauti­on that what he there saith is improperly called the newbirth, but rather glorification, and that his expressions are too liable to mistakes, but for quietness sake we will pass them by, and come to

Page 139. He saith these in the higher Image are under the ministery of Christs second appear ance wherein he doth not only appear a King of righte­ousness conveying a seed of righteousness answe­rable to that perfection commanded by the Law, but also a King of peace conveying a seed of ever­lasting peace.]

But the Author must know that where Christ is to any soul a King of righteousnesse, he is also a King of peace; The peace of God which passeth all understanding; for its sweetness and comfort is an effect of Christs righteous­ness, and so saith the Scripture Isaiah 30.17. the work of righteousness shall be peace (to wit peace with God) & the effect of righteousness (to wit Christs righteousness) quietness and assurance for ever; for as Rom. 5.1. being justi­fied by faith (that is, by Christ and his righte­ousness believed in) we have peace with God through our Lord Jesus Christ, so that this is the difference between the first Image & the second, that in the first, Chrst is only to the soul the [Page 125]King of righteousness; and in the other both the King of righteousness and peace is a meer notion; for they are inseparable; if Christ be the one to the soule, he must of necessity be the other; and he is upon this notion too, pag. 214. that the higher image forms the heart into the subjection of Christ, not onely as he is the King of righteousness, but as he is the King of peace: but we have seen that these two are insepara­ble, and the latter the effect of the former.

Page 224. He saith after effectuall calling that which is the precious saving faith of Gods elect (which he counts the higher image) may lie und [...] ­stinguished in operation from that first faith which the spiritual seed may continue a long time in the single exercise of in common with the children [...] the first covenant, as was most evident in Pe [...] who after he was effectually called, yet how [...] and weak did the operation and power of fa [...] remain in him to the suffering of him to fall [...] shamefully as he did!

This we deny, that a man that is a believ [...] his faith may lie undistinguished in opera [...] from the legall work that men have that a [...] under the covenant of works; and that the [...] liever, as this author saith, may goe on [...] single exercise of legall principles; for [...] true faith is in any soule, that soule hath a [...] incumbence and reliance upon Christ [...] for life and salvation, which no man hath [...] [Page 126]der the covenant of works; and this incum­bence and reliance upon Christ, is an act and operation of true faith, that is distinguishing from the legall principles of men under the covenant of works; so that, the man doth not as this authour saith, goe on a great while still in the single exercise of the principles of the covenant of works; for if so, he is not a belie­ver; and whereas this Authour saith, that this is most evident in Peter, he is greatly mistaken; for though his faith might not act when he fell into denying of Christ, yet he had before that time acted faith on the blood of Christ, and so much the authors own words imply, and so are a sufficient answer to him. but as the Author jumbles the covenant of works and the cove­nant of grace together in justification, so doth he in faith and sanctification; but he must know that as soon as a man believeth in Christ, he obeyes upon principles of faith, and love, and thankful [...]esse in measure; and we may as well imagine that the Sunne can be without light, as faith be in the heart without its effects and operations, more or lesse; and as high as the Authour would seem to carry us, the Apostle James will tell him, that such a kind of faith as he here speakes of to be the higher image, is but a dead faith, James 2. where he tells us, Faith without works is dead, a dead faith, v. 17. That faith that doth not work the soule out of [Page 127]its selfe into Christ for justification, and doth not work out sin upon Gospel principles in some measure, is a dead faith; if this be the faith that he calls the higher image, its an image in­deed, as the Lord said of those images the people made, that they have eyes but see not, and cares but beare not, and feet but walk not; and so could this Author have his higher image to be that a man for all it goes on in the single exercise of legall principles, and sees not, acts not at all by faith; well, the Lord keep me from such a faith, and give me faith that works by love, and is distinguished in operation from a legall work.

But the Authour saith in that page and in the next, that when James 5th saith, Faith without works is dead, the meaning is, that it is dead in point of comfort; but not only so, but it is a dead faith, and the man that hath such a faith is dead in trespasses and sins; the Author pretends to shew us a higher state, and puts us off with a dead faith, a dead image; but this is plain, that he that hath truly believed in Christ, faith hath acted and operated in him to an adhe­rence to Christ, to the receiving of Christ in his heart, and doth work in him Gospel-holi­nesse in some measure; so that he that hath true faith and hope in Christ, that blessed work is doing in his heart, it is begun even to purifie as he is pure, 1 John 3.3.

Page 304. He saith, by this faith and higher image man is made no longer able to keep his selfish power to doe his own will, to speak his own words, or think his own thoughts, or finde his own desire, or exercise his own lust, to good or evill, as living upon his naturall root.

That after we have true faith in Christ, we have yet remainders of corruption, is plain enough by Scripture and all our experiences, that we too much think our own thoughts, and speak our own words; but how commeth it to passe that this Authour telleth us that we can­not lust to do good or evil as living upon our naturall root? How then say I? either the true Saint must never sin, which the Author will not affirm; or else he must doe it as he liveth in part according to his naturall root the law of our members; for so far as we live upon Christ, his spirit, his love, so we sin not; and so far as we live up to the principles of the new crea­t [...]e laid in our hearts in the new birth, so far we sin not; and let the Reader examine how this passage and the last we examined will hold together; he had said before, a man in the higher Image might be like others.

These are the clearest descriptions that I can finde him give of his higher Image; and now let the Reader judge, whether this which he calls the higher image be any thing more then the first image, setting aside some improper ex­pressions [Page 129]wherein he confounds the new birth and the glory which follows; for that is the Authors way to apply Scriptures that speak of the future glory of the Saints, those he applies to his higher Image.

But now let us consider seeing that among all the writers in all ages since the Apostles there hath none written in this Authors way, unless in some small matters; and there hath been and yet is a remnant according to the election of grace, how doth the Author mitigate the asperity of his doctrine as to those who have not known of his notions?

Page 213. He tells us that he doth not con­demn those professors of Christ and saints of God who have dyed, or yet may dye without ever ac­knowledging a higher or better state of acceptation with God then under the first Image.

So that as much weight as he laies upon his higher Image, he confesses it is such a thing that a man may dye without any experience of it, or acknowledg there is any such thing, and yet be saved; then I hope the Authors principles will teach him to be charitable to us, and not unsaint us though we will not ac­knowledg his higher Image; but alas this is only to claw a little with Professors; for Page 207. He telleth us that after a man is brought into the first Image unless he yet further abide the trial of fire which is to passe upon him, by the spirit [Page 130]of judgment and burning of Christs second ap­pearance, he will not long abide in Sion, but make God swear in his wrath that he shall never enter into his rest; let any intelligent Reader judge how these two places of his book agree to­gether.

And yet he tells us Page 213. His doctrine is so far from straituing or lesning the number of those that are saved, that it discovers how they may be h [...]d out of the observation of visible professors (among those they exclude as Heathens) and so may seem to be men in the flesh, but live according to God in the spirit whilst yet they themselves may be either without law, or so zealous of the law as to fly in the face of Paul himself, for witnessing a higher light then they have yet experience of or can bear.

We shall not dispute with this Author whi­ther any are offectually called and saved among the heathen who have not the Gospel preached to them; we will not limit the holy one of Israel, who hath mercy on whom he will have mercy; but this we know that faith ordinarily comes by hearing, and hearing the word of God preached; for it follows how shall they hear without a Preacher? Rom. 10. but how­ever this is certain, that if they be heathens before effectual calling they are not left so, but are justified and sanctified in Christ Jesus, and have the faith of Gods elect, and they [Page 131]will not fly in the face of Paul himself for witnessing a higher life then the first covenant; no, but Paul and such as bring glad tidings, as the Gospel or new covenant is, their very feet will be beautiful to them; that a man should have his faith and life in the covenant of grace, and fly in the face of Paul for wit­nessing such a state to be the true state, is a con­tradiction.

But stall this Authors doctrine (if he mean as he saith) will force him not to unsaint us, though to use his own words we should n [...] in his face for talking of his higher Image, which is not more then to fly in Paul, face, which yet the Author saith a man may do and yet be in the higher Image; this is a strange Image in­deed that doth so con [...]radict it self.

And so he saith Page 298. That he doth not deny but many Saints of God may have dyed without the experience or acknowledgment of this higher Image.

And yet he makes this higher Image to be faith and the new covenant, and Gospel; but surely that man that doth not acknowledg that the new Covenant, & Gospel is the onely way of life and salvation and that they only that believe on Christ shall be saved, surely they are not yet Believers.

Thus we have taken a short view of this Authors higher Image, and setting aside some [Page 132]obscure expressions of glorification, his higher Image is lower then his first Image, as may easily appear by what hath been spoken of that before; and this is the way of men to take us off where we are, but where to fix us next there they are to seek, but only the Au­thor tells us its a higher Image, and the glory of the father, so the beholding God barefaced, and there is spiritual senses, but how it is so, he leaveth us where he found us and speaks very little of the higher Image through the book.

And that we may not leave this Chapter in the Authors dark notions about faith and regeneration, a few words upon that point, least the weak should stagger.

And here we must take notice that the holy Ghost in Scripture sets out regeneration by divers expressions, some of which we shall briefly explain.

For the most part Regeneration in the new Testament is called faith and believing, and that is the receiving of Christ and reliance upon him alone for righteousnesse and salva­tion; this faith works by love, Gal. 5.16. puri­fies the heart, Act. 15.9. bringeth spiritual peace and comfort. 1 Pet. 1.8. giveth us accesse with confidence to the father. Eph. 3.12.

Sometimes Regeneration is called the new [...]eature, as 2 Cor. 5, 17. if any man be in Christ [Page 133]he is a new creature; and that phrase shewes us what a great change is wrought in the soule at Conversion; old things passe away, and all things become new; not only a new head, but a new heart, a new life for justification, a new life for sanctification, new light, new comforts, new defires, new affections, new ends, new aims, new strength.

Sometimes Regeneration is called a new birth, as 1 John 3.5. a being born of water and of the spirit; to shew us how the Spirit doth sanctifie and purifie the soule at conversion, as it is written, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Je­sus, and by the spirit of our God.

Sometimes Regeneration is called our being in Christ, as Rom. 8.1. There is no con­demnation to them that are in Christ Jesus; the believer is in Christ, a member in his body, a branch in this vine; he is in Christ cloathed, and wrapt, and folded up in the robes of his righteousnesse.

Sometimes Regeneration is set out by Christs being in us, as 2 Cor. 13.5. Know ye not that Christ is in you except ye be reprobates? And John 17.23. I in them, and thou in me; the true believer liveth in Christ, and Christ in him; Christs being in us shewes his acting, quick­ning, strengthening, and sanctifying of us; [Page 134]and so it is said Rom. 8.18. If Christ be in you, the body is dead because of sin, and the spirit is life because of righteousnesse.

Sometimes regeneration is set out by being under grace, as Rom. 8.14. to shew that the true believer doth not seek life in works of righte­ousnesse which he hath done, but freely by grace through the redemption which is in Je­sus Christ.

Again, regeneration is set out by our being called into the fellowship of Jesus Christ our Lord. So 1 Cor. 1.9. God is faithfull, by whom ye are called into the fellowship of his Son Jesus Christ our Lord. This shews that the true believer is called into fellowship with Jesus Christ in the Fathers love; that the Father loveth them as he hath loved him, John 17.23. and the true believer is called into fellowship with Jesus Christ in the annovnting of the Spirit, though yet Christ is annointed with that oyle of glad­ness above his fellows, Heb. 1. and the true be­liever is called into fellowship with Jesus Christ in his death and sufferings, that he par­takes of the benefit of that bloody sacrifice; such a fellowship and share he hath in Christs sufferings, that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather, as if he himselfe had done it.

Again, the believer is called into fellowship [Page 135]with Jesus in persecution; that he suffers with him, is despised with him; and thus, as the A­postle saith, As Christ was, so are we in this present World, without form or comeliness, of no reputation in the worlds account.

Sometimes Regeneration is set out by a planting into the likeness of Christs death, Rom. 6.5, 10, 11. Christ in that he died, he died unto sin once; but in that he liveth, he liveth unto God, and we are planted into the likenesse of his death, when as v. 11. we likewise are dead indeed unto sin, and live unto God through Jesus Christ our Lord; that as it follows, v. 12. sin doth not reign in our mortal bodies, that we should obey it in the lusts thereof.

Again, sometimes Regeneration is set out by putting on the Lord J [...]sus Christ, as Rom. 13.14. Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus, is willing to be uncloathed of the menstruous rags of his own righteousnesse, that he may be cloathed upon with the righteousnesse of Christ.

Sometimes also it is set out in Scripture by comming unto Christ, and taking his yoke upon us, as Matth. 11. ult. to shew us how the true believer is submitted and given up to Christ, is his servant, is under his voke, under his rule and government, is willing to be ruled and governed, and commanded by Christ, [Page]whose commandements are not grievous.

Sometimes Regeneration is set out by flee­ing for refuge, to lay hold upon the hope set before as in the Gospel; so Heb. 6.18. to shew us that the true believer seeth his lost estate without Christ, and fleeth unto Christ as a City of re­fuge from the Avenger of blood; and where­as there is mercy, and life, and pardon, and righteousnesse tendred to sinners in the Gospel, and open proclamation, that whosoever will may come and take of the water of life freely; and sorgivenesse of sins, grace, and glory is preached in Christs name: this soule hath laid hold upon this hope set before him, accepted of this grace, accepted of these terms of mercy and peaee, and so layes down armes against Christ.

True Regeneration is a difficult thing, and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts: for there is a counterfeit faith and a counterfeit repentance; there is both an acquired faith, and an infused faith; there is a believing, that is only a work of a mans un­derstanding, and not the work of the Spirit. Rom. 10.10. With the heart man believeth to righteousnesse. It is not enough to assent with the understanding; its a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon con­viction [Page 137]and illumination, and that faith that is wrought by the spirit of God by way of creation and infusion; and therefore thou­sands in the world are everlastingly cheated and cousened in this matter: But when a man comes to be outed of himself, of self-righte­ousnesse, and self-strength, and self-wisedome, and close with Christ in a word of grace in a free promise, that is the work: To rest in legal conviction, to rest upon duties and qua­lifications, to rest in amendment of life, to rest in Notions and head-knowledge of Christ and free grace, these are false rests; but for the soul to be nothing and utterly lost in him­selfe, and to apply the blood and righteousness of Christ, is a safe and saving state; for this is the will of the Father that sent him, That whosoever seeth the Son, and believeth on him, should not perish, but have everlasting life.

CHAP. V. Treats of Justification, and shews that who­soever is justified by Christs blood, and made the righteousnesse of God in him, is in a sasing state, and shall never come into condemation.

THe Doctrine of Justification was well cal­led by Luther the Doctrine of the standing or falling of the Church of God; this Do­ctrine so necessary, so precious, hath this Au­thor miserably mistaken. Page 118. He tels us that men in his first image, who are not yet in a sasing state, have Christ for their righteous­nesse in a way of Justification; and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers. This Doctrine of his is most dangerous, and is most highly dishonourable unto Christ, making the blood of the Covenant a common and vain thing, that men may be made the righ­teousnesse of God in Christ, and yet not be in a saving state, which this Author doth in so many words affirm in that page before menti­oned; therefore let us treat a little of this bles­sed doctrine of Justification. Justification is [Page 139]to be considered either as an immanent or a transient act in God; in the first considerati­on it is a gracious purpose in God from all e­ternity not to deal with the Elect according to their sins, but to absolve them, and forgive them all their trespasses: Justification considered as a transient act, is Gods justifying and absol­ving the poor sinner in his own conscience, and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly; none but those that are eternal­ly sa [...]ed, are thus justified; for men are not ju­stified and unjustified again, as this Author fan­cies; Christ hath taken away the curse of the law from them, Gal. 3.13. Now as 1 Cor. 15.46. The strength of sin is the Law; the strength and power that sin hath to cast any man into hell is from the Law, that the Law is broken, and the Law is not satisfied; but now Christ ha­ving for any man taken away the curse of the Law, sinne hath no power to con­demn that man; it hath no strength and pow­er to doe it; for it hath its power from the Law, and Christ hath satisfied that, and is be­come the end of the Law for righteousnesse to every one that believeth, Rom. 10.4. Who can lay any thing to the charge of those that are thus justified by Christ? the Law cannot; for Christ hath satisfied the Law, and paid it the uttermost farthing; yea God, through the [Page 140]righteousnesse of Christ, is a just God, in be­ing a Saviour of them that believe in Christ; Christ the surety of the better Testament ha­ving paid the debt, God is just in being the justifier of him that in Jesus, Rom. 3.26. Just to deliver them from going down to the pit, for whom Christ hath paid a ransome: And so Rom. 5.10. For if when we were enemies, we were re­conciled to God by the blood of his Son, much more being reconciled, we shall be saved by his life, by hum living and reigning in Heaven, where be maketh intercession for them whom he died for. And though this Author thinketh that a man may be made the righteousnesse of God in him, and not be saved; yet surely Paul was of another mind when he counted all things but losse and dung that he might win Christ, and be found in his righteousnesse; and its the first time, I think, that ever any man main­tained this Doctrine, that men men might be made the righteousnesse of God in Christ, and yet not be in a saving state; but what saith the Scripture? Rom. 8.1. There is no condemnation to them that are in Christ Jesus; though there be enough in them that deserveth condemna­tion and wrath for ever; yet there is no con­demnation, nor never shall be to such, because Christ is Jehosah their righteousnesse; his righteousnesse covereth all their sins, for they are found in him, and not in themselves; but [Page 141]this Author fancies a conditional justification, but God justifies none but those whom he ju­stifieth freely by his grace through the redem­ption which is in Christ Jesus, whom God hath set forth to be a propitiation for our sins through faith in his blood; and so the Author maketh the offering up the first image for the second, th [...] condition of the continuance of justification and Christs righteousnesse; and this second image he often calls faith, and no man hath this righteousnesse and justification in his own person untill he doth truly believe. The death of Christ hath both satisfacti­on and merit in it; not only satisfaction, to satisfie for all our sins, to pay our debt, and quit our score with God; but merit, to pro­cure both grace and glory, and so consequent­ly the blood and righteousnesse of Christ sets us in another kind of state then Adam had in innocency: And because this Author all along his discourse is telling us that our reparation and salvation by Christs legal righteousnesse is no more lasting then Adams state, mistaking the nature of Christs obedience, whereby we are made righteous, and not considering Christs death to be both satisfactory and meritorious, and the like, I shall endeavour briefly to shew the grounds upon which the Believers estate by Christ is immutable, that he can never come into condemnation, which Adam state [Page 142]was not. 1. Negatively, and 2. Positive­ly.

1. Negatively, not in regard of any strength that the believer hath which Adam had not, I mean the believer in himself; but as the belie­ver is strong in the Lord, and in the power of his might, and kept by the mighty power of God through faith unto sal [...]ation; for the be­liever in himselfe is weak; and [...], that is, in his flesh dwelleth no good thing; and as thus considered, its impossible but he should fall, having in him another law, that when he would doe good, evil is present with him, as it is at large described Rom. 7.

But 2ly. Positively, Let us consider upon what grounds the believer in Christs state is immutable that he can never come into con­demnation, and there are several reasons for it.

1. That because the new Covenant accor­ding to which God deals with the believer, is a covenant of grace, Rom. 4.16. Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed; but thus was not Adams state, it was not by faith and of grace, and was not therefore sure; but he stood upon his own legs, upon his own righteousnesse; he was not justified and ac­counted righteous freely by grace, and therfore his state was not sure, but as soon as he sins he dyes, and this is excellently set forth 2 Tim. 1.9. [Page 143] Who hath saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. Adam stood upon his own works and obedience; we stand upon Gods purpose and grace in Christ Jesus; and so Titus 3 5. Not by works of righ­teousnesse which we ha e done, but by his mercy he hath saved us; Adam stood upon the works of righteousnesse which he was commanded to doe; we are saved by the free grace of God and mercy in Christ Jesus, which mercy of the Lord endureth for ever: Adams obedience was uncertain; Christs obedience, by which we are made righteous, is certain, his righteous­nesse is everlasting, the covenant of grace is everlasting, and the gifts of God therein are without repentance, Isa. 55.3.

The second reason is taken from the merit of Christs death and perfection of his righte­ousnesse; it is the righteousnesse of him that is God and man, which Adams was not; how­ever this Author undervalues it as if it will not justifie us for ever; yet to those who believe, it is precious, by a compact and covenant be­tween the Father and Christ; it is decreed that by Christs obedience to death, even the death of the crosse, we should be made righte­ous, and saved with an everlasting salvation; and what is this Author, that he should gain­say [Page 144]it, and say men may be damned for all their being made the righteousnesse of God in Christ? but the Apostle saith, Heb. 10.14. That Christ by one offering hath perfected for ever them that are sanctified; And this Author saith, that men in the first image, when yet they are not in a saving state, are both justified and truly sanctified; but I would wish this Au­thor to be more wise and wary then to clash thus with the Scriptures. But let us believe the holy Scriptures, which telleth us that Christ hath obtained eternal redemption for us, Heb. 9.12. and he hath obtained redemption for none but it is an eternal redemption; and so Heb. 7.25. He is able to save to the uttermost all them that come to God by him; and this Author saith men in the first image do come unto God by him, and yet they are not in a saving state; but Christ saveth such to the uttermost, that is, perpetually and perfectly, ful­ly and for ever; and so Christ said upon the crosse, when he had borne our sins in his own body upon the tree, It is finisht, the thing is done.

The third Reason is taken from the immuta­bility of Gods counsel, mentioned Heb. 6.17, 18. God that cannot lye, hath promised and sworn to keep them for ever that are found in Christs righteousnesse. And if this will not fa­tisfie this Author, yet we desire to be perswa­ded [Page 145]that he that hath thus promised and sworn by himselfe, will perform the thing to us; and so we have strong consolation, who have fled for refuge from the curse of the Law to the hope that is set before us of being delivered from the wrath to come, by being made the righteousnesse of God in Christ, and doe as­suredly believe, that by this righteousnesse of Christ we shall be found of him in peace, fault­lesse before the throne of his glory.

Lastly, Those that are made the righteous­nesse of God in Christ, are kept by the migh­ty power of God unto salvation, 1 Pet. 1.5. [...], as in a strong guard or garrison, that the Devil can never take, as he did Adams state, by craft, when the serpent beguiled Eve; yea, when Satan desires to have us that he may winnow us as wheat, Christ prayes for us that our faith faile not, but he that hath begun his good work in us, to have our faith and hope in Christ, will perform it to the day of Jesus Christ; the righteousness of Christ is impu­ted to no man, but by an act of the free grace of the Father; and being so freely imputed, its continuance is certain and for ever; God by his mighty power keeps them from drawing back to perdition, keeps them in a way of be­lieving, and preserves them to the heavenly Kingdome; eternal life is freely given them by Christ, and therefore they shall never pe­rish, [Page 146]neither shall any man be able to pluck th [...] out of his hands, John 10.27, 28.

CHAP. VI. Treats more particularly of the Covenant of Works, and the Covenant of Grace, and the difference between them.

THe Author, to make his Doctrine more taking, up and down his Book would per­swade the Reader, that those that he saith are called Orthodox, doe but seek their life and righteousnesse from the Covenant of Works; and that we may be made the righteousnesse of God in Christ, and yet be but under the covenant of works: This we have touched before, and here by the grace of God shall more particularly treat of. First then, Let us consider what the Law and Covenant of Works is; It calls for full and perfect obedi­ence on our part, with promise on Gods part to give life thereupon, and threatning death and damnation to him that disobeyes, that the soule that sinneth, it shall dye, as Gal. 3.10. As many as are of the works of the Law are un­der the curse; for it is written, Cursed is every one that continueth not in every thing that is [Page 147]written in the Book of the Law to doe it; which shewes us how the Law curses and condemnes all that are under it upon the least transgressi­on and disobedience; and therefore as the A­postle saith here (being we have all sinned) as many of us as are under the Law, and not un­der grace, are under the curse; and if under the curse of the law, then its false that the Au­thor saith in many places of his Book, that a man may have Christ made righteousnesse to him in a way of justification, and yet be but under the law and covenant of works; for a man cannot at the same time be both justified and be under the curse; and we see whoever is under the covenant of works, is under the curse; and so consequently it is a mistake that the Author holds, that such have Christ made righteousnesse to them in a way of justifica­tion. According to the law and covenant of works the least sin damnes a man; one vaine thought, one idle word brings the vengeance of eternal fire; every disobedience receiveth such a just recompence of reward; therefore saith the Scripture, Rom. 4.15. The Law wor­keth wrath; for where no Law is, there is no trans­gression; no man under the covenant of works can be justified, as this Author imagines; for the law and covenant of works worketh wrath, sets justice against us, and makes all the world become guilty before God, Rom. 3.19. No man [Page 148]is absolved under the covenant of works, and hath remission of sins, but all become guilty before God. Hence also 2 Cor. 3. 6,9. the covenant of works is said to kill; the Gospel only to make alive; the covenant of works to be the ministration of condemnation; the covenant of grace to be the ministration of righteousnesse; and so Rom. 7.8. Without the law sin is dead, hath no power to condemn us; for the strength of sin is the law; and Paul ver. 11. saith by it, to wit the law, sin slew him. Adam was the primus faederatus in the covenant of works; the Lord Jesus the second Adam in the covenant of grace: The first Adam was a common person in that covenant of works, and stood in the room of all mankind; he Broke the conditi­ons of that covenant, and there can be no re­newal of that covenant of works, no coming to life that way; that covenant is broken, and so all the world become guilty before God; there is no receiving of Christ upon the terms of this covenant of works, as this Author saies, page 118. and in many other places; and in the same page saith, that we are made the righ­teousnesse of God in Christ upon the tenour of that covenant; for we have seen that by the covenant of works we stand upon our own o­bedience, not upon Christs; we have our life in our own righteousnesse, not in Christs; it is by the Gospel, the covenant of grace, that [Page 149]any man comes to have Jesus Christ, made of God unto him wisedom, righteousness, sanctification and redemption; which Co­venant of grace comes next to be explai­ned.

This Covenant of grace whereof we now speak, was made principally with Christ as the common person representing all the elect; as the Covenant of works was made with Adam, a common person representing all mankind; and Christ Jesus is said, Isa. 49.8 to be given for a Covenant to the people, the father and Christ having struck hands in that Covenant of grace and peace between them both; Now this Covenant of grace is a blessed compact and agreement between the father and Christ Jesus, that Christs soul should be made an offering for our sins, that he should purge away our sins by the sacrifice of himself, reconcile us to God by the blood of his Crosse, and that God would be our God, remember our sins no more, accept us in him the beloved, justifie us, sanctifie us, bestow upon us grace and glory, and blesse us with all spiritual blessings in heavenly things in him; this is that which we count to be the Covenant of grace; and let this Au­thor if he can shew that this is but the Co­venant of works. Our standing in the Cove­nant of works depended upon Adams obedi­ence; [Page 150]while he stood, we stood; when he fell, we fell; our standing in the Covenant of grace depends upon Christ, that while he is righteous we are righteous that are found in, him, and so Christ tells us, John 14.19. because I live, ye shall live also; he hath performed that commandement, that he re­ceived of the father, to lay down his life for his sheep, and so God is reconciled for ever; in the volumn of Gods book it is written of Christ, that he should thus do the will of God in bedring the chastisement of our peace in the body prepared for him, Heb. 10 Christ accor­ding to his agreement and Covenant with the father to purchase eternal life, grace and glory for those whom he had given him, did bear our sins in his own body upon the tree, was delivered for our offences and rose again for our justification; and his having died thus for our sins, is as if we had all died, the Law fully satisfied. To explain a little what Christ according to this blessed Covenant of grace hath done for us in his death and sufferings for our sins;

1. He hath taken away the curse of the Law, by being thus made a curse for us, Gal. 3.13. that the law cannot curse us or con­demn us for ever; he hath borne the curse of the Law for us, that the Law hath lost its sting in Christ: it inflicted its curse upon Christ, [Page 151]he by the will of God and his own will spontaneously yeilded to it, so that now the Law can lay nothing to the charge of the believer; because Christ hath payed all; thus as Psa. 89.19. God laid help upon one that was mighty; we could not pay the debt, we could not satisfie justice, but the Lord hath found out one that was able and willing to do it; that was able to bear the curse of the Law, and be more then a conquer or; if that the Lord Christ hath not satisfied the Law to the full, let the Law lay it to his charge; then indeed we had not a perfect righteousness and remission of sins; but help was laid upon one that was mighty, that upon the Crosse said it was finisht, all was pay'd, all the curse borne, all the wrath suffered.

2. He purged away our sins by this sacrifice of himself, Heb. 1.3. there was a commu­tation of persons, he was made sin for us, who himself knew no sin, 2 Cor. 5. ult. the sins that we had committed, he (according to the Covenant between him and the father) is willing to bear, and God laies all our ini­quities upon Christ, Isa. 53. he hath all our sins charged upon him, and he purgeth them all away by bearing the punishment of them, which makes full satisfaction for them all; the Law is satisfied either by our performance of what is required, or hearing the punish­ment [Page 152]for not performing, Christ he freely suffers for our sins, bears the punishment, the just for the unjust; and so God accepting of his suffering in our stead, according to the agreement between the father and Christ, in that behalf we have redemption through his blood, even the forgiveness of sins, according to the riches of his grace; and if this Author will call this but a legal righteousness of Christs, and will seek another to be justified by, and have remission of sins, let him; we know that thus our sins are purged away for ever, and we can never come into condemna­tion, but are delivered from going down to the pit, because Christ hath thus pay'd our ransome; the God of all grace according to the Covenant of grace between him and Christ, having thus set forth Christ to be a propitiation for our sins through faith in his blood; and thus we are justified freely by his grace, and all our sins purged away through this redemption which is in Jesus Christ, as Rom. 3. and no man is justified through the redemption which is in Jesus Christ, but he is justified freely by grace; not upon the te­nour of the Covenant of works, as this Author imagines, but upon the tenour of the Co­venant of grace.

3. Christ thus dying for us, and in our stead, hath obtained an eternal redemption for us, [Page 153] Heb. 9.12. not a temporary redemption, and upon the terms of the Covenant of works, as this Author supposes; Christ tells us, John 16.10. that his spirit shall discover unto us that there is (perfect and everlasting) righte­ousnesse in him, because he goeth to the fa­ther, and we see him no more, he having un­dert aken to expiate and purge away our sins for ever. If he had not fully and perfectly done it, the father might have sent him to die again, but that maketh it evident that he had pay'd the utmost farthing, in that he goeth to the father and we see him no more, but there he sitteth down at the right hand of God. Thus our redemption in Christ is an e­ternal redemption, never to come into prison again; an everlasting peace he hath made be­tween God and us by the blood of his Crosse; his righteousnesse and comelinesse he puts upon us, which presents us to the father without spot or wrinkle or any such thing for ever.

4. Christs death is not only satisfactory but meritorious, so that faith and saving grace is Christs purchase also; both grace and glory; we are blest with all spiritual blessings in him; this is the Covenant of grace, and surely fitly so called; for all in it is meer grace, meer grace that God and Christ who had been happy for ever, though we had all perished, [Page 154]that there should be such blessed counsel and Covenant between them, that the second per­son in the Trinity should suffer for our sins, the just for the unjust, and that by his stripes we should be healed; if ever any thing was grace, this was surely, that God the Father should appoint his only begotten son to dye for us enemies and ungodly; and that appli­cation is made of this blood of sprinkling, is rich grace also, which is the blessing of the New Covenant to give us new hearts; faith and holiness; is no this blessed Covenant truly enough called the Covenant of grace? Iet this Author call it the Covenant of works; we see cause enough to call it the Covenant of grace, and to cry grace; grace unto it.

Thus we have seen the nature of the Co­venant of work, and the Covenant of grace, and we see there is no justification to be had upon the terms of the Covenant of works, (as this Author imagines) but only by the Covenant of grace; but alas this Author not well understanding the nature of the Cove­nant of works; and the Covenant of grace, jumbles the Covenant of works, and the Covenant of grace together in our justifica­tion, and so overthrows the Covenant of grace, as will appear.

Page 334. He there saith that the Saints for [Page 155]their justification have the robes of Christs righteousness, as they are worn by Christ in his own person, made white by himself in his own blood, imputed to them for justification of his legall righteousness for their justification, upon the [...] ­nour of the first Covenant.

And Page 120. He saith the spiritual seed receive Christ not in part only, whereby they have in common with those in the first image all the forementioned benefits ( viz. calling, justification and sanctification, upon the te­nour of the Covenant of works) but in whole whereby they have over and above that which excels, possessing and enjoying the riches of both Covenants absolutely and unchangea­bly.

From these passages of the Author it is plain (& indeed hath a perfect analogy with his judg­ment) that the true believer is justified upon the tenour of the Covenant of works as well as a man in the first Image; but this is not all his justification, but over and above he is justified by the robes of Christs righteousness, as they are worn by him in his own person, imputed to him, as he saith; but now the Covenant of works and the Covenant of grace are so differing (as we have already discovered) that its impossible that a man can be justified upon the terms and tenour of [Page 156]the Covenant of grace and works too; for what saith the Scripture? Rom. 11.6. If it be by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work: and to be justified by faith, and to be justified by the Law, and upon the tenour of the Covenant of works, are everywhere in the Scripture rendered inconsistent. I say not this as if I owned the Authors judgement in that particular, as if what he calls being justified upon the tenour of the first Covenant, were so indeed; for there is no such thing, but whosoever is justified by Christ, is justi­fied upon the terms of the Covenant of grace; but to shew how the Author maketh a linsey-woosley businesse of it, and falls into that mistake according to the tenour of his judgment that he would impose upon us, to wit our looking for justification by the Cove­venant of works, whereas we look for our ju­stification only upon the terms and tenour of the Covenant of grace, and think the justi­fication of the new Covenant so entire and perfect, that we look for no justification upon the tenour of the Covenant of works to com­pleat it; for as Paul told the Galatians if they were but circumcised (to wit with a conceit to adde that to the righteousness of the new Covenant for their justification) Christ should [Page 157]profit them nothing; no though this Author insinuates, that those that are called Orthodox are ignorant of the way of justification by the Covenant of grace; yet they are not to seek for the knowledge of it, nor do not distract mens faith as this Author doth, to send them first to Christ for a justification upon the tearms and tenour of the Covenant of works, and when they have got that, to see that they are not safe there, but then they must get a justification according to the Covenant of grace; no, they do not go about the bush thus, but hold forth Christs righteousness and the Covenant of grace and mercy, directing men to apply the blood of sprinkling, to re­ceive Christ to be their Priest to save them, their King to rule them, and their Prophet to teach them, and then they have an Ancre for their soules both sure and stedfast.

CHAP. VII. Takes a general View of the Au­thors Book.

HAving already particularly singled out some of the Authors Doctrine, and exa­mined it under several Chapters, I shall now give the Reader a more miscellanious and ge­neral view of this Authors Doctrine: And here we shall not oppose all that might be op­posed, but keep to the end which I propoun­ded to my selfe, to wit, to deal with those passages in the Book that obscure the Gospel, and are most likely to mislead or stumble-the unwary Reader.

Page 83. He saith, Cain and Abel were both for a while worshippers and servants of God, ap­proaching to him by Sacrifice in testimony of their coming and relying upon the blood of Christ; Cain without faith, only by a life derived from Christ as he is head of the natural man; and he hated Abel because he was in the higher I­mage.]

But what Scripture saith, Cain was a ser­vant of God, or had such a life from Christ, as the Author speaks of, though he offered sacrifice as well as Abel? yet every one that offereth sacrifice, is not presently the ser­vant [Page 159]of God: what though Cains mother said she had gotten a man from the Lord? of him are all things that any mother may say in a sense of the wickedest child; and though he offered sacrifice, yet it doth not follow (as the Author saith) that he relyed upon the blood of Christ; a man may doe a hundred times more then that, and yet never rely upon the blood of Christ; and if Cain did hate his bro­ther Abel because he had true faith in Christ, and so offered up a more acceptable sacrifice then he: yet it doth not therefore follow that, as the Author saith, he was the servant of God, and relyed upon the blood of Christ, and was in the first image; but rather the con­trary, that he was not thus; for if he had owned and relyed upon the blood of Christ, his sacrifice would have been accepted as well as Abels; for it was by faith and relyance up­on Christs blood, that Abel offered a more ac­ceptable sacrifice then Cain.

Page 175. He saith Christ brings us to eter­nal glory the same way he came to it himself, who was made perfect by sufferings.]

But we are brought to eternal glory by the righteousnesse of another imputed to us; but so was not Christ; we are brought to glory by Christs sufferings, not by our own; let us have a care of S [...]ianism.

Page 175. He saith that every man may keep [Page 160]himself from such high provocations for which God swears in his wrath they shall never enter into his rest.

God can keep men from such high provo­cations and wilful resistance of him and his wayes, but man cannot keep himselfe; God can do it by his restraining grace, but man can­not: The way of man is not in himselfe; it is not in man that walketh to direct his steps; without Christ we can doe nothing; and there­fore David prayed that God would incline his heart to his testimonies, and not to covetous­nesse; the very inclination of the heart in man to the wayes of the Lord, is from the Lord, not from our selves. Truly, I think even those that are Saints, if the Lord had left them to themselves, would have fal­len into those high provocations, and wilfull resistance and refusal of Christ, which is the main thing for which he swears in his wrath that we shall not enter into his rest: If Saints, and such Saints as Noah, David, Peter, and So­lomon, when left to themselves did fall so shame­fully; then what power is there in other men to keep themselves from the greatest sins? Da­vid, one of them, saith Psal. 73.22. So foolish was I and ignorant, I was as a beast before thee: These Saints that fell as they did, would have backslided and revolted more, even in­to all evil, were it not that God kept them [Page 161]by his mighty power, and plucked them as firebrands out of the fire; let us not think e­very man hath power to keep himselfe from such high provocations, and wilfull resistance of Christ and his grace, but rather admire and be thankfull to him, who is so rich in mercy as to keep any of us from the greatest transgression and transgressions; for we, who as the Scripture telleth us, are not able to think a good thought of our selves; are not able to keep our selves from the highest provocations what are we but an infinite and endlesse evil? we goe astray as soon as we are born, are trans­gressors from the womb; and if le [...]t to our selves, grow worse and worse, revolt more and more; and if what the Author saith were true, then every man had power to keep himselfe from unbeliefe; for to be sure that is one of the highest provocations for which God swears in his wrath men shall not enter into his rest: And the Author here telleth us, that men may keep themselves from such provocations; and if they have power to keep themselves from unbe­lief, then consequently they have power to be­lieve, & then farewel the discriminating grace of God his making us to differ; we know men have their Wil nots as wel as their Cannots; there is both, they will not, and they cannot; they want will and power; there is both wilful­nesse and weaknesse; such vile and miserable [Page 162]Creatures are we of our selves; and let not the Author make our case better then is is; let us have a care of Freewill.

Page 182. and 183. He saith, men may have a feare of God to keep them from sinning against him, and may have an experimental sense of the emptinesse of their good works to justifie them, and yet neither be under the Law, nor Believers; and so it was with the Centurion, who was nei­ther under the Law, nor a Believer, until Peter came to him; and this he speaks in reference to those that are usually called the Heathens.]

But though the Heathen have such a light set up in their understandings, according to which their consciences accuse them or excuse them; yet where doth the Scripture say, that the fear of God keeps them from sinning? nay most of them have denied that there is a God, that infinite first being of all things; and then they could not through the fear of him be kept from sinning; and the truth is, no man but the true believer is truly kept from sinning through a true fear of God; the fear of hell and wrath may be without a true fear of God; the true feare of God is a peculiar benefit of the covenant of grace; and how have the Heathens an experimental sense of the empti­nesse of their good works to justifie them that know not of heaven or hell to come? the bu­sinesse of justification before God, and for­givenesse [Page 163]of sins is not in all their thoughts: But let us come to the Centurion, and try whether he were thus; and whether he was neither acquainted with the Law, nor was a Believer before Peter came to him; and the tenth chapter of the Acts will resolve us in these things; out of that Chapter we may ga­ther that Cornelius was a Proselyte in his be­liefe and Religion, and so might be a true be­liever in Christ, though he did not know that Christ was already come; and therefore the Lord sent Peter to acquaint him with it; and so ver. 22. shewes us that this Cornelius was of good report among all the Jewes, and the word which God sent unto the children of Israel preaching peace by Jesus Christ, that word Pe­ter told Cornelius he knew, Acts 10.36, 37. From all which it is plain that Cornelius was not to be reckoned among the Heathen; and that he might be a believer in Christ before Peter c [...]me to him; he might believe in Christ as to come, though he might not have light to believe that he was already come, as he was taught after­wards by Peters Sermon.

Page 183. He saith, Paul when he saith that he was alive once without the Law, Rom. 7. shews that he lived in good conscience in such a state.]

But when Paul saith he was alive without the law once, his meaning is not that he was not acquainted with the Law that was written in [Page 164]Tables of stone, but that he was not acquain­ted with the spirituality of the Law, but only made an overly Exposition of it, not know­ing how the Law reached the thoughts and principles of the heart; for otherwise Paul knew the Law, and was no Heathen in that sense; for he was an Hebrew of the Hebrewes, a Jew by father and mother, and circumcised the eighth day; but it shewes how a man may have the outward knowledge of the Law, and yet be without the inward and spiritual know­ledge of it.

Page 197. He saith those that hold general re­demption, and their opposers that goe under the name of Orthodox, doe both bear a true witnesse and a false, one against another, and both of them oppose and exclude upon divers grounds the true righteous seed that live by faith.]

But they cannot be both in the right in that dispute; either Christ did die for the whole race of mankind, or he did not; and either there is an election from all eternity of a cer­tain number to grace and glory, or there is not, and so throughout that controversie; so that I say they cannot be both in the right in these disputes. Well, but he saith they both op­pose and exclude (though upon divers grounds) the true righteous feed that live by faith. God forbid: But if it be so, is not the Author one of them? for I am sure he holdeth general re­demption, [Page 165]as his book doth sufficiently wit­nesse; and though those that hold universal re­demption, are surely mistaken in that, yet it doth not follow that they and their opposers there­in doe exclude the righteous seed that live by faith; for most that hold universal redempti­on, and those that oppose them, agree in that, to wit, that he that truly believeth in Christ, shall be saved, and no other; many who are mistaken about the extent of Christs death, are yet sound in the Doctrine of Justification.

Page 198. He saith those that are for the ge­neral extent of Christs death, finding the truth of their belief expressed in the Letter of the Gos­pel (as indeed it is) satisfie themselves in that, and rest there, thinking it sufficient to try and judge all men, as they reject or own this literal knowledge of the Gospel.]

I shall not mingle so many disputes toge­ther, or else I might undertake to shew that general redemption is not expressed in the letter of the Gospel, if by the letter the Author meanes the meaning and mind of the holy Ghost; but that hath been sufficiently witnes­sed by the worthies of our times; but yet this Author doth not doe well to charge all those of that judgement in general, that they rest there, and try or judge all men as they reject or own that Doctrine; for though I have known some that have been so rigid, yet it is [Page 156]not so with all; there are those of that judge­ment, that do not own all to be saints that believe general redemption, neither do they disown others that differ from them in that point; but notwithstanding their judgement in that particular, they do own or disown men according to their faith in Christ and power of godliness; neither do they as the Author saith, rest there, but hold the necessity of applying the blood of Christ, and of a new birth, though yet some of them may take up in notions and opinions, as others do in other opinions; but we use to count it great un­charitableness to charge all of a judgement with that which some being of that judge­ment do hold; but if all of that judgement were of this mind, the Author should be of it; for he holdeth universal redemption; yet I hope he doth not rest there, nor own or re­ject others as they hold or hold not with him in that point; but the Author misrepresents others judgements as well as the udgement of those that are for general redemption.

Page 199. He tells us those that differ from those that are for general redemption, do evi­dently contradict and deny unto them, most clear, certain, and undeniable truths; and all that which they say concerning conditional reproba­tion, freewil, falling away, and the like, as re­lating to the children of the first Covenant, will [Page 157]find that from the Scriptures which will justifie it.

The Author is very confident and profuse in his accusation of the Anti-Arminians, and too highly exalts their opinions that are for universal redemption, as if they were the very Gospel, calling their opinions most clear, certain, and undeniable truths; but what are their opinions that are most clear and undeniable truths? why he saith, their opinions of conditional reprobation, freewil, falling away, and the like, as relating to the children of the first covenant. Let us hear their opinions, and first of conditional re­probation.

The Arminiuns opinion is, that there is no absolute and irrevocable but only conditional decree of predestination to damnation or salvation; and that the number of the elect and reprobate is not so certain, but that is may be diminished or augmented; and that the primary cause of the decree of reproba­tion (not of its execution) is the praeconsi­deration and praevision of sin, and not the meer will and pleasure of God.

And is their opinion such a plain and most undeniable truth? their doctrine is such that notwithstanding Gods decrees, either to life or death, there might either none have been saved or none damned. And according to their [Page 168]doctrine the grace of election is made voyd; for if it were not Gods free will and pleasure, that was the primary cause of the reprobates reprobation and non-election, but works foreseen; then consequently it was not Gods free will and pleasure that was the cause of the elects election, but their works foreseen; and then fare well that discriminating grace and love of God from all eternity; neverthe­lesse, we still make sin the cause of damnation; but Gods free pleasure the cause of Gods non-electing and passing men by, in his eternal counsels, resolving to leave them in their sins; and to condemnation for their sins.

Concerning free will, the Arminians hold that there is a sufficient universal grace, deri­ved upon all men, by which they may believe and be saved, if they will.

And is this most clear and evident in the Scripture? no the contrary is evident in the Scripture, Isa. 53.1. John 6.44, 45. John 12.38, 39, 40.

Page 205. He saith that the flesh of Christ may be received and eaten either worthily or unworthily, men not distinguishing between Christs living body, and his crucified body.

The Author if he had pleased, might in this case have considered of the old distinction of the Martyrs, of eating and receiving panem demini and panem dominum, of that which is [Page 169]the sign and sacrament, and the thing it self; no man but the true believer eats of the bread of life the Lord Jesus; for hic edere est credere, by eating is meant believing; but he saith they do not distinguish between Christs living body and crucified body. Alas, the same body of Jesus Christ that was crucified, is a living body; for it was impossible for that holy one to see corruption; and it is not the meer body of Jesus Christ considered as living or cruci­fied that saveth us, as Christ telleth us in that case, it is the spirit that quickneth, the flesh profiteth nothing.

Page 225. He saith Abraham was justified before God, by that faith wrought out in Christ his head.

The Scripture telleth us, that by Christs obedience we are made righteous, and that we are justified by his blood; but no where that we are justified by the faith that is wrought out in Christ; we are justified by his righte­ousness imputed to us, not by the faith that Christ had; the Author seemeth all along to have many wide mistakes about the righteous­ness by which we are justified; when the Scripture telleth us we are justified by the faith of Christ, the meaning is, that we are justified by Christ believed in, not that we are justified by the faith which he had.

And so he saith in the same 225. page, that [Page 170]faith considered as abiding in Christ, and not in us, is that which properly just [...]fieth the believer.

But Christ though in some sense he had faith, that is to say, he trusted in the father that he would carry him through the work of bearing our sins, and that he would so accept of his bearing the chastisement of our peace, that he would deliver us from going down to the pit, because of the ransome that he paid, and believed that he should see his seed, & that the pleasure of the Lord should prosper in his hands yet he had not such faith as in Scripture is called saving and justifying faith; for he was no sinner, that he received another for his righteousnes. The Author leaving the sim­plicity of the Gospel, runs in vain and un­scriptural notions in those things.

Page 291. He saith, that Christs Disciples were called the children of the bride-chamber, and yet then had no higher knowledg of him then in his fle shly glory and perfection.]

The place he m [...]aneth is Matth. 9.15. which holdeth forth no such thing, but what a for­rowing there should be in the Disciples when they were deprived of Christs bodily presence, but that was not a depriving of them of that which the Author calleth the first Image; but [...]vay what fleshly glory and perfection was [...] Christ that the Disciples should know Christ only in that? Alas he had no fleshly [Page 171]glory and perfection, his visage was marred more then any of the sons of men. Isa. 52. never was so glorious a person so obscured as he was, insomuch that the people said, is not this the Carpenters son? his fleshly glory and perfection was so little, that those which looked only at that, could see no form nor comeliness in him wherefore they should de­sire him let the Author have better thoughts of the Disciples, then that they followed Christ and left all for him only for his fleshly glory and perfection; no, they saw him with better eyes, they saw him to be Jehovah their righteousness, the only begotten son of God full of grace and truth.

Page 300. He maketh this the great sin of those in the first Image, that they set up the sons Kingdom in their hearts in competition with and opposition to the fathers.

View the Scriptures a little, 2 John 9. Who­soever transgresseth and abideth not in the do­ctrine of Christ, hath not God; but he that a­bideth in the doctrine of Christ, hath both the father and the son: No man hath the sons King­dom in his heart, but he hath the fathers King­dom there ton; if Christ be the souls husband, the soul will acknowledge God that is Christs father to be his father, Christs God to be his God; the spirit of this son being sent into our hearts makes us willingly and gladly call [Page 172]God Abba father, Ga. 4.6. and so we are taught Jo. 5.23. That we should honour the son even as we honour the father, and he that honoureth not the son honoureth not the father; and what more plain to our purpose then what Christ said to his Disciples, Mat. 10.40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me; which shews us that who­soever receiveth Christ, receiveth the father which sent him; there is no such thing as a mans receiving of Christs kingdom into his heart, in opposition to the fathers Kingdom; no man can come to Christ and have his Kingdom set up in his heart, except the father which hath sent him draw him, Joh. 6.44. And this is the will of the father that sent Christ that whosoever seeth the son and belie­veth in him, should have everlasting life; this sheweth us that the father and Christ have one will & the same will & design & Kingdom in the Saints; its the father that setteth up Christs Kingdom in the heart; for saith Christ, no man commeth unto me except it were given him of the father, Jo. 6.65. and so Jo. 8.9. Ye neither know me nor my father; if ye had known me, ye should have known my father also; see how they go together and so Christ telleth us, John 1479. He that hath seen me, hath seen the father also; I might quote twenty Scriptures more to shew the Authors mistake in this particular, which [Page 173]is not without danger; for here would scare and affright poor souls, that they set up Christs Kingdom in their hearts, in opposition to the fathers; but we see that where any soul receiveth Christ, he receiveth the father that sent him.

Page 326. He saith that the Disciples could cast out those Divels that dwell and acted in hearts unswept and ungarnished, but they could not cast out that sort of Divels Mat. 17.14, to 22. which delight to rest in swept, cleansed and gar­nished consciences.

No question but the Divel hath the strongest hold in those who have been swept and gar­nished, as it is said Mat. 12.43, 44. where the Divel is said to walk thorow the dry places seeking rest and finding none; by those dry places may be meant the true believers that are baptised with the holy Ghost and with fire, and that had the spirit of judgement and of burning; this maketh them dry places; and though the Divel doth in some particular temptations prevail upon these believers, yet the Lord recovers them again that he can find no rest there; but those that have only had common grace and enlightnings, and so are like houses swept and garnished, though the Divel seem to have left such men, yet they will find at last a repossessing, and their latter end to be worse then their beginning; but [Page 174]what manner of Divels were these that are spoken of in this 17. Mat. that they delighted only (they were so cleanly) to dwell in swept and garnished consciences? he that was there possessed, its said v. 15. was lunaticke; and have all such men swept and garnished consciences? what ground is there for the Author to gather this from hence? no question but the Divels delight to dwell in a man that is in the height of profaness and impiety; and where they cannot keep men such, but they are pricked at the heart and convinced of sin and reform, and yet are ignorant of Gods righteousness, and go about to establish their own righteousness, they are very well content to dwell in such hearts; and the reason why they could not cast out the Divel out of the lunaticke person, was because of their unbelief, Christ saith; and this unbe­lief was not such unbelief as men are con­demned for, the not receiving of Christ; but the faith of miracles is that which is here spoken of; I hope that every one that hath true saving faith in Christ cannot cure the lonatick, but if they had exercised this faith here spoken of, they might have cured the lunaticke person; The Apostles had the faith of miracles, but they did not alwaies act it, not at this time; and to overthrow this no­tion of the Authors, we find Luke 9.1. That [Page 175]the disciples had power and authority over all Devils.

Page 333. He makes the sinning against Christ in his second appearance to be the sin against the Holy Ghost.]

The Author leaves out nothing that might appall and agash the poor soul that won't close with his notions of a higher image and life; and here telleth us this is the sin against the Holy Ghost, a grievous sin indeed, that shall never be forgiven in this world, nor in the world to come; we have seen before that the Author makes Christ in his second appearance to be, namely Christ shining forth in the glory and naked similitude of God; but where doth the Scripture make this the sin against the ho­ly Ghost? the sin against the holy Ghost, is an opposing of Christ, and the truth knowing­ly, wilfully, and out of meer malice, that it is not the pleasure or profit that men find in their wayes, that makes them oppose and set them­selves against Christ and his wayes, but meer­ly hatred and malice against Christ; and this is called the sinne against the holy Ghost, because that the person thus sinning hath been so clearly and fully convinced and en­lightned by the holy Ghost to the contrary of what he is resolved thus to do unto death; this sin against the holy Ghost, is not only a falling [Page 176]in the way; for so a Saint may fall but a falling away from Christ and the truth; and not every falling away from Christ and the truth neither, but such a falling away from Christ & the truth that is wilful and meerly of malice and hatred to the truth and Christ Jesus; and so if a man fall from Christ, and leave him in this manner, as hath been said, whether it be Christ in his first or second appearance, as the Author di­stinguisheth, it maketh him guilty of the sinne against the holy Ghost. I hasten towards a conclusion, lest I should quite tire my selfe and the Reader with these things; but I cannot passe over what our Author saith.

Page 269. Where expounding Rev. 17. where it is said the whore sitteth upon many waters, and with her the Kings of the earth have committed fornication; he expounds it thus, That by the Kings of the earth, is meant men in the honour and dignitie of the first Adam's purity and prin­ciples; that they stuck to this whore in opposition to Christs heavenly appearance.]

The Author might have been pleased to have known, that our Expositors understand that place to be meant of Rome; and such clear ar­guments they have for it as he cannot answer in haste; but these the Author is pleased to reckon under his first image; I know indeed they are too much upon images; yet I think they are not in the Authors first image; and [Page 177]whereas this Scripture telleth us that the Kings of the earth have committed fornication with this whore of Babylon; the Author telleth us, thot by the Kings are meant those that are in the honour and dignity of the first Adam's purity and principles: Truly, if there be any such, I am perswaded they will not meddle with this whore of Babylon, they will not come nigh the door of her house; but alas that is not the meaning, there is no need of such an Allegorizing of the place; its plain and clear enough that the Kings of the Earth (literal­ly taken) have committed fornication with the whore of Babylon; he that hath but glan­ced his eye upon the Surface of History, may see that, and even of the Kings of this Nation; and how may we take up a la­mentation in this respect for the Kings of ma­ny of the Nations of the world at this day, that yet have it not in their hearts to burne that whore with fire!

Well, but Page 370. He saith, that this whore of Babylon is arayed with purple and scar­let colour, with gold, and precious stones, and pearls (which he expounds thus) many admira­ble excellent spiritual gifts received from Christ.]

But that purple, scarlet, gold, and pearls, sets forth the worldly glory and riches of whore of Babylon, of which Rome hath abundance, [Page 178]and not many admirable, excellent, spi­ritual gifts received from Christ; the Author speakes very Emphatically, spiritual gifts, and excellent and admirable gifts, and ma­ny of them too; they that have been so devout as to goe on P [...]lgrimage to Rome, many of them that have been ingenuous, have confessed them to be a cage of unclean birds, & not to have those many excellent admirable spiritual gifts; more of those excellent admi­rable gifts may be seen in a leather-coat Chri­stian, I wis, then in his Holinesse the Pope; he that goes to Rome, may happily see abundance of these precious stones and pearls; they say there are very precious stones in his Holinesse triple Crown, and they say his Pantofle which he holds out to be kissed, hath the picture of the crosse set in pearls and precious stones, ut plenis faucibus crucem Christi derideat, as one saith; but I doubt they will see few of those many admirable excellent gifts received from Christ among them; but I see the Author doth not understand these passages of Rome, but of those that are in his first image; we have scan­ned it already in the third Chapter.

I shall here leave off; some things are truth in the Author, and there I close with him; some things are of doubtful disputation; some things I have past over for brevity sake; and because the Lord, whose truth is precious to [Page 179]him, may call out some fitter person to deal with that Book, that may examine more and better then I have done, I shall say no more; I only intended these few sheets for the establi­shing of the weak of my acquaintance that are or may be of doubtful minds in chese matters.

The Lord establish our hearts with grace, make us valiant for the truth, and give us stedfastnesse of faith in Christ. Amen.