ANIMADVERSIONS UPON Sir HENRY VANES Book, ENTITLED The Retired Man's Meditations. EXAMINING His Doctrine concerning Adam's Fall, Christ's Person, and Sufferings, Justification, Common and Special Grace; And many other things in his Book. By Martin Finch, Preacher of the Gospel. And they shall turn away their ears from the truth, and shall be turned unto Fables, 2 Tim. 4.4. LONDON, Printed for Joseph Barber, and are sold at the Lamb in Paul's Churchyard. 1656. To the Reader. Reader, ALL truth's whatsoever are precious, as coming from a God of immense truth and goodness, and as tending to the deliverance of poor creatures from the slavery wherein all are naturally held. The more clearly truth breaks forth and shines, the more doth the great Enemy who is a liar, and the Father of lies, oppose it. In shaking times nothing doth more discover a disciple of Christ indeed, then continuing in Christ's words; he hath promised that such shall know the truth, and the truth shall make them free. We never had more need to put the promise in suit (ye shall know the truth) then at this day when so many study to darken it, and by cunning craftiness lie in wait to deceive. Of all truths, those about Justification are the most precious; and the least diminution of that must needs wound the heart deep where it is clearly evidenced; that is indeed the Pearl; if that be safe, all is safe: Whether this be entrenched upon or no by the book that is here answered, the spiritual Reader can easily judge. The Gentleman is known to be a man of great honour, and of eminent parts; but truth is most honourable of all; all titles must stoop to it, and it will be justified against whomsoever by her children. The Answerer (though he have not followed the Author from point to point, yet) hath cleared those passages that seemed to be most dangerous, and yet without any gall or bitterness, I dare say out of mere zeal to truth, having as high and honourable thoughts of the Gentleman opposed, as can consist with sincerity and uprightness of Christian charity. The Lord keep us in the ways of truth and peace, remove all heart-burnings and self-interests: Pride was the first sin that brought us low, and keeps us low, and, I fear, the last that we shall conquer. The good Lord make us see our Emptiness, help us to return all we have and are, to him that is the Fountain and God of all grace and glory, that he in all things may be glorified, and Christ be set up in his Royalty and Majesty. Reader (If thou hast any interest in him who is a God hearing prayers) pray for him who (though he be less than the least of all God's mercies and servants, yet) delighteth more to be known of God by name, that n●● nsme, and to be in the hearts and pravers of his people by thousands of degrees, then to be known upon any civil respect by his civil name. ROBERT ALFORD. To the Reader. Reader, IT pleased this Noble Knight upon his retirement (after he had been such a great blessing in public affairs to the Nation) to set himself more closely than before to the study of Gospel-mysteries, a thing little minded by m●st of the great ones, Knights and Nobles of this world; most of that rank adicting themselves to profaneness and vanity, making use of the large portion that God hath given them under the Sun, to treasure up more wrath against the day of wrath) It were well if others of his rank and quality in the world, were provoked by his example to study the excellency of the knowledge of Christ Jesus our Lord. This Author hath not contented himself in the shallows, but hath waded into the deeps of Divinity, possibly so far sometimes as that he cannot feel the ground of Scripture: Alas, the best are but men, and great parts and a swinge of reason are great temptations, unless our thoughts and reasonings be brought into captivity to the obedience of Christ. And indeed it bathe pleased God to leave this Noble Author in his serious enquiry into Gospel-mysteries to much darkness, and many wide mistakes in the great points of the Gospel. The desire of some godly friends, and the unsetledness of others in those matters, being too much like little children, tossed to and fro with every wind of doctrine; with something else that I shall not mention, put me upon these Animadversions upon his Book, concerning which I shall desire the Reader to take notice. 1. That I had no intent to have published these sew sheets if I could have seen it done by another; I finished what I have done in November last, and kept them by me, desiring some other might do this work; which I had once some hopes of, but was afterwards informed that it would not be; and so have now sent them to the Press, in the same crasso filo in which I first writ them; which I did at spare hours, in a month's time. 2. What I have written is not for the learned but for weak Christians. 3. I have written but little of the Trinity, because the Author's judgement is hard to find out about it, that I knew not where to have him; and indeed it is such an inscrutable mystery that it is rather to be adored and believed then disputed. 4. I have endeavoured to be brief, because books are so many (whereby men are hindered from reading of the Scriptures, for which cause Luther wished his books burnt) that if I wrote it should be as little as might be. 5. If thou seest me to be in the right, and this Noble Knight to be mistaken & in the dark, neither censure him, nor despise his other gifts, but if thou be'st godly pray for him, that wherein he is mistaken and otherways minded from the truth and Saints of God, that God would reveal even that unto him, for surely he would welcome any light and would not turn aside from the truth and flocks of Christ's companions; the time is not yet come that the Saints should be of one min● and judgement, the Lord hasten the accomplishment of the gracious promises he hath made in that behalf, and grant that we may in the mean while wherein we differ be found speaking the truth in love, Eph. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truthifying (as some render it) in love, and not in gall and bitterness, not seeking one another's disgrace and shame, but the finding out and maintaining the truth of Christ. 6. If thou thinkest any passages unseemly or any way reflecting upon that noble Author, Impute it to the hastiness of my writing, assuring thyself it was not premeditated truly; I would not detract any way from his worth, whom I so seriously honour; but for writing plainly to my light and conscience I beg no excuse. And let the Reader consider that these things which are here handled, are the main points of the Gospel, the foundation of all our comfort and hope, the things by which we live, and in which is the life of our spirits; and therefore blame me not if I sometime speak plain English; it's not against his person, but against his doctrine. The Lord make known his truth more perfectly, and establish us in it, and grant that all our poor labours may tend to the advancement of it, and that we may neither speak, nor write, nor do any thing against the truth, but all for the truth. Tetuey the 29th of he Month commonly called March 1656. So prays the Lords most unprofitable servant MARTIN FINCH. CHAP. I. Concerning the first Adam, the cause of his Fall, and of the Angels, the cause of their Fall. GOD made man righteous, created him in his own image, in respect of certain 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 die; this state of happiness that Adam was in, was mutable and uncertain, because upon his disobedience he forfeits all his privileges annexed to his state, and God never resolved by his mighty power and overruling Spirit to keep 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 holiness of mind, and openeth a wide door for sin to enter into the world, and death by sin; this sin of A-Adam had many aggravations, as he said to Naaman the Assyrian, if the Prophet had bad thee do some great thing, wouldst thou not have done 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 than ever he required of thee, wouldst thou, or shouldest thou have done it? and if he had forbidden thee all 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, wouldst thou not forbear it? I might show, 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 Adam's state before the fall, and how he fell. Page 67. [He saith, that God did not give Adam sufficient grace and strength to do what he required and commanded, but it was Adam's weakness to think so.] But I answer, than his fall wa● necessary, whether he would or no, even like our case, that have cause to complain with Paul, Rom. 7. the evil 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 no 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 mind, that God had in his eye, to bring upon Angels and men, stands in direct opposition and cross constitution, to what the Angels and Adam had at first.] Unless the Author means here, that men's having life in the way of their own righteousness, & their having life by Christ and his righteousness, 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 think this is not his meaning, because he doth not say, that the way of getting life in one state, and another, were so differing, but he saith, the frame of Spirit and mind in the one and the other, stand in direct opposition; I know the believer in Christ's grace is in some things differing from adam's, as in closing with Christ by acts of faith, and seeing such sinfulness and unworthiness in himself, which Adam's state did not admit of, yet neither is this the meaning of the author, neither is there such a direct opposition, and cross constitution here, such a frame of Spirit is as suitable to the believers state, as adam's was to his, but surely he means that the higher Image, which he supposes is the unvailed glory of the Father, and this lower image, in which Angels and man were made at first, stands in direct opposition and cross 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 cross constitution? surely the operations of the blessed Trinity stands in the most complete 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 adam's state, he saith further: Page 54. [That on the Seventh day there was to be ministered to him a far higher and more exalted capacity of mind, for the enabling him unto an everlasting, happy, and complete communion with God.] The Scripture saith nothing of this, that we must reject it, as being but man's conceit, Adam 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 privilege, & 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 mortal, 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 speaks of the resurrection, that we shall be made alive, and the corruptible shall put on incorruptability, and the mortal immortality, yea, the the very wicked shall never go out of being (which would be a privilege and mercy to them) but body and soul kept up in being, to bear the vengeance o● eternal fire and wrath for ever; and so the Apostle goeth on to show the difference between our bodies here, and in Heaven, how Spiritual they shall be there, our vile bodies changed into the likeness of Christ's glorious body, as they are now in the likeness of the first adam's, now natural, then Spiritual, now earthly, then Heavenly, so that this place is nothing to his purpose, but speaks of the difference between 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 forbade him to fix his eye upon things seen, there being a reserve of unseen things, as an enduring 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 Angels that fell, it was because they refused to go into this higher state.] 1. The Scripture Noah where saith that God offered Adam a higher state, but only that the devil told him of a higher, Gen. 3.5. that if they would eat 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 keep in that state where he was, but rather shows 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 evil. Yea fourthly, that the refusing of the higher Image and state, was the cause of the fall of the Angels; is without book too, as well as the rest, and it's 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 Angels that kept not their first estate, and are delivered into chains of darkness, but I shall rather confess my own 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 clothing. v. 21. did not hold forth their clothing with the righteousness of Christ, I am not certain, in doubtful things we must speak doubtfully, but this I am sure of, that the Scripture speaks not of his coming into that state which the Author calls 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 showeth, that he means it of a wilful and knowing refusal of that higher state, now I say, that if God did so forewarn 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 committed the sin against the holy Ghost, because than he had such a vast knowledge and insight into things, and upon such a clear knowledge of the excellency of such a state, would yet refuse, it seemeth to have been a very wilful act, but in that Page 333. he saith, that Adam refused it ignorantly, and the devil maliciously; but if it be true what the Author 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 usefulness, preciousness, what he is, what he hath done and suffered for us poor 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 brightness of the Father's glory, & the express Image of his substance, he is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sospitatoe, that Saviour that doth deliver from all evil, and is the Author of eternal salvation, he is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that propitiation for our sins, expiates our sins, atones God, and makes him propitious to sinners, he is the blessed and eternal son of God that came into the world to save sinners, and to reconcile them to God by the blood of his cross, that was made sin for us, who himself knew no sin, that we might be made the righteousness of God in him. Let us see then what this Author saith of his person and death, but first let me tell the reader, that I will not follow the Author's 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 forty pages, and afterwards so often, that I left counting, but as near as I can I shall at once examine his doctrine concerning the person of Christ, save that I will forbear a curious prying into that incomprehensible mystery of the blessed Trinity, but rather leaving him to delight himself in his own notions about it, I shall cry out, O the Depths of that Mystery! and confess, that the knowledge of that great mystery is too wonderful 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 showing myself wise above what is written, as Calvin treating upon such great mysteries, in the 13. Chapter of the first book of his Institutions saith, Quos oblectat speculandio intemperies minime placandos suscipio, he would not go about to please those who delight in speculations, so as not to be wise to sobriety, no more shall 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 himself, 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 down his book, 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 been the way of those that have broached false doctrine in all ages, to hid and cloud their opinions, with subtle 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 something from God, but is not God, for than we shall make so many Gods, as there are witnesses (to use the Author's 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, some appearance, Image and Idea from the Trinity: but to what purpose should I follow the Author in these his deep 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 himself unto death, even the death of the Cross. 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 persuaded 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 hook, if he was first in the higher Image, how could he offer up the lower Image to get into it? The Author quotes for these three Images and witnesses of the Trinity, the 1 John 5.7. There are three that bear 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 eternal 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 sins, neither is there life and salvation in any other; and therefore the Apostle, v. 10. chargeeths 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 Liar, by not believing the truth of the Record, that the blessed, Trinity bear 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 himself, 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 Christ's second coming, behold he cometh with clouds, and every eye shall see him, and I am Alpha and Omega, which shows the eternity of the Son of God, which is, which was, & which is to come, the Almighty which is now set down at the right hand of the Majesty 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 himself, was taken up to Heaven, is to come again, Act. 1.11. Judas. 14.15. So that this Scripture will no way serve his purpose, nor bear his exposition; besides, his exposition will be very inconsistent with his own judgement, 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 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 employed of God to preach among them that unsearchable riches of Christ's love, righteousness and grace, and so to make more evident and plain what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship or dispensation of the Mystery, which from the beginning of the world lay hid in God, which was, that he would by Jesus Christ, the seed of the woman, break the serpent's head, and save his Elect, among which there were not only Jews 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 known 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. It's 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 believed to he the hope of glory; so that this place is not meant of Christ's being in the higher image, the image of God in original 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 Author's 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, Jews 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 Spiritual creating, and so saith the Apostle Paul, Eph. 2.10. we are God's workmanship, created in Christ Jesus to good works, which God before ordained that we should walk in them. Page 89. [He saith, that the death of Christ must not be confined to his offering up in the days of his flesh, but what he did then in a visible manner in man's nature, he did from all eternity, in an invisible manner, in his Heavenly and mystical 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 speaks 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 himself often, as the High-Priests of the law, that offered often, entering into the holy place every year, 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 himself but once as a secrifice for our sins, not like the High-Priests that stood daily Ministering and offering oftentimes the same sacrifice, but this man, after he had offered up one sacrifice for sins, for ever sat 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 down out of that Epistle, doth this Author think that Christ from eternity was wounded for our transgressions, was crucified and put to death in the flesh, and his soul made an offering for sin, was bruised and put to grief; by God's eternal decree and purpose, he was thus to suffer for our sins, in the body prepared him, in the volume of God's book 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 days of his flesh did suffer nothing but what God had appointed, and afore determined, but Christ never died and suffered for our sins, until he was made flesh, and dwelled among us, but I know what this Author means by Christ's death, that is to say, his being broken, and crucified to the lower image, to go up into the higher, the image of God in original 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 proclaim their short-sightedness into Christ's fullness and rich grace: (I wonder who of us are not short-fighted herein, as knowing, but in part, and seeing, as through a glass darkly, 1 Cor. 13.) That look upon the Lord Jesus, as an accidental provision only, 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 obtain a sure, safe, incorruptible and immoral life, but by faith in Jesus Christ, who was from the beginning the right object of faith to Angels and men, if they would have received him on the seventh day, before the coming in of sin.] This Author doth not very fairly lay down the judgement of others in this business, for they from whom he differeth in this matter, do hold, that God from all eternity did 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 all eternity to do, which counsel of his stood firm and constant, and the fall of man gives occasion to the Lord, to show what he eternally intended, which was to mignifie his rich and free grace, in saving his elect in such a wonderful way, of justice and mercy, as by sending his only begotten Son that we might live through him, laying our iniquities upon him, that by his stripes we might be healed, but yet he that thus eternally intended to make Christ's soul an offering for sin, decreed the fall of Adam, and to glorify the riches of his mercy another way, that considering God's decree and eternal counsel, it was impossible but Adam should fall, 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 slander, were of this opinion with this Author, that Christ should have been incarnate, whether Adam had fallen or no; such entertainment 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, door 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 been set up, whether men had been 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 faithful 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 seek 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, through 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 kingdom, in the state wherein he created him; but he saith, Jesus Christ from the beginning, was the right object of faith to Angels 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 Physician, could not come to Christ the brazen serpent for healing, as those that were stung with the fiery serpents, they could not come as lost creatures, and weltering 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 mouths, 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 Angels, and things which they have not seen, vainly puffed up with a fleshly mind, under the notion of a spiritual mind, & will be contentious about these things, we have no such custom, nor the Churches of God, but leave them to flatter themselves in their own speculations, desiring ourselves to he found thankful 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 another's 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 works, and he is surety of no other Testament but that, and according to the tenor of that covenant, he the surety pays our debts, to God the creditor, pays 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 between 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 than Do this and live; and so likewise Hebr. 9.15. And for this cause he is the Mediator of the new Testament, that by means 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 Author's mind, they might have slighted, saying, that so he was of the other, but enough to show 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 only 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 occasion 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 perform 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 gospels requires, will hardly go down with us; did Christ believe, repent, mourn for sin? and we must note all this while, that the author doth not speak this of Christ's passive obedience, whereby he performed the Father's will, in b●aring our sins in his own body upon the tree, but he speaks of it as a part of his active obedience, neither doth the dispute come in here, whether we are justified by both Christ's active and passive obedience, but the question here, is only of the nature of Christ's 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 sins, 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 loathe ourselves 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 attains the end for which they were at first given him, arriving at that most near and intimate communion with God, which only by faith, or the exercise of a newness of life, and operation, can be attained. Now I would feign know what fleshly principles there were in Christ, that the law of the new Covenant required to be laid down, 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, truly 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 near and intimate communion with the Father; so than it seemeth he had not such near and intimate communion with the Father before, but we do believe that the very human nature of Christ, had of Christ, had always very near & 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 soul an offering for our sins, than God hide his face from him, that made him cry out My God, my God, why hast thou forsaken me. Page 97. He makes Abraham's offering up Isaac, spoken of James 2. To hold forth his offering up the first image. I need not say much to throw down his exposition of that place, but I shall only say this, that if that act of his were the throwing up of the first image, than it should seem Abraham had not offered it up before, and so according to the author's way, was not in a saving state, which if it were needful, 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 allegorical sense upon this passage of Abraham's 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 would 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 signify the covenant of works, 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 signify the new covenant, the author is too bold to make him signify the law, and the offering of him, to signify the offering up of a legal state. And so this author saith more plainly, Page 99 That Christ actually sacrificed the true Isaac, crucifiing in himself the life of his fleshly seed and legal principles. Thus we see how he thwarts the holy ghost, who will have Isaac to hold forth the new covenant, the free woman, the jerusalem 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 signify the fleshly seed, and legal 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, believe 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 soul, but by faith in Christ, applying his blood, which speaketh better things than the blood of Abel; but how Christ needs to enter into rest by faith, as we sinful 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 Christ's natural man was a sufferer in, consisted in the weakness and disability which was brought upon his fleshly mind, to resist the powerful workings of his faith, or spiritual mind. A strange passage, that Christ had a fleshly carnal mind in him, as well as a spiritual mind, but we believe there was no fleshly mind in our Redeemer, and wonder that this author is so bold as to affirm it, and he maketh it the work of his death and cross, to subdue his fleshly mind, 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 dear 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 disenabled 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 Christ's natural 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 disenabled from sinning. And Page 104. He saith, thus in this first part of Christ's 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 rendered utterly unable to perform one tittle of it in man's 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 himself. Gal 2.19. I through the law, am dead to the law, that is, seeing the law, spirituality, and my own 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 myself under it, as a covenant of works, to do it and live, but I seek 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 perform every tittle of it, which Paul and we were not able to do; but I say, Christ needed not, as we, to fly from the law, as that which is weak, and unable through the flesh, and inability in us, to keep it, to bring us unto life, and so to go unto another for righteousness and life; and he goes on, to make Christ one while keeping the law out of strength that he received by first Covernant principles, but afterwards he faith, he could not perform 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 himself, and the principles upon which he acted, were out of obedience to the Father, and love to sinners, to compass the blessed design of God, his glory, and our eternal salvation. Page 111. He goes about to show 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 arms himself in Christ, the Mediator to Angels or men. A strange definition of God's wrath, for if it were so, that God is not capable of exercising wrath to Angels or men, but as he and arms himself to do it through Christ, than I say it will follow, that God could not have reserved any of the Angels in chains 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 through 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 fierceness 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 and arms himself in the Mediator, God is said to be angry and wrath, when in his deal with the creature, he walks contrary to him, and sets himself against him; suppose it be eternal wrath, than 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 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 through Christ the Mediator; but if it had not pleased the God of all grace to have sent his blessed Son to turn away his wrath from us, and reconcile us to himself, we should have seen to purpose, and by lamentable experience, that God could exercise wrath without Christ the Mediator. CHAP. III. Shows, that the highest attainments of the natural man come very far short of what this Author assigns 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 man's 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 himself 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 God; and Rom. 8.17. If sons, than 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 soul Christ gives a participation and fellowship with himself 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 father's 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 than 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 Christ's 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 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 aught I know, this Author is the first that ever broached 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 spiritual meat that was Manna, our fathers did eat Manna in the wilderness, that Spiritual food, the unbelievers among them eat that food, the true Believers eat the hidden Manna, and lived for ever, and it followeth that they all drank of that Spiritual 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 being for the transgressions of God's 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 judgement. Another Scripture he quotes, is Jerem. 31.32. That my Covenant they broke, though I was an husband to them; that is, I shown a great deal of kindness to them, and made a way through the Red Sea for them, leading them through the deep, as a horse in the wilderness, that they should not stumble, and notwithstanding all this, they soon 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 Jews, 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 Moses with his glorious arm, dividing the water before them, to make himself an everlasting name; but this place holdeth forth nothing of the Author's 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 it's 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 grown 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, 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 Kingdoms of the earth, Statutes and Ordinances, Laws and righteous Judgements, 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, Christ's righteousness, and such things, than we must be careful of not overthrowing the true literal sense of them, and when we take it in a spiritual sense, and so understand these things of the body of the Jews, than it is easily detected to be a wresting of the words, to say all the Jews 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 literally spoken of the whole body of the Jews, are spiritually only to be applied to the people of God, Jews or Gentiles, for many of this people of the Jews 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 than the Heathen, 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 joined 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 oil and his incense that should have been used about his service, used them about their Idols, ver. 18. and so he goeth on to show 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 terms as are comprehended in the tenor 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 them, which Scriptures we have taken the pains to weigh, and find 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 than he hath done yet, he will 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 world's profaneness, hypocrisy, will-worship, formality, called out of the world's 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 man's 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 show 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 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 bereft, I am bereft, if to be made the righteousness of God in Christ doth not save us eternally, than we are bereft indeed, and are of all men most miserable, and the generation of God's 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 way to justify 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 Christ's 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 righteousness, 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 man's offence death reigned by one, much more they that receive abundance of grace, and of the gift of righteousness, shall reign in life by one Jesus Christ. Let us mind this blessed Scripture, so full of marrow and fatness to feed our souls, If, saith the Apostle, by one man's offence death reigned by one, that is, if by the one man Adam's 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, Christ's 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 Adam's disobedience, so certainly shall we have salvation, and reign in life and glory for ever, receiving the gift of Christ's 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 through righteousness unto eternal life, through Jesus Christ our Lord, which plainly affirms this, that as Adam's sin brings eternal death and condemnation, so the righteousness 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 Christ's giving himself by the first Covenant, is that which we call sanctification, 1 Cor. 1.30. consisting in a real and actual change of the heart, which lieth in our conformity to Christ's 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 only 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 find that it is not such an ordinary 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 men's bones; but for this he maketh use of 2 Pet. 2.20. of men's escaping the pollutions of the world, through the knowledge of our Lord Jesus Christ, who yet may be again entangled in them. But doth the Author know no difference between men's hearing of Christ's calling for holiness, and departing from iniquity, in the preaching of the Gospel, that they do now leave their former profaneness 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 reform by education, by convictions of conscience, and by a common head, and notional knowledge 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, etc. 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 said to have tasted of the heavenly gift, and if this heavenly gift be Christ himself, men may taste of Christ, as Cooks do of their sauce which they spit out again; men may come to try Religion, and taste Christ, and not having a that savours the things of the spirit, may not like him: there is a great difference between 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 brass, 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 shown he was affected with the word, and tasted some sweetness 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 righteousness of God in him, this is the thing that we deny any natural man attains to, but we grant they may taste 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 bottom, are still upon the tenure and account of debt. What is the most Gospel like administration of the Law, but Christ's 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 righteousness, 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 righteousness to justify us by the works of the Law, but he himself is made of God unto us righteousness, 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, thankfulness, and obedience to our Redeemer, and this is the Gospel, and Christ's administration of the Law; but this Author tells us, that all the bottom they are upon the account and tenure of debt, and that they are but still under the first Covenant, which is a mere contradiction; for the obeying of the Law in the most Gospel like administration of it, implies a disclaiming our own righteousness and confidence in our own 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 Author's 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 show them to be made the righteousness of God in Christ, and to be sanctified in Christ Jesus, which is the question under debate, but do not these things rather show 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 Churches, doth the Lord say there were any of that Church that were not in a saving state, are any enemies to the Cross 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, finds 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 righteousness, and truly received Christ into their hearts to be their Lord and Christ, for than 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 Christ's 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 man's having the same pure nature for kind 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 wickedness of man was great in the earth, and that every imagination of his heart was only evil continually; where then was the pure nature for kind 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 wickedness, 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 wickedness 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 show) that they had eyes full of adultery, or of the Whore, and could not cease to sin, where was the same pure nature in kind that was in Adam, when they could not cease to sin; but the Author saith further, that these men are nourished up at Christ's own Table, eating his flesh, and drinking his blood; but he is sufficiently mistaken, for what is it to be nourished up at Christ's Table, but to be nourished up in faith, love, holiness, and is the natural man thus nourished up? 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 needs be saved, if we will believe Christ's own express words, John 6.54. who so eateth my flesh, and drinketh my blood, hath eternal life; for though this Author maketh nothing of eating Christ's 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 meat indeed, and my blood is drink indeed, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; and lest we should believe such doctrine as this Author bringeth, that this is but the first Image or Covenant of works, and falleth short of salvation to eat Christ's flesh, and drink his blood, the Lord Jesus maketh a solemn 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 Author's doctrine, and left it upon record for a witness against him, he saith further, that by thus eating of Christ's 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 with Christ be damned? the Apostle saith Ephe. 5.23. that Christ is the Saviour of the body, and I think we may believe him, but he quoteth, Luk. 13.25.26. How men shall plead they have eaten and drunk in Christ's presence, and he hath taught in their streets, but what is this to the purpose? did all that sat at table with Christ in the days 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 living 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 slur 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 only from all heathenish worship, but from corrupt Christian professions and practices, but then will I ask 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 clothed with the Sun, yea, are the Nursery or womb of all the true Spiritual seed.] But if they be the true Church of Christ, than they are in a saving state, and then they are subject to Christ, Eph. 5.24. Christ loveth them, and hath given himself for them, v. 25. and presents them to himself 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 eternal salvation, and to be clothed with Christ, the Son of righteousness, Revel. 12.1. wrapped up in these beams of light and life, holdeth forth salvation fully, and I pray how can these be the nursery and womb of all the spiritual seed, and yet not be the spiritual seed 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 works, and doth he think the Law and its righteousness, is the nursery and womb of all the spiritual seed, the Apostle will teach us another lesson, Gal. 3.2. where he asketh the 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 womb which brought forth the Spirit in you, surely no, but the hearing of faith, and so Gala. 4.23. he who was of the bondwoman 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 womb of all the spiritual seed, but v. 30. What saith the Scripture, cast out the bondwoman and her Son, for the Son of the bondwoman shall not be heir 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 bondwoman, and telleth us plainly in the last verse, that we are not the children of the bondwoman, 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 known Christ after the flesh, yet henceforth know we him no more.] What is the meaning of this Scripture, we may understand it thus, wherefore henceforth know we 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 God's 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 only 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 only begotten Son of God, full of grace and truth, we know him as he that was sent into the world to save sinners, and was delivered for our offences, and risen again for our justification, as the verse before saith, that he died for us, and risen again, 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 dwelled 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, righteousness, 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 himself in the eternal 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 do not see, how this place will make in the least for the Author's 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 knowledge 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 shown 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 Perkins, Twisse, Mr. Owen, and Mr. Kendal, and others, have so fully canvassed that opinion of general redemption, to whom the Church of God own much for their labours and travels in that point; but whereas he saith, that in that Ezek. 18. it's said, all souls 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 Christ's 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 itself, Rom. 8.19.20. entrnestly groans and labours, expecting 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 irrational creatures, than indeed we might do as he did, that went and preached to the Wolves 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 universal redemption. Page 172. He saith, of those in this first image, that God doth not impute sins passed 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 Christ's 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 justify, and unjustify again? pardon, and then fall upon the sinner, cross the book, and then make him pay the utmost farthing, no, with him is no variableness, nor shadow of changing, once pardon, and ever pardon, once our God in Christ, and ever so; it's 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 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 rendered, and did not stir up all his wrath, and the elect a 'mong them their sins were Covered for ever by the robe of Christ's 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 blessedness 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 Jews 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 Sodom, nor make them like to Gomorrah; but why doth the Author think that all the Jews were in that state, which he calls the first image, it's said, ver. 36.37. That they flattered God with their mouths, and lied 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, it's said, they refused to walk in God's 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 Author's Images. Page 173. He saith, The Giants 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 Giants did so? they were called Giants, because of their great statute, and Lion-like strength and disposition not I wis for any holiness they had more than other men, for holiness and grace they might shake hands with their brother Goliath, whom David slew, they were men of renown for the greatness and strength of their bodies, not for the goodness and holiness of their hearts; truly those Giants are much beholden to this Author for the good opinion he hath of them, for other men think they were wicked and profane men, that lived without God in the world, and I would fain have him show us one expression in all that 6. of Gen. that showeth 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 fatness 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 legal righteousness against the excellency of the knowledge of the Cross 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 fatness of that good Olive tree, surely this is a saveing state, a man cannot be taken out of the old Adam, and be truly transplanted into Christ, but he must be grafted upon the righteousness of Christ, and planted into the likeness of his death, spoken of Romans 6. and to partake of Christ's fatness, is to receive of his fullness, and grace for grace, to derive, quickening, strengthening, sanctifying, comforting, and all grace from Christ a blessed state, and for holiness 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 Giants he talked on before, were far enough from this state, and I would we could all find such principles and operations of mind in us, that the same mind were in us that was in Christ Jesus, Philip. 2.5. That we had the same mind for humility, the same mind for patience, the same mind for submission to the Father's will, the same mind for self-denial, the same mind for contentment in all estates, the same mind for public Spiritedness, the same mind for tender love and affections to the Saints, the same mind for pity and compassion to men's souls, But truly instead of these notions, that the natural man may have principles and operations of mind answerable to the holy and righteous flesh of Christ, we should rather examine our own conformity unto him, and mourn for our short coming in these things, who should have the same mind in us, that also was in Christ Jesus. And he thinketh these in the first image are taught too, he saith, to see their need 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 own 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 prevail against; but he saith, for all this they became exalters of this their legal righteousness, against the excellency of the knowledge of the cross of Christ, what doth he mean by their legal righteousness, which they exalt? no other but the righteousness of Christ, who he supposeth to be their legal 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 own righteousness, and man's righteousness, for that kind of righteousness in Christ, he maketh but man's righteousness, and but flesh, a dangerous mistake, but the Scripture distinguisheth between them in many places, as Rom. 8.3.4. and Rom. 3.20. verse, and so on, and so he distinguisheth that sort of righteousness which was in Christ as he fulfilled the Law, and bear the curse of it for us to be but man's righteousness, 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 righteousness of God, not considering the reason why the righteousness of Christ is called God's righteousness in many places of Scripture, as 1. because it is the righteousness 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 Cross, was both God and man. Again, secondly, the righteousness of Christ is called the righteousness of God, because it is the righteousness God accepts for justification, and hath appointed for the salvation and justification of his people, and the only righteousness that he imputeth to us, when he justifieth us, and thus it is said, Rom. 10.3. that they being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, that is to say, they not knowing that Christ's righteousness was the only righteousness that God would accept for the justification of a sinner, they went about to establish their own righteousness, they thought their own obedience and righteousness would do it, and so never saw the shortness of their own obedience to bring them unto life, and therefore never submitted to the righteousness of God, never came to Christ that they might have life. Thirdly, Christ's righteousness may be called God's righteousness, because Christ's righteousness imputed to us, declares God's righteousness 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 fruitful 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 works; for so here the Apostle is showing the difference between a man that is united to Christ, and one that is not united to Christ, not the difference between 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 himself 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 Christ's legal righteousness, 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 condemn them, if the Author doth not plainly contradict himself in these two places, let the reader judge; and he goes on here to tell us, that in this state men are married to Christ, & bear Children, or become fruitful unto him, truly than our issue are not bastards, when we are married to Christ, bear children, and are fruitful to him, surely Christ will for ever own 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 bear and bring forth fruit, are said in the 5. verse, to have their Maker to be their husband, and ver. 8. God saith with everlasting kindness 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 righteousness, and not by their own, they were made righteous, and in him, as in the first fruits, the whole lump was rendered 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 Israel 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 own 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 book) that so he may find mercy in that day, when he must give an account of his book, and of all things he hath done in the body, if the righteousness of Christ will not stand us in stead, we perish for 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 Covenant, according to which the Jews shall at last find favour in God's eyes, who are beloved for that Father's sake, and therefore the Scripture often tells us, that when the Jews provoked God, he remembered the Covenant that he made with Abraham, and did not forget the Covenant of their Fathers which he swore unto them. Page 190. He applieth, 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 putting of the body of the sins of the flesh, by the circumcision of Christ. I do not a little marvel 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. 10. tells them, they were complete in Christ, and were not such as these in a saving state, to have true faith in the Lord Jesus, and be complete in him, is not this a saving state? And now the Apostle goeth on further to show 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 quickened 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 darkness, 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 himself is made their head and covering, as to their justification, they are made righteous, not in themselves, but in another, even through the Mediatorship of the man Christ Jesus, as their Head, in whose natural righteousness and perfection they stand blameless before God.] Here is Christ's righteousness imputed for justification, and Christ's righteousness 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 God's 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 o how dishonourable 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, than 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 for justification, than 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 sins are covered by the robes of Christ's righteousness, such can never come into condemnation, God seethe 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 seethe no iniquity in Jacob, nor no transgression in Israel, but only seethe 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 Christ's righteousness invalid for justification, and yet sufficiently contradicting himself, saith, that this righteousness of Christ's, makes us to stand blameless before God, but then are not such in a saving state, if we be blameless by Christ before God, than I may ask this Author, as Rom. 8.33.34. who shall lay any thing to their charge? who shall condemn them, seeing God Justifies them, and the Author confesses they stand blameless before him. Page 193. He saith, these are represented in Paul's own person, Rom 7. as having that workmanship set up in their hearts and minds, which stands in an exact conformity to the Law or image of Christ's 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 whilst with their mind they serve the Law of God, they are ready with their flesh to serve the Law of sin, and the good they would do, that they do not, and the evil which they would not do, that they do. But stay, first the Author is mistaken in this, that he thinketh the true saints that shall inherit eternal life are not represented by Paul's 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 minds 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, 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 continual 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 natural, 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 abominate what is of myself, 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 do of his own good pleasure; but I pray let the Author show us any thing to the contrary, but that a man in his higher image may not have cause to say and confess as much, that in them, that is, in their flesh, dwells no good thing; in a word, there doth not only no good thing abide and continue in our hearts by nature, but it was never there to be found, but we are transgressors from the womb. Well, he saith further, as v. 25. that whilst with their mind 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 confess 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 do his will, the flesh in us draweth another way, this enemy in our own bosoms, the flesh and law of our members is often too hard for us, and brings us into captivity, this is our burden, 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 unclean, we are unclean; and yet for all this, we know that the blood of Jesus Christ cleanseth us from all sin, and the spirit of Christ will sanctify us wholly, and cast all our sins into the depths of the Sea, and the time will come when we shall 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 complete 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 own righteousness, to make them desire to be dissolved to be with Christ, to embitter the world to them, to let them see their own weakness and nothingness, and in judgement to the world, that they are oftentimes hardened and prejudiced against the ways of God, by the failings and spots of God's children, but they are saints for all this remainder of corruption, and I do believe a man in the Author's second Image, may complain 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 do, that they do not, and the evil which they would not do, 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 do the good which they would, they would be more holy, and heavenly, and spiritual, and thankful, and sincere, and active for God than they are, if they could do the things which they would, and again, were it not that the saints are so, that the evil which they would not, that they do, there would not be that pride, deadness, earthliness in the saints that there is, for they pray against their corruptions with strong crying and tears, 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 own person a man that is in the Author's 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 a manner Christ's house, as is intimated, Heb. 3.6. whose house are we, if we hold fast the confidence and the rejoicing of the hope firm 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 show, so if you hold fast the confidence and faith, which you profess to have in the Lord Jesus, than you are Christ's house indeed, else you have but only a name, to live a name, to be Christ's house & members, and this Author must needs, according to the tenor 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 fails. I suppose the place of Scripture the Author means, is 1 Tim. 5.12. the Apostle is there speaking of widows, for the service of the Church, to visit the sick, and the like, and wisheth them not to choose 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, eternal 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, than 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 explains it thus, that which he seemeth to have, so many men leave the faith, sincerity, & holiness, which they once seemed to have, but however this place be understood, it will make nothing for this Author, for they are said to have damnation, because they left their first faith, now if this first faith were the Author's first image, yet he maketh not the leaving of this first image, but the keeping it, and sitting down in it, to be men's damnation. Page 209. He makes Christ's 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 judgement upon all that are ungodly, and take to him his great power and reign; but it's the Author's way to make scripture bow down to his image, and so in the same page he makes the Angels calling to Jacob to let him go, Gen. 32.26. that Angel, to signify the first Image, which calls to be let go, because of the day break of Christ's 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, merely 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 a good conscience, which some having put away concerning faith, have made shipwreck. Now what is the faith that Paul bids Timothy hold fast here, not so much the grace of faith in his own 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 down in ver. 15. which was this, that Christ came into the world to save sinners; now Hymenus and Phyletus, and such as had only received a notional 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 shipwreck, God gave them up to strong delusions to believe a lie, they fell into errors concerning the faith and ways of Christ, and said the resurrection was passed already, and so overthrew the faith of some that were persuaded of the contrary before, so that this place proveth not, that men may have true faith in Christ and lose it; the notional and historical faith and belief of the Gospel may be lost, and men may sin away such enlightenings and convictions of the spirit, but such faith as truly receives Christ into the heart, and unites us unto him in the greatest storms, will not be shipwrackt, and that man having this faith and hope in Christ, hath an Anchor for his soul both sure and steadfast, Heb. 6. ult. this faith swims in the sea of Christ's blood, in the Ocean of free grace, where it cannot suffer shipwreck. Page. 221. & 222. He saith concerning abraham's 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 jun in his passage to the higher state. If the Author had consulted with the fourth Rom. he would have bloated out this passage, for in that Chap. the Apostle having spoken of justification, Gods imputing righteousness without works, and remembering their sins no more, he telleth us in the 9.10.11.12. verses, that before ever Abraham received the sign 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 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 seal of the Covenant of works, for it was a seal 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 eternal life) are planted into Christ, as branches in the vine, and good olive tree, and so rendered 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 original read thus, Every branch that beareth not fruit in me is taken away, and so the meaning is, that though men bear never so much fruit by their husband the law, yet all these children are but bastards, unless 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, 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 rendered righteous in the righteousness of Christ, their head and root, and if so, what hinders their eternal salvation? will not Christ's righteousness justify them and save them for ever? we are content to leave it upon that issue, and venture our souls upon that score, that if our being rendered 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 righteousness will justify 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 own 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 only by the righteousness of Christ, and in this same page saith, they are rendered righteous in the righteousness of Christ their head, and if so, how do they go about to establish their own righteousness? but the mystery lieth in the Author's understanding of the righteousness of God, distinguishing between the righteousness of Christ, and the righteousness of God; but it's the righteousness of Christ that the Scripture calls the righteousness of God, and we have showed 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 eternal righteousness of the Godhead, as Osiander dreamt, 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 again into Gods own likeness, wherein man was created at first, and have the visible characters thereof shining forth in it, not written with ink, and on tables of stone, but with the spirit of the living God, and on the fleshly tables of the heart, showing itself a right change, and a real 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 persuades them to rest here, and praise and bless God's word; and makes them say 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 only in the beloved, this is a blessed state, and all they that are brought into it are taught of God, and not by the devil, as the Author imagines, to bless God's word, and be thankful 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 flagons, comforts us with apples, quickens us, influences us with his spirit, kisses us with the kisses of his mouth, whose love is better than wine, guides us by his counsel, and afterwards brings us to his glory, surely we may bless the word of the Lord, and magnify his grace, and say its good to be here, and bless 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 only that put on the new man, which after the image of God is created in righteousness and true holiness, 〈…〉 3.3. rejoiced in such, as the Epistle of Christ, whose hearts were so written on by the spirit of the living God; and Hebr. 8.10. it's made a special blessing of the new Covenant of grace, I will put my laws into their mind, 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 natural 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 again for the service of the living God. But where doth the Scripture say thus, it's the Saints only that have their hearts purified by faith, the natural man's 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 sins, void of the life and spirit of Christ, none of the living in Jerusalem, 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, than 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 spiritual worshipper, for God is a spirit, and will be worshipped in spirit and truth. Page 329. He saith further of these in the first image, that they feed mystically upon Christ's flesh, and drink his blood, so as that they are nourished up in a way of righteousness, 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 filthiness. That the natural man feeds mystically upon Christ's 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, but in the Lord, and the power of his might, the word of God abided and dwelled 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 devil is truly overcome, it's not only as to the filthiness of the flesh, but of the spirit also, if the devil reign 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, comeliness, and perfection which is Christ, according to the flesh, that is not incommunicable, is Christ, they have the righteousness of his natural perfection, whereby he fulfiled the law, imputed to them for their justification in the sight of God, and the indwelling life of it working in them inherent righteousness and sanctification.] I answer, none have marriage union with Christ but true believers, and such as shall be saved, for Christ the Heavenly bridegroom hateth putting away, when Christ the fairest of ten thousand, marrieth any of us Blackmoores, he saith as Hosea 2.19. I will betrothe thee unto me for ever, yea, I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies, thus it's upon terms of mere grace and mercy, and therefore this love knot, neither the Law, nor sin, nor Satan can untie it, to be the Bride, the Lamb's wife, is a sure and certain estate of salvation, yea, this Author tells us, that there is such a near union between 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 loath to try that experiment, Christ personal is complete in himself, Christ mystical is not complete without the body; and let the Author show us where ever any o● the limbs and members of Christ's body were cut off and thrown 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 own 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 poor sinner is acquitted by the Law, and by the Judge of the Court, who then can condemn him, it's well this Author is not Judge in this matter. Page 330. He quotes Zach. 11.10. And I took my staff, even beauty, and cut it asunder, that I might break 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 temporal 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 staff which God breaks, is called baauty, therefore this Author will needs have it meant of Christ's beauty and comeliness being put upon their souls, and that this was taken away, and by breaking of the staff 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 staff, even Bands, that I might break the brotherhood between Judah and Israel, not break the marriage union between Christ and them, but break the brotherhood between Judah and Israel. Page 363. He saith, Those in the higher image are cleansed from all filthiness 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 own similitude, and likeness, wherein man was at first created, if so, than they must in principle and measure be cleansed from filthiness of spirit, as well as of flesh, for the law is spiritual, as Paul teacheth us, Romans 7. and reaches to the principles, and thoughts, and intents, and holiness of the heart; thus cleaverly can the Author contradict himself when he pleaseth; and so sometimes he telleth us, they look only to be justified in the righteousness 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 cried up the attainments 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 righteousness 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 devil's subjects, though he telleth us in that same page, that they own 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 only as it is within themselves, but as they are made righteous in another, viz. Jesus Christ the righteous. Truly we never thought the devil 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 devil's subjects? nay, the Author before had told us, they were Christ's subjects, and a man at the same time cannot be Christ's subject, and the devil's subject, a man is translated from the power of darkness, when he is translated into the Kingdom of Christ. Thus have we examined the Author's 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. IU. Examines the Author's doctrine about his higher Image, which he counts a saving state. HE tells 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, Judas 3. and as the fruit of the love of God the Father.) This shows the Author to be a Critic 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, strengthening, sanctifying, quickening 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 righteousness to sanctify them wholly, comfort them, lead them into all truth, and seal them to the day of redemption, and the common salvation spoken of Judas 3. which the Author 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 justify 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 God's very similitude open and bare faced.] But is this saving faith to be beholding Gods very similitude open and bare faced as the Author's 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 cometh 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 God's similitude open and bare faced; but how much better doth the 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 near 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 cleft of the Rock the Lord Jesus, and there we see his goodness passing before us, and hear him proclaiming his name the Lord, the Lord God gracious and abundant in mercy, and that by believing 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 ministry of Christ's 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 righteousness, he is also a King of peace; The peace of God which passeth all understanding; for its sweetness and comfort is an effect of Christ's 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 Christ's 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 King of righteousness; and in the other both the King of righteousness and peace is a mere notion; for they are inseparable; if Christ be the one to the soul, 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 only 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 effectual calling that which is the precious saving faith of Gods elect (which he counts the higher image) may lie undistinguished 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 legal work that men have that a● under the covenant of works; and that the●●●liever, as this author saith, may go on ●● single exercise of legal principles; for 〈◊〉 true faith is in any soul, that soul hath a 〈◊〉 incumbence and reliance upon Christ 〈◊〉 for life and salvation, which no man hath 〈◊〉 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 legal principles of men under the covenant of works; so that, the man doth not as this author saith, go 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 Author 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 obeys upon principles of faith, and love, and thankfulness in measure; and we may as well imagine that the Sun can be without light, as faith be in the heart without its effects and operations, more or less; and as high as the Author would seem to carry us, the Apostle James will tell him, that such a kind of faith as he here speaks 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 soul out of its self 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, it's an image indeed, as the Lord said of those images the people made, that they have eyes but see not, and cares but bear 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 legal 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 legal work. But the Author 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 show 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-holiness 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 purify 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 do his own will, to speak his own words, or think his own thoughts, or find his own desire, or exercise his own lust, to good or evil, as living upon his natural 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 cometh it to pass that this Author telleth us that we cannot lust to do good or evil as living upon our natural root? How then say I? either the true Saint must never sin, which the Author will not affirm; or else he must do it as he liveth in part according to his natural 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 find him give of his higher Image; and now let the Reader judge, whether this which he calls the higher image be any thing more than the first image, setting aside some improper expressions wherein he confounds the new birth and the glory which follows; for that is the Author's 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 Author's 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 died, or yet may die without ever acknowledging a higher or better state of acceptation with God then under the first Image. So that as much weight as he lays upon his higher Image, he confesses it is such a thing that a man may die without any experience of it, or acknowledge there is any such thing, and yet be saved; then I hope the Author's principles will teach him to be charitable to us, and not unsaint us though we will not acknowledge 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 pass upon him, by the spirit of judgement and burning of Christ's second appearance, he will not long abide in Zion, 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 than 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 will not fly in the face of Paul himself for witnessing a higher life than 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 Author's 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 than 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 contradict itself. And so he saith Page 298. That he doth not deny but many Saints of God may have died without the experience or acknowledgement 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 acknowledge that the new Covenant, & Gospel is the only 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 obscure expressions of glorification, his higher Image is lower than 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 it's 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 Author's dark notions about faith and regeneration, a few words upon that point, lest 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 righteousness 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 access 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 he is a new creature; and that phrase shows us what a great change is wrought in the soul at Conversion; old things pass 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 desires, 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 show us how the Spirit doth sanctify and purify the soul 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 clothed, and wrapped, and folded up in the robes of his righteousness. Sometimes Regeneration is set out by Christ's 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; Christ's being in us shows his acting, quickening, strengthening, and sanctifying of us; 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 righteousness. Sometimes regeneration is set out by being under grace, as Rom. 8.14. to show that the true believer doth not seek life in works of righteousness 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 faithful, by whom ye are called into the fellowship of his Son Jesus Christ our Lord. This shows that the true believer is called into fellowship with Jesus Christ in the Father's 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 announting of the Spirit, though yet Christ is anointed with that oil 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 Christ's 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 himself had done it. Again, the believer is called into fellowship 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 world's account. Sometimes Regeneration is set out by a planting into the likeness of Christ's 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 likeness 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 shows how the true believer puts on the righteousness of the Lord Jesus, is willing to be unclothed of the menstruous rags of his own righteousness, that he may be clothed upon with the righteousness of Christ. Sometimes also it is set out in Scripture by coming unto Christ, and taking his yoke upon us, as Matth. 11. ult. to show 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, whose commandments 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 show us that the true believer seethe 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 righteousness tendered 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 Christ's name: this soul hath laid hold upon this hope set before him, accepted of this grace, accepted of these terms of mercy and peaee, and so lays down arms against Christ. True Regeneration is a difficult thing, and therefore there is great need of the Seal of the Spirit to satisfy 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 man's understanding, and not the work of the Spirit. Rom. 10.10. With the heart man believeth to righteousness. It is not enough to assent with the understanding; it's a marvellous difficult thing to find out the difference between that faith that is of a man's own making upon conviction 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 cozened in this matter: But when a man comes to be outed of himself, of self-righteousness, 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 himself, 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 seethe the Son, and believeth on him, should not perish, but have everlasting life. CHAP. V Treats of Justification, and shows that whosoever is justified by Christ's blood, and made the righteousness 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 tells us that men in his first image, who are not yet in a sasing state, have Christ for their righteousness in a way of Justification; and page 119. tells us this Righteousness 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 righteousness 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 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 Christ's righteousness 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, sin hath no power to condemn that man; it hath no strength and power to do it; for it hath its power from the Law, and Christ hath satisfied that, and is become the end of the Law for righteousness 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 righteousness 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 ransom: 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 righteousness of God in him, and not be saved; yet surely Paul was of another mind when he counted all things but loss and dung that he might win Christ, and be found in his righteousness; and it's the first time, I think, that ever any man maintained this Doctrine, that men men might be made the righteousness 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 righteousness; his righteousness covereth all their sins, for they are found in him, and not in themselves; but 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 Christ's righteousness; and this second image he often calls faith, and no man hath this righteousness and justification in his own person until he doth truly believe. The death of Christ hath both satisfaction and merit in it; not only satisfaction, to satisfy 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 righteousness 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 Christ's legal righteousness is no more lasting than Adam's state, mistaking the nature of Christ's obedience, whereby we are made righteous, and not considering Christ's death to be both satisfactory and meritorious, and the like, I shall endeavour briefly to show the grounds upon which the Believers estate by Christ is immutable, that he can never come into condemnation, which Adam state 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 himself 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 do 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 Christ's 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 Adam's state, it was not by faith and of grace, and was not therefore sure; but he stood upon his own legs, upon his own righteousness; he was not justified and accounted righteous freely by grace, and therefore his state was not sure, but as soon as he sins he dies, and this is excellently set forth 2 Tim. 1.9. 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 God's purpose and grace in Christ Jesus; and so Titus 3 5. Not by works of righteousness which we ha' e done, but by his mercy he hath saved us; Adam stood upon the works of righteousness which he was commanded to do; we are saved by the free grace of God and mercy in Christ Jesus, which mercy of the Lord endureth for ever: Adam's obedience was uncertain; Christ's obedience, by which we are made righteous, is certain, his righteousness 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 Christ's death and perfection of his righteousness; it is the righteousness of him that is God and man, which adam's was not; however this Author undervalues it as if it will not justify 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 Christ's obedience to death, even the death of the cross, we should be made righteous, and saved with an everlasting salvation; and what is this Author, that he should gainsay it, and say men may be damned for all their being made the righteousness 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 cross, when he had borne our sins in his own body upon the tree, It is finished, the thing is done. The third Reason is taken from the immutability of God's counsel, mentioned Heb. 6.17, 18. God that cannot lie, hath promised and sworn to keep them for ever that are found in Christ's righteousness. And if this will not satisfy this Author, yet we desire to be persuaded that he that hath thus promised and sworn by himself, 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 righteousness of God in Christ, and do assuredly believe, that by this righteousness of Christ we shall be found of him in peace, faultless before the throne of his glory. Lastly, Those that are made the righteousness 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 Adam's state, by craft, when the serpent beguiled Eve; yea, when Satan desires to have us that he may winnow us as wheat, Christ prays for us that our faith fail 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 Kingdom; eternal life is freely given them by Christ, and therefore they shall never perish, 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 persuade the Reader, that those that he saith are called Orthodox, do but seek their life and righteousness from the Covenant of Works; and that we may be made the righteousness 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 God's part to give life thereupon, and threatening death and damnation to him that disobeyes, that the soul that sinneth, it shall die, 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 written in the Book of the Law to do it; which shows us how the Law curses and condemns 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, than its false that the Author saith in many places of his Book, that a man may have Christ made righteousness 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 righteousness to them in a way of justification. According to the law and covenant of works the least sin damns a man; one vain thought, one idle word brings the vengeance of eternal fire; every disobedience receiveth such a just recompense 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 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 righteousness; 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 says, page 118. and in many other places; and in the same page saith, that we are made the righteousness of God in Christ upon the tenor of that covenant; for we have seen that by the covenant of works we stand upon our own obedience, not upon Christ's; we have our life in our own righteousness, not in Christ's; it is by the Gospel, the covenant of grace, that any man comes to have Jesus Christ, made of God unto him wisdom, 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 Christ's 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 Cross, and that God would be our God, remember our sins no more, accept us in him the beloved, justify us, sanctify us, bestow upon us grace and glory, and bless 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 show that this is but the Covenant of works. Our standing in the Covenant of works depended upon Adam's obedience; 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 commandment, 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 God's 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 risen 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, he by the will of God and his own will spontaneously yielded to it, so that now the Law can lay nothing to the charge of the believer; because Christ hath paid all; thus as Psa. 89.19. God laid help upon one that was mighty; we could not pay the debt, we could not satisfy 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 than 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 Cross said it was finished, all was paid, 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 lays 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 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 Christ's, 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 paid our ransom; 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 tenor of the Covenant of works, as this Author imagines, but upon the tenor of the Covenant of grace. 3. Christ thus dying for us, and in our stead, hath obtained an eternal redemption for us, 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) righteousness 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 paid 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 Cross; his righteousness and comeliness he puts upon us, which presents us to the father without spot or wrinkle or any such thing for ever. 4. Christ's death is not only satisfactory but meritorious, so that faith and saving grace is Christ's 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 mere grace, mere grace that God and Christ who had been happy for ever, though we had all perished, 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 die 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? jet 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 their justification have the robes of Christ's 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 legal 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 tenor 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 judgement) that the true believer is justified upon the tenor 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 Christ's 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 tenor of the Covenant of grace and works too; for what saith the Scripture? Rom. 11.6. If it be by grace, than it is no more of works; otherwise grace is no more grace. But if it be of works, than 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 tenor of the Covenant of works, are everywhere in the Scripture rendered inconsistent. I say not this as if I owned the Author's judgement in that particular, as if what he calls being justified upon the tenor 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 show how the Author maketh a linsey-woosley business of it, and falls into that mistake according to the tenor of his judgement 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 tenor 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 tenor of the Covenant of works to complete it; for as Paul told the Galatians if they were but circumcised (to wit with a conceit to add that to the righteousness of the new Covenant for their justification) Christ should 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 men's faith as this Author doth, to send them first to Christ for a justification upon the terms and tenor 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 Christ's 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 souls both sure and steadfast. CHAP. VII. Takes a general View of the Author's Book. HAving already particularly singled out some of the Author's Doctrine, and examined it under several Chapters, I shall now give the Reader a more miscellanious and general view of this Author's Doctrine: And here we shall not oppose all that might be opposed, but keep to the end which I propounded to myself, to wit, to deal with those passages in the Book that obscure the Gospel, and are most likely to misled 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 of God: what though cain's 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 relied upon the blood of Christ; a man may do a hundred times more than 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 than he: yet it doth not therefore follow that, as the Author saith, he was the servant of God, and relied 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 relied upon the blood of Christ, his sacrifice would have been accepted as well as Abel's; for it was by faith and reliance upon Christ's blood, that Abel offered a more acceptable sacrifice than 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 righteousness of another imputed to us; but so was not Christ; we are brought to glory by Christ's sufferings, not by our own; let us have a care of S●●●ianism. Page 175. He saith that every man may keep 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 ways, but man cannot keep himself; God can do it by his restraining grace, but man cannot: The way of man is not in himself; it is not in man that walketh to direct his steps; without Christ we can do nothing; and therefore David prayed that God would incline his heart to his testimonies, and not to covetousness; the very inclination of the heart in man to the ways of the Lord, is from the Lord, not from ourselves. Truly, I think even those that are Saints, if the Lord had left them to themselves, would have fallen into those high provocations, and wilful 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 by his mighty power, and plucked them as firebrands out of the fire; let us not think every man hath power to keep himself from such high provocations, and wilful resistance of Christ and his grace, but rather admire and be thankful 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 ourselves; are not able to keep ourselves from the highest provocations what are we but an infinite and endless evil? we go astray as soon as we are born, are transgressors from the womb; and if le●t to ourselves, grow worse and worse, revolt more and more; and if what the Author saith were true, than every man had power to keep himself from unbelief; 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 farewell the discriminating grace of God his making us to differ; we know men have their Will notes as well as their Cannots; there is both, they will not, and they cannot; they want will and power; there is both wilfulness and weakness; such vile and miserable Creatures are we of ourselves; and let not the Author make our case better than is is; let us have a care of Freewill. Page 182. and 183. He saith, men may have a fear of God to keep them from sinning against him, and may have an experimental sense of the emptiness of their good works to justify 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 fear of God is a peculiar benefit of the covenant of grace; and how have the Heathens an experimental sense of the emptiness of their good works to justify them that know not of heaven or hell to come? the business of justification before God, and forgiveness 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 belief 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. shows us that this Cornelius was of good report among all the Jews, 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 Peter's Sermon. Page 183. He saith, Paul when he saith that he was alive once without the Law, Rom. 7. shows 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 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 Hebrews, a Jew by father and mother, and circumcised the eighth day; but it shows 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 go under the name of Orthodox, do both bear a true witness 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 controversy; 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 forbidden: But if it be so, is not the Author one of them? for I am sure he holdeth general redemption, as his book doth sufficiently witness; and though those that hold universal redemption, are surely mistaken in that, yet it doth not follow that they and their opposers therein do 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 Christ's death, are yet sound in the Doctrine of Justification. Page 198. He saith those that are for the general extent of Christ's death, finding the truth of their belief expressed in the Letter of the Gospel (as indeed it is) satisfy 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 show that general redemption is not expressed in the letter of the Gospel, if by the letter the Author means 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 do 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 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, freewill, falling away, and the like, as relating to the children of the first Covenant, will find that from the Scriptures which will justify 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, freewill, 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 mere will and pleasure of God. And is their opinion such a plain and most undeniable truth? their doctrine is such that notwithstanding God's decrees, either to life or death, there might either none have been saved or none damned. And according to their doctrine the grace of election is made void; for if it were not Gods free will and pleasure, that was the primary cause of the reprobates reprobation and nonelection, but works foreseen; then consequently it was not God's free will and pleasure that was the cause of the elects election, but their works foreseen; and then far well that discriminating grace and love of God from all eternity; nevertheless, we still make sin the cause of damnation; but God's free pleasure the cause of God's 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 Christ's 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 the sign and sacrament, and the thing itself; 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 Christ's 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 mere body of Jesus Christ considered as living or crucified that saveth us, as Christ telleth us in that case, it is the spirit that quickeneth, 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 Christ's 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 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 ransom 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 righteousness. The Author leaving the simplicity of the Gospel, runs in vain and unscriptural notions in those things. Page 291. He saith, that Christ's Disciples were called the children of the bride-chamber, and yet then had no higher knowledge of him then in his i'll 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 Christ's 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 glory and perfection, his visage was marred more than 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 Carpenter's 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 son's 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 son's Kingdom in his heart, but he hath the father's Kingdom there tun; if Christ be the souls husband, the soul will acknowledge God that is Christ's father to be his father, Christ's God to be his God; the spirit of this son being sent into our hearts makes us willingly and gladly call 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 shows us that whosoever receiveth Christ, receiveth the father which sent him; there is no such thing as a man's receiving of Christ's kingdom into his heart, in opposition to the father's 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 seethe the son and believeth in him, should have everlasting life; this showeth us that the father and Christ have one will & the same will & design & Kingdom in the Saints; it's the father that setteth up Christ's Kingdom in the heart; for saith Christ, no man cometh 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 show the Authors mistake in this particular, which is not without danger; for here would scare and affright poor souls, that they set up Christ's 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 Devils that dwell and acted in hearts unswept and ungarnished, but they could not cast out that sort of Devils Mat. 17.14, to 22. which delight to rest in swept, cleansed and garnished consciences. No question but the Devil hath the strongest hold in those who have been swept and garnished, as it is said Mat. 12.43, 44. where the Devil is said to walk thorough 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 Devil 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 enlightenings, and so are like houses swept and garnished, though the Devil seem to have left such men, yet they will find at last a repossessing, and their latter end to be worse than their beginning; but what manner of Devils 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, it's said v. 15. was lunatic; 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 Devil's delight to dwell in a man that is in the height of profaneness 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 God's 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 Devil out of the lunatic 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 lunatic person; The Apostles had the faith of miracles, but they did not always act it, not at this time; and to overthrow this notion of the Authors, we find Luke 9.1. That 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 mere malice, that it is not the pleasure or profit that men find in their ways, that makes them oppose and set themselves against Christ and his ways, but merely hatred and malice against Christ; and this is called the sin against the holy Ghost, because that the person thus sinning hath been so clearly and fully convinced and enlightened 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 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 merely 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 sin against the holy Ghost. I hasten towards a conclusion, lest I should quite tyre myself and the Reader with these things; but I cannot pass 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 dignity of the first Adam's purity and principles; that they stuck to this whore in opposition to Christ's 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 Author's first image; and 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 persuaded 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 Allegorising 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 burn that whore with fire! Well, but Page 370. He saith, that this whore of Babylon is arrayed 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, and not many admirable, excellent, spiritual gifts received from Christ; the Author speaks very Emphatically, spiritual gifts, and excellent and admirable gifts, and many of them too; they that have been so devout as to go on Pilgrimage 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 Holiness 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 Holiness triple Crown, and they say his Pantofle which he holds out to be kissed, hath the picture of the cross 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 passed over for brevity sake; and because the Lord, whose truth is precious to him, may call out some fit person to deal with that Book, that may examine more and better than 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 cheese matters. The Lord establish our hearts with grace, make us valiant for the truth, and give us steadfastness of faith in Christ. Amen. FINIS.