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354

THE DOCTRINE OF PREDESTINATION

Above others, he created man in a more excellent perfection, to a more excellent end : for he created him an image of himself, as far as was meet for a creature to partake of the Divine nature ; which was, to be good, but mutable. This image or likeness to GOD was to be seen in three things ; the first and second as man's perfections, and the third at his end :

1. In understanding and will.
2. In holiness and righteousness.
3. In immortality and blessedness.

These three subordinate one to the other ; understanding and will to righteousness ; righteousness to blessedness ' blessedness to be the reward of righteousness and righteousness to be the work of willingness ; for virtue ariseth not from necessity, but choice.

The second act of execution in time of GOD's eternal counsel was, the government of man created ; so as he might use his perfections, and attain his end.
In this government, GOD as the supreme Lord was to command, and man, as his creature and vassal, was to obey : but GOD being a free, and gracious Lord, and man not a brute, but a reasonable, and free servant, it pleased his Lord to descent, and come into covenant with him, as is used between party and party.

The sum of this covenant was, Do this, and thou shalt live; called therefore the covenant of works.

The law positive, namely, that of abstaining from the fruit of the tree in the midst of the garden of Eden, was a trial of his obedience, and the exercise of the duties of the law moral in a particular.

To man appertained the observing of these laws: to GOD appertained the performance of the promise of life to man observing them, as being faithful in the covenant.

Adam was honoured with being the immediate workmanship of GOD, the possessor of Paradise, and partaker of the first

CONCORDED WITH FREE GRACE. 
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first covenant; but he kept not the commandment. Being tempted by satan, he transgressed that one easy commandment, and so became guilty of all; and losing his righteousness, he forfeited his happiness by sin, the breach of GOD's commandment and covenant.

The sin of man was voluntary, not necessary, though he sinned, being tempted by another; for he had strength enough given him of GOD, and more was ready to have been supplied, if he had asked it, whereby he might have vanquished the tempter, and have stood firm in his obedience; but he willingly consented, and yielded to the deceiver. Neither was this fall caused by GOD, though foreknown, but only permitted, when GOD, if he would, could have hindered it. And GOD permitted it.

1. Because he would not impeach the freedom so will, that he had given unto man. "He laid a kind of restraint," saith Tertullian, "upon his foreknowledge, and over-ruling 
  "power, by which he might so interposed, that man should not, by abusing his freedom, have fallen into sin: for if he had so interposed, he had taken away that freedom of will, which in wisdom and goodness he had conferred upon him."

2. Because he saw it would offer him a fair occasion to manifest his wisdom and goodness still more graciously, than he had done in the creation.

3. Because GOD knew, that if man should fall, and he in mercy vouchsafe him a second covenant, it would offer him a just occasion both to be more thankful, and more wary. On which account, many more might be saved by a second covenant, made with man fallen, than would have been by the first, if Adam had stood, and the covenant of works had been held on with all his posterity: for natural perfections easily beget pride and confidence in ourselves, which is the first degree of aversion from GOD, and the beginning of ruin: but wants and weaknesses humble us, and make us fly to GOD, and cleave more close unto him.

That the fall of man was known before the decree of creation, the creation itself seemeth to shew, where there are