Tim. 3. 8. will or can make better But unto those which are chosen of God in Christ ordained to Eph. 1. 4. Acts 13. 48. eternall Life and to believe the Gospell of Jesus Christ It is the meanes of Christ to make them not to trust in themselves or in any gifts or performances of their own thereby to gaine or have any favour of God or their salvation at Gods hand nor to despise others which have not such gifts and performances in themselves Mat. 7. 1. as they have not to judge and condemn them as Christ warneth Judge not that ye be not Judged And it is a great help of Christ to those which are weak in Faith incumbered yet with unbeliefe as the man in the Gospel which said unto Christ I believe Lord Lord helpe my unbeliefe For they hereby seeing the Mercy Goodnesse Wisdome Power of the Father of Grace in his choosing of men in Christ and Ordaining them to eternall Life That it was his Will that his Christ which hath power to give gifts unto men as he pleaseth and the same in measure and weight as hee pleaseth may also see that the Lord Jesus Christ which came to doe the Will of his Father doth bestow Faith and Believing the gift grace and fruit of his Spirit here in this life in manifestation to themselves to witnesse that they are Gods children upon whom of those chosen ones hee pleaseth that in what measure hee pleaseth not to all alike to their great comfort in their weaknesse in Faith and believing And I my self know it is the Commandement of Christ in grace to his Church and People to believe as also to do before men the rest of the duties of his Commandements and to be carefull to use the meanes of Hearing and Praying for Faith and the rest And I my selfe have been carefull of the same commanded of Christ for the government of his Church upon earth for worship to God peace and comfort amongst men themselves which all ought to do that beare the name of Christians and professe themselves to be Subjects unto Christ their King and Law-giver to his Church and may and will doe so although they be but naturall Men and Hypocrites for formality and reputation and the rest in the outward performance thereof before men But the government of his Church upon Earth was not all for which Christ gave his Commandement to his visible Church but also to shew unto those thereof which hee was pleased to inlighten by his holy Spirit what Christ hath done and performed for them before God in the righteousnesse thereof for their peace with God which they themselves were not able to do in the least before God That Christ himselfe hath been Meek Humble and Lowly of Spirit believed the Promise loved and done the Pennance for their whole sinne and transgressions paid the whole debt and satisfied God And to shew them that the worke of the same his Comandement inwardly in their Hearts and Soules manifested before Men wrought by his Spirit sent unto them as hee pleaseth is Rom. 8. 16 their witnesse that Christ is in them and they in Christ that Christ hath done all things for them willed of the Father and undertaken of the Son before God and that they are Gods children chosen in Christ out of the children of wrath ordained to eternall Acts. 13. 48 Life before the World of the Mercy and Free-grace of the Father and through the gracious performance and redemption of his Son Jesus Christ And this was that which did move mee before to say and doth now that my believing in Christ his performances for me wrought up by his Spirit in mee doth witnesse to mee that I of Gods Mercy Love and Free-grace am chosen of God in Christ to be one of his children ordained to eternall Life through the performances of Jesus Christ for me and in this Faith by his grace I hope to live and die But there are many in these dayes in the visible church of christ that professe themselves to be Christians and Teachers which say that they of Mercy Love and Free-grace were not chosen of God in Christ before the World out of the children of wrath to be holy and without blame before God in love to be Gods children that they were not ordained to eternall Life and to believe before the World that they were not loved of God before they were borne or had done good or evill that they when they were borne were still the children of wrath and were so after they were borne untill they believed and should have gone to Hell if they had died before they believed And they teach all men that this is their condition which I thinke is a woefull condition to all that are borne considering that none have the power of their own Life nor any certainty of Life untill they believe And they teach all that God yet so loved the whole World of men being the children of wrath that he gave and sent his onely begotten Sonne to die that whosoever believe in him shall not perish but have everlasting Life shall be loved justified and saved And they teach that his Sonne Jesus Christ died upon the Crosse in manifestation before men and then the Plaister of his Blood and Death was made and not before to heale all the wounded children of wrath in the World that would by Faith apply the same Plaister of his Blood and Death unto their wounds And they deny that Christ died before God from the beginning and that this Plaister of his Blood and Death was made before God from the beginning for the healing of any of mankinde dead and gone before it was made upon the Crosse in manifestation to Men and then and after this applied by the Faith of men which I must needs say hath seemed harsh and uncharitable to me that all beeing as they say the children of wrath untill the Plaister of Christs Blood and Death made upon the Crosse before men and applied by their Faith afterwards so made up to themselves And so consequently that all dead and gone before Christs Death died in Gods wrath and must needs be gone to the Devill and Hell there being manifested in the Scriptures no other redemption from the wrath of God but Christs Blood and Deâ—th And they teach further that the mercifull Father so loved the World of the children of wrath that he did not only give his only Son to die shed his blood and redeem all pay the ransome for all the whole World of the children of wrath which he hath performed for all sufficiently But also of Love and Free-grace hath sent Preachers of the same to all that desire and will Heare believe and receive the same Gospell of Jesus Christs precious Bloud Death and Redemption And they teach that God hath left unto all men being the children of wrath Free-will and power in their corrupt nature to desire and will
asmuch as all men sinne And so is the word world sometimes taken in the same generall for all men in the World Rom. 5. 12. one and other that are savid and perish as the Apostle saith Sinne entered into the World of all men and death by sinne into the World of all men And so in other places And all men is held forth in the Scripture for all that God hath chosen in Christ and given him to retract and performe all things for to the satisfaction Joh. 6. 37 Joh. 6. 45 Joh. 18. 9 of Gods Justice for their peace with God for their justification and salvation as Christ said all that the Father giveth mee shall come to mee and them that commeth to mee I will in no wise cast off All shall be taught of God of all those men which thou hast given mee I have not lost one And the word all or all men is sometime put for all the reprobate and forsaken ones of God So David said The Foole hath said in his heart there is no God they have all corrupted and done Psal 14. 1 2 3 abhominable workes there is none that doth good God looked downe upon the children of men to see if there were any that would understand all are gone out of the way all are corrupt So doth Beza note upon the place the same to be spoken of the reprobate And the word World is put in the Scriptures for the whole continent sometimes And sometimes for the continent and all conteined therein And sometimes for all men in the World that are chosen of God in Christ that God was pleased of Love and Freegrace to have Mercy upon foreknown to fall and to give his Sonne Christ to redeeme by his performance and to satisfie his Justice for to their everlasting peace and salvation as the Apostle saith God Rm. 11. 2. 16. 5. 19. 1 Joh. 2. 2 was in Christ and reconciled the world to himself not imputing their sinnes unto them And that he is a reconciliation not for our sinnes only but for the sinnes of the whole world And sometime the world is taken for the reprobate and forsaken ones of God in the World as now you have not received the spirit which is of the World but the spirit which is of God c. The Saints shall Judge the World and againe I pray not for the World but 1 Cor. 2. 12 1 Cor. 6. 2 Ioh 17. 9 for them which thou hast given me for they are thine So that you may see if the Lord open your Eyes that giveth sight to the blind How you wrong our God mistaking his written Will and Testament and deceive the People when you teach that Christ dyed for all men one and other that are saved and perish That hee shed his bloud paid the price and ransome and redeemed and made the reconciliation to God for the sinnes of the whole world of men one and other that are saved and damned Elect and reprobate when as it is cleerly shewed to be of those all men of the whole world of those which the testament say are chosen of God in Christ given to Christ to redeeme and performe all things for to their Life justification and salvation onely and that which you teach is great dishonour to the Father and the Sonne If a rich man should with a great sum of money buy all the beasts in a great Market for his service there being abundance to be bought And when hee hath bought and paid for all a like price he should after not regard many or most of them by his power provision and meanes to be guided drawne and conveyed to his house and pastures and there kept for his service and thier safety which hee knew would move but suffer them as soone as hee had bought them to stray wander transgresse and trespasse till they were imprisoned and starved to perish so and decay would not all others account this prodigality folly indiscretion yea wickednesse uncharitablenesse to the beasts for a good man is charitable to his beast saith Soloman Pov. 10. 12 Will you charge our God the Father and his Christ with such folly and wickednesse You say the Father hath given his Sonne Christ to pay the great price for all men one and other to redeem all that are saved and that perish to buy all men for his service and foreknow the straying and wandering condition of all to be alike that none could come home to his house and pastures to doe him service without the helpe guidance and convenience and keeping of his grace yet hee regardeth not to send and give his grace to the most part of them hee had bought and paid deare for to convey them and keepe them but let them wander trespasse being wounded and imprisoned starved and perish in Hell for ever Is not this a heavy charge of folly wickednesse and injustice upon the Father and his Sonne Christ Jesus Is not this greater blsphemy then that of Rabshakah Object But it may bee you will alleadge the Scriptures of the Testament God will have mercy upon whom hee will shew mercy and Rom. 9 hee will have mercy upon whom hee will have mercy and whom hee will he hardneth therefore he suffereth whom hee will suffer Answ This Scripture of the Testament you mistake as you doe other for this Scripture hath reference to the will purpose and act of God the Father in his Election in Christ of those hee pleased of mankinde in generall faine and become the children of wrath in Gods sight before redemption Indeed then of those the Father had mercy upon whom hee would have mercy and whom hee would hee hardned that is left in their hardnesse but it hath no relation unto those which Christ redeemed after his redemption of them which Christ had undertaken for to doe the will of the 〈◊〉 for theâ— juâ—â—fication aad salvation If you should 〈◊〉 a Sessions hire lay down money for a servant or servants time of servâ—ce for a year or years which you know would runaway and â—ander If after you had so done you did not regard them but let them runne away lie in Ditches and Hedges with you knowledge till they came to decay are not you culpable in Law and Justice for the same This blame you would lay upon Christ which hath laid down the great price for such as hee knew to be such and might by his power and grace have kept them but will not nor doth but let them perish Christ against you saith hee hath lost none that his Father hath given him to pay for and pray for Object It may be you will say Christ after hee hath bought men doth feede men and attend them with his Ordinances and Ministers it is their selfish fancy that they perish Answ If you say Christ is at more charge with them then paying the great price for them and hee let them stray and perish which hee knew would
have now full possession of that Life purchased and procured by Christs love and performance in your self Ans I believe that I have full possession of that eternall Life in Christ which I lost in Adams transgression purchased and procured by Christs performance And therefore I do believe that I am quite freed and discharged from that Eternall Death which I had in Adams transgression through Christs performance But I finde and feele a resemblance and shadow of that corruption and death in my selfe which came by Adams and mine as one in Adam and the more because I finde not that my eternall Life in my selfe which is hid from me in Christ as the Apostle speaketh to the believing Colossians you are dead but your life Coloff 3. 3 is hid with Christ in God And it is to be observed that Christ saith who so believeth in Joh 6. 16 me shall not perish but shall have eternall Life He saith not doth not perish or die in present and hath in present eternall life but saith shall not perish and shall have eternall life For when this corruptible hath put on incorruption and this mortall hath put on immortality Then indeed saith the Apostle Death shall be swallowed up into victory And when Christ which is our Life shall appeare 1 Cot. 25 then shall yee appeare with him in glory then shall eternall Life appeare in your selves saith the Apostle Neither doth Coloff 3 4 the Apostle say as in Adam all die so in Christ are all made alive 1 Cor. 15. 22 But saith all shall be made alive when the appointed and fulnesse of time is come then shall all the chosen of God in Christ whose Life have been hid with Christ be made alive in themselves in manifestation As all died not in themselves in manifestation which were in Adam by nature untill the appointed time of their so being in manifestation So all live not in themselves in manifestation which are by Mercy and Grace chosen of God in Christ untill their appointed time so to live in themselves in manifestation Object All men in the World are said and seeme to live here in themselves and to die in themselves The same condition saith the Preacher falleth to all to the just and wicked to him that sweareth and to him that feareth an Oath Quest Is that Life which all men live here any part of that Life Eccleâ— 9. 2 3 which Christ purchased to the chosen of God in him which is as the Apostle saith yet hid with Christ in God to be manifest in themselves in the appointed and fulnesse of time Ans No that Life which all men are said and do seem now to live here in themselves is not any part of that eternall Life which Christ purchased by his performance and merit for the chosen of God in him For the children of wrath reprobate and forsaken ones of God are partakers of this Life And Christ was not given of God to purchase and merit any part of eternall Life nor any of the losse in Adam for them But onely for the chosen ones of God ordained to eternall Life before the World Quest From whence is this Life of Mankinde in generall when as all died in Adam Answ All died in Adam touching eternall Life and touching the good of temporall Life all this was lost in Adams transgression But temporall uncertaine Life to man at Gods Will by his sufferance and patience naked and void of all good accompanied with corruption and misery the shadow of Death remained still to Adam and all Mankinde in generall Adam being dead according to Gods Word when thou shalt eate thou shalt die had naked temporall Life Hee having sinned in present saw himselfe naked and was ashamed So that this Life of Mankinde is Adams naked Gen. 3. 7 Life in Death a dying Life Quest Did not Christ by his undertaking and performance take away from you and discharge you and all the chosen of God from the whole curse of the Law and sinne Is there remaining any part thereof yet to them in this their miserable corruption and Dying Life Answ Yes Christ by his undertaking and performance hath taken away and discharged me and all Gods chosen People from the curse of the Law and sinne So the Prophet affirmeth God Esay 53. 6 hath layed the iniquities of us all upon Him and the Apostle saith Rom. 8. 33 who shall lay any thing to the charge of Gods chosen It is God that justifieth being chosen of God wee are justified of God nothing can be laid to our charge Yet it is the Pleasure of God and his Will That this miserable corruption and dying Life in themselves before men should remaine to all Gods chosen People for a time as to the children of wrath to these to shew his wrath and make his power to be known and to the others to declare the riches of his glory prepared for them And no man ought to question Gods Will herein as the Apostle adviseth what saith Rom. 9. hee If God would to shew his wrath and make his power known Rom. 9. 22 suffer with long patience the Vessells of wrath prepared to destruction And that hee might declare the riches of his glory upon the vessells of mercy which hee hath prepared unto glory All this is done of God in wrath to the Vessels of wrath to shew his wrath and power and to the Vessels of mercy to declare his glory prepared forthem Quest Is not the corruption misery miserable and dying Life which remaine to Gods chosen People a part of the curse of Adams transgression not yet taken away of Christ Answ No it is no part of the curse for the Apostle saith Christ hath redeemed us from the curse being made a curse for us dying Gal. 3. 12 Life and Death it selfe is no part of the curse to Gods chosen People now being chosen of God but a blessing a good and a benefit to them we know saith the Apostle that all things work together for the best unto them that love God It is good for mee that I have Rom. 8. 28 Psal 119. been in trouble saith David The Apostle saith Our light affliction which is but for a moment causeth unto us a farre more excellent and an eternall weight of Glory Although the affections of the chosen 2 Cor. 4. 17 of God be heavy and grievous for the present as the Apostle saith yet they bring the quiet fruit of righteousnesse unto them that are thereby exercised and the Apostle Iohn saith Blessed are they which die in the Lord for they rest from their labours Death to them is advantagious And againe David saith of himselfe as one of Gods chosen yet in this miserable Life Thy Rod and thy Staffe they comfort me in the midest of my troubles thy comforts have refreshed Rev. 14. 13 my Soule and the Apostle saith of himselfe and the rest We
or not to will and desire they may choose if they will and desire they may heare if they will they may believe and receive the Plaister of Christs Bloud and Death and if they will they may apply the same to their wounds and be healed For it hath all sufficient vertues and in tendered to them And they teach that the Justification and Salvation of men whatsoever the Father or the Sonne hath done in Mercy Love and Grace consist and rest in themselves their own will and worke for the Procuring Setling Having and Injoying of the same Whereby I have thought that they thinke better of themselves then they are and that they are some what when as the Apostle saith they are nothing and deceive themselves in their own imagination Gal. 〈◊〉 3. For how can a man being still the child of Gods wrath in the curse death and losse of Adams sinne and his own without his deliverance yet made which losse was the losse of all good before God given of God unto man in his Creation have so great a good as Free-will unto so great a good Work and Deed before God as to heare and believe unto eternall Life lost unto justification and salvation and to have so great a good still before God as power to do the same being yet in the Death Losse and Want of all good before God This is as I thought to rob our God to inrich our selves For the Apostle saith It is God that worketh Phil. 2. 13. in us the will and the deed of his own good pleasure It is not mans own will and his own deed And I thinke it much contrary to the Scriptures of the Gospell that Life and Justâ—fication should come to man by his own will or worke any way but onely by grace and mercy as the Apostle saith we are justified by Grace It is not in him that willeth nor in him that runneth but in God that sheweth Rom. 3. 24. mercy If it be of grace it is no more of workes or else grace were no more grace but if it be of workes it is no more of grace Rom. 9. 16. or else work were no more worke But saith the Apostle election Rom. 11. 6. hath obtained it and the rest have been hardned atlthough Israel hath not obtained that sought it viz. by his own will and worke They would strip God of his Election in Christ before the world being the first Act of his grace to man Quest What may be thought of these in your Christian Judgement and of their teaching I desire to understand Answ I take it the condition of these is farre more out of hope then of Infants and Idâ—ots for these desperately discover Mat. 5. 19. their own nakednesse and shame These break the Commandement and teach men to do so There are as you said Theeves and Robbers 1 Tim. 3. 7. and teach others the same They are fallen into and holden in the snare of the Devill The Devill spake many truths alwayes leaving something Mat. 4 3. 6 out that he may deceive in the end they are like a cunning Fowler that layes scraps of wheat to catch the Birds So these tell men a part of Gods Love Mercy and Free-grace that they may catch them in the snare and pride of their own will and words of robbery and Idolatry Nicodemus a Ruler of the Jewes a Master in Israel yet understood not that which Christ said Except a man be born againe he Joh. 3. 3 cannot see the Kingdome of God unto whom Christ said Art thou a Master in Israel and knowest not these things These may be Rulers Masters and Teachers and yet be ignorant of these things And I conceive these are ignorant of Gods eternall Almighty Power Wisdome Fore-knowledge Foresight Will Purpose Decree and Acts with and before himself and of the rest of God and his Christ which if they were not they would not deny that God might and did choose in Christ whom hee pleased of the children of wrath to be his children so called and justified through Christ before himself even before the World of Mercy and Free-grace without any will or work of their own Eph. 〈◊〉 3 4 5 6 unchangeable Indeed they alledge and cite many places of Scriptures supposed to their purpose of Christs commanding to will to do to heare to believe to aske to seeke to knock to labour to speak to run to come to take to receive to give and the like And the condition that is annexed of reward and penalty unto these commanded to be eternall And therefore they conclude it is in every mans will and power to will and doe these things commanded unto eternall Life otherwise it were oppression and not Love and Justice of Christ our God and Law-giver to command his Subjects to doe that which it not in themselves to doe which they cannot do upon such penalty eternall But alas they do not consider that this Law of Christ to his Church as it includeth the Law of God given to mankinde in generall in Justice absolute is written in the hearts of Heathens as also of such as have the name of Christians which Law of God is therefore knowne though weakly and corruptly to the Heathens and all Mankinde as the Apostle saith of the Heathens Rom. 1. 31 They know the Law of God their consciences accuse and excuse one another And the Heathens have made many Lawes from this Rom. 2. 15. Law of God written in their hearts of Justice and righteousnesse before men in mens estimation good which with the will and power of men have beene obeyed For as Adam and all mankinde had Soul and Body and the faculties thereof temporall Life at Gods will for a time all weakened and corrupted by sinne and the curse left to them so they had Free-will Reason and power in naturall humane and temporall things left all weake and corrupted to choose and refuse to will and to nill to doe things good and righteous before men in the estimation of men although they had lost and had no power left them to will choose desire or doe any thing at all good righteous acceptable and availeable before God unto eternall Life lost to justification before God to their peace with God or to any good in Gods sight good And that the Lord Jesus upon whose shoulders the Government Isa 9. 6. of his Church lay was pleased in great grace as a most gracious Law-giver to manifest in written Tables to his people the chosen of God in him which hee had redeemed and performed all for unto Life Justification Salvation and Glorification before God all to appeare in appointed and fulnesse of time this his gracious Law of greater grace then the first given unto mankinde in generall that it might be established and remaine for ever to his people already redeemed before God for the government of his Church upon earth in worship to God
return and be in the state of grace and life again and so often Is not that then which you teach robbery even to rob out God of his almighty power and liberty of his will to his grace and goodnesse to all mankinde Is not this Rabshekahs blasphemy which said that God could not nor would not deliver his People Answ I hope my answer to this charge will be sufficient resolution Isa 26. 14 to those which are Gods People and all said onely to the honour of God Wee know the Apostle saith Antichrist is an adversary that exalteth himselfe above all chat is called God and doth sit in the Temple of God or place of God shewing himself that hee is God But Antichrist doth not these things by his instruments 2 Thess 2. 4 but by pretending and alledging of Scriptures mistaken nor can doe so And doe not you alleadge these mistaken Scriptures for the exalting of corrupt man the man of sinne that can Rom. 7. 14. 15. 16 17 18 19. doe nothing but sinne yea for the setting him up in the Temple or place of God that is only good and can onely doe that which is good in his sight yea further that hee exalteth corrupt man the man of sinne that can doe nothing but sinne his will deeds and performances above all that is called God and his grace decrees performances when as all those pretences of yours are that notwithstanding all the will decrees and acts as the Father in love mercy and grace to Mankinde as having foreknown of God to fall for their life justification and salvation through his dear Sonne Jesus Christ in redemption and performances for satisfaction of justice before the world Yet you say all these are nothing to the life and justification of man without mans own will and deed without mans own performance without man will apprehend and apply the same Plaister made hath no power to heare without mans power will and Deed So that the will decrees and acts eternall with himselfe the love and grace of God the Father and the death and performance of Jesus Christ the Sonne before the Father for the Life justification and salvation of man do all rest upon corrupt mans power will deed and performance do all submit to corrupt and sinfull mans power will deed and performance And thereupon resteth his own life justification and salvation Is not this the exaltion of Antichrist to set up corrupt man the man of sinne sinfull man in the place of God and above God and his Christ that the same must with all their love grace and performance for the life peace justâ—fication and salvation of man submit to the power will deeds and performances of corrupt sinfull man And can the instruments of Antichrist set up the man of sinne in the place of God and exalt him above God and of his God Christ without pretending of zeale though not according to knowledge and alledging of Scriptures But herein they bewray Rom. 10 2 3 themselves saith the Apostle of Christ Because they going about to establish their own righteousnesse submit not to the righteousnesse of God but will have the righteousnesse which is of God submit to their own righteousnesse which they establish and set up Object I know they will confesse and say that they their own power will and deeds are weake but Christ doth helpe them and inable them with his grace and as the Apostle saith I am Phil. 4. 13 able to doe all things through the helpe of Christ that strengtheneth mee Answ Is not this Argument still to uphold mans corrupt will and worth in present by the helpe and inablement of grace in present to be above all that God and his Christ hath done to mans life justification and salvation before the world that which they have done must submit to mans own power and righteousnesse of his own will and doth in present helping by grace But tell mee is there any man that will put a Weapon into any Theeves hand to rob him Is this wisdome And will our God and his Christ put the power and strength of his grace into the hand of corrupt sinfull man the man of sinne to robbe him of his honour praise and glory that corrupt sinfull man may glory and boast himselfe of the spoiles of Gods honour For corrupt man to say I could not have had life justification and salvation but by mine own power will and deed assisted by the grace of God wherein the grace love decrees and Acts of the Father and the performances of the Sonne of God were able to doe nothing without mee my will and worke Is not this more horrible blasphemy than that of Rabshakahs You say God is Almighty so say I But Gods almighty power is alwayes accompanied with his will and good pleasure and his Almighty power is alwayes regulated by his will what he will doe hee can doe and doth but what hee will not doe hee cannot doe nor doth God will not give his honour to any other nor can God will justifie freely by grace without mans will or worke and otherwise hee cannot justifie God had power to choose in Christ before the World out of the children of wrath fore-knowne those hee pleases and willed to choose to bee his children hee could not choose any other then those hee willed and pleased to bee his children Christ the Sonne of God could die for redeeme shed his bloud pay the ransome for and make the reconciliation for those which God had chosen in him before the world and pray for them which the Father had given him to die for to redeeme shed his Bloud pay the ransome make reconciliation and pray for which hee undertooke to doe his Fathers Will for therein saying Loe I come to doe thy Will O Heb 10. 9. God but Christ could not Die Redeeme Shed his Bloud pay the Ransome make Reconciliation and pray for those which God had not choosen in him and had not given him to performe the same for And therefore hee saith I pray for those that thou hast given Joh. 17. 9 me I pray not for the World of those thou hast refused of the children of wrath which thou hast not chosen in me which thou hast not given mee to pray for and to doe the rest for of thy Will and good Pleasure Yet you further alledge Scriptures mistaking the same That Christ died for all men one and other that are saved and that perish everlastingly That hee redeemed shee l his Bloud paid the ransome and made the reconciliation to God for the whole World of mankinde when the word all men and the word worke in the Scriptures import diversly Sometimes all and all men are taken as you take them for all men in the most generall one and other that are saved and that Acts 1. 24 perish as the Lord knoweth the heart of all men and death went Rom. 5. 12 over all men For
Christ saith in earnest of himselfe and all Believers In many things we sin all and all the evill Jam. 3. 2 which I would not that I do meaning in the body And againe by the works of the Law shall no flesh be justified by no works done in the body Rom. 7. 15 And againe the Law maketh nothing perfect meaning holy and righteous in the sight of God And again If perfection had been by the Rom. 3. 20 Law what need had there been of Christ saith the Apostle And so Heb. 7. 19. because from hence with the other forecited Scriptures It must necessarily follow that no man neither Believers nor Unbelievers Heb. 7. 11 shall be justified saved and inherit the Kingdome of Heaven Therefore they adde that God hath his Book wherein he hath the number of all the sins and good deeds of men as Job speakes Thou hast numbred my steps and dost not delay my sins And God hath the Job 14. 16. Ballance of his Sanctuary wherein he shall weigh the sins of men as he commanded the Prophet to cut off the numberlesse haires of his head signifying the sinnes of the People and weigh them in the Ballance And God charged Moses that hee should do justly in judgement Ezek. 5. 1. according to line weight and measure which no doubt he doth Lev. 19. 35 and will ever doe himself And God cried woe to the Scribes and Pharises for omitting the weighty matters of the Law whereby it appeareth that God weigheth and will weigh the workes of his Law done by Mat. 23. 23 men And as God shall finde at the time of his judgement the sinnes of men Believers or Unbelievers to be in his arithmeticall account more or lesse then his righteous and good deeds and in his geometricall account as he shall find his good deeds weighty or lighter then his evill done in the body so he shall give to every man as his worke shall be every man shall receive according to that he hath done in the body whether it be good or evill Yet say they It is the Justice of God which is alwayes mixt with mercy That to the man whose good deeds overcome his bad the good reward should be given unto him and that hee should receive the same which the Apostle proveth in plaine words say they To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradice of God See more Rev. 2. 17. and Rev. 2â— 7 3. 21. And therefore say they the Apostle adviseth Believers to provide that they may overcome when they are judged and to overcome evill with that goodnesse And this say they is according to Rom. 3. 4 Rom. 12. 2â— the proportion of Justice shewed of God to men and practized of the wisest To give the Crown and reward according to the greater voyce And likewise that the reward of evill should be given accordingly unto him whose evill deeds overcome his good in Gods said account And yet further they adde because the Apostle saith the unjust shall not inherit the Kingdome of Heaven That the man which overcometh in the number and weight of his good deeds because Rev. 14. 13 the works of every man followeth as the Apostle saith his works follow him They and their workes must before they shall inherit Heaven go through Purgatory The evill of the workes must be burnt and themselves purged with the fire of purgatory which 1 Cor. 3. 13. 15 they confirmed by the words of the Apostle It shall be revealed by fire The fire shall try every mans worke of what sort it is but hee shall be safe himselfe yet as it were by fire And they adde further that whereas some of the sinnes of Believers are not unto death called veniall sinnes which are to be prayed and offer pardon for upon repentance and for repentance thereof as the Apostle saith there is a sin which is not unto death for which let him aske and God shall give him Life for the sinnes which 1 Joh. 5. 16 are not unto death And there is a sinne unto death called mortall sinne I say not that thou shouldst pray for it for pardon or repentance All unrighteousnesse is sin but there is a sin not unto death They are For the veniall sins sins not unto death of Believers which they or other have prayed for and repented of Life is given already as purged those sinnes are done away and come not to account of number and weight But onely the mortall sinnes and the veniall sinnes of Believers unprayed for and unrepented of But I take it such as these erre not knowing the Scriptures unto whom the Gospell is hid For although all shall appeare before the judgement Seat give account and receive according to their workes done in the body good or evill yet all shall not appeare alike give account alike c. The Gospell is that believers shall appeare by and with their advocate 1 Joh. 2. 2. Jesus Christ the righteous we have an Advocate with the Father 1 Joh. 2. 1. 2 Jesus Christ the righteous and he is the propitiation for our sins The Believers shall appeare as vessells of honour The Believers shall appeare in glory when Christ shall appeare wee shall also appeare in Rom. 9. 21 glory Collos 3. 4 Believers shall appeare with boldnesse as Lyons The righteous shall be bold as Lyons Pro. 28. 1. Christ is their Judge and Advocate and Mediator for their sinnes Eph. 3. 12 as he was the Sacrifice and Sacrifices None shall lay any thing to their charge for it is Christ their Judge that justifieth them 1 Joh. 2. 1. 2 But Unbelievers and Reprobates shall appeare naked clothed Rom 8. 33 with nothing but the Fig Leaves or the unavailable workes of the Law by themselves without any advocate to plead for them or Rev. 3. 17. maketheir peace As vessells of dishonour with shame and reproofe In feare and trembling having sinne the Law the Divell death and Isa 53. 6 Hell all against them laying those which they have done in the body to their charge So Believers shall give account by their undertaker their advocate Jesus Christ the righteous which is the propitiation for their Collos 2. 14 sinnes upon whom God hath laid all their iniquities and which hath taken their infirmities upon him which hath put out the hand writing of Ordinances that was against them he even tooke it out of the way and fastened it upon his Crosse of whose Soule God did see the travell and Esa 53. 11 was satisfied with it for their sins of his Elect to their justification for he shall beare their iniquities saith the Prophet is discharged and satisfied and nothing is to be â—aid 〈◊〉 the charge of Gods Elect Christ is the Account and the Accounter for Believers But infidels and reprobates must and shall account
for all their sins themselves And so Believers and Unbelievers shall receive according to that which they have done in the body whether it be good or evill But it ought to be understood not as it is good or evill before men in the estimation of men that they have done But as it is good or evill before God in Gods estimation Now as before God in Gods estimation all that â—â—probates and unbelievers speak and do in the body is evill however the 〈◊〉 or any thereof be good in the estimation of men So before God that the Elect believers do in the body is not evill before God although in the sight and estimation of men much or all be evill For the Apostle saith And they were elected of God in Christ before the Foundation of the World to be holy and without blame before God in love And no doubt but that which God elected them unto they after their election we are and ever shall be before him holy and without blame before him in all their doings in the body however Eph. 1. 4. their doings are in the fight and estimation of men The Foundation of God remaineth sure and hath this Seale The Lord knoweth 2 Tim. 2. 1â— who are his saith the Apostle upon the esteem of Gods election So then it must needs follow all the doing in the body of the Elect Believers being good holy and without blame before God in love That the elect Believers shall receive a good reward of God according to that they have done in the body before God Againe the sin before God of all believers doings is taken away by Christ the undertaker to beare pay and do all for them to the justification and salvation as the Apostle saith Christ appeared that 1 Joh. 3. 5 Isa 53. 6 â—e might take away our sinnes as the Father had laid their iniquities all upon him And God looketh not upon Believers and their doings in the body as they appeare unto men But he looketh upon them as they are elected in Christ as they appeare in Christ holy and without blame before him in love Neither is the Gospell of Jesus Christ That Christs undertakings aâ—d performances for the Elect was to pay the debt for the generall sin of Adam only that came over all men to condemnation And for the rest only to give the Elect the grace of power to fulfill the Law and doe the Commandement as man is obliged thereto by the Law of God for their justification and sanctification at their own will and choise upon paine of receiving a just reward of God at the day of account for their failing But the Gospell of Jesus Christ is more and better to the elect of God for the 1 Coâ— 15. 3. Gospell is That Jesus Christ died for our sins and rose again for our justification That he died for the sins of the elect done in the body 1 Joh. 2. 1. 2 also If any man meaning of the elect for whom onely Christ died that is If any man do in the body sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes done in the body of our selves not only for the generall sin of Adam but also for our own done of us Neither is the Gospell of Jesus Christ That the undertaking and performance of Christ for the elect is to give them the grace of power to fulfill the Law and do the Commandement for their justâ—fication and salvation as is aforesaid For then the Prophet Isay would not have said All our righteousnesse is as filthy ragges and David and Paul would not have said There is none that doth good Isa 64. 6 Psal 14 3 Rom. 3. 10 11 12. Rom. 7. 18 no not one and Paul would not have said in mee that is my flesh dwelleth no good thing and I find no meanes to perform that which is good before God And again By the workes of the Law shall no flesh be justified in Gods sight And Paul would not have desired that he might not be found in Christ having his own righteousnes which is Rom. 3. 10 Gal. 2. 16 Psal 3. 9. of the Law No Christ did not give his elect the grace of power to do the workes of the Law and Commandement of God for their justâ—fication before God For then Paul doing of the workes of the Law would have done him some good for his justification he would not have accounted them drosse and dâ—ng Yea the Gospell is that Christ the undertaker is to do all things himselfe for his elect for their justification before God and for their salvation and of grace to impute his righteous doings for them unto them for their righteousnes before God and of grace to make them his instruments of his holy Spirit to beare and bring forth the fruits thereof as he pleaseth as the branch is made the instrument of the Vine to bring forth grapes of the Vine sweet an good unto me I am the Vine saith Christ you are the Branches Joh. 15. 4 5 but have no power of your selves to do any thing to bring forth any Grapes any good fruit without me you can do nothing And it is Christ the undertaker for the elect which by his righteousnes and righteous performances and in the behalfe of the elect overcometh in number measure and weight the sins of the Elect for them unto which the Apostle aliudeth where he saith If sinne abounded grace abounded much more the righteous performances of Christ imputed of grace to the elect believers abound much Rom. 5. 20 more in number measure and weight then the sins of the Elect whereby they overcome therefore the Apostle saith Thanks be unto God which hath given us victory through our Lord Jesus Christ 1 Cor. 15. 5â— And Christ the undertaker hath gone through all the purgatory for the Elect with all their unrighteousnesse laid upon him by the Father of mercies wherein he indured the buffetting of Fists The Isa 53. 6. spitting on his Face The scouâ—ging with Roddes The rayling and revying of tongues The peircing of naâ—les The bitternes of Gall The sweating of water and bloud The peircing of the spear yea in his humane sense The desertion of God The fire and fury of Gods wrath for sin The terror of death The descention into hell And all for the burning and consuming of the sins of his elect for the purging by his bloud That they themselves might have an entrance made into Heaven into which it is sure there entereth no uncleane thing The bloud of Jesus Christ is the purgation of all the sins of the elect There is no purgatories of sin after this Life They are then blessed in Christ for ever see Psal 32. 1. 2. The bloud of 1 Joh. 17. man in purgatory cannot purge sin And whereas they collect from the words of the Apostle which saith There is a sin not
unto death and there is sin unto death and so forth That both the sin not unto death and the sin unto death are 1 Joh. 9. 16. 17 the sins of the Elect Believers They utterly mistake the meaning of the Apostle for all sin which is sin before God is manifested in the Scriptures to be sin unto death The soule that sinneth shall die saith the Prophet The reward of sin is death saith the Apostle But Ezech. 18. â— Rom. 6. 23 it is made cleer before that the elect after they were elected in Christ the holy and without blame before God in love which they cannot be if God seeth sin in them if they had the fulnes of sin in them 〈◊〉 God still which is alwayes loathsome blamefull and 〈◊〉 〈◊〉 to God The sin that iâ— not unto death is the sin of 〈◊〉 〈◊〉 transgression of the Law before men in the estâ—â—ation of men whose sin before God Christ hath taken away And the sin uâ—â—o death is the sin of reprobates and unbelievers whose sin is all unto death and alwayes sin before God Of the Law THe Law of God to man was for mans performance of righteousnes upon eternall penalty before God The failing wherof soreknown Christ undertooke to performe the Law of Christ to man is for performance of righteousnesse before men upon temporall penalty Of the Law remaining and the Law 〈◊〉 in Christ to the Elect. Because the Apostle of Christ saith Christ is the end of the Law Rom. 10 4 for righteousnes unto every man that believeth and that he againe saith couching Believers yee are no more under the Law but under grace Rom 6. 1â— Some collect from thence that the Law of God called the Law of nature and of workes given manifested to Adam in Paradice in the time of his innocency and power and the same Law expounded and manifested by Moses to the Church or people of God the Israelites in Mount Sinay called the Morall Law and also the Leviticall and ceremoniall Law And all Law of God for righteousnesse is ended in Christ to believers no Law for righteousnesse requiring performance by the Elect hath any thing to do with them nor they with the Law And some say that these words of the Apostle do not hold forth That Christ is the end of the Morall Law for righteousnes before God to Believers Believers are still under the command power and obligation oâ— the Morall Law for righteousnes before God that is to do the workes of righteousnes before God that onely the penalty and condemnation of the Morall Law for omission of doing the righteous workes of the Law and for their doings of unrighteousnes and sin against and contrary to the Morall Law is ended and taken away by Christ And that the ceremoniall Law the Levâ—câ—ll Rom. 6. Law and the Judiciall given or manifested by Moses 〈◊〉 people oâ— Church of the Israelites which â—â—d the Figure and relation to Christ to come in the flesh and his performances in the flesh and to that notion of people 〈◊〉 were only ended in Christ to believers unto which the words of the Apostle Christ iâ— the end of the Law for righteousnes to all Believers have the reference only say they Sol. But I take it both these have defection and error The former holding forth that all Law of God given to man for righteousnes is ended in Christ to all Believers which is only truth thus That all Law of God given to man for righteousnes before God in Gods sight righteousnesse is ended and fulfilled in Christ for the Elect For that was the matter of Christs undertaking for his Elect Believers I came saith Christ not to destroy the Law but to Mat. 5. 1â— fulfill it 〈◊〉 â—e said to Iohn Baptist wherâ— he refused mo 〈…〉 Mat. 3. 1â— to Baptize him as if hee should have said I have undertaken to fulfull all righteousnes of the Law before God for the Elect of God it behoveth mee so to do hinder not me therefore to Mal. 3. 1. do it in the lest let me be Baptised of thee Thou art the messenger I have sent And to that purpose the Apostle saith As by one mans Gal. 2. 2â— disobedience many were made sinners So by the obedience of one shall many be made righteous we are made righteous by Christ saith the Apostle Christ is our righteousnes all which is meant before God So that though there was a Law of God made to man that charged all men upon paine to do their workes in righteousnesse before God which they had power also given them to doe but by their own fault had lost it utterly yet the Christ of God having undertaken to pay the transgression of the same Law and to performe the full righteousnesse thereof before God for the Elect Believers God delivered up that Law binding the Elect to righteousnesse before God which now had no power to do the same and which his Christ had undertaken to do and had performed For the Elect Believers before God being therewith satisfied Isa 53. 12 as the Prophet speaketh yea God delivered that binging Law touching the Elect of God into the hand power disposition of his Christ the Mediator And therefore the Apostle saith Christ is the end of the Gal. 〈◊〉 19. Law for righteousnes to all believers And that Believers are not under the Law but under grace For there is no reason that when the Son hath paid the full debt the bond shall lie still against the principall Yet I take it that the Apostle did not intend in his words where he said Christ is the end of the Law for righteousnesse to all Believers That is the end of the Law for rightâ—ousnsse before God and also before men to all Believers God did not intend in his first giving of Law to men his own honour service and duty to himselfe only but also the mutuall service duty and good of men one to another as Christ plainly sheweth in his answer to the man that asked him which was the great Commandement in the Law Jesus said to him Thou shalt love the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great Commandement And the second is like unto this Thou shalt love thy neighbour as thy self Mat. 22. 37 38 39. On these two Commandements dependeth the whole Law and the Prophet And therfore Christ saith Let your light so shine before men Mat. 5. 16. Wee see God intended in his Law not onely duty to himselfe but also to men And that unto both upon penalty answerable and proportionable to the breach and offence of both as the Law speaketh Breach for breach Eye for Eye and Tooth for Tooth And although man in his now corrupt nature can doe neither of the duties of these great Commandements of the Law righteously before God in Gods sight and estimation Because