the operations thereof as washing cleansing slaking quenching and refreshing So Christ resembled himself to the water of the Well unto the woman If thou hadst asked of me I would have given Ioh. 4. 10. thee of the water of life meaning himselfe and his holy Spirit And againe Take of the water of life freely Rev. 22. 17 For as water washeth and cleanseth foul bodies and refresheth weary bodies and softneth dry and hard bodies as Clay and the like and quencheth and slaketh excessive heat in earthy bodies so Jesus Christ by his Spirit hath all these operations upon Believers in the corrupted man The Apostle writeth of the believing Corinthians which had been great sinners that now they were washed sanctified and justified in the name of Jesus Christ by the Spirit of our God in manifestation to themselves Christ telleth some of his Disciples that had heard him preach the Word Now you are clean through the word that I have spoken unto you Job said the Lord had softned his heart God Joh. 23. 16 saith he will take the stony heart away from his people and give them a heart of flesh a soft heart David said that his Shepheard the living Lord would lead him into green pastures and waters of comfort refreshing waters The Spirit mortifieth the deeds of the flesh saith the Apostle Eph. 6. 16. The faith of Jesus Christ quencheth the fiery darts of the wicked saith the Apostle And yet as although water washeth and cleanseth foule bodies softneth hard refresheth faint and weary quencheth and slaketh heat If this foulnesse hardnesse faintnesse and heat be naturall to those bodies the same will return and remaine to them in the stay of the operation of the water So although Jesus Christ by his spirit washeth and cleanseth the foulnesse softneth the hardnesse refresheth the faintnesse mortifieth quencheth and slaketh the heat of corruption in the corrupt man yet because corruption is inherent in believers and naturall all will remain and return till that which is corruptible hath put on incorruption and mortall hath put on immorrality And to goe through the resemblances of Christ by his Spirit to believers as is in the Scripture So Christ and his Spirit are resembled to sweet odours The Apostle calleth Christ the sweet odour to God Eph. 5. 2. And the Spouse in the Canticles resembleth Christ to myrrhe spices and Cant. 2. 3. 14. Cant. 5. 5. 13. sweet flowers saying his fruit is sweet his voice is sweet and his lips and mouth most sweet and as earthly sweet odours sweeten things neer them to the sweeting of other things neer them so Jesus Christ by his Spirit sweetneth the corrupt soul and body where it dwelleth in believers even to the sweetning of others Yet as notwithstanding the sweeting of odours to earthlythings which are naturally ill-savoured their ill-savour will return and remain in the stay of the sweet odours to them So in the stay of their sweeting of Jesus Christ and his Spirit to the corrupt man naturally corrupted unsavoury corruption returneth and remaineth till the corruptible hath put on incorruption and the mortall hath put on immortality and this was that which made the Apostle Paul cry out O wretched man that I am who shall deliver me from the body of this death And the same made the Martyr of Jesus Christ Mr. Careles to sing that mournfull song Indeed sometimes I do repent to God for mercy call But yet alas incontinent to sin again I fall Thus we may see much operation of the Spirit of Christ in Believers upon the corrupted man soul and body that there is much mortification of sin and corruption and sanctification to the corrupt man in soul and body by the Spirit Although sanctification and holinesse be not inherent in the corrupt man as corruption and sin is inherent in every part of soul and body for so two contraries being in one subject together at the same time the one would utterly expell the other and there would be nothing but holinesse no sin and corruption in Believers which is apparent to be and the Apostle saith there is yet there is sanctification unto Believers by the Spirit as the Apostle saith Christ Jesus 1 Ioh. 1. 8. 1 Cor. 1. 30. is made unto us righteousnesse sanctification and redemption The Apostle doth not say that Jesus Christ maketh or worketh in us in our souls or bodies inherent righteousness sanctification and redemption but Christ Jesus is made unto us wisdome righteousnesse sanctification and redemption He saith Christ is made unto us not into us by the imputation of his holiness and righteousness unto us And yet God is not pleased that man should be carelesse and idle for Christ the Vine hath undertaken for those given him of the Father to make them his branches to beare Ioh. â—5 5. his fruit wrought up in them by his Spirit and to make them his instruments of the Spirit in them in the doing of every good work commanded of God called the fruits of the Spirit Gal. 5. 22. as he pleaseth to order direct and govern fit inable and strengthen them thereto to manifest evidence and witnesse to them that they are branches abiding in Christ the Vine have all of Christ that Christ is all to them as the Apostle saith We have received the Spirit and the same Spirit doth witnesse unto our souls that we are the children of Rom. 8. 15 16. God The works of the holy command called the fruits of the Spirit are not wrought up in man the branch fitted to bear them c. that man should rob Christ of his honor which only pleaseth God with that done in himself and of himself but they are wrought up to be born of man for a witnesse and assurance to him of his adoption and grace both through Christ I Find six sorts of men of different wayes and opinions or judgements touching their estates with God 1. The first saying in their hearts that there is neither God nor Divell Heaven nor Hell Of these David Psa 14. 1. spake The foole hath said in his heart there is no God Such are evident Atheists 2. The second that there is a God and Heaven but no divell nor hell so they question not their estates with God Of these both I suppose these of Calvin might be principally spoken of heu vivunt homines tanquam mors nulla sequatur velut infernum fabula vana foret Alas men live as though no death did follow and as if hell were an old wives tale so they think all well with them if they can shift punishments of men 3. The third sort do acknowledge a God and Divell Heaven and Hell and that the first man Adam lost both God and Heaven by his transgression and also much of his indowments in himself by Creation But that there was so much of his indowments in himself by Creation left unto him and his posterity of
writing writer thereof to the pen. And may say my pen writ this thing but the common reason of man knoweth that the writer himself did sharp and fit the pen yea and lead and guide the pen every way otherwise the pen could have done nothing in writing the pen would have laid still Even so Jesus Christ which by his spirit his representative is the inditer of all the writer of all the doer and performer of every good matter in man of his love and grace to man his creature and instrument may and doth ascribe impute and account all to be mans and his members instrumen's fitted by him lead guided and inabled by the spirit to bear and hold forth the same which otherwise could do nothing of the good thing but would lie still thereunto as Paul was when he said I find no means to perform that which is good yea saith he there when I would do good evil is present with me and the Rom 7. 18 good which I would do that I do not but the evil which I would not do that I do wherein the Apostle sheweth that when Jesus Christ by his spirit had framed and fitted his will to good that was not enough for him to do it But Jesus Christ by his spirit must go on with the instrument of his will which he had fitted to the instrument of the deed and performance in fitting his other Members also for instruments of the deed to be performed by his holy spirit otherwise though there was will ready yet the deed would be wanting Therefore the same Apostle saith It is God that worketh in us both the will and the deed of his own good pleasure In which words the Phil. 2. 13. Apostle sheweth that it is our God that worketh the will to good and the good deed also therefore the will is Gods and the deed is Gods not mans except by asscription and imputation and man is not nor can be the instrument of the good unless first fitted by the spirit of Christ to be the instrument of the good deed no more then the 1 Cor. 15. 10. pen can be the instrument of writing well without sharping and fitting it And these words also hold forth that when Christ hath wrought up the will his working of the deed may be wanting yet at his pleasure yea but the Apostle saith evil was then present with him he was ready to do evil when the spirit had fitted his will unto good and the evil which he would not do that be did even as a captive and bond-man to act sin of himself and nothing but sin can a man do of himself or doth which notwithstanding is abated and stayed by the spirit of Christ as it pleaseth so that at all times the flesh cannot do what it would as the Apostle saith The spirit is contrary and against the flesh that it cannot do what it would no more then the Gal. 5 17 will framed by the spirit can bring to pass what it would through the hinderance of the flesh for saith the Apostle they are contrary one to another that ye cannot do what ye would So that to conclude all good performances in man are Jesus Christs performances by his representative the Holy Ghost brought forth and done of him by or with the instrument of the members of man together or severally framed and fitted for the work Even as the body and his members are the instruments of the Soul and therefore is called the Organ of the Soul and can do nothing at all without the Soul So the Soul and body both are the Instruments of Christs Spirit without which they neither of them can do any thing that is good before God and are in the doing only the instruments of the Spirit of Christ and yet by grace in the word of grace those doings and works of the Spirit are called and accounted mans and so accepted through Christ of God the Father And all the sin and evil done is mans own act even of the flesh and corruption of such as are Believers In me that is in my flesh saith the Apostle dwelleth no good thing yet this sin done of the Elect in Rom. 7. 18 the flesh though yet unbelievers is taken away by Christ presently as it is done yea was virtually taken away by the Fathers Dâ—cree and acceptance in Christ before it was done in appearance and layd upon Christ In which relation I conceive the Apostles words are most clear saying He that is born of God sinneth not neither can sin because his sin is taken away by Christ before from the beginning and 1 Ioh. 3. 9 by the Fathers pleasure and in his acceptance layd upon Christ and this the Evangelical Prophet Isaiah sheweth plainly God saith he hath layd upon Him the iniquities of us all meaning the Elect And Isai 53. 6 1 Pet. 2 24 1 Ioh. 1. 7 the Apostle saith He bare our sins in his body upon the tree And again The blood of Christ cleanseth us from all sin And this is the great grace of God manifested to Believers that they are cleansed from all their sins though subject in the flesh to frequent sins dayly and yet are so governed and kept by Christ their King that they do Rom. 6. 1 not sin the more because they know this exceeding grace that their sin is taken away and cleansed in present This ministreth no occasion Gal. 5. 13 to the flesh which the Apostle adviseth to take heed of but this grace known to Believers doth stay and hinder the act of sin in the reasonable Soul of Believers though the same reasonable Soul be corrupted and fleshly For the common reason of men will advise to do less hurt to that man that hath saved his life or done him most good Sin is a great grief and hurt to God as the Believer knoweth for sinful man is warned Grieve not the good Spirit of God whereby ye are Eph. 4. 30 Ioh. 19. 34 sealed to the day of Redemption and again They shall look upon him whom they have pierced Believers know that the nature of sin is to grieve and pierce their God that hath saved their life and hath only done them good of love and free grace without any desire of their own Therefore this known grace of Believers must needs be a great stay and stop to them of doing that which they know is sin against God Gods great grief hurt and piercing Q. Are there not some Hypocrites of such as profess themselves to be stedfast Believers in Jesus Christ A. Yea there are four sorts of men that profess themselves constant Believers in Jesus Christ that are Hypocrites The first are such which notwithstanding they will say they believe in Christ to be saved by him yet they hold themselves under the moral Law the Law of Commandments the Law of Works before God as man was before he fell and is after not being in
and none but believers are ordained to eternal life All must be damned that believe not Answ This Text is to be understood of as many of those present which heard the word of the Apostle preached at that time not of all men and women young and old when where and whatsoever whereof many never heard the Gospel preached and are departed Nehem. 1. 7 this life not utterly without hope to us of their eternal life though without manifestation thereof in believing the Lord knoweth who are his Paul was elected in Christ before the world and made sure of Ephes 1. 4 1 〈◊〉 13. eternal lâ—fe when Paul persecuted the Church and did it in unbelief he had not saith The fourth sort of professing believers in Christ which are Hypocrites are such as the Apostle speaketh of that turn the grace of God Iud 4 into lasciviousnes or wantonnes which rather use the liberty that they conceive in their corrupt understandings the grace of God Christ bringeth to believers for to be an occasion to the flesh to give unto Gal 5. 13. them the raines of licenciousness and sinning that the abounding of grace above sin spoken by the Apostle giveth all liberty to do any sin Rom. 5. 10 the flesh inclineth unto And for that the Prophet saith all their iniquities being believers are laid upon Christ And for that the Apostle saith he hath born them already upon the tree in his body and washed Isa 53. 6. them away with his blood There is no conscience or question say they to be made of sinning or not sinning grace hath made no stop or exception of sinning This believing is ungodly and like to the womans eâ—ting of the forbidden fruit wherein the old Serpent the devil made her believe there was no sin so the Devil maketh these believe there is no sin in this their believing that is most abominable sin in the sight of God For the faith and believing which is the fruit of the spirit is quite contrary believing for although the true saith which is the fruit of the spirit of Christ apprehendeth the love and grace of God in their election in the promise in the laying of all their sins and iniquities upon Christ and in Christs bearing them in his body upon the tree and in his washing them away by his blood Yet they which have this true faith do not believe that Christ leaveth them there to themselves to live after the flesh licenciously with loose reigns of sinning But they beleeve the free grace of God that hath done these great things for them through Jesus Christs performances will go along with them and teach them that is fit them inable direct and guide them as the instruments of his spirit to denie ungodlines and worldly lusts and to Tit. 2 11. live soberly godly and righteously in this present world That the spirit of Jesus Christ will fit them to be his instruments of Rom. 8. 13 mortifying the deeds of the flesh by the spirit and lead them that they shall walk after the spirit and favour the things of the spirit yea that the more they have of the spirit in them the more the fruit of the spirit will appear in them in all manner of goodness and less of the flesh unto sin and wickedness The more of Christ they have the more will Christ and his righteousness shine in them The manifestation of 1 Cor. 12. 7. the spirit saith the Apostle is given to every to profit or do good withall where good is not the spirit is not where sin is abounding the spirit is wanting 1 Cor. 12. 3. No man saith the Apostle can call Jesus Christ the Lord but by the Mar. 7. 1. Holy Ghost meaning except he be an Hypocrite Therefore those which call Jesus Christ their Lord and Saviour for their liberty of sinning Gal. 5. 23. are palpable Hypocrites For sin is not the fruit of the spirit but goodness and righteousness It is grace indeed from Christ to wretched sinful man to have wrought out his deliverance from Hell and from sin against his good God But it were no grace from Christ to have wrought forth for Leuâ—â— 19. 17. Rom. 8. 13 Pâ—â— 37. 24 v. 35. man a liberty to sin against his good God But herein appeareth the grace of Christ to his elected believers that he suffereth them not to sin as the flesh lusteth that he mortifieth sin in them by his spirit That though they fall they shall not be cast of for the Lord putteth Ierem. 32. 40â— under his hand That the righteous shall never be forsaken I will put such a feare into their hearts saith the Lord with whom I have made my Covenant that they shall never depart from me Christs Government of his Church upon Earth The truths and lights in this Treatise discover the errors of the Independents Anabaptists and Brownists and of their pharasaical Legalists the great opposites and may reconcile them all through the power and working of the grace of Jesus Christ touching Christs Government of his Church here upon Earth IF those amongst us which are called Independents and the rest which harp of that string who to uphold their Independency and immunity amongst men Therefore hold forth Christ their only head King Ruler Governor Lord Law giver Magistrate Pastor and Teacher c. and not man And that Christ only hath the office and power to rule govern give Laws feed teach c. and no man And that the Laws given by man to the republique and Kingdom whereof Christ is the head King Governor and Law-giver only are not of bounden duty and Conscience to be obeyed But onely those given by Christ himself and under his rule and Government only If those I say which hold forth Christ thus unto men do also further hold him forth to have all power to good all good wisdom righteousness holiness and true goodness in himself alone And that by his own soul and absolute power he doth all good things whether good rule Government Order Law-giving yea love joy peace patience meekness righteousness temperance yea all goodness whatsoever as he pleaseth in his universal national political parochial particular Church and in any member of any of them through his holy and incomprehensible spirit in them sent unto them for their comfort keeping preserving and fitting to the Kingdom of glory and the praise and glory of his grace for ever And that every good thing among the Sons of men done in truth Gods sight good so done and is the deed of Christ himself by his powerful spirit and not of the will of man but of the will of God only And if those do acknowledge that in man as himself dwelleth no good thing And that in and of himself he hath no means to perform that which is good before God as Paul the Apostle of Christ did Rom. 7. 18 confess and acknowledg of himself
much if it be fervent Abraham believed God and it was accounted to him for Righteousnesse Moses prayed and Gen. 15. 6 Rom. 4. 3. Israel overcame the Amalekites Elijah prayed and God sent rain God promiseth to do good to them that love him and perform the duties of love and hath shewed love and requited much good to them which have performed the duties of love unto him Therefore say they the Scriptures hold forth that the love of the Elect to God and their performance of the duties of love to God in this world do cause move and incite God to love them and do them much good c. Answ These seem to know the Scriptures in the history But they know them not yet in the mystery of God and Christ and in the mystery of faith and godlinesse as the Apostle speaketh Colossians 2. 2. Eph. 3. 4. 1 Tim. 3. 16. 1 Tim. 3. 9. I find the continual practise of Antichrist is by his instruments alledging the history of the Scriptures to advance the honour of man and to abate the honour of God and his Christ And this is the certain note and mark of this deceiving Spirit as the Apostle expresseth to the Thessalonians and elsewhere This is a great advancement of mans honour to teach that being 1 Thess 1. 2. 4. the Elect of God he hath power to do that which shall cause move and incite God to love him and do him good and others yea and doth so by his believing praying and the rest of his performances of his love and service to God Were it not a great honour to that poor subject which for his fidelity love and performances to a great Potent and rich King should have the assurance of love assistance and good he would request and desire of the King and that he by his performances to the King could cause the King to do such things for him when he would Surely any man that were not envious would praise and honour the happinesse of this subject So they which teach that the love of men to God by their love do cause and make God to love them and by their Faith do cause God to justifie them and by their asking and praying do cause move and incite God to grant and give them that they desire and by their repentance do cause God to forgive them and by their other performances to God do cause God to do them good do much advance and honour men and their performances Whenas the very Elect although they be elected in Christ c. yet as the Apostle saith in themselves are nothing unto Epâ— 44. good before Godâ— If any man saith he esteemeth himself to be somewhat when as he is nothing he deceiveth himself in his own imagination Gal. 6. 3. No they can perform nothing that is good before God so Paul said of himself I find no means to perform that which is good Rom 7. 8 26 21. when I would do good saith he evil is present with me and the evil which I would not do that I do So that it is clear from hence that the faith or believing the praying and repentance and all the performances of the very Elect in themselves to God are evil and sin which is a mystery indeed unto such as the Gospel is hid And therefore they cannot cause move and incite God to love them justifie them give to them assist them or forgive them by their love faith prayer repentance or any other performances to God which are evil in themselves and the advancing and honouring of man for such his performances to God as shall and can so prevail with God as to cause him to do men good for the same is the work of the deceiving spirit to the greatest abasement of the power of Christ or a share of that which is onely Christs which as the Apostle saith 1 Cor. 12. 6. Phil. 2. 13. Hâ—b 12 2. worketh all in all yea which worketh in us the will and deed of his own good pleasure The work of all is the work of the Work-man which is Christ Christ is the Author and finisher of our faith and the rest the honour of all is his due it is Christ and his performances that onely causeth moveth and inciteth God to love to give to the Elect to assist and forgive not any performance of their own and it is Christ that covereth the sin of their performances and therefore to Christ the whole prayes and honour of procuring the love and the goodness of God to man is due and it is extream sacriledge to rob our God Christ of his honour and to give it to another and these of God and his Christ are great mysteries unto those which are lost to whom the gospel is hid the thing wrought doth witnesse the work-man but not that it self was the workman Object But they say God hath promised to love them and to shew mercy on them that love him and to justifie and save them that believe and to give to them and assist them that pray to him and ask him and to do them good that do obedience to his commandements Therefore God hath bound himself by his promise to be a debtor to those that love him believe pray and obey his commandements As promise is a debt if the condition be performed And therefore the love of man to God the Faith Prayer and Obedience of man to God must needs cause move and incite the just God in his promises to love them save justifie assist and do them good the work being done is enough to cause move and incite every just man to pay the work-man his promised wages much more doth the same the great God Answ This Objection is spread with the deceit of of the deceiving spirit for the promise was to Christ as Gal. 3. 16. Not to the seeds as speaking of many but to thy seed as of one which is Christ saith the Apostle The promise was not to the Elect as they are the corrupt man in themselves but to Christ and to them onely as they are elected in Christ It was and is Christ onely that is able to perform the condition and not man corrupted whereas it is said the promises were such made to Abraham the Apostle meaneth they were repeated and clearly manifested to Abraham which we made before to Christ who was before Abraham although of Abrahams seed is manifestation according to the flesh If the promise had been made to corrupt man as Abrahams also was it had been in vain for there was never any man that was able to have performed the condition nor hath done but in Christ which performed it for him If a great Emperor should bind himself by promise to a poor Begger to give him a Kingdome if he did pay twenty hundred thousand pounds which was not able to pay him one pound were not this a vain promise and bond or could this Begger look for this Kingdome
of the deeds of the Flesh in the Elect by power of the spirit in them And though the Law of Moses was added because of transgession servient to civilize and moralize by the reprobate and the Elect by the common corrupt Light Reason Knowledge and Understanding there is remaining to them both in their corrupt nature whereby they also do many things though fayling and corruptly and that according to that Law good in the estimation of men yet there is great difference betwixt these corrupted workes and doings of the Law of Moses wrought by the onely Power Light and Reason of Nature so remaining in man and the works and fruits of the spirit of Christ in the Elect of God which have received the spirit of adoption whereof by grace they are made the instruments of the spirit the branches of the Vine to beare forth the fruit of 〈◊〉 〈◊〉 as Love Joy Peace Gentlenesse Long-suffering Goodnesse 〈◊〉 Temperance and such like commanded in the Spirituall Law of God For the corrupt Power Light Reason of Nature bringeth forth love fained more or lesse Love to Friends to those that Love Mat. 5. 10 Rom. 12. 2 them But the spirit of Christ bringeth love without dissimulation love to enemies The corrupt light of nature brings forth faith that Joh. 14. 1 is such as drinke love from God but not in Christ But the spirit of Christ bringeth forth faith unfained faith in God and in love of 1 Tim. 1. 〈◊〉 Christ For mans power of believing can go no further then Adams in innocency know God but no other Eph. 14. 1. Therefore Christ said you believe in God believe also in Mee Certainely man hath corrupted power left him in his corrupt nature That hee can weakly and corruptly know the righteous Law Rom. 1. 19 and Commandement of God for that the Apostle saith what so ever is to be known of God is manifest in them for God hath shewed it unto them yea the Apostle saith they know the Law of God how that they which commit such things are worthy of death And man hath not onely power left by nature to know the just Law though weakly but also to believe God in the same That hee that doth it shall live and he that doth it not shall die yea also hee hath reason though corrupt to discerne to judge to pray to obey to repent to endeavour the same though all these weakely and corruptly Which of these powers of nature and duties of the Law did not Caine Ismael Esau Pharo Saul Ahab Baalam Balach and Judas doe exercise and use the Scribes and Parisees Heathens and Publicans did and doe the same yea the Divels themselves confesse God and his Christ They believe and tremble they pray Christ for many things this power of theirs conrupted Iam. 2. 19 Mat. 8. 31 nature remaineth to them all the power of mans nature corrupted remaineth to him And naturall man doth not of his power left these things onely outwardly but also inwardly and according to his corrupt heart termed conscience and therefore counteth it righteousnesse yea in some through morall helpes of Examples Education Teaching and Industry is exceeding Righteousnesse in the Estimation of men as Paul accounted those of himselfe advantageous righteousnesse righteousnesse that would doe him much good with God but Christ manifesting himselfe Phil. 3. 7 8 9 unto him hee then thought counted and judged them all to be losse and dunge for Christs sake for the excellent Knowledge of Christ for to injoy Christ And desired to be found in Christ not having his own righteousnesse which is of the Law but that which is through the Faith of Christ even the righteousnesse which is of God through Faith because that which is Christs imputed and accounted to man of grace is onely in estimation with God and nothing of mans own though never so seemly according to the Law and Commandement as his Faith and obedience repentance and all righteousnesse thereof Object Christ commandeth Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven Christ calleth their workes good workes that he exhorteth Mat. 5. 16. them to doe yea shining good workes before men such as whereby the Father in Heaven is or may be glorified as may bring glory before men to God surely Gods glory is in estimation with God as good and so these are good workes that cause and bring Gods glory even in Gods respect Answ Christ as God hath authority to exhort and command men what hee pleaseth in his corrupted state to do the righteous workes of the Law and Commandement God lost not of his Power by mans sinne though man lost of his own power that God had indowed him withall in his Creation by his sinning And man corrupted is still under the command and Law of God as hee is naturall and hath corrupt knowledge of the same and the righteousnesse thereof and corrupt power left him to indeavout or doe the worke of the Law and Command yet his knowledge and power being wholy corrupted leavened in every part by sinne for the Apostle saith A little leven leveneth the whole Iump all mans indeavours and woe therefore must needs be 1 Cor. 4. corrupted and leavened and so not good and righteous in the sight and estimation of good though never so seemly good in the sight and estimation of men God doth not approve of the same as good to his honour and glory being leavened with corruption and sinne which is loathsome and pollution to his Purenes Yet these workes may be good and to Gods glory in the corrupt sight estimation of men And that which Christ exhorteth unto is the good and righteous worke to Gods glory in the estimation of men Man doth not the worke that glorifieth God in Gods owne estimation nor can doe that Yet those which are Christs Elected of God doe the righteous and good workes of the Commandement in Christ and the same done of Christ is of grace is imputed and accounted to them whereby God hath great glory yea and is held forth in them and by them as hee pleaseth to make them the instruments of his Spirit then to elect to Gods glory Usefull Meditations and Resolutions THe Apostle saith Christ is all in all Col. 3. 11. I take it the meaning is all goodnesse righteousnesse holinesse to God all that pleaseth and is in acceptance to God for man And Christ is in all that are good righteous holy pleasing and acceptable to 2 Cor. 13. 5 God through him do yee not know that except Christ Jesus be in you yee are reprobates saith the Apostle And it is only in Christ in them that they are good righteous holy pleasing and accepted with God it is Christ and that which is Christs which is only in respect and esteem with God and nothing of our own as David saith my goodnes
so do without his holding and keeping you cast more folly and blasphemy upon Christ And you further teach all Nations that men that God hath had mercy on that Christ hath redeemed and bought that God hath given his grace unto and so he in the state of salvation may by their wilfull sinne fall away from grace mercy and the Love Heb. 12. 15 Rev. 2. 4 of God by forsaking their first Love and so become the children of wrath and destruction And by repentance may returne to God have mercy grace and love of God againe and be the children Ezech. 18 of God againe and may often rise and fall into these conditions which is not the teaching commanded of Christ It is Psa 12 1. 5 uncomfortable untrue and against the Scriptures of the Testament For there Christ is said to be the Keeper of his Israel which Joh. 18. 9 he bought and redeemed That hee loseth not one That none shall Joh. 13. 1 take them out of his hand That those that hee loveth hee loveth to the end and many like places 2 Tim. 2. 19 Heb. 6. Jer. 32. Indeed a man may fall away from grace and forsake his first Love that Christ hath redeemed before men in the sight of men and in the estimation of men c. but not before God in Gods Sight and estimation Gods Love is an everlasting Love to the end The foundation of God is sure the Lord knoweth who are his and Jesus Christ is the yesterday and to day And I will be their God and they shall be my people I will never forsake them and I will put such a feare into their Hearts that they shall never depart from mee Jerem. 32. 40. Another Meditation of the Law THe Law is good and holy and the use of the Law and Commandement appointed of God to be manifested and published to mee in the holy Scriptures is so evident both to the Reprobate 1 Tim. 1. 8 and to the Elect as the Apostle saith The Law is good to man if a man use it lawfully The reprobate and the Elect in their corrupted estate the one as the other hath remaining corrupted reason wisdome and knowledge of God in the corrupted nature of man whereby they have some corrupted sight of the righteousnesse of God in the common Law and the penalty of breaking thereof So the Apostle saith of the Church That which may be known of God is manifest in them for God hath shewed it unto Rom. 9. 19 them For the invisible things of him that is his eternall power and God head are seene by the Creation of the World being considered in his Workes to the intent that they should be withâ—â—t excuse which men though they know the Law of God how Vers 31. that they which commit such things are worthy of death yet not onely doe the same but also know them that doe them This righteous Law and command of God remaining in the corrupt Reason Wisdome Knowledge and Nature of men is called of the Ethnick Philosophers the Law of nature of the Lawyers the Law of Nations And of this Law the Law of Moses which temperate meeknesse was a plaine Exposition and manifestation of Yet this Law and righteousnesse of God remaining unto the corrupted nature of man was that which by Gods providence forced the Philosophers so called of the Ethincks to write many bookes of Ethicks to the people wherein wee see many notable Rules and directions for mans safety and society And likewise in the Lawes of Nations for civilizng and moralizing of men And no Nations of people that wee have heard of read of there are or have been but there have beene Rules and Lawes amongst themselves for some civility and morality according to their corrupt reason and understanding of God and God not to sanctâ—fie or justifie men before God for that is onely Christs Worke but to civilize and moralize them before men for the more safety of Gods Elect. And this was the use of the more cleare Exposition and manifestation of this Law of God remaining to man in his corrupt nature by a speciall providence of God written by Moses to the People of Israel and so remaining written to all people to whom it commeth as unto us to moralize and civilize men or as it may be said to sanctifie and justifie men before men in the sight of men in the estimation of men And that upon the proportionable temporall penalties to the breakers and like reward to the Keepers thereof for the good and society of men without which mans life would be miserable But not to justifie or sanctifie men before God by the worke thereof That being onely the work of Christ and onely in the power of Christ and his performance And the Acts 13. 39 Rom. 3. 20 Scriptures largely and plainly manifesteth that from all things which yee could not be justified by the Law of Moses by him that is Christ every one that believeth is justified By the worke Rom. 10. 6. of the Law shall no man be justified in his that is Gods sight saith Rom. 3. 24 the Apostle If it be of works it is no more of grace wee are justified freely through the redemption that is in Christ Jesus Christ Jesus is 1 Cor. 1. 30 made unto us Righteousnesse Sanctification and Redemption The Law saith the Apostle came by Moses but grace and truth by Jesus Christ Joh. 1. 17 If any Law and the marke of any Law of Moses might sanctifie or justifie before God then the Leviticall or Ceremoniall Law and the workes thereof might have done that as the Offerings Sacrifices shedding of Bloud Purifyings Clensing and Washing Sprinklings and the like which all figured Christ and his performances But the Apostle saith that all these were nothing to purifie and sanctifie men before God but onely outwardly touching the flesh in the sight and estimation of men as Heb. 9. 13. for saith the Apostle It is impossible the Bloud oâ— Bulls and Goats should take away sinne and againe in burnt Offerings sin Offerings thou hadst no pleasure therein said I that is Christ Loâ— I come to Heb. 10. 4 do thy will O God Man is not justified sanctified or purified before God by any of mans workes of the Law of Moses no God Heb. 10. 6 7 hath no pleasure in them but onely in his Christ and his workes And yet God was pleafed his Law and Commandements should remaine to corrupt man even that that Moses Law the more cleare exposition of the Law of nature should be added because of transgression as the Apostle saith to shew sinne more cleerly to Gal. 3. 19 man and the righteousnesse of God in condemning The transgressions of his Law first and last and to abate and shake the current of corruption in the reprobate to the more safety of his Elect among them as Wolves to them and for the mortifying