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
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
he had in his acceptance by Christs undertaking so soon as Christ had undertaken If now there are many that hold so th the history of the Scriptures to affirm and prove the temporal afflictions of the Elect to be ordered unto them for their sins against God and men for their sins before God and before men But the mystery of our God and Christ of faith and godliness doth hold forth that afflictions are not ordered of Christ to the Elect for their sins either against God or men as the payment of the debt thereof or as in revenge of wrath which are never under wrath but under love but are alwaies ordered to the elect of God in the love wisdome and goodnesse of one God Christ either to take them away in love from sin and the misery of sin as the Prophet saith The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man understandeth Isa 57. 1. that the righteous is taken away from the evill to come or are Zach. 2. 5 Hos 2. 5. ordered to them to keep and preserve them from sin as by a wall of fire and a hedge of thornes as the Prophets speak upon which if their corrupt nature presse drive and force them they are by this means of Christ constrained to return to Christ as the Prophet Hosea at large sheweth in the second chapter of his Prophesie v. 5 6 7 c. A loving father will not chastise his child for the offence done if he knoweth that he will offend no more but will passe by the fault and if he doth chastise him it is that he might not offend afterward to keep him from offending And Psa 119. 71. upon this David said It is good for me that I have been in trouble for thereby I have learned to keep thy Statutes Davids troubles were Gods goodness to him although he was punished every day Daily have I been punished saith he The goodness of his troubles Psa 73. 14 and afflictions drive him back to Christ as the Apostle saith The love of Christ hath constrained us 2 Cor. 3. 14. But still there are some that it may be in earnest object if the elect do know they can do nothing of the holy commandement and if they know that Christ hath undertaken to do all and will do all for them commanded to be done before God Then they may live without care fear or regard of godlinesse to walk uprightly before God so that they live warily before men and give content and satisfaction to men This objection is not made from the spirit of Christ but from the spirit of Antichrist not from the sense of an elect believer but from the sense of reprobates such as God hath delivered up into a reprobate mind as the Apostle speaketh and are reprobate Rom. 1. 28 2 Tim. 3. 8 concerning the faith as he faith For although the elect believers denie themselves and see nothing in themselves but 〈◊〉 crying alwayes Lord be mercifull to me a sinner and know that themselves can do nothing of the holy commandement and know that Christ of free grace doth all for them of the same by his holy Spirit sent to them as he pleaseth yet they know also that because God careth 1 Pet. 5. 17. Psa 91. 12 Psa 25. 1â— for them he will keep them in all their wayes that he will teach them the way that they shall choose that he will mortifie the deeds of the flesh by his spirit sent unto them That the love of God shed abroad in their hearts by the Holy Ghost sent to Rom. 8. 13 them will act in their souls and hearts the love to God and man Yea they know that Christ hath promised to put such a fear into their hearts that they shall not depart from him and hath made Jer. 22. 40 41. such a covenant that he will never turn away from them but will delight in them to do them good So their knowledge of Christs grace to them doth not make them worse but better in themselves Christ saith naturall Heathens or Publicans love them that they know love them and shall not the love of God to the elect Mat. 5. 46 47. Rom. 14. 14. unto whom it is manifested constrain them although they be still carnall as Paul said he was to love God and man Ob. 2. But the deceiving spirit doth further object If our believing praying praising thanksgiving to God do not cause move and incite God to love us and do us good then wherefore should or do the elect pray and praise God all is in vain they do Answ Indeed all that they do to cause move and incite God to love them and do them good is in vain for it is Christ only that doth and can do that the doing of the elect cannot do it which is sinfull and corrupt Yet because Christ the undertaker for the elect which hath authority to command commandeth in the government of his Church to love pray praise give forgive and the rest The elect do the same not in vain but of duty because Christ their undertaker hath commanded although they do not nor can do the same according to the holy command A Scholler which is commanded of his favourable Schoolmaster to write his copie given him and which he knoweth can write never a letter right yet ought to write the same because he is commanded but it were folly in the Scholler to look to be praised of his Master for his bad writing And if any man shall ask why â—hrist commandeth the elect which he knoweth can do nothing of the command the answer may be First for his good pleasure and will and their humiliation Secondly â—â—â—ist would have his people exercised and not idle although weak Thirdly because although the goodnesse of their doing the holy command is nothing or extendeth not unto God is no goodnesse before God yet before men in mens estimation it is goodnesse as David saith My goodnesse extendeth not to thee O Lord but to the Saints which are upon the earth It is good and profitable Psal 16. 2 3. Tit. 3. 8. as the Apostle saith to men Fourthly for example to and another and edification of one another Fifthly for their knowledge of their transgressions of omission and commission as Paul said I had not known sin but by the law If Christ had not a commandement to bid â—nd forbid the elect had not known Rom. 7. 7. their sins and transgressions The Scholler which writeth never a letter well of his copie knoweth by his copie if he regard it and perule it well his fault in every word and letter although he cannot mend it So by the holy and righteous command of Christ the Elect may see and know their errour if they mind it and look upon it well although they cannot amend their errour themselves Sixtly Christ commandeth them to
it is no more of grace Grace and Christ are quite shut out But these are like the Angel or Minister of the Church of Laodicea that John speaks of which said he was rich increased with goods and had need of nothing whence the Spirit of God told him that he was wretched miserable poor blind and naked Rev. 3. 17. and he knew it not Or like the Pharisees that boasted that they had that goodnesse from God whereby they were righteous holy devout Joh. 9. men wise and did see all needfull no blind men when as Christ told them that they were hypocrites unjust blind guides leading the Mat. 23. blind such as to whom all wee did belong If these men which boast themselves to have such Inherent holiness and righteousness in themselves by the sanctification of the Spirit had the same and were such whereby they are able to the work of holiness and righteousness of the holy command of God pleasing and acceptable to God as Agents thereof they were at least Saints in themselves And this the Inherent holiness and righteousness in them which did inable them to the deed and the work of holinesse and righteousnesse pleasing and acceptable to God and to prevail with God to do them good deserve to be adored and extolled as a God able to give power for there is no power but of God none can give power but God even as the great Rom. 13. 1. God the Creator deserved to be adored for giving Adam power to doe the work of holinesse and righteousnesse in his innocency But I know there are many amongst us stained with this deceiveable doctrine of Inherent holiness and righteousness in man c. which have a zeale of God although not according to knowledge as the Apostle Paul said there were of the Israelites Rom. 10. 2. which being ignorant of the righteousness of God in Christ and going about to establish their own righteousness as these do submitted not to the righteousness of God as these do not which ordinarily object and say shall we not do that we are commanded shall we not do the good duties commanded of God shall we not do our indeavours what we can although we cannot do perfectly are we not commanded to call others to doe the same is not God pleased that we should do so and pleased with our doing so or is God pleased that we should be idle carelesse and do nothing of his command â—od saith the Apostle doth accept the will for the deed if there be first a willing mind Answ These expressions indeed do shew a zeal of God but the question is first whether it be according to knowledge or not secondly whether they hold forth ignorance of the righteousness of God in Christ or no and no submission to the righteousness of God in Christ or no and thirdly whether they shew a going about to establish their own righteousness or no that is to hold forth their own power wills indeavours and works to please God pacifie God move and prevail with God for their good and to be accepted of God for the same as it is their own which nothing but perfect righteousness can do which corrupt man cannot bring forth and do for that which is of the flesh is fleshy Herein they clearly shew that they are ignorant of the righteousness of God in Christ and submit not to the righteousness of God in Christ which is the only perfect righteousnesse and which is all righteousness that do or can please pacifie move and prevail with God to mans good and to make man or any thing of man accepted with God Indeed God is pleased with man and pacified towards man in Christ not in himself nor in his own corrupt will indeavours or deeds they that are in the flesh cannot please Rom. 8. 8. God saith the Apostle Of the Sanctification of the Spirit c. BEcause the Apostle saith As in Adam all die so in Christ shall all be made alive and again as by one mans disobedience many 1 Cor. 15. 〈◊〉 Rom. 5. 19. were made sinners so by the obedience of one shall many be made righteous c. Some say that Believers in Christ are so regenerate and renewed in their corrupted nature of soul and body by Christ through the inherent sanctification of the Spirit that themselves by the power of their sanctified nature and faculties thereof are able to do and do the works of goodness holiness and righteousness in the estimation of God as Adam had power to do in his innocency And this inablement to them by such sanctification of the Spirit I take it they call the assistance of the Spirit whereby they say they do such works at best in part But I take it such erre not knowing the Scriptures the truth of Jesus for although the Scriptures hold forth the Elect Believers to be elected regenerated and renewed to be righteous holy and without blame before mod yet the Scriptures hold them forth to be all this in Christ not in themselves Paul saith he was elected in Christ to be holy and without blame before God in Christ Eph. 1. 4. Eph. 2. 5. 6 Act. 17. 28 he was quickned in Christ he was raised up in Christ lived moved and had his being in Christ not in himself he was not elected to be holy and without blaâ—â—e and spot before God in himselfe to be quickned and raised up in his own corrupted man nature and faculties of soul or body Believers are not the new man the new creatures in themselves in their own still corrupt nature but they are the new man the new creature in Christ which is the onely new man and new creature in himself as the Apostle speaketh he maketh of â—wain one new man in himself and again put on the new man which after God as created in righteousnesse and holinesse Eph. 2. 15. and againe if any man be in Christ he is a new Creature Eph. 4. 24. 2 Cor. 5. 17 If Believers were so made alive in themselves by Christ to the power and action of holiness and righteousness as Adam was made alive and had power of action of holiness and righteousness by God in his creation and state of innocency through the inherent sanctification of the Spirit then corruption sin and death should be gone from believers in this life for contraries cannot be together at the same time in the same subject the one expelleth the other which is not as is manifest in all all are corrupted still all sin still all are dead still ye are dead and your life is hid with Christ in God saith the Apostle And again if Colos 3 3. Rom 8. 10 Christ be in you the body is dead because of sin but the spirit iâ— life for righteousnesse sake and again corruption doth not inherit 1 Cor. 15. 50. incorruption but where this corruptible hath put on incorruption and this mortall hath put on
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
the company of the children of wrath were with God before the World out of which Paul was elected and chosen to be loved holy and without blame before God that is to be adopted one of Gods holy and blamlesse children through Christ Certainly after Paul was elected in Christ before the world to be holy and without blame before God and Eph. 1. 5. adopted one of Gods children through Christ Paul did not become the child of wrath againe by sinning nor was unholy and blamelesse before God after hee was elected of God in Christ to be holy and without blame before God in love and adopted one of Gods children but was still holy and without blame before God in Love although in the flesh he sinned he was still the child of God The Foundation of God is sure The gifts and calling of God are without repentance If Paul should have become the child of 1 Tim. 2. 19 Rom. 11. wrath before God by sinning after he was elected and adopted Gods child through Christ hee must have been often the child of wrath and the child of God and often none of the children of God and after elected and adopted which hath no testimony And if Paul was foreknowne of God and was so predestinate that he had the gift and calling of God before the World that he was actually elected and adopted with God and was ever after loved of God in Christ and holy and without blame before God No doubt but Paul was also justified and glorified in which and through Christ before God and with God before the world unto whom all is present although in respect of the creature and to the creature the same appeare and is manifested in appointed and fulnesse of time So the Apostle saith hee hath quickned and hath raised us up and made us sit together in heavenly places in Christ Eph. 2. 5. Jesus He doth not say he will quicken and will raise againe But saith those that he knew before he also hath quickned and hath Rom. 29. 30 raised up and predestinated to be made like to the Image of his Sone And whom hee predestinated them also hee called and whom he called those also hee justified and whom hee justified them also hee glorified he doth not say that those which God knew before the World and predestinated before the World he would call and justifie and glorifie afterward but he saith those that he knew before predestinate those also hee Called Justified and Glorified in present From this notion we may conclude that the World Adam Eve Elect and reprobate were with God in Gods Sight before the World was and Christ in manifestation of the creature and before Adam produced of the dust and Eve of the rib in manifestation to the creature Christ saith That which is of the flesh is flesh and that which is of the spirit is spirit And Paul saith of himselfe I am carnall sold Joh. 3. 6 Rom. 7. 14 under sinne And againe in me that is in my selfe dwelleth no good thing And the Prophet Esay saith of himselfe and others like Isa 64. 6 himselfe All our righteousnesse is as filthy ragges Therefore Pauls and Isayes and such mens Faith Love Obedience Justice Repentance and the like is carnall corrupted and filthy and whose not And therefore might truly say wee are altogether corrupt That which is of the Spirit of Christ is Christs not mans as Spirituall Faith Love Obedience Righteousnesse Repentance all Fruits of the Spirit They are mans onely as man by grace is made the branch of the Vine Christ The instrument of the Spirit to beare and hold forth the Grapes and Fruits of the Spirit in manifestation and as they are imputed and accounted of grace to man Give unto Caesar that which is Caesars and to God that which is Gods Let us not rob God of his own Some say that although mans Prayers and Prayses be corrupted and Levened with sin yet by the grace of Christ they are made good pleasing and acceptable to God Sol. But I take it Christ covereth sin as David saith Blessed is the man whose iniquities are forgiven and whose sin is covered And Christ came to take away sinne as the Apostle saith Christ appeared Psâ— 32. 1 2. that he might take away our sinnes and lose the workes of the Divell 1 Joh. 3. 5 8 And grace and mercy passeth by offences but Christ and grace doth not make evill good as hee doth not call evill good nor doth make sin righteousnesse the sin of the flesh being taken away covered and passed by in the prayers of the Elect of God The Rom. 8 27. Prayer of the Spirit which alwayes maketh request according to the Will of God That is good pleasing and acceptable to God Snares of Popery Discovered BEcause the Apostle saith wee shall or may all appeare before the 2 Cor. 5. 10 judgement Seat of Christ that every man may receive the things which are done in the body according to that he hath done whether it be good or evill And againe the Apostle in the Person of Christ speaketh I come Rev. 22. 1â— shortly and my reward is with me to give every man according as his worke shall be And againe the unjust man is abhomination to the Lord and shall Pro. 29. 27 1 Cor. 6. 9 on t inherit the Kingdome of Heaven And againe every one of us saith the Apostle shall give acconnt of himslefe to God Rom. 14. 12. First from these and like places of Scripture some say that Believers as Unbelievers shall all appear before the judgement Seat Secondly shall give account of all done in the body and by word or deed whether the same be good or evill Thirdly that the elected Believers have done and do in the body that is whilst they are in the Body evill in word and deed as also good and that Unbelievers and Reprobates do evil and good also Fourthly that Believers and Unbelievers elect and reprobate shall receive a reward proportionable to that they have done in the Body whether good or evill Fifthly that they which have been unjust in the Body in this Life that is have done evill although they be Believers are all abhomination to the Lord and shall not inherit the Kingdome of Heaven Sixtly That Christs undertaking and performance for the elect was to pay the debt for the generall fin of Adam onely for the which fault as the Apostle saith came on all men to condemnation And for the rest in this Life To give the grace of power to the Rom. 5. 18 elect to fuâ—fill the Law and do the commandement as man is obliged thereto by the Law of God for the justification and salvation at their own will and choise upon paine of receiving a just reward of God at the day of account for their failing Seventhly to make good their collection from these Scriptures in the Letter because the Apostle of
Apostle Obj. The Apostle saith to the Elect Believers You are not in the flesh but in the spirit therefore you may and do please God although Rom. 8. 9 they which are in the flesh cannot please God A. Those which the Apostle saith there to be in the Spirit of Christ are the same which are said to be the chosen of God in Christ Eph. 1. 4 2 Thess 2. 13 before the world to be holy and without blame before God in Christ not in themselves their corrupt soul and body and in their own performances So indeed they please God in Christ and in his performances imputed to them of grace not in their own performances which are sinful always Enoch was said to please God it was in Christ not in himself but by the imputation of Christs righteous performances Heb 1. 11 Q. Do not the chosen people of God displease God anger God and stir up Gods wrath against them for their sin and transgression A. No for then it could not be that after they are chosen of God in Christ they are holy and without blame before God for ever in love God cannot be displeased angry and in wrath with those that are ever holy and without blame before him in love that he ever loves Love saith the Apostle covereth the multitude of sins Q. How cometh that to pass when as all sin is lothsom to God and death unto men The wages of sin is death saith the Apostle Rom. 6 23 A. It cometh to pass by Christs gracious undertaking with God for them in the Covenant of grace made between God and his Christ in their behalf wherein Christ did undertake to perform the Justice of the whole Will and Covenant of God made with man and broken by man before God for those chosen of God in him for the recovery of all lost to them And Christ therefore said Lo I come Heb. 10. 9 to do thy Will O God and did in present perform all undertaken in Gods sight before the world to Gods satisfaction and therefore is Isai 53 11. Heb. 13 8 said The Lamb slain from the beginning of the world And he hath performed all upon the Cross in and for manifestation to the creature He took all the infirmities of the chosen of God upon him He bare the sins of many saith the Prophet And again God layd the iniquity of us all upon him and he appeared to take away sin Isa 53. 4 6 1 Joh. 3 5 and the blood of Jesus Christ purgeth all sin saith the Apostle Who shall lay any thing to the charge of Gods chosen it is God that Rom 8. 33 justifieth saith the other Apostle and hereupon it is said God seeth none iniquity in Jacob nor seeth transgression in Israel being Numb 23. 25 Gods chosen God looketh upon his chosen ones only in Christ not in themselves So the sin and transgression of Gods chosen doth not displease and anger God or stir up Gods wrath against them nor can do injustice because Christ hath undertaken Gods satisfaction of all for them and hath payd and satisfied God for all their sin in Gods sight and hath endured and undergone the anger and wrath of God for all And a debt being payd fully cannot in justice be required again to be payd Q. Was not the Covenant of Grace made of God with man as the Covenant of Works was made of God with man A. No for the Covenant of Works was made with man when man had full power and free will to perform all therein but the Covenant of grace needed not nor had place till man had lost all the integrity of power and free-will and having neither power nor free will good nor to goodness he was in far worse case to perform the righteous condition on mans part then when he had power and yet failed It was Christ the gracious undertaker with God that had power and was onely able to perform the condition to the satisfaction of Justice he received the promise for Gods chosen and performed the condition for Gods chosen in himself and in them by his Spirit senâ— unto them for their comfort witness and evidence Obj. The Apostle saith The Promise was made to Ab aham and to his seed therefore the promise was made to man Gal. 3. 16 A. The meaning is It was repeated opened and manifested to Abraham as it was to Adam and the rest but the Promise was made to Christ which as he said was before Abraham was And the same Apostle saith It was made to the seed speaking of one that Ibid. is Christ Abraham was a corrupt man as other of the Elect are carnal sâ—ld under sin as Paul in his best estate said he was therefore not able to perform the righteous condition Rom. 7. 14 Obj. If Christ hath so undertaken with God and performed to God that God is not displeased and angry with the sin of Gods chosen why then doth God and is God said to correct chastise afflict and punish them for their sin if he were not displeased with them for their sin A. God doth not correct chastise afflict or punish sin in the Elect as an angry revenger of the fact not as one that is displeased and in wrath for the Apostle saith He loveth every one of them that he correcteth It is in love therefore not in wrath not for sin done Heb. 12 6 7 but either to keep them from sinning or to take them away from sin which in it self is base and naught even in the sight of the creature Obj. If the chosen of God in Christ do sin and yet never displease and anger God by their sinning if God be not displeased by their sin they may sin without fear A. No that cannot be so for ChrisT hath undertaken in the Covenant of Grace That he will be their God and that they shall be his people That he will never turn away from them to do them Jer. 32. 38 40 good and that he will put such a fear into their hearts that they shall never depart from him Christ hath promised to put his fear into their hearts that they shall not sin without fear but have his fear in their hearts in sinning and of sinning and whil'st they have his fear in their hearts they never depart from Christ into Gods displeasure Q. It seemeth then that the Elect of God themselves can do nothing that pleaseth God nor do any thing that displeaseth God Is this so A. It is certain God is onely pleased in Christs doings and performances for man and in man not in mans doings and performances which are always corrupt and leavened with sin and Christs undergoing the wrath of God for their sin hath already satisfied God and stopped Gods displeasure and wrath to their sins Indeed in his Justice without Christ God is said in the Scriptures to be angry and displeased with sin but if God be
cause of the sending and giving of the Holy Spirit to Gods chosen people to act the same in them and thereby to evidence and witness to them that they are Gods chosen in Christ and his adopted children through Christ and that Christs performances in himself and in them are all imputed to them and made theirs by his grace of imputation therefore Austin said Do Lord that which thou commandest and command what thou wilt Q. Doth not mans performance of this Law as it is outward in righteousness before men please God and justisie the performers thereof before God A. No for then they that shew unto men that they do perform the duties of this Law as that they beleeve love pray give thanks repent shew mercy and forgive c. should all please God and be justified before God then the Scribes and Pharisees and other like hypocrites should have pleased God and been justified before God and Judas himself should be justified before God for although Judas did wickedly yet it is written that Judas repented himself before men to give satisfaction to men for his repentance therefore it is written he Mat. 27. 3 repented but this outward performance did not justifie any of these before God nor please God Q. Doth not the performance of this Law as it is inward and spiritual made by the Spirit of Christ in man called therefore spiritual gifts spiritual faith spiritual love spiritual repentance c. 1 Cor. 14. 1 12. justifie Gods chosen people before God A. No that cannot be for although the performance of the Spirit it self be righteous in the sight of God yet this performance being made with the instrument of corrupt man his corrupt heart soul or members the same cannot be pure as coming through corrupt man in the sight of God as pure water coming from a pure fountain through a defiled conduit or channel cannot be pure although serviceable someway in the end To this the Apostle saith By the works of the Law shall no flesh be justified He doth not say by mans own works of the Law or by the outward works of the Law but by the works of the Law whatsoever they be outward or inward for indeed this Law was not given to justifie men before God by the performance thereof but for the government of Christs Church upon Earth and by the spiritual performance thereof to evidence and witness to Gods chosen people that they are the children of God for if they find in themselves the faithful performance thereof in singleness of heart they may thereby know that they have received the Spirit of Adoption and the same Spirit doth witness with their souls that they are the children of God saith the Apostle Rom. 8. 16 Q. We see that Christ in this his Law commandeth his people to perform the Law as it is spiritual to do the inward and spiritual work of his Law he requireth truth in the inward parts obedience and service in singleness of heart love without dissimulation prayer according to the will of God repentance from the bottom of the heart which man himself being carnal sold under sin and transgression as Paul was in his best estate although chosen of God cannot perform Why doth Christ command the chosen of God to do the same that he knoweth they cannot do and for the performance of which in them he promiseth sendeth and giveth his holy Spirit to them as he pleaseth A. Christs giving this his Command is like his sending of John Baptist John Baptist was sent to prepare the way of Christ not to do the work of Christ So the Commandment is given to prepare the way of the Spirit not to do the work of the Spirit John Baptist was sent for the bringing down of every mountain hill Luk. 3 4 5 for humbling of the proud carnal man of Gods people and this Command was given of Christ to them to humble the flesh which is contrary to the Spirit and in itself resisteth always that so the Gal. 5. 17 corrupt heart and members may be prepared and fitted instruments of the Spirit to the spiritual work And to this purpose is the word of the Apostle Give or yield your members weapons or instruments Rom. 6. 13 19. of righteousness unto God unto Gods holy Spirit that the Spirit may do the spiritual work in you Q. Hath the Command of Christ power to humble fit and prepare the carnal man of Gods chosen to the way and instrumental service of the Spirit in the spiritual work A. Yea that it hath for his Word is mighty in operation as the Heb. 4 12 Psa 148. 5 Apostle saith He commanded and all things were created said David The power of Christs Command is not shortened where it intendeth Q. Then the preaching and hearing of the whole Law of Christ is useful to Gods chosen people A. Yea that it is if it be preached and heard lawfully for the Apostle saith The Law is good if we use it lawfully The preaching 1 Tim. 1. 8 and hearing of the Law as it is outward and spiritual iâ— good if the preaching and hearing thereof be to the preparing of the way to the Spirit to do the spiritual work of the Command of Christ the Undertaker that Christ may have all the honor praise and glory of the work But for man to preach and hold forth the Law and Command of Christ that man himself can and must do the spiritual work which Christ only can do to please God to be in acceptance with God to obtain Gods goodness as to beleeve and by his beleeving to be justified by his obedience and endeavoring to do duties to please God and to be accepted with God by and for his repentance to have mercy and forgiveness and recovery of life and all lost by sin this is Robbery and Idolatry It is Robbery because they take away that which is only Christs to themselves to do the spiritual work to please God to make acceptance with God to obtain Gods goodness by their performance and mercy and forgiveness by their repentance And it is Idolatry because they they praise set up and esteem highly of their own work their beleeving or faith their prayers their doing of duties and the like who although they thank God for it as the Pharisee did yet they listen after their own praise and reputation for the same despising others He that climbeth up to the sheepfold another way then by me Iohn 10. 2 is a Thief and a Robber saith Christ He that sacrificeth to his own nets is an Idolater Hab. 1. 16 Q. Was this Law of Christ written in tables of stone and given in grace to his Church of Israel the chosen people of God for the Government of that his Church given before that to his Church he had upon Earth the chosen people of God as to his Church in Adams family in Noahs family Abrahams Lots and the
relation to Christs coming and performances and to that Nation peculiar are ended and the Law touching them And that is one respect that the Apostle hath where he saith Christ is the end of the Law for righteousness to all Beleevers But the moral and equity of all that Law of Christ as it is fitting to Christs Church of Gods chosen people in all Nations is remaining for the Government of his Church upon Earth for worship to God for peace society comfort and safety to the same so held forth by Christ and his Apostles with some alterations in way of the Government in respect of those which were then in relation of Christ to come and now of Christ come and the gracious manifestation thereof by the more glorious Gospel of Salvation to the Elect Beleevers by the performances of Jesus Christ fully finished in the sight of men and Angels Certainly none of Christs Church in any Nation decline the moral and equity of this Christs Law so gloriously established by Christ himself by Instrumental Headship Governors Government Sacraments Ministers Ministry and Maintenance and for that the Ministry of the moral and equity of this Law of Christ is now more honorable in respect of the Ministration of the gloriously shining Gospel therewith which as the Apostle saith exceedeth the ministration of the Law in glory but such as are hypocrites 2 Cor. 3. 8 9. professing themselves to be of his Church Subjects and the chosen people of God and are not in truth and appearance and there are too many of these now Obj. Some of them object affirming That every man that will having Corahs audatious spirit may be a Minister of the Law and the Gospel of Jesus Christ although he be not called and sent by such as were called and sent according to Christs Ordinance and although the Apostle saith No man taketh this honor upon him but such as are called of God as Aaron was And again saith They Heb. 5. 4. Jude 11. shall perish in the gain-saying of Corah As Corah pâ—rished which gain sayed this Ordinance of Christ so shall they perish And some of these gain sayers object and say There need no called Ministers at all in the Church of Christ as Corah Dathan and Abiram said for that all the Congregation is holy and they confirm this with the Scripture of Luke where he citeth the Prophecy Acts 1. 17. 〈◊〉 â—oel in the Prophets mind not in words altogether And it Joel 〈◊〉 28. shall be in the last days saith God 〈◊〉 will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your yong men shall see visions and your old men shall dream dreams and on my servants and on my hand-maidens I will pour out of my Spirit in those days and they shall prophecy c. Therefore say they after Christs coming in the flesh after his ascension and after his promise of the coming of his comforting Spirit in abundance unto and upon his Church and people to prophecy in these last days there is no need of Called Ministers for all the congregation is holy all can and shall prophecy A. I wish these did well consider of the Scripture of the Apostles writing of the last days which saith Wo be to them for they have followâ—d the way of Cain and are cast away by the deceit of Balaam's the false Prophets wages and perish in the gain saying of Corah Jude 11. I warrant you there are no false Prophets but look for wages Cain Balaam and Corah looked upon their gain and honour although without the ordinance of Christ The gainsaying of Corah is still in the last days destruction to such gainsayers of the Ordinance of Christ The Apostles do not contradict the Apostles speaking all by the same spirit The Prophet and Apostle indeed saith God will pour out of his Spirit upon all of his Church all shall prophecy that is all shall consent unto the prophecy by the work of the Spirit in them which are chosen of God in Christ as Christ pleaseth But the meaning of the Apostle is not that all men and women shall prophecy minister teach and feed the people in the Church and Congregation in publique The Apostle saith Every woman that prayeth or prophecyeth bare-headed 1 Cor. 11. 5 dishonoreth her head The Apostle saith a woman prayeth and prophecyeth but yet the same Apostle ordereth that if a woman will learn any thing that she ask her husband at home for it is a shame for a woman to speak in the Church Let your women keep silence in the Church for it is not permitted to them to speak as the Law saith The Apostle still confirms the Law and Ordinances of Christ 1 Cor. 14. 34 35 in the last days and sheweth that the promise of the Spirit in the last days in greater evidence and manifestation then is as much in consenting as in speaking by the spirit that both are prophecying But the speaking prophecying ministring teaching and feeding of Gods people in the Church in publique is the Office of such as are called and sent by such as were called and sent according to Christs Ordinance in his Law and Testimonies given for the Government of his Church upon Earth so long as his Church shall remain upon Earth 3 Object And some of these gainsayers of Christs Ordinance say That now Christ giveth not nor requireth any certainty of maintenance for any Ministers of his Law or Gospel as of Tythes Offerings or otherwise but onely that which is arbitrary voluntary at will and elimozinary For say they Tythes and Offerings which were appointed by Christs Ordinance for certainty of maintenance of the Ministry of the Levitical Priesthood is ended the Levitical Priesthood being ended And say they Christ being personally upon Earth indeed called and sent his Apostles to preach the Gospel in every place and in and to every bouse where they were received but did settle no certainty of maintenance upon them or unto them onely bad them take that which was arbitrarily set before them abiding there And although the professing Believers after Christs Ascension did many of them bring their goods and many sell their possessions and brought the price thereof and layd the same down at the Apostles feet for disposition thereof to themselzes and others as they thought fit and need was yet it was in their own power so to do or not to do so until they had promised and devoted the same to be so done as Peter said to Ananias the dissembling Believer and to Sapphira his wife Was it not in thine own power before thou Acts 5. 4. didst promise and devote this to be so done c. And the Apostles went into many Cities Countries and Nations preaching the Gospel without any certainty of maintenance And Paul being called and sent to preach did it laboring more then all yea and wrought with his hands that he
to be no more under the Covenant of Works but only under the Promise and Covenant of Grace And hereupon it is said by the Apostle of Christ touching the Elect Ye are no more under the Law but Rom 6. 14 Gal. 5. 1. Rom. 10. 4 3. 24 under Grace The Son of God hath made you free Christ is the end of the Law for righteousness to those which believe We are justified freely by his grace through the redemption which is in Christ Jesus And this was not only the end of the Promise or Covenant of grace to justifie freely the Elect and to free them from the Covenant of Works before God and set them only under the Promise and Covenant of Grace Jesus Christ but also that the same Christ should Psa 121. 8 Joh. 17. 11 1 Thes 5. 23 1 Cor. 1 8 rule them preserve them and keep them by the power of his Spirit and present them blameless at his coming to Judgment For this cause is Christ said to have three offices of a King a Priest and a Prophet A King to rule govern and order his Elect as the Scripture saith The Government is upon his shoulders A Priest to pray and Isai 9. 6 Rom. 8 26 make request for them as it is said The Spirit maketh request for us A Prophet to teach them powerfully and effectually not as the Scribes and Pharisees as is said which taught but had no power upon their hearers further to their good as it is said They shall be all taught of God even to the forming of Jesus Christ in them as â—oâ— 6 45 Gal. 4. 19 the Apostle speaketh And Christ doth not execute his Offices only in the universal Church of his Elect but also in the particular and every member thereof So that every of his Elect when how and where he pleaseth hath a better Governor in him then himself a better Orator a better Teacher and Directer then himself So that although as the Idolatrous Canaanite remained still in the Land when the Israelite had Ioshua 17. rule the flesh remaineth still in the Elect whil'st Christ hath the rule at his pleasure and although the flesh bringeth forth many transgressions yet Christ by his Spirit having the rule doth though not without resistance curb the flesh and bring it in subjection at his Gal. 5. 17 pleasure and maketh the corrupt members instruments of his service and therefore the Apostle saith Sin shall have no more dominion over you for you are no more under the Law but under grace meaning the Spirit of Christ that ruleth swayeth and doth all things Rom. 6. 14 in the Elect unto good where his Grace and Spirit is present fiting and making by his powerful and sanctifying Spirit all and any of 1 Cor. 15 his regenerate Electones to yield their members both of soul and body instruments of righteousness unto God that is instruments of the works of his righteous Spirit in them which he of his grace imputeth Rom 6 13 to them and calleth them their works although they be his only in truth as is manifested in the holy Scripture Christ told his Disciples that he sent forth to preach the Gospel That it was not they that did speak but the Spirit of the Father that did speak in them although it was spoken by the instruments of their mouth Mat. 10. 20 tongue and lips And Paul when he said that he had labored in the Ministry of the Gospel more then all the rest recalleth himself saying 1 Cor. 15. 10 Yet it was not I that labored so but the grace of God with me His instrument my self being only by the grace of God Jesus Christ fitted and made an instrument of that labor and work and of his grace only accounted my labor and work which is his work Thus we may see the end of the promise or Covenant of grace made of God to man in Christ to be that of the unsearchable love of God to the Elect through his grace in Jesus Christ his Elect in Christ before the foundation of the World was layd being of those which were faln into the misery and danger of everlasting death by their own transgression of the mutual Covenant of Works agreed upon and made betwixt God and mankind in the first Parents all of them then being and to be in the posterity of mankind to the end of the world after their Election are freed from the Covenant of Works the Law and commandment thereof before God and the penalty of the transgression of the Law and commandment thereof through the performance made of Jesus Christ their undertaker and to be preserved kept and ordered by the performance to be made in Psa 121. 5 Ioh. 17 11 15 1 Thes 5. 23 them by the Spirit of Christ until they be presented blameless at his coming to Judgment And as the Covenant of Works was manifested in Paradise in the time of mans innocency when man had full power and freedom of will to have performed all required and the same broken by man there being in his full power unto the tainture and corruption of all mankind then in Adams loyns So was the Promise called the Covenant of grace touching the Elect of God first manifested in Paradise unto man soon after the general Transgression Fall and corruption when God said The seed of the woman shall break the Serpents head which seed was Jesus Christ born of the blessed Virgin Mary Mat. 2. 25 And as afterwards the Covenant of works in grace was manifested to many by the providence of God repeated and revealed in holy Scriptures to set forth the equity of Gods Justice in the death and misery of the reprobate still under the Law and curse of the first transgression of the Covenant of Works and the succeeding transgression thereof first especially commented opened and interpreted by Moses then by the Prophets and after by the Evangelists and the Apostles of Jesus Christ the penmen of the Holy Ghost and also that by the thunderings threatenings and terror of the penalties of the transgressions of the said Law the current and violence of the corruption of reprobate and carnal men might be hindered abated and bridled through fear to the more safety of Gods beloved ones which are amongst the reprobate as sheep among wolves as Christ himself said of his chosen ones I send you forth as sheep among wolves Mat. 10. 16 So the Promise or Covenant of Grace was after opened and manifested to many by the providence of God and specified and repeated in holy Scriptures by Gods penmen of the same to set forth the love compassion mercy and grace of God toward his Elect and the praise and glory of his grace for the same always to be published by those whose blinde eyes are opened to behold the misery bands and dâ—ath from which they are delivered and freed by the love of God in the
that were to abolish Christ and grace and to nullifie Christ and his grace so the Apostle of Christ holdeth forth If it be of works it is no more of grace else were work no more works meaning if it be in any part of works and mans performances to have peace Rom. 11 6. with God then grace is quite shut out And if it be of grace that man hath his peace with God in any part then saith she it is no more of works then are works quite shut out else were grace no more grace The meaning of the Apostle is that mans works and performances and grace and Christs performances cannot go and stand together in mans justification in pleasing pacifying or making mans peace with God To this purpose the Apostle of Christ saith also I say unto Gal. 5. 2. you that if you be circumcised Christ shall profit you nothing And again ye are abolished from Christ whosoever are justified by the Law v. 4. ye are fallen from grace that is if any man think or account himself holy good just and righteous or more holy more righteous or better then he was or better more holy more righteously then other men by his performances and doing duties of the Law as in his praying fasting giving of Alms building of Churches Hospitalls or giving of every man his due as he thinketh by doing pennance for his faults by making restitutions though as Zacheus did c. which all are commandments of the Law the Apostle saith plainly Christ shall profit him nothing he is abolished from Christ Obj. If a man may not think and account himself to be more holy Gal. 5. 2 4 more righteous and better then himself was before in Gods sight or more holy more righteous and better then other men which are without doing the works of the holy Commandment By his doing the works of the holy and righteous Commandment as praying fasting building Churches Hospitals paying dues making restitution and the rest This Doctrine will quench all devotion goodness just dealing and duties to God and man for wherefore should a man do these and the like if he may not think himself the better more holy more righteous in Gods sight by doing nor be more holy more righteous and better by doing then other men that do nothing Answ This Doctrine doth not quench or abate true devotion or any thing of goodness to God in truth but maketh way to the shining of the true light to man whereby he may be better indeed in respect with God through Christ according to true spiritual manifestaon For manifestation of the true light herein first is to be considered that whatsoever devotions or prayers man hath or doth perform of himself in his own wisdom and power or whatsoever works he doth or deviseth to do according to the rule of the Law and holy Commandment of works either towards God or man for his own betterness for his own estimation of more holiness and righteousness in himself before God he deceiveth himself to man there may be estimation by such devotions and performances but not to God for God knoweth that man in his meer natural estate for his estimation with mâ—n may be so acted by the spirit of Antichrist that he may shew and do all these things and all other outward things of the holy Law and Commandement outwardly as fully as may be seen of man to be done which for proof thereof we may clearly see in the Pharisees Herod and Judas especially of the Pharisees whom no man now living in devotions and outward performances of the holy Law can be seen to go beyond and they were never the better thereby but the worse thereby as appears by the woe that Christ pronounced against them for their hypocrisie in such their devotions and Mar. 23. 14. performance of the Law to be seen of men to get estimation among men Again God knoweth that man himself hath no power at all nor will unto good that he lost these in the first transgression And that man himself can do and perform nothing that is good before God for Paul a principle example one that had then received of Christ as much as any man had or have acknowledged that he in himself found no Rom 7. 18. Ps 14 3. Rom. 3. 10 11 12. means to perform that which is good And David a man after Gods own heart and Paul saith There is no man that doth good no not one Then how can any man think that he is the better the more righteous in the sight of God in Gods estimation by his own devotions prayers all his own outward performances of the holy Law of God done in the greatest wisdom of man no they are no better in the estimation of God then the devotions of the Jews and their performances which the Prophet Isaiah mentioneth were such as God was weary of were abomination to him and he hated Man cannot make himself better to Isa 1 12. 13. God it is Christ that maketh him better it is Christs performance that maketh man better to God more holy more righteous in the eyes of God then he was before Yet so it is That Christ by whom God hath given all to his elect ones of his great grace maketh them as he pleaseth his instruments in the way of their Pilgrimage of the performances of the holy Law and Commandement as devotions prayer preaching hearing meditation love just dealing c. through his holy spirit in them where by they shine as many lights amongst men to the praise of the glory of his grace yea though they be mightily wrought upon by the spirit of Christ in them to mortification of sin in their earthly Members to sanctification and the purifying of their hearts by Faith yet they think not themselves better by any thing in them of their own for they acknowledg that in themselves dwelleth no good thing as Paul did they acknowledg the flesh and corruption still remaining in them as in others and they give the praise and glory of all good to Jesus Christ And herein is the chief discernment of those which are the instruments of the spirit of Antichrist which are wrought up many times to as great performances as the instruments of the spirit of Christ are and those which are Antichrists boast of these as their own to their own praise among men But those which are Christs put off all praise of whatsoever from themselves giving all to the praise and glory of Act. 3. 12. 16. Act. 14 15 Rev. 22 9. God as Peter did healing the lame man as Paul and Barnabas did when they would have sacrificed to them oh say they we are men subject to like passions as ye be and as the Angel did where John would have worshipped him saying I am thy fellow Servant worship God They that uphold this objection want two things first the spirit of 1 Cor. 2. Christ whereby
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
man or his doing to the same Mans believing is no efficient or cause thereof but God only Salvation is of the Lord saith the Prophet Our God is the Salvation of Israel There is no Salvation Jonah 2 9 Jer. 3. 23 Act 4. 12 1 Tim 4. 10 Eph. 2. 5. 6 in any other saith the Apostle speaking of Christ and his performances Christ is the Saviour of all men that is which are or shall be saved By grace ye are saved We know that all things work together for the best to them which love God even to them which are called of his purpose For those which he knew before he also predestinated to be made like to the Image of his Son And whom he predestinated them also he called and whom he called them also he justified and whom he justified them also he glorified God predestinated called justified and glorified before himself those he pleased before the World What need more testimonies of Scripture for mans salvation only to be by God his love grace decree purpose and his Christs undertakings and performances to be perfected certainly to those which God did love to be elected and predestinated to be called justified and glorified by his Christ and his performances for them undertaken and all faithfully and effectually performed by him before men in his obedience suffering cross death and resurrection But yet further the Apostle saith He dyed for our sins and rose again for our justification where the Apostle holdeth forth plainly Rom. 4. 25 that Christ justified those which he dyed for that he payd his blood for And the same Apostle saith that being justified by his blood we Rom. 5. 9 are saved from wrath Then it must needs follow if Christ redeemed all universally in paying his blood and justified all universally that he payd his blood for and saveth all from wrath that he justified by his blood None shall be damned which must needs be the Conclusion of Universal Redemption which is denyed in the whole Scripture And whereas they pretend mans believing to be the efficient cause that only maketh Christs Redemption effectual to man it is certain by the Scriptures that man hath of himself or in himself as of himself no power to believe in Christ or his Redemption as he ought to believe no more then he hath to pray as he ought to pray Now the Apostle saith no man knoweth or hath power to pray as he ought We know not to pray as we ought but the Spirit maketh Rom. 8. 26 request for us c. Yea the Apostle saith that in him dwelleth no good thing then no power to believe in Christ or his Redemption Rom. 7. 18 Yea further he saith that he found no means to perform that which is good Therefore not to believe in Christ or his Redemption And further he saith We cannot think any thing of our selves that is good if not to think to believe in Christ much less to 2 Cor. 3. 5 believe in Christ to believe his Redemption And David saith There is none that doth good no not one if no good then not to believe Psa 14. 3 in Christ for that is a great good thing It is the Spirit sent by Christ to man that hath the power to do the good work of praying and believing for man The Spirit it self that is alone maketh request for us saith the Apostle not man himself Indeed the Spirit fitteth the Soul or heart of man to be his Instrument in the work of believing as the pen is the instrument of the writer in his writing but the believing is no more mans Believing then the Writing is the Pens Writing The Spirit openeth the blinde eyes of mans soul as the Prophet Psa 146. 8 Isai 29. 18 35 5 42. 7 saith and holdeth forth Jesus Christ and his Redemption by his precious blood payd his justification and salvation by the same and other his performances and by the power of the enlightening acting and guiding of the Spirit the blinde eyes of the Soul opened are the instruments of the Spirit fitted to behold see and apprehend Jesus Christ his Redemption made by the price of his blood payd his Justification and Salvation wrought out So that the believing of Gods Elect is none of their own work but the work of the Spirit every way it is onely the manifestation and evidence of Christ c. made by the opening the blind eyes of the reason and understanding to let in Christ and to be instruments for apprehending and applying the same to the soul And so the Apostle describeth or defineth faith Faith saith he is the evidence of things that are not seen Faith is Heb. 11. 1. the fruit of the spirit saith the Apostle not of man or the flesh but of the spirit yet not before redemption and justification effected Gal. 5 22 and perfected but only brought forth and manifested after redemption justification and salvation made sure which notwithstanding are first made manifest and known to the elected believer when by grace he is made a believer These premises plainly conclude that saith is not the cause efficient or maker of the Redemption of Christ effectual to man the believer nor the antecedent to justification and assurance to salvation but only the subsequent consequent or fruit following the manifestation and evidence of the same to the elect Believer where it pleaseth God to bestow this grace upon his Elect. And charity will not suffer us to doubt but that many which die before faith is manifest in them are of Gods Elect For no doubt but that the just God giveth his Christ all those he paid for with his precious blood And that neither the Devil Hell unbelief nor any sin can take them out of Christs hands nor hinder him of those he Ioh. 17. 12. v. 28. paid for Obj. The Apostle saith We conclude that a man is justified by Faith Therefore faith is the cause of justification Answ Faith is there meant of the manifestation of justification as Rom. 8. 28 if the Apostle had said we conclude that the justification of a man which first manifested and made known to him by believing or in Heb. 11. 1. believing then a man hath the first evidence thereof faith is the evidence of things that are not seen Obj. Christ saith he that believeth and is baptized shall be saved Mark 16. 16. he that believeth not shall be damned therefore none shall be saved but those which believe none that are prevented by death which did not believe shall be saved Answ It is to be understood of those which slight despise and contemn the faith and believing in Jesus Christ the manifestation and knowing of Redemption justification and â—â—ivation only by Christ Obj. The Apostle saith as many as were ordained to eternal life or salvation believed therefore all that are ordained to eternal life Acts 18 48. do believe