9. 18 leaveth him in his owne hardnesse And all those doe shew that Iacob Esau Paul and the rest were in being before God in Gods Sight before the World although not in the sight of Men in being Whom God manifesteth in time to bee in Christ Loved Elected Aadopted Redeemed Called Justified and Glorified Those were all before the Foundations of the World before God and in Gods Sight Loved Elected Adopted Ordained to Eeternall Life Called Redeemed Justified and Glorified through Christ The Lambe staine from the beginning Rev. 13. 8. of the World unchangably Certainly those which God pleased to Love and Elect to bee adopted his children out of the company of the children of wrath before the World were of the company of the children of wrath in Gods Sight before the World God elected them then that hee pleased out of that company as Eph. 1. 4. Therefore that company of the children of wrath was then in Gods Sight The Scripture doth no where say that God would after Elect in the time of the World but saith hee did then Elect in Christ Paul and the rest before the World to be holy and without blame before him in Love to bee adopted Eph. 1. 4. through Christ And all this before the Foundations of the World although not yet to the Creature manifested Hence appeare the blinde Errours and false arguments of those which hold forth that there is no justification before God of or to any Man before Faith which is onely Gods gracious Evidence and manifestation to Man of his Election in Christ and justification and through Christ and his glorious performances imputed to his Elect and certainly acted in Gods Sight and account before the Foundations of the World as the Apostle defineth Faith Faith saith hee is the ground of things hoped for And the evidence or Heb 11. 1. manifestation of things that are not seene Againe Job saith God provideth for the Ravens and Christ Job 38. 41. saith Two Sparrowes are not sold for a Farthing and not one of them fall to the ground without the Father that is the Fathers providence yea the haires of your Head are numbred and Luke saith They are not forgotten of God Luke 12. 6 7. All these and many more Scriptures shew not onely all distinguished times by Men but also all deeds and things from the greatest to the least done and being in time diverse and different before Men in Gods Sight and to God were all present ab eterno and known certainly And that the Decrees of God unchangeable of all were his acts together of all before the World I know the holding forth and medling with Gods Foreknowledge Eternall Will and Decree his Predestination Ordination Election and the like have been and still is of many reputed and said to bee dangerous and uselesse to men And therefore some have said those of God and such like are that Face or Fore parts of God unto which God held his hand towards Moses that hee should not see the same Exod. 33. 2â— but said that Moses should see onely his back parts or hinder parts But I take it If God had held the same dangerous or uselesse to men to bee preached and held forth Hee would not have inserted them in the holy Scriptures inspired from above by the holy Ghost and commanded them the Foundation 2 Pet. 1. 21. of the Gospell to bee preached to all Nations as hee did Mark 16. 15. For are not Gods Foreknowledge Love Election in Christ Predestination Ordination to Eternall Life Adoption through Christ justification by Grace his good Pleasure Eternall Will Decree and Acts with and before himselfe unchangeable the Foundation of the Gospell of Jesus Christ. How should any Man bee built up in Jesus Christ that knoweth not the Foundation whereon hee is built And these are those back-parts or hinder parts of God which are revealed of God to Man in holy Scriptures that God said to Moses hee should see And the Secrets of God are the Face and foreparts of God not revealed of God which Moses might not see nor any man pry into God said by his knowledge shall my righteous servant justifie many Isa 53. 11. And Christ said this is eternall Life that they might know thee to be the onely true God and Jesus Christ whom thou hast Joh. 17. 3. sent And God said my people are gone into captivity or perish for want of knowledge Isa 5. 13. The Knowledge of God and his Christ is the evidence of justification and Eternall Life to Men. And the want of the same knowledge is the evidence of reprobation and destruction in the holy Scriptures account Who then may safely stop the Fountaine of these lively Waters The Philistians were blamed for stopping Jacobs VVell much more are these Gen. 26. 15. 18. stoppers blameable they know not God and his Christ that knew him not in all his Revelations Quest How was Paul Elected in Christ and Adopted through Christ before the World when as Paul had then no being Answ Paul was then in being before God in Gods Sight unto whom all things even being in the World and in eternity were present then although Paul was not then in being in the sight of Men. A Catechistical Dialogue Resolving Many subtil Questions raised and made by the Adversary for the deceiving of Gods Elect to the Propagation of the Gospel of Jesus Christ Quest WHat is God Answ God is a most pure Spirit Invisible Almighty Eternal Incomprehensible without Beginning in Himself yet the Alpha and Omega the beginning and the ending of all things and names except sin Q. How is God further manifested in the holy Scripture A. To be one in substance three in person Father Son and Holy Ghost or Spirit Q. How is the one God Father Son and Holy Spirit A. He is Father as Beginner Son as Worker Holy Ghost or Spirit as Finisher and Perfecter of all Q. Are the Knowledg of God his will his Purposes Decrees Predestination Election Ordination and Acts eternal with himself in his own respect A. Yes they are eternal with himself in his own respect for all that is in God and of God is inseparable from God God ever knew that he knoweth willed that he willeth purposed that he purposeth decreed that he decreeth predestinated that he predestinateth ordained that he ordaineth acted and did that he acteth and doth with Psa 135 6 and before himself howsoever and whensoever the same things be manifested to the Creature otherwise God could not call himself I am and again I am Alpha and Omega And again it could not be said in the Testament That God calleth things that are not meaning in manifestation as if they were in manifestation And that it Rom. 4 17 is said of the Son Jesus Christ yesterday and to day and for ever Q. Did God in his own Purpose and Decree make Man before the Heb. 13 8
preaching of the Law of Christ for the Government of his Church upon Earth unto them A. Yea the Gospel and the preaching thereof by those that are sent is for their everlasting comfort and good That setteth forth unto them the everlasting love mercy and free grace of God in his chusing them in Christ before the world unchangeably their ordination to eternal life their predestination to be the children of God for ever their calling thereto in the Image of his Son â—esus Christ their justification and glorification then before God to be manifested in fulness of time to the creature And clearly sheweth the way and work of all these by Christs undertaking with God to his satisfaction of justice in doing of his Will as the Lamb slain before him from the beginning and taking flesh upon him came into the world and performed the full righteousness of the Law of God in doing and suffering before men whereby they have deliverance from all sin and death by sin before God and are made coheirs annexed with Christ Jesus of all his riches triumph and glory in heavenly places And that Christ hath promised and sent his holy Spirit to them to do the spiritual work of the Law in them as he pleaseth for witness and comfortable assurance to them that they are Gods chosen children and therefore is called the Spirit of Adoption because he witnesseth the same Rest to the Souls of Believers GOd hath revealed himself unto man to be one eternal invisible incompr 〈…〉 ible essence in whom is all foreknowledg and will as he pleaseth all love almighty power wisdom justice goodness and mercy and in three persons in this one essence Father Son and Holy Spirit according to which eternal qualities of his eternal Deity he hath in his foreknowledg and foresight purposed predestinated and decreed all things according to his will and according to his Will Purpose and Decree made Heaven Hell Earth and all Gen. 1. Isai 30. 33 things therein And with his purpose to make man he also purposed to make a Covenant of works with man which works if he did he should have the promise and assurance of life for ever But if he did fail in the work and break the Covenant he should dye presently And God foreknowing that man would break the Covenant of his great and meer love of his free grace compassion and mercy to mankind did provide purpose and decree to give to mankind in Christ a Covenant of Grace or promise of grace which was to give his own only Son to be made of a woman by taking mans flesh upon him to be born and brought forth of a woman to take upon him the form of a servant to be of no reputation among men yet as a general person and undertaker for all intended of the Father in acceptance to full satisfaction to do and perform the full righteousness of the Covenant of Works Law and commandment therein and to pay the whole and uttermost debt of and for the transgression made or to be made by those of mankind which he purposed to make choyce of for the glory of his grace to be performed by his Son Christ Jesus and to be preserved by the power of his Spirit until Psa 37. 18 19 1 Thes 5. 17 Eph. 1. 4 they were presented blameless at his coming to Judgment And according to the purpose of the Father he did Elect some of mankinde before the foundations of the world were layd to be his vessels of honor life everlasting and immortal inheritance in and with his Son Jesus Christ which had undertaken in acceptance and to full satisfaction of God leaving the rest to the merit and punishment of their own transgression And having made Heaven and Hell he made also the Earth and all creatures therein in their kind And placing man his creature in Paradise there made and manifested his purposed and decreed Covenant of Works with man with condition of life and death when man was endued with full power and free will to stand or fall And mand did fall and break the Covenant of Works which in duty as the creature he ought to have kept and performed to the Creator having of him power and free-will given to him to hve performed and done same And although God did foreknow that man would fall and break the Covenant yet God did not decree that man should fall and destroy himself by falling neither having given unto him power and free-will to stand or fall had he resisted the Will of God if he had stood but by falling and so destorying himself he resisted the Will of God that would not the death of a sinner For there was Ezek 18 32 one and the same end in the intention of God of both the Covenants purposed towards man which was the life of man yea in his Covenant of Works he intended the life of man This do and thou shalt live saith God to man although he set before him life and Gen. 42. 18 Rom. 7. 10 death in that Covenant of Works And after mans fall and loss of all he was endued with all of God being yet in Paradise God manifested to his Elâ—ct of mankind his purposed Covenant of Grace in his Son Jesus Christ to be performed of him without any condition of any performance by man but in Christ now being without power of believing as appears in the words of the Promise or Covenant of Grace The seed of the woman shall break the Serpents heaâ— The seed of the woman was freely promised to do and perform all that was to be done and performed for mans salvation to the end to break the serpents head and to destroy the works of the Devil as the Apostle speaketh and all this grace to be manifested in time to those in particular which should 1 Joâ— 3. 8 in manifestation receive the Spirit of adoption and bear the fruits of the Spirit the believing in the Son of God Jesus Christ so that in the righteousness of his Son Christs doing the work of the Covenant in himself as an undertaker for and a representative of all his Elect in acceptance to the full satisfaction of God all the Elect might have this righteousness accounted imputed and so made theirs of God as if themselves had done the full work of the Law and Covenant of Works And by his paying of the full debt and price for their transgression they might be assured of the forgiveness of their sins past Isai 53. 6 1 Pet. 2 24 1 Joh. 1. 7 and to come as if there had been no transgression at all in them of the Law and Covenant of Works And that they thus being justified fully by the obedience and performance of Christ before God and freed by the full payment of the price and debt with Christs precious blood Gods Elect might know themselves to have an absolute discharge from the Law and Covenant of Works before God and
they discern not the spiritual man discerneth all things theâ—e are taught of God Secondly they erre not knowing Mat. 22. 29 Mat. 12. 24 the Scriptures as Christ said for which the Apostle Paul laboureth much in his Epistlâ—s as to the Romans in the first to the Corinthians to the Galathians Philippians c. to the Hebrews in the Epistle of John as knowing that then the spirit of Antichrist was busie and afterwards would be busie to puff men up with a conceit of themselves which corrupt man is prone unto that they are something and can do something of the Commandement before God yea some conceive they can do all as the ruler said to Christ all these have I kept Luke 18. 21. from my youth Yea some say they can do all by the help of God by the grace of Christ and by the power that God hath given them As the Pharisee I thank God I am not as other men extortioners unjust adulterers or as this Publican I fast often I pray I give tithe Luke 18. 11. of all I possess mark the Pharisee thanketh God for all these he did boast of surely he acknowledged he had power or grace or help from God in these performances and yet was less justified then he that confest he had done nothing or failed and sinned in all these And some thinking to modefie the injury to Christ say that though they do not the work of the Commandement alone yet they cooperate with Christ having a share in the work of the Commandement done which they ground much upon a saying of a Father in the Church which is God hath made thee without thy self but he hath not redeemed thee without thy self which saying is true thus man was not with God in the making of man but man was with God in his redeeming of man it was Emanuel that redeemed man For God did assume flesh Christ was made of a woman that the promise might be fulfilled The seed of the woman shall break the Serpents head But this doth not prove that man doth cooperate with Christ in his Redemption and performances to his peace with God to the remission of his sin justification and salvation O Israel saith God thy damationn Hos 13. 9. is of thy flesh thy salvation only of me The work of mans Redemption reconciliation to God and of Gods reconciliation to man of forgivness of sins his justification sanctification and glorification is all Christs wholly in himself no part there of is mans And whosoever denieth this denieth Christ to become in the flesh for to deny him in part of his work and performance is to deny him in all his work and performances To deny part of Christ is to deny whole Christ For Christ will have no partner 1 Cor. 1. 13 Collos 3. 11. 1 Cor. 12. 6 in his work Christ is all and in all and he walketh all in all saith the Apostle Quest How can all good performances to God and man approved in the holy Testament as faith love thankfulness joy humbleness reverence peace meekness all goodness as righteousness mercy gentleness patience temperance c. be wrought and made in man by the spirit that is the Holy Ghost in him when as these performances many of them are made to God alone How can the spirit pray to the spirit give thanks to the spirit beleeve in the spirit be humble to the spirit and the rest This holdeth forth absurdity that the same should perform to the same That a man should pray and request himself be humble to himself is absurd to affirm So to say the spirit maketh request to himself is thankful to himself is absurd Answ This is absurd indeed to them that consider of the spirit in the unity of the God-head But the spirit is to be considered as the third person of the God-head proceeding from the Father and the Sonne sent to Gods Elect by the Father and his Son Jesus Christ God and man from which Father the same spirit descending by a mighty voice from Heaven said This is my beloved Sonne being then a Mark 1. 1â— Messenger or Representative of the Father This spirit I say is also the Messenger or Representative of the Sonne Jesus Christ sent to the Elect for the comfort and behoof by the Father and the Sonne yet specially in the behalf and for the performing the gracious Offices of the Sonne So it plainly appeareth by the words of Christ I will pray saith Christ to the Father and he shall give you another comforter Iohn 14. 16 17. v. 26. even the spirit of Truth that he may abide with you for ever be in you and dwell with you The comforter the Holy Ghost which the Father will send in my name he shall teach you all things c. And again It is expedient for you that I go away for if I go not away the Iohâ— 16. 7 8 Comforter will not come unto you But if I depart I will send him unto you and he shall reprove the world of sin of righteousness and of judgment Now this spirit sent of the Father and the Sonne to the Elect to be a Representative of Jesus Christ after his going out of the earth from them for to do and perform for them that which they are not able to do and perform in their state of nothing to good as the Apostle saith of all If any man saith he is somewhat when as he is nothing Gal. 6. 3. he deceiveth himself Therefore as Jesus Christ had undertaken to do all for the Elect to the Father fore-past and to come and did all undertaken then to be done of him during his being upon earth as amongst the rest To pray to the Father for them to give thanks for them to believe for them to rejoyce for them to be humble and obedient to the Father for them So this was the gracious care of Jesus Christ to provide after his departure a Representative of himself for their comfort even his holy spirit to do all things for them and in them to the pleasure of the Father in his name and behalf making and fitting them in their several Members of soul and body to be instruments of such his performances As David said his tongue was made Psal 45. 1. the pen of a ready Writer we know the Pen is but the instrument of the writer no more was the tongue of David but the instrument of the Oracle that spake the spirit was the speaker And so when he said before his heart was inditing of a good matter he doth not say the inditer but inditing he mean th that his heart was the instrument of the spirit which was the inditer of the good matter his heart it self not the inditer of the good matter no more then his tongue was the writer thereof which was but only the instrument of the writer The of a good matter may ascribe and account the
so promised which never paid any thing If man look for the love salvation and goodness of God for his own performances to God he will be deceived If poor corrupt man think to have the love of God for his love to God to be saved for his faith to be helped and assisted at Gods hand for his Prayer or to be forgiven for his Repentance he is deceived For the Apostle saith To him that worketh the wages Rom. 4. 4. is not accounted of favour or grace but of debt now God is a debter to no man he sheweth mercy on whom he will and whom he will he hardneth that is leaveth him in his own hardness To take the Promise of God to be a debt to corrupt man for Rom. 9. 18. his work and performance to God is a great dishonour to God yea it is to make God a mercenary God that will do some good for man if he be paid for it if man do good for him and to him when as all the love and goodnesse of God to man is gratis of free grace I will love them freely saith God We are justified freely Hos 14. 4. Rom. 3. 24 Rev. 21. 6. Take of the water of life freely saith the Apostle Indeed God saith he loveth them and sheweth mercy on them that love him and keep his commandements and will justifie and save them that believe and will give to them that ask and forgive them that repent but he doth not say nor promise to love or shew mercy to them for their love or because they love him nor to justifie and save for their faith because they believe nor to give them because they ask or to forgive because they repent the History tels us not that All that God looketh for of man is in Christ which performeth all and he is satisfied for which he loveth giveth and forgigeth his Elect in Christ Isa 5. 3. 11. Indeed God sheddeth his love into the hearts of the Elect by the Holy Ghost sent unto them whereby their hearts bear the love of God and the manifestations of his love as the branch of the Vine beareth the grapes and fruits of the Vine conveighed by the spirits of the vine to manifestation and witnes as Christ himself sheweth in the Parable of the vine Ioh. 15. 1. 2. 3. 4. 5. 6. And the love of God shed abroad in the hearts of the elect by the Holy Ghost sent to them doth not onely manifest the love of God seated there in that soul passively but also by the same holy Ghost the love of God is acted so God and man by the Instrument of the same soul as it pleaseth the Lord Christ and all the fruits of the love of God evidenced witnessed and assured to the same soul by the spirit of Christ as the Apostle speaketh We have received the spirit of adoption and the same spirit beareth Rom. 8. 15 16. witnes with our spirits or souls that we are the sons of God The holy spirit manifesteth witnesseth and assureth the souls of the Elect of the love of God mercy justification and forgiveness of sinnes c. And this is that which is called their faith by which they are said to live to be justified and saved and to have all comfort whilst they are in the body And as the Apostle saith The promise of the new Covenant of Gal. 3. 16. grace called the new commandement and condition was made to the seed speaking of one which is Christ onely able to do the will of God in the same commandement and covenant being the undertaker to do the will of God of free grace and freely saying Lo I come to do thy will O God for poor corrupt man which thou hast elected in me not able to do any thing thereof in himself although in the history of Scriptures the promise be often found helf forth to man because Christ of grace imputeth and freely giveth the good and benefit of the promise purchased by himself to his Elect but afterwards reserving the Praise Honour and Glory thereof to himself So the whole covenant of grace was made of God with his Christ the undertaker to do the will of God for poor corrupt man elected in Christ as well the performing of the conditions and commandement therein as receiving of the promise although in the history of the Scriptures the commandement and performances of the condition of the covenant be held forth to pertain to unable corrupt man which onely pertaineth unto Christ the gracious and able undertaker for what is doth or hath poor corrupt man herein but in Christ Christs command to the Reprobate is as he is God the commander in justice to the Elect as undertaker of the work before God in grace Indeed our God commandeth in the history of the Scriptures both Reprobate and Elect and his command is holy just and of authority the Elect of themselves are still corrupt in themselves although holy in Christ in whom they are elected and not able through their corruption to do the just command Christ that of authority commandeth hath undertaken to do the will of God as he saith Lo I come to do thy will O God And no Heb. 10. 9. doubt but it was for the Elect that Christ did undertake to do the will of God as the payment of the debt in his justice for their transgression unto mercy and forgivenesse their holinesse and righteousness before God This will of God for payment to mercy and forgiveness for righteousnesse holinesse and goodnesse to them which Christ undertook to do for the Elect which themselves were not nor are able to do in the least no doubt he did doth and ever will do graciously making them his instruments as he pleaseth and imputing all to them upon which account it is said Christ is the Priest and the Sacrifice the Law or Covenant-giver and the Law or Covenant-keeper the Judge and the Advocate the commander and the doer of the commandement as the renowned Father in the church of Christ said Do Lord that which thou commandest and command what thou wilt And although the afflictions punishments and misery of Reprobates be just to them for their sins against the holy commandement and although the afflictions troubles and punishments of the Elect be many in this world as David said he was punished every day yet the afflictions of the Elect in Christ are not nor can be for their sins before God which Christs full payment for them to God hath satisfied as the Prophet saith and which Christ hath Isa 53. â—1 covered as David saith Blessed is that man whose iniquities are forgiven and whose sin is covered and which Christ hath taken quite away as the Apostle saith Christ appeared we know that he 1 Ioh. 3. 5. might take away our sins Can it be thought that the just God will exact payment for that which he hath had full payment already for which
immortality then shall be brought to passe the 1 Cor. 15. 14. saying that is written death is swollowed up into victory death remaineth in themselves by their sin and their life in Christ by Christs righteousnesse If Believers had inherent power of righteous action to bring forth of themselves and from their inherent power actions of righteousness as Adam had the power to do them then the Prophet I say would not have said of himself and the best men We are all as an unclean thing all our righteousnesse is as filthy rags Isa 64. 6. and David would not have said There is none that doth good no not one and Paul would not have said in Psa 14. 〈◊〉 ◠Rom. 7. 18. me that is my flesh dwelleth no good thing and again I find no means to perform that which is good Were not that Antichristian pride in any man now to say of himselfe I have power by my inherent holinesse to do that which is good and righteous in the sight and estimation of God the proudest Pharisee said to deny our selves is to deny our holinesse and goodnesse in our selves Quest Is there no operation of the Spirit of Christ in Believers upon the corrupted man soul and body is there no mortification of sin and corruption and no sanctification of the man by the Spirit or to the man in soule or body Answ Yes that must needs be so There are foure excellent creatures manifest in this world which all in the Scriptures are held forth to resemble Christ and the holy Spirit in their operations upon the bodies neere and object to them which foure creatures are the Sun Fire Water and sweet odours The Sun of this world is held forth in the Scripture to resemble the Son of righteousnesse Jesus Christ in his operations and actions to Believers Unto you that feare my Malach. 4. 2. name the Sonne of righteousnesse shall arise and health shall be under his wings He saith the Prophecy alluding to the rising of the Sun of the world upon the earth and the body therein in mens appearance and apprehension to the comfort and refreshing of them for being as the Sun of the world to Jesus Christ ariseth and manifesteth himselfe to Believers when and as he pleaseth in their apprehensions to the comfort and refreshing of the whole man And as the Sun of the world arising doth heat the colds object bodies so that the heat thereof heateth the cold bodies neere them by reflection yea and melteth some hard bodies by the heat thereof and yet the naturall coldnesse of those bodies and the hardnesse remaine still in them naturally as appear in the stay of the heat to those bodies So the Sonne of righteousnesse arising in Believers doe heat the neere corrupted man in soule and in body with his holy heat which heat also sometimes reflecteth to others neer yea and melteth the hard corrupt heart and yet the coldnesse and hardnesse of corruption naturally remaine still and returneth in sense and appearance in the stay of the heat of the Son of righteousnesse Jesus Christ by his Spirit And farther as the Sun of the world arising doth in season and time quicken some bodies dead in themselves such as have life in their root which in their time appeare also to have life in themselves So the Sonne of righteousnesse Jesus Christ arising in Believers though the corrupted man the body be dead because of sin as the Apostle speaketh though they be dead in themselves as Colos 3. 3. yet because their life is hid with and in Christ their root because they are rooted in Christ as Colos 2. In the appointed due time Colos 3. 3 of God their hidden life in Christ will be manifest in themselves which shall be to the soule when the corruptible hath put on incorruption and to the body when the mortall hath put on immortality and death be swallowed up in victory as the Apostle speaketh And so the Prophet David said God is a Sun and a shield alluding to Jesus Christ which is the only shield Psa 84. 11 and defence of Believers And so is Jesus Christ and his Spirit in Believers in the Scripture resembled to the fire of this world in respect of the operation thereof upon the bodies neere The Lord wil be as a wall of fire about Jerusalem saith the Prophet A wall of fire will defend and keep safe any City from hurt of adversary and enemies So Jesus Christ is a wall of fire to save his Elect Believers from the divell hell sinne the law and death that they shall not hurt them The gates of hell shall not prevaile against them Mat. 16. 18 saith Christ that they may say with Paul O death where is thy sting O grave or hell where is thy victory The sting 1 Cor. 15. 55 56 57. of death is sinne the strength of sinne is the Law But thanks be unto God that hath given us victory through our Lord Iesus Christ which hath beene a wall of fire unto us from these our adversarie And further Jesus Christ and his holy Spirit in Believers is in the Scriptures resembled to fire in the operations thereof because as fire melteth purifieth things so Jesus Christ by his Spirit and the word of his Spirit melteth the hearts of the Believers as Iosias heart melted at the hearing of Gods word 2 Kings 22. 19. and also purifieth their corrupt hearts as Peter saith God gave the Holy Ghost to the Gentiles which purified their hearts by faith or believing And for this it is said Christ will Act. 15. 9 baptize with the Holy Ghost and with fire and Gods word is as fire Ierem. 23. 29. Yet it is to be observed that although gold or other metall be melted by the fire the hardnesse thereof returneth and remaineth naturally in and to the same as is seen in the stay of the heat of the fire So though Christ by his Spirit and spiritual word melteth the corrupt hard heart of believers yet the corrupt hardnesse remaineth still naturally and returneth in the stay of the operation of the Spirit And as although the fire purifieth the gold yet the gold must be after melted and purified by the sire as the Prophet saith seven times that is oftentimes before it be pure gold Psa 12. 6. and is not pure gold so long as any drosse remains in it in any part thereof but still drossie gold So although Jesus Christ by his Spirit often melteth and purifieth the corrupt heart of believers yet so long as corruption remaineth which remaining remaineth in every part of soul and body so that no part is pure and holy before God in man himself whatsoever it be in mans estimation but still corrupt in the whole and so shall be till corruptible hath put on incorruption and mortall hath put on immortality And Jesus Christ and his Spirit in Believers are in the Scriptures resembled to water for
Tim. 3. 8. will or can make better But unto those which are chosen of God in Christ ordained to Eph. 1. 4. Acts 13. 48. eternall Life and to believe the Gospell of Jesus Christ It is the meanes of Christ to make them not to trust in themselves or in any gifts or performances of their own thereby to gaine or have any favour of God or their salvation at Gods hand nor to despise others which have not such gifts and performances in themselves Mat. 7. 1. as they have not to judge and condemn them as Christ warneth Judge not that ye be not Judged And it is a great help of Christ to those which are weak in Faith incumbered yet with unbeliefe as the man in the Gospel which said unto Christ I believe Lord Lord helpe my unbeliefe For they hereby seeing the Mercy Goodnesse Wisdome Power of the Father of Grace in his choosing of men in Christ and Ordaining them to eternall Life That it was his Will that his Christ which hath power to give gifts unto men as he pleaseth and the same in measure and weight as hee pleaseth may also see that the Lord Jesus Christ which came to doe the Will of his Father doth bestow Faith and Believing the gift grace and fruit of his Spirit here in this life in manifestation to themselves to witnesse that they are Gods children upon whom of those chosen ones hee pleaseth that in what measure hee pleaseth not to all alike to their great comfort in their weaknesse in Faith and believing And I my self know it is the Commandement of Christ in grace to his Church and People to believe as also to do before men the rest of the duties of his Commandements and to be carefull to use the meanes of Hearing and Praying for Faith and the rest And I my selfe have been carefull of the same commanded of Christ for the government of his Church upon earth for worship to God peace and comfort amongst men themselves which all ought to do that beare the name of Christians and professe themselves to be Subjects unto Christ their King and Law-giver to his Church and may and will doe so although they be but naturall Men and Hypocrites for formality and reputation and the rest in the outward performance thereof before men But the government of his Church upon Earth was not all for which Christ gave his Commandement to his visible Church but also to shew unto those thereof which hee was pleased to inlighten by his holy Spirit what Christ hath done and performed for them before God in the righteousnesse thereof for their peace with God which they themselves were not able to do in the least before God That Christ himselfe hath been Meek Humble and Lowly of Spirit believed the Promise loved and done the Pennance for their whole sinne and transgressions paid the whole debt and satisfied God And to shew them that the worke of the same his Comandement inwardly in their Hearts and Soules manifested before Men wrought by his Spirit sent unto them as hee pleaseth is Rom. 8. 16 their witnesse that Christ is in them and they in Christ that Christ hath done all things for them willed of the Father and undertaken of the Son before God and that they are Gods children chosen in Christ out of the children of wrath ordained to eternall Acts. 13. 48 Life before the World of the Mercy and Free-grace of the Father and through the gracious performance and redemption of his Son Jesus Christ And this was that which did move mee before to say and doth now that my believing in Christ his performances for me wrought up by his Spirit in mee doth witnesse to mee that I of Gods Mercy Love and Free-grace am chosen of God in Christ to be one of his children ordained to eternall Life through the performances of Jesus Christ for me and in this Faith by his grace I hope to live and die But there are many in these dayes in the visible church of christ that professe themselves to be Christians and Teachers which say that they of Mercy Love and Free-grace were not chosen of God in Christ before the World out of the children of wrath to be holy and without blame before God in love to be Gods children that they were not ordained to eternall Life and to believe before the World that they were not loved of God before they were borne or had done good or evill that they when they were borne were still the children of wrath and were so after they were borne untill they believed and should have gone to Hell if they had died before they believed And they teach all men that this is their condition which I thinke is a woefull condition to all that are borne considering that none have the power of their own Life nor any certainty of Life untill they believe And they teach all that God yet so loved the whole World of men being the children of wrath that he gave and sent his onely begotten Sonne to die that whosoever believe in him shall not perish but have everlasting Life shall be loved justified and saved And they teach that his Sonne Jesus Christ died upon the Crosse in manifestation before men and then the Plaister of his Blood and Death was made and not before to heale all the wounded children of wrath in the World that would by Faith apply the same Plaister of his Blood and Death unto their wounds And they deny that Christ died before God from the beginning and that this Plaister of his Blood and Death was made before God from the beginning for the healing of any of mankinde dead and gone before it was made upon the Crosse in manifestation to Men and then and after this applied by the Faith of men which I must needs say hath seemed harsh and uncharitable to me that all beeing as they say the children of wrath untill the Plaister of Christs Blood and Death made upon the Crosse before men and applied by their Faith afterwards so made up to themselves And so consequently that all dead and gone before Christs Death died in Gods wrath and must needs be gone to the Devill and Hell there being manifested in the Scriptures no other redemption from the wrath of God but Christs Blood and Deâ—th And they teach further that the mercifull Father so loved the World of the children of wrath that he did not only give his only Son to die shed his blood and redeem all pay the ransome for all the whole World of the children of wrath which he hath performed for all sufficiently But also of Love and Free-grace hath sent Preachers of the same to all that desire and will Heare believe and receive the same Gospell of Jesus Christs precious Bloud Death and Redemption And they teach that God hath left unto all men being the children of wrath Free-will and power in their corrupt nature to desire and will
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
Rom. 3. 10 11 12. there is none that understand there is none that seek God All are become unprofitable there is none that doth good no not one And Christ said to the man There is none good but one and that is God And Esay Mat. 19. 17. Isa 64. 6. saith of himself and other like him We are all as an unclean thing all our Righteousnesse is as filthy raggs And Paul of himself in his best estate I am carnal sold under sin in me that is in my flesh the corrupt man dwelleth no good thing Rom. 7. 18. And if any saith he is somwhat when he is nothing he deceiveth himself in his own imagination And Paul said he found no means Gal. 6. 3. Rom. 7. 18. to perform that which is good The good he would do he did not and when he would do good evil was present with him Quest But it will be asked if no man be good wise just holy nor have goodness wisdome justice holiness nor can do that which is good c. before God Wherefore do the spirit of God in the Scriptures tearm and call some men good just holy wise c. A good man saith Salomon getteth favour of the Lord therefore Prov. 12. 2. Math. 12. 35. Iob 1. 1. Acts 10. 22. Math. 2. 1. some good man there is A goâ—d man out of the good treasure of his heart bringeth forth good things saith Christ God called Iob a just man Cornelius was called a just man and Zacharias and Elizabeth were said to be just before God and to walk in all the Commandements of God without reproof They were callâ—d Wise men that came from the East to seek worship and offer gifts unto Christ Paul called those of the church Saints that is Holy men And Luke saith God spake by his Rom. 1. 5. holy Prophets Paul saith God revealed that to the holy Apostles Act. 3. 21. Eph. 3. 5. and Prophets which he did not before to the sons of men Why are men thus said in the Scriptures to be good just wise holy if none are nor ever were so sithence the fall and loss in Adam Answ These were so good holy just wise in the estimation of men and therefore so reorded of the Penmen of the holy Scriptures and no doubt but they were special branches of the Vine Christ such men as the world was not worthy of yea further they were good holy wise just and without blame before God in Christ as they were elected in Christ ingrafted in Christ abiding in Christ as Paul said he and all the elect in Christ were before Eph. i. 4. the world God saith he hath elected us in Christ before the world to be holy and without blame before him in love And after the same manner he saith We are quickned in Christ raised up in Christ we live in Christ saith Luke In him we live move and have our being Eph. 2. 6. Acts 17. 8. Col. 3. 3. 2 Cor. 2. 4. Act. 2. 12 13. Our life is hid with Christ in God saith Paul These are the misteries of Christ the misteries of the gospel the misteries of Faith so called hid to those which are lost as the Apostle saith The misteries of Christ are not manifested tto all When the holy Ghost was come plentifully upon the Apostles according to Christs promise that they spake to much people there gathered the misteries of Christ of the gospel of Faith it is said some marvelled some doubted some mocked some said they were drunk and spake they knew not what but some believed as they did at Pauls Sermon at Antioch As many as were ordained As 13. 48. to eternal life believed And it may be there are of all these somes here some that marvel some that doubt some that mock and deride some that think and will say these misteries now delivered are strange things things spoken by me as I know not what yet there may be some here ordained to eternal life that believe Indeed this is a mistery spoken that Christ should command men to do that which in the least he knoweth they cannot do themselves who will lay a burthen upon the back of his beast that knoweth he cannot bear it It is a mistery that every man should think himself to be have and do that before God at least somwhat which he neither is have nor doth in truth It is a mistery that every man corrupted thinketh himself to be have and do some good thing at least before God whenas there is no man that is hath or doth any thing in the least good holy just in Gods fight It is 〈◊〉 that every man corrupted should be dead in himself and that he that is quickned and liveth shall be quickned and live only in Christ that he that is holy good just wise c. should onely be holy good just wise c. in Christ not in himself And that for these things being in truth so Christ setteth out to every man that cometh after him to deny himself which no corrupt man in truth can do as hath been proved Object I say the Prophet did deny himself when he said We Isa 64. 6. are all as an unclean thing all our Righteousness is as filthy raggs Paul did deny himself when he said When the commandement came Rom. 7. sin revived and I died and when he said I am carnal sold under sin and when he said there dwelt no good thing in him and that he found no means to do the thing that was good and that the good which he would do that he did not and the evil that he would not do that he did Answ This denyal of a mans self is that which Christ intended in his commandement indeed but it was not Esay nor Paul of themselves that did thus deny themselves but this fruit was wrought up in them from the Vine Christ by the spirit of Christ which they as branches of the Vine did bear and hold forth as Christ pleased to make them his instruments thereof This was Christs work and performance in them for an evidence witness and manifestation to them that they were branches abiding in Jesus Christ the Vine and came after Jesus Christ in truth not their own work and performance howsoever of grace it pleaseth the Lord Jesus Christ to account it theirs for a corrupt and evil Tree can bring forth no such good fruit Quest If Christ in these words command and call men to deny themselves which is too hard for them to do in truth before God but onely outwardly before men which is but dissimulation before God what benefit is this to men that Christ teacheth and commandeth them to deny themselves to come after him which they cannot do in truth they shall come after Christ never the more for in whatsoever Christ requireth he requireth truth in the inward parts as David saith and he saith My son give me thy heart A
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
do although he know they can do nothing of the holy command before God because he would have them know and consider of his grace and goodness to them in undertaking and performing those things of the holy commandement for them first and last unto their salvation and everlasting happiness which themselves were not able to do in the least and to take up the song of David the sweet singer of Israel continually before men praising the Lord for his goodness and to declare the wonders that he hath done for the children of men so that their labour is not in vain in the Lord. Seventhly Because when it pleaseth the L. Jesus Christ to send his holy spirit to them 1 Cor 5. 1. 5. 8. to act in them these things of his holy commandement and to make them his branches to bear and bring forth such fruits in singlenesse of heart in sincerity and godlinesse as fruits of the spirit in truth then these are true evidences testimonies and witnesses of the spirit received as the Tree is known by the fruits in the rule of Christ And the spirit received doth witnesse that they are the children of God We have received the spirit saith the Apostle and the same spirit doth witness that we are the children of Rom. 8 15. 16. God Object Further the deceiving spirit objecteth to teach that mans love to God his prayer praise his giving forgiving repentance and the rest like commanded do not cause move and incite God to love give and forgive his servants and do them good is the flaking and quenching of all devotion and religious service to God Answ This Doctrine indeed may by the power of Christ quench the devotion and supposed service to God of Hypocrites that there by dishonour Christ for what greater dishonour to Christ can be done then to uphold or think that poore corrupt man by his love believing praying praising giving forgiving repenting and the rest can procure God to love justifie give and forgive which is onely the work that Christ hath undertaken for poor unable man saying Lo I come to do thy will O God which only Heb. 10. 7. procureth the love justification forgiveness and all goodness of God to man freely without any work or labour of mans I will love them freely saith God We are iustified freely by grace Hos 14. 4. Take of the water of life freely And of this work of causing moving inciting and procuring God to love man to justifie forgive Rom. 3. 24 Rev. 21. 6. 2 Thes 2. 3. 4. and do good to man the honour and praise belongeth onely to our Christ that sitteth upon the throne and it is the Antichrist the man of sin which the Apostle speaketh of that taketh this honour or any part of it to himself and robbeth Christ of this honour onely due to him But in those which are true believers their doctrine doth not quench but kindle devotion and religious worship and service to God and his Christ For can there be greater incitement to devotion and Religion then for a man to be taught of God and to be assured by the spirit of Christ in him that Christ hath undertaken to do all for him to his justification and salvation before God that Christ with the will and good pleasure of God hath done doth and will do all for him to God paid his debt made his peace and made his reconciliation with God for his sins obtained the imputation of his righteousness to him in and by his fulfilling of the holy Law of God for him making him to be holy and without blame before God in love causing moving and inciting God to love him give to him forgive him and do him all good when as himself in himself is still a sinner corrupt and abominable and hath no good thing in him as Paul said he had not Rom. 7. 18. dwelling in himself and was not nor is able to do the least with God to procure the least love and goodness of God to himself Surely if this teaching will not kindle devotion in man he is no true Believer yea he is worse then the Heathens and Publicanes that Christ spake of which he said would love them that loved them that would do good to them that did good to them The Heatheâ—s and Publicanes saith Christ will do the same Mat. 5. 46 47. This did kindle exceeding devotion in David as we read it made him sing it made him praise worship fall down and kneel before the Lord his Maker and Redeemer and to call others O come saith he let us worship fall down and kneel before the Lord our Maker Psa 93. 6. These Positions following are the grounds of the Treatises and Meditations following The first Position is THat God fore-saw and fore-knew all things to be in the world before the world A Sparrow falls not to the ground Gal. 3. 8. Act. 2. 23 1. Pet. 1. 2 Mat. 10. 29 30. Ps 148. 6. without his providence That God willed and decreed all things before the world unchangable to be in eternity That Gods eternal will and decree was his present and unchangeable act of all he willed and decreed with and before himself Ps 13. 5. 6. before the world before whom all things are present and not future although in manifestation and appearance to the creature they be in future and appointed fulness of time That God fore-saw and fore-knew all mankind to become the children of wrath by the transgression of the first man notwithstanding Eph. 2. 3. Rom. 5. 18 he had power given him and free-will also to keep the covenant and do the commandement .. That it was Gods eternal act according to his eternal will and decree of love mercy and free grace to elect in Christ some of Eph. 1. 4. Rom. 8. 29 30. Act. 13. 48. Eph. 1. 5. the children of wrath out of the generall company of the children of wrath to be holy and without blame before him in love to be predestinated and ordained to eternal life and to be adopted the children of God through Christ according to the good pleasure of his will That those which according to the good pleasure of his will God so knew before and he so elected in Christ were holy and 1 Cor. 1. 2 3. Act. 13. 48. Rom. 8. 29 30. 1 Cor. 1. 8. Rom. 8. 33 without blame before God after they were elected out of the children of wrath no more to be the children of wrath but of God and were predestinated and ordained to eternal life were adopted the children of God through Christ called justified and glorified before God and were so before the foundations of the world was laid in Gods sight although these be not in appearance and manifestation to the creature till in future and fulness of time appointed That Christ undertook and performed all in acceptance willed Positi 2. Heb. 10. 9. Rev. 13. 8. and
decreed of God before God for the justification and salvation of the elect before the world That man himself doth not nor can do the work of the holy Law and commandement of God that is good before God and Positi 3. acceptable to God as it is mans work That Christ doth in man all that is done good and righteous before God by his holy Spirit sent to man of grace making his Elect fitted instrements thereof as he pleaseth There are Antipositions made to these namely to the form as followeth First although all times things and acts were present with God before the world yet they were not alike present God seeth things as they are difference of time and circumstance adhering he seeth election before time justification in time and remission of sin after it is commited He seeth not these ab aeterno Answ I take it if all times things and acts were present with God before the world there is neither past nor future time no difference of time and circumstance before God although to man there seemeth difference of time and circumstance as past present and future God seeth and knoweth al things as present to him election justification remission of sin whensoever committed although those and other things are not in mans sight estimation until they are manifested and then as they are manifested Gods will and his acts before himself are together unchangeable The gifts Rom. 11. â—9 and calling of God are without repentance And the gifts which God giveth to the creatures were not unknown and undecreed of God to the creature untill such time as they did appeare manifested to the creature neither is the creature uncalled of God before him until his calling be manifested to man the Apostle Paul maketh it clear to be before God before the world Those saith he which God knew before those also he predestinated to Rom. 8. 19 30. 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 The Apostle doth not say that those which God knew before the world he would afterward predestinate he would afterward call afterward justifie afterward glorifie But he saith those which he knew before the world he predestinated called justified and glorified them before himself unchangable although these do not appear and are manifested to the creature till fulnesse of time The second Antiposition is That man not having the Spirit may and can do Morall works yea good Morall works before God and that man having the Spirit can do Morall good works much more yea and spirituall also by the instrumentall assistance of the Spirit Answ I take it the Scribes and Pharisees did Morall good works before men as fair in mans sight as any other then or sithence but I do not find them said to be as good and righteous be orâ— God And I take it if the Spirit be only an instrumentall assistance to them which have the Spirit so Christ is at the will and disposition of man as the instrument is at the disposition of the workman and to be procured by mans art and power to be his instrumentall assistant a great dishonor to Christ Paul called himself Rom. 1. 1. a servant and instrument of Jesus Christ but he never called Christ his instrument or servant The third Antiposition is That man having the Spirit hath inherent sanctification and holinesse in himself and may bring forth and do the works of holinesse as the Agent thereof righteous in the sight of God And this Position they say the words of Christ uphold which say Except your righteousnesse exceed the righteousnesse of the Scribes and Phraisees ye shall not enter into the Kingdome of heaven Mat. 5. 20. This exceeding righteousnesse to be had to enter into the Kingdome say they is the inherent holinesse and righteousnesse which they have which have the Spirit by the sanctification of the Spirit Answ But I take it the exceeding righteousnesse to be had of those which enter into the Kingdome of heaven spoken of by Christ is the righteousnesse of Christ by imputation to his Elect Believers not the inherent supposed righteousnesse in themselves which they have by the sanctification of the Spirit whereby they say they are inabled to do the works of holinesse and righteousnesse as the Agent thereof before God For the Apostle saith alledging David for a witnesse That man is the blessed man that is to enter into the Kingdom of heaven unto whom the Lord imputeth righteousnesse without works And that further to uphold inherent righteousnesse and holinesse in man by the sanctification of the Spirit do further alledge the Apostle which saith to the believing Corinthians neither unrighteous men nor fornicators idolaters adulterers wantons buggerers thieves covetous drunkards railers nor extortioners shall enter Cor. 6. 9. 10 11. into the Kingdome of heaven and such were some of you but ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God He saith they were now washed sanctified and justified by the Spirit Answ But I take it this doth not prove although these believing Corinthians were washed now sanctified and justified now in their own knowledge and light in the name of Jesus and in the Spirit of our God when God gave the light to them that they were not washed sanctified and justified before this in the sight of God by Jesus Christ the Lamb slain from the beginning Nor doth it prove that they had now inherent holinesse and righteousnesse in themselves to do the works of holinesse and righteousnesse before God at that time I take it Believers have still inherent corruption and sin in themselves which corruption is in every part and parcell of soul and body as the Apostle of Christ saith A little leaven leaveneth the whole lump 1 Cor. 5. 6 If they had inherent holinesse and righteousnesse in themselves in every part of soul and body the same would expell them from corruption and so there should be no corruption and sin in Believers for two contraries are not in one subject together at the same time if it be light it is not dark if it be cold there is not heat inherent When a stronger then the strong man cometh saith Christ he taketh away the strong mans armor dispossesseth him and divideth the spoils Luke 11. 21 22. But of the operation of the Spirit in Believers and of the mortification and sanctification of the Spirit it is said more afterward We find it recorded in Scripture that Moses Lot Reuben and the rest of the Patriarches Iob Moses Aaron David Peter c. after they had the Spirit had corruption which brought forth sin mentioned and no doubt but other sin not mentioned in them And I take it Doctrine of inherent holinesse and righteousness in man by the sanctification
creature in Christ a new man in Christ not in himself therefore he saith Jf any man be in Christ be is a new creature in Christ So the same Apostle saith he is quickned in Christ Eph. 2. 5. not in himself He is holy and without blame before God in Christ that is chosen in Christ Eph 1. 4. not in himselfe his carnall sinfull corrupt soul and body Our life that we live before God is in Christ it is hid with Christ in God saith the Apostle Col. 3. 3. It is not in our selves that we live before God in that J live J live by the faith of the Son of God saith Paul Gal. 2. 20. It is by faith that we live it is by grace of imputation of Christs life holinesse and righteousness that we live are holy and righteous before God not by inherent holinesse and righteousnesse in our corrupt man that is in our selves as the Apostle saith Blessed is the man to whom the Lord imputeth righteousnesse Arg. 6. They for their inherent holinesse c. alledge the words of Peter the Apostle 1 Pet. 4. 18. Jf the righteous shall scarcely be saved where shall the ungodly and sinners appear Answ The words are clearly to be understood of hypocrites having inherent holiness and righteousnesse in themselves by their own account and in the estimation of men as the Pharisees and Judas had and others and of such as are manifest Reprobates by their contempt of godlinesse and greedinesse of transgression The Apostle noteth the haâ—dnesse of salvation to the best of these but there is no hardnesse or scarcenesse of salvation to those which are in Christ which God hath chosen in Christ before the world to be holy and without blame before him in love that are so Eph 1. 4 5. Act. 13. 48 ordinated to eternall life before the world as Paul and the rest were as he affirmeth and the other Evangelists Arg. 7. Thinking that these words of the Prophet will uphold inherent holiness c. they would have them paraphras'd auferam cor lapideum dabo cor carneum that is I will take away the stony Ezek. 36. 26. heart and give a fleshy heart Answ Man by corruption hath a hard and stony heart in himself although the man be chosen in Christ before the world to be holy and without blame before God and is so in Christ although his heart be still hard in himself But when Christ pleaseth to send his Spirit the Spirit of promise to him with his operations of mortification and sanctification thereby Christ fitteth his story heart to be his branch to bear his fruits wrought up by his Spirit as he pleaseth such as are called the fruits of his Spirit inlightning softning love joy peace faith righteousnesse repentance selfe-deniall and all manner of goodness in which respect it is called a fleshy heart by reason of the operations of the Spirit unto it But the operations are not so as no hardness remaineth or returneth or fruits of the same hardness and corruption in the heart or soul Mr. Calles the memorable Martyr sheweth that well in his mournfull song which every best fleshy hearted man proveth Indeed saith he sometime I do repent To God for mercy call but yet alas incontinent to sin again I fall Here were in him fruits born and held forth of the fleshy heart but incontinent the fruits of the corrupt and stony heart are held forth in this man no inherent holiness and righteousness proved in man Arg. 8. They alledge for inherent holiness and righteousness c. Act. 10. 35. where it is said He that worketh righteousnesse is accepted with God From whence they conclude that there are some men that work righteousnesse and are accepted of God for working of righteousness Answ I am sorry that you draw such a conclusion from this Scripture contrary to the meaning thereof and contrary to the plain word of other Scriptures Paul saith Rom 9. 16. It is not in him that willeth nor in him that runneth meaning to have acceptance with God but in God that sheweth mercy And again if it be of mans working of righteousness then it is no more of grace that man is accepted with God Rom 11. 6. If it be of his works then it is of debt that man is accepted with God For to him that worketh the wages is accounted by debt saith the Apostle Rom. 4. 4. The Apostle excludes debt work to make acceptance with God I wish that Gal 5. 4. were well considered ye are abolished from Christ whosoever are justified by the Law ye are fallen from grace He that is accepted of God for working righteousnesse certainly is justified by the Law and thinketh himselfe to be so For by that he is accepted with God he is justified before God God accepteth no unjust person The Apostle saith he that worketh righteousness of whatsoever Nation he be is accepted with God that is just with God but he doth not say that any man of any Nation worketh righteousnesse before God Yet there may be some of every Nation that work righteousness in the estimation of men and some that in Christ which hath undertaken and performed all righteousness for them before God work righteousness and in Christ are accepted with God for the work of his righteousness imputed to them Arg. 9. They alledge Doctor Davenets writing de babituali justitia which saith omnes Theologos concedere inherentem justitiam justificatis c. Answ Doctor Davenets writing understood in the best sense as we say that in Christ those that are justified in him have inherent holiness and righteousness in Christ but not in themselves in their corrupt souls and bodies But understand Doctor Davenet as ye will Doctor Davenets Scripture is not canonicall Scripture The Spring of inherent Holinesse c. INherent holiness and righteousness in part remaining in men after the generall fall and loss in Adam whereby they had still free-will and power to do the commandement unto their salvation Was the heresie of the Palagians confuted and exploded in the Primitive times after the Apostles But soon after the Papists loath to humble themselves to their corrupt condition as Christ speaketh loath to deny themselves because they would not come manifestly in the pride of man with the Palagians and in their confuted errour Therefore acted by the spirit of Antichrist they invented another way whereby they say man hath inherent holiness and righteousness in himself by the sanctification of the Spirit and hereby they are inabled to do the works of holiness and righteousness themselves pleasing to God accepted with God moving and causing God to do them good This is the ground of all their proud Popish Tenents And from this ground the Arminians Anabaptists Brownists Presbyterians and other hold forth many things to the exalting of man and the pulling down of Christ to the great dishonor of Jesus Christs undertakings and performances for poor corrupt unable dead
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
mankind as thereby every man that will may recover Gods favour and love may pacifie and please God by doing his holy commands taught and preached unto him and remaining in him by nature and so attain God heaven and salvation lost by the first man This was that of Palagius exploded for heresie 4. The fourth sort say that there is a God and Diven and hell and all mankind lost in Adams transgression and notwithstanding the losse and death in Adam there is o Adams indowment left to all men power and free-will to heare the Gospell of Jesus Christ crucified for the redemption of all men being preached unto them and hearing they may believe if they will for faith cometh by hearing yea by hearing Rom 10. 17 power is given them to believe and live c. some say although dead before for the dead shall hear the Ioh. 5. 25. voice of the Son of God and they that hear it shall live saith Christ The performance of Jesus Christ and Redemption is for all men but life and salvation cannot be to any of mankind that will not and do not hear the Gospell of Jesus Christ crucified preached unto them and believe And this Jesus Christ was indeed foreknowne say they of God the Father before the world to be given to perform for all men unto life and to redeeme all men but was not given till his manifestation in the flesh which did then undertake with God and performed for all men if all men would hear and believe And so their salvation hath beginning and first ground from mans own will and his own work he may thank himself first if he be saved and after thanks are due to Jesus Christ Robbery and idolatry They deny Gods choice of men in Christ of mercy love and fâ—ee grace and ordination of them chosen to eternall life before the world and his manifestation of the same by his Spirit when he pleaseth in 〈◊〉 A despâ—sing of Gods everlasting love goodnesse and free grace in Christ and of his power thereto in his pleasure of choosing dead men to life and specially Gods choosing of them They deny God which saith thy salvation is only Hos 13. 9. of me thy damnation of thy self And Peter the Apostle of Christ that saith there is no salvation in any other Act. 5. 12 thing but in Jesus Christ all this meant freely of grace love and mercy without meanes of man It is not in him that willeth nor in him that runneth but in Rom. 9. 16 God that sheweth mercy willing hearing and believeing by the command to naturall men are meanes of man as they take it in his own naturall power If they be wrought up by the spirit in man they are meanes only in the estimation of man unto salvation But the Apostle of Christ tell us they are onely manifestations evidences witnesses and assurances of our salvation wrought up by the Spirit in the Rom. 8. 16 branches of the Vine Jesus Christ and not means Christ hath no meanes but himselfe to save man for man to please God or prevaile with God is to save himselfe by merit for if man can please God he can prevaile with God to save him God will not damne him that pleaseth him so he saveth himself by pleasing of God 5. The fifth sort say there is a God and Divell Heaven and Hell that Adam and all men were lost and dead upon the first transgression that God foreknew all so and of mercy love and free-grace did choose some of mankind in his Christ which he gave before the world to undertake and redeeme them chosen by his death and performances To whom he sendeth his quicking and sanctisying Spirit by his Ordinance of Prayer Preaching and hearing c. whereby they believe and repent and are then first justified before God and by the sanctification of the same Spirit and first grace they have life and inherent holinesse and righteousnesse in themselves as Adam had by Creation whereby they are themselves accepted with God and are inabled to do the works of holinesse and rightnousnesse the works of the holy command themselves before God as agents thereof and thereby please God pacifie God and prevaile with God to do them good and they say it is therefore that they teach and exhort men to pray believe repent and do duties commanded that so they may serve God please pacifie and prevaile with God to doe them good to save them is for man to merit life and salvation God cannot damne him that pleaseth him These go about to establish their owne righteousnesse which they suppose they have by the sanctification of the Spirit for sanctification and other fruits and works of the Spirit wrought up in man the branch to beare and hold forth are not so that man the branch should or can please the Father the husbandman thereby but to manifest evidence and witnesse that man that the Branch abideth in Christ the Vine and that Christ the Vine pleaseth his Father the husbandman not that that which they do in bearing and holding forth the fruit is their righteousnesse to please God but that the righteousnesse of Christ is imputed to them whose righteousnesse only pleaseth God Note Some of these and some of the former sort say that a man that believeth may fall away from the faith and commit such sinne as he may be damned And they say a man in Christ is a new creature in himselfe the old man with his corruptions and sinne is gone the heart qualities and affections will and understanding all are made righteous and sinne is gone from the man himselfe which is in Christ if corruption and sin remain thou art not in Christ And many of this fifth sort affirm that man in Christ is regenerate onely in part a new creature in part a new man in part c. Thus holding forth the new creature and new man is to be a manifest half or part of a man This sense is carnall and monstrous indeed not consistent with that of the Apostle Old things are past all things are made new 6. The sixth for say that there is a God and Divell Heaven and Hell that Adam and all men were lost upon the first transgression that God foreknew all so and of mercy love and free-grace did choose some of mankind in his Christ which he gave before the world to undertake to do the will of God for and redeeme them chosen by his death and performances which chosen he did then also of free-grace predestinate adopt his children ordaine to eternall lâ—fe irrevocable call justifie and glorifie before himselfe although not in manifestation to the creature till fulnesse of time and that he sendeth his holy spirit to them as he pleaseth to work up the fruits of his spirit in them that they as branches may beare them and hold them forth 〈◊〉 〈◊〉 1. to the glory of the Father the husband man before men
Peace Righteousnesse Society Safety and Comfort among themselves which without a Law could not have government Peace Righteousness and Safety before men especially in regard of many Hypocrites in closing themselves among the Elect of God as Wolves among Sheep And that those his redeemed People should do and performe in the will and power that they had left them these his Commandements in righteousnesse before men for worship to God Peace Safety Society and comfort among themselves upon temporall reward and penalty And that the will worke and doing of the same his Commandement being the fruits of his Spirit wrought up in their hearts where and as hee pleased might witness unto them that they are Christs redeemed ones that they have his Spirit and are the children of God as the Apostle saith the spirit received doth witness with our soules and spirits Rom. 8. 16. that we are the children of God So these confounding the Law and Commandement of God given to man in absolute Justice having absolute Free-will and power upon the condition of absolute eternall life and death for keeping and breaking the same still remaining written in the hearts of all Mankinde their Free-will and power being wholly corrupted and weakened through the transgression and the Law and Commandement of Christ given in grace to his Church the chosen of God in him whereby Mercy and Truth met together Righteousnesse and Peace kissed each other upon temporall reward Psal 85. 10. and penalty for keeping and breaking the same before men for the condition of the reward and penalty could not be eternall of keeping breaking the Commandement of Christ given in grace For that the eternall reward of righteousnesse to man before God consisteth onely in the Work and Merit of Christ for man in Christ himself performed before God imputed unto man Gods chosen without any will or worke of mans And the eternall penalty of all the sinne and transgression of Gods chosen and Christs redeemed is paid and satisfied by Christs Death and Bloud from the beginning before God in the fulnesse of him before them Although those that are Gods chosen and those that are not Gods may have will and power to keep the Commandement before men yet they neither have such will or power as to keepe it before God to eternall reward Quest Christ commandeth those hee called and sent to go and teach all Nations what is that teaching of Christ that hee intendeth Mat. 28. 89. Ans First I take it In that Christ commandeth to go and teach Mar. 16. 6. all Nations hee intendeth not to all of all Nations not to cast Pearles among Swine which turning againe will rend them that teach them but to teach such of all Nations as will submit to their Mat. 7. 6. teaching Secondly that they should teach all them of all Nations that did submit to the Gospell of Jesus Christ Which is the glad tidings of salvation by Jesus Christ That is that God so loved the world which hee intended to make that hee fore-knowing that mankinde would transgresse his command and become the children of wrath did purpose and in his Mercy and Love did choose some as he pleased of the world of those children of wrath in Christ his onely Son eternall with himselfe before the world to be his children holy and without blame before him in love as the Apostle saith and the Father of love and mercy having Eph. 1. 4. pleased to give his Sonne the Christ to performe all things both in doing and suffering to the full satisfaction of his Justice for their delivering from thence full setling of those his chosen ones his love and favour for ever who did in present understand to doe the will of the Father saying Lo I come to doe thy will O Heb. 10. 7 8 9 God did also in present performe the same undertaken before God and before men in fulness of time to Gods satisfaction evermore that nothing hereafter is to be shall or can be laid to the charge of Gods chosen before God as the Apostle saith Rom. 8. 33 shall 〈◊〉 any thing to the charge of Gods chosen It is God that justifieth the◠That Gods chosen People are no more under the law of eternall condemnation but under grace evermore And that those of Gods chosen people unto whom it pleaseth the Lord Jesus Christ to give his holy Spirit so farre as by his Spirit to worke in their hearts the fruit of his spirit of believing and faith the same which the spirit doth witness and evidence to their hearts and soules that they are the chosen of God in Christ and justified of God through Christ before the world in Gods sight Rom. 6. 14 that they are no more under the Law but grace that they are the children of God c. This Gospel is the draw-net of Christ that Mat. 13. 47 gathereth of all kindes some This was that which the Gentiles Acts 13. 42 hearing desired Paul to preach the same word to them the next Sabbath Day Quest Is the teaching of Christ commanded to those he sent no teaching but of his Gospel to all Nations Answ Yes it is the teaching of his Law for the government of those before men which hee hath gathered by his Gospell for worship to God for Peace Society Safety Comfort and Righteousness among men themselves which could not be without a Law and government and this government of his Church lieth upon Christs Shoulders as the Prophet saith God which was pleased to suffer the children of wrath for the Esa 9. 6. time hee pleased to shew his wrath and make his power knowne was pleased to write his Law in their minds given to mankinde Rom. 1. in generall for government among themselves before men and whereby their consciences accuse and excuse one another and Rom. 2. whereby they know sinne and what deserveth death and there as the Apostle saith other wise there could have been no society among them But Christ giveth his Law for government to his Church not onely to know sinne by the teaching thereof and to shunne sinne as all naturall men have will and power to doe although weakly in their corruption but also that they may yeild themselves to be Rom. 6. 13 instruments of the worke of his spirit in the shunning of sinne inwardly in their hearts and of knowing what Christ hath done for them in himselfe before God in performing of the full righteousnesse of his Lawes and Commande to their peace with God and that the worke of the spirit in those of his Commandements being the fruits of his Spirit whereof they are made instruments may evidence witnesse and assure to them Rom. 8. 16 that they are the children of God chosen of God in Christ justified through Christ and redeemed by Christs payment to God and his performance of all to God for them in Gods sight and acceptance before the
every and Robbery in the highest And is not this Idolatry to set themselves and their performances up in the place of Christ to please God themselves to obtaine of God to be justified through their owne Faith and Performances before God to account goodnesse holinesse and righteousnesse in themselves and in their own wills workes and performances Is this to deny themselves Is not this to set up the Idoll in their Hearts Haba 1. 16 Deut. 29. 19 Ezek. 14. 7 Is not this to Sacrifice to their own Nets Is not this to blesse a Mans selfe and yet to walke in the imagination of his own heart Is not this to kisse the Calves to kisse the workes of his own hands to make Idols according to their own undertaking Babes keepe your selves from Idols Oh that Gods People might not be hindered to know that Hosee 13. 2 their own weldoing of the command of Christ is nothing unto God as David did That they might deny themselves That they might ever honour praise and be thankfull for the Love Mercy and Free-grace of God the Father to them And the undertaking of Jesus Christ his Sonne and his performance for them to the full satisfaction of the Justice of God for their eternall and temporall good and that all things shall worke together for the best to them that love God And that the performances of the Commandements of Jesus Christ being the Fruits of his Spirit in them whereof as hee pleaseth of grace hee maketh them his Branches to beare and instruments of his Word thereof might witnesse evidence and assure to them all these of God and Christ unto them that they are Gods children as the Apostle saith the spirit witnesseth Object I conceive that you teach that although God did foreknow in his Eternity that mankinde would transgresse fall and become the children of wrath and had power of his grace and mercy to save all fallen in Justice through the redemption and performance of Jesus Christ his Sonne Yet it was his Will and good pleasure to choose onely some of them in Christ of his Love grace and mercy towards them to be his holy ones and blamelesse ones in Christ to be his children adopted through Christ to bee ordained to eternall Life to bee Predestinated Called Justified and Glorified in Gods Sight before the World unchangeably How is it and what is the true meaning that our God saith in his Testament That hee would not the Death of him Ezek. 18. 32 that Dieth that he will that all men shall be saved and come to the knowledge of the truth and in many like places of Scripture and 1 Tim. 2. 4. that our God holdeth forth in the Scripture of his Testament that it lieth and consisteth in the will and the deed of man to have the Salvation of God and all good at Gods hand hee willeth not the death of any man and would have all men be saved if they seeke it labour for it and come unto Christ and doe his Commandement And therefore so Christ saith If any man will come after me let him deny himselfe and take up his Crosse and follow Luke 9. 23. Rev. 22. 17 me Let whosoever will take of the water of life Freely If any man will doe his will hee shall know the truth Will a man rob his God Jos 7. 17 c. Who so will do the will of my Father which is in Heaven the same Mat. 12. 50. is my Brother Sister and Mother Not every one that saith Lord Lord shall enter into the Kingdome Mat. 7. 21 of Heaven but hee that doth the will of my Father which is in Heaven This do and thou shalt live Luke 10. 28 Aske and you shall have seeke and yee shall finde labour for that which indureth to eternall Life Strive to enter in at the strait Mat. 7. 7. Joh. 6. 27 Luke 13. 24 1 Cor. 9. 24 Gas 6. 9 Gate runne that yee may obteine in due time yee shall reape if yee faint not and many like Scriptures God chooseth none nor refuseth any that will Againe you teach that God did choose in Christ some onely unto Life Eternall some onely to be his children to be justified and glorified before the World before they were borne and that Eph. 14. 5 6 unchangeably And that the Death Redemption and Performance of Christ was onely for those chosen of God in him for Rom 9. 11 satisfaction of the Justice of God which was the undertaking of Christ to doe the Will of God Esa 53. Notwithstanding our God saith in his Testament that he would all men should be saved and come to the knowledge of the truth That Christ died for all Men That Christ died for the ungodly being 1 Tim. 2. 4 yet sinners That Christ gave himselfe a ransome for all Men That Rom. 5. 6. 8 1 Tim 2. 6 God was in Christ and reconcile unto the World to himselfe not imputing their sinnes to them and hath committed to us the word of Reconciliation That he is a Reconcileation not for our sinnes onely 2 Cor. 5. 19 but for the sinnes of the whole World And notwithstanding our God 1 Joh. 2. 2 saith in his Testament Hee that walketh in my Statutes and keepeth my Commandements and deale truly he is just and shall surely live And if he hath a Sonne that is a Theife a Murtherer an Oppressor Ez. 18. 5 c. and Adulterer an Idolater c. he shall not live he shall die the death his bloud shall be upon him The righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon himselfe But if the wicked shall returne from all his sinnes and keepe my Statutes and doe that which is lawfull and right hee shall live and not die all his transgressions that hee hath done shall not be mentioned unto him but in his righteousnesse that he hath done hee shall live When a righteous man turneth away from his righteousnesse and continueth in iniquity hee shall die for the same Againe when a wicked man turneth from his wickednesse that hee hath committed and doth that which is lawfull and right because hee considereth and turneth hee shall surely live and not die I will justifie every man according to his wayes saith our God therefore returne O house of Israel so iniquity shall not be your destruction I desire not that the wicked should die saith the Lord and the Apostle saith God willeth all to repent Acts 17. 30 Take heed saith the Apostle that no man fall away from the Heb. 12. 15. 17 grace of God as prophane Esau that sold his birthright for a Messe of pottage A man cannot fall away from grace but hee must have grace be under grace therefore a man that hath grace and righteousnesse unto Life may fall away and be in the state of wickednesse and death and may repent and
Psal 16. 3 or weldoing extendeth not to thee O Lord or is nothing unto thee but to the Saints that are upon the Earth Ps 16 2 3. To this agreeth that of the Apostle Christ Jesus is made unto us Wisdome and Righteousnesse 1 Cor. 1. 30 and Sanctification and Redemption And some object nothing of mans own his own faith and prayers in his own prayse please God nor is acceptable to God Then wherefore should or do men pray to God or give thanks to God all in vaine Ans 1. That that hath authority hath commanded that is enough Christ though all be not worth Gods looking on which is done 2. The Heathens and Publicans the Scribes Pharises yea the Devils did the same upon slavish feare and other respects If thou do not thou shewest thy self worse then those 3. For morality and example to men Though my goodnesse extendeth Psal 16. 23. not to thee O Lord saith David yet it doth extend to the Saints upon Earth 4. Because Christ the Vine maketh the Elect of God is known to beare such grapes The instruments of his Spirit to hold forth such fruits as are pleasing and acceptable to God though man cannot of himself please God with such of his own The Apostle saith The promise was made not to the seede as of man but to the seed as of one which is Christ Gal. 3. 16. agreeing to that word of promise The seede of the Woman shall bruise the Serpents head Gen. 3. And Christ did believe the promise From hence I take it followeth that the Covenant of grace and promise was made onely to Christ in whom all the Elect of God were as all mankinde was in Adam by naturall Creation And the promise was to the Elect as they are in Christ one with Christ Members of Christ Therefore the Elect in Christ are not to challenge the promise of grace made to themselves but from Christ made to Christ and only made to them as they are in Christ in that I live saith the Apostle I live by the faith in the Sonne of God Gal. 2. 20. It is Christs faith that Paul lived by It is a common publique confession Our best occasions are great abominations and I take it this is intended of our Believing Praying Obeying Thanksgiving Repenting and the like If these be great abominations to God they cannot pacifie nor please God neither sanctifie us to God Yet Believing Praying Obeying Thanksgiving Repenting being of the spirit of Christ The fruits of the spirit are acceptable of God God is well pleased in his Rom 8. 27 Son Christ and in him only pleased Christ maketh request for his saints according to the will of God Some say Faith is a condition of mans part to be performed of man in Gods Covenant of grace for the obteining and injoying the promise and grace And before man hath performed the condition of Faith and believing he hath neither interest in the promise nor grace nor can have for the promise of grace is upon mans performance of Faith as they say But I take it if this were so then Faith is or was neither a grace of God to man nor of grace nor the gift of God to man of grace but of nature which is contrary to the Scripture It is not of our selves saith the Apostle it is the gift of God Eph. 2. 8. Faith is given by the spirit 1 Cor. 12. 9. Faith is the fruit of the spirit Gal. 5. 22. I say if of gift then of grace if of grace and the spirit to manâ— then grace and that spirit is to the man before Faith the gift the Heb. 12. 1 Fruit the Tree is alwayes before the Fruit. Iesus is the Author and Finisher of our Faith we have Jesus must keepe us to worke the Faith before the Faith Wrought in us Sol. The gift of Faith which is of grace given is the hinderance and manifestation of the grace of Christ and Faith is the first light of salvation by the spirit is manifested Some say as when Lazarus was quickned to his naturall Life againe by Jesus and raised out of his grave hee walked So when a man is quickened and raised up spiritually by Christ he is made able to walk in the wayes and commandements of God to do the works of godlinesse righteousnesse and holinesse But I take it the similitude holdeth only thus Lazarus was dead naturally before men and was quickned and raised up miraculously by Christ before men So the Elect before they were loved and elected in Christ out of the company of the children of wrath before God were dead in trespasses and sins before God and after they were elected in Christ of God to be holy and without blame before him in love They were quickned together and raised up together in Christ Jesus before God as Ephes 2. 1. 5 6. And they walked in Christ in all godlinesse righteousnes and holinesse before God But herein the similitude holdeth not that as Lazarus was quickned and raised up by Christ to naturall Life and naturall action and seated in himselfe by the power of nature left to man though weakned by the transgression So Christ quickneth and raiseth up his Elect to spirituall Life and the power and action of spirituall Life inherent and seated in themselves in the naturall man either in soule or body as Life of godlinesse righteousnesse and holinesse were inherent and seated in Adam before his innocency or as naturall Life Powers and Actions though corrupt and weake are still inherent and seated naturally in man and other creatures For though the Elect of God be quickned and raised up to Life yet this is onely in Christ as Eph. 2. 5. 6. God hath quickned us together in Christ Hee hath raised us up together and made us sit together in heavenly places in Christ Jesus So the Apostle yet it is not Gal. 2. 20 I that us now live but Christ liveth in me and in that that I now live in the flesh I live by the Faith of the Sonne of God and so againe saith the Apostle yee are dead and your Life is hid with Christ Col. 3. 3. The Elect are still dead in themselves onely alive in Christ hidden in Christ till corruptible hath put on incorruptible and mortall hath put on immortality then is brought forth the saying that is written Death is swallowed up in Victory In Christ wee live wee move and have our being meaning of spirituall Life Acts 14. 28. our spirituall Life Power Motion Action or being is inherent and seated onely in Christ not in our selves and is ours onely by gift imputation and of grace by our union with Christ The Scriptures saith that God did elect Paul in Christ before the Eph. 1. 4 Foundations of the World to be holy and without blame before him in love Therefore Christ was with God before the World and Paul was with God before the World And so
for all their sins themselves And so Believers and Unbelievers shall receive according to that which they have done in the body whether it be good or evill But it ought to be understood not as it is good or evill before men in the estimation of men that they have done But as it is good or evill before God in Gods estimation Now as before God in Gods estimation all that â—â—probates and unbelievers speak and do in the body is evill however the 〈◊〉 or any thereof be good in the estimation of men So before God that the Elect believers do in the body is not evill before God although in the sight and estimation of men much or all be evill For the Apostle saith And they were elected of God in Christ before the Foundation of the World to be holy and without blame before God in love And no doubt but that which God elected them unto they after their election we are and ever shall be before him holy and without blame before him in all their doings in the body however Eph. 1. 4. their doings are in the fight and estimation of men The Foundation of God remaineth sure and hath this Seale The Lord knoweth 2 Tim. 2. 1â— who are his saith the Apostle upon the esteem of Gods election So then it must needs follow all the doing in the body of the Elect Believers being good holy and without blame before God in love That the elect Believers shall receive a good reward of God according to that they have done in the body before God Againe the sin before God of all believers doings is taken away by Christ the undertaker to beare pay and do all for them to the justification and salvation as the Apostle saith Christ appeared that 1 Joh. 3. 5 Isa 53. 6 â—e might take away our sinnes as the Father had laid their iniquities all upon him And God looketh not upon Believers and their doings in the body as they appeare unto men But he looketh upon them as they are elected in Christ as they appeare in Christ holy and without blame before him in love Neither is the Gospell of Jesus Christ That Christs undertakings aâ—d performances for the Elect was to pay the debt for the generall sin of Adam only that came over all men to condemnation And for the rest only to give the Elect the grace of power to fulfill the Law and doe the Commandement as man is obliged thereto by the Law of God for their justification and sanctification at their own will and choise upon paine of receiving a just reward of God at the day of account for their failing But the Gospell of Jesus Christ is more and better to the elect of God for the 1 Coâ— 15. 3. Gospell is That Jesus Christ died for our sins and rose again for our justification That he died for the sins of the elect done in the body 1 Joh. 2. 1. 2 also If any man meaning of the elect for whom onely Christ died that is If any man do in the body sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes done in the body of our selves not only for the generall sin of Adam but also for our own done of us Neither is the Gospell of Jesus Christ That the undertaking and performance of Christ for the elect is to give them the grace of power to fulfill the Law and do the Commandement for their justâ—fication and salvation as is aforesaid For then the Prophet Isay would not have said All our righteousnesse is as filthy ragges and David and Paul would not have said There is none that doth good Isa 64. 6 Psal 14 3 Rom. 3. 10 11 12. Rom. 7. 18 no not one and Paul would not have said in mee that is my flesh dwelleth no good thing and I find no meanes to perform that which is good before God And again By the workes of the Law shall no flesh be justified in Gods sight And Paul would not have desired that he might not be found in Christ having his own righteousnes which is Rom. 3. 10 Gal. 2. 16 Psal 3. 9. of the Law No Christ did not give his elect the grace of power to do the workes of the Law and Commandement of God for their justâ—fication before God For then Paul doing of the workes of the Law would have done him some good for his justification he would not have accounted them drosse and dâ—ng Yea the Gospell is that Christ the undertaker is to do all things himselfe for his elect for their justification before God and for their salvation and of grace to impute his righteous doings for them unto them for their righteousnes before God and of grace to make them his instruments of his holy Spirit to beare and bring forth the fruits thereof as he pleaseth as the branch is made the instrument of the Vine to bring forth grapes of the Vine sweet an good unto me I am the Vine saith Christ you are the Branches Joh. 15. 4 5 but have no power of your selves to do any thing to bring forth any Grapes any good fruit without me you can do nothing And it is Christ the undertaker for the elect which by his righteousnes and righteous performances and in the behalfe of the elect overcometh in number measure and weight the sins of the Elect for them unto which the Apostle aliudeth where he saith If sinne abounded grace abounded much more the righteous performances of Christ imputed of grace to the elect believers abound much Rom. 5. 20 more in number measure and weight then the sins of the Elect whereby they overcome therefore the Apostle saith Thanks be unto God which hath given us victory through our Lord Jesus Christ 1 Cor. 15. 5â— And Christ the undertaker hath gone through all the purgatory for the Elect with all their unrighteousnesse laid upon him by the Father of mercies wherein he indured the buffetting of Fists The Isa 53. 6. spitting on his Face The scouâ—ging with Roddes The rayling and revying of tongues The peircing of naâ—les The bitternes of Gall The sweating of water and bloud The peircing of the spear yea in his humane sense The desertion of God The fire and fury of Gods wrath for sin The terror of death The descention into hell And all for the burning and consuming of the sins of his elect for the purging by his bloud That they themselves might have an entrance made into Heaven into which it is sure there entereth no uncleane thing The bloud of Jesus Christ is the purgation of all the sins of the elect There is no purgatories of sin after this Life They are then blessed in Christ for ever see Psal 32. 1. 2. The bloud of 1 Joh. 17. man in purgatory cannot purge sin And whereas they collect from the words of the Apostle which saith There is a sin not
the Rev. 24 Almighty and holy God as Creator of man Lawgiver and Commander of all of infinite holines and righteousnes requireth purity and perfection in the performance of the duty of both the great Commandements which therefore he was pleased his Christ should undertake for his Elect and Christ was pleased to undertake and hath performed to the full satisfaction of God for all righteousnes before God for them required of him in mans performance Heb. 10. 7 8 9 10. of the whole Law of God even of both the great Commandements thereof of duty towards God and duty towards man so farre and so much as concerned God himselfe therein and to the discharge to his Elect of the whole penalty thereto pretaining But for that duty of the Law which concerne man himself to man so far and so much as it only concerneth man for duty of both Commandements of the whole Law before men in the sight and estimation of men good and righteous to be performed according to the corrupt knowledge reason and power left to man Christ by his undertakings and performance for believers is not the end of the Law so far and so much but this part and purpose of the Law remaineth still for righteousnes before men in the sight and estion of men and the onely temporall proportionable reward and penalties thereof to believers for the reward and penalty of Christs Law given in grace to his Church redeemed cannot bee eternall to them And that must needs be so For otherwise in the Church of Christ upon Earth visible to men which is the whole company of men professing themselves to be believers whereof no doubt but there are abundance of Hypocrites I say otherwise without Law for the righteousnes before men There would be nor could be Religion or Worship nor Safety Society or Comfort amongst men one with another considering the many Wolves among the Sheepe the many unknowne Hypocrites among the true Believers Isa 9. 6. Eph. 5. 23 Againe all bearing the name of Christians acknowledge Christs government of his Church upon Earth Christ to be the governour and head of his Church as the Prophet saith The Government is upon his shoulders And the Apostle saith Christ is the head of his Church Now no government can be without a Law no governour governeth without a Law no doubt but Christ hath a Law whereby he governeth his Church for worship to God safety society and comfort thereof before men And no doubt but this is that Law given in grace God being satisfied by Christ for righteousnesse before himselfe touching his Elect Believers which the Apostle saith was ordeined by Angels in the hand of a Mediatour and which God had delivered up unto his Christ which had satisfied Gal â—3 19 him the Mediator between God and man the man Christ Jesus That hee thereby might govern his Church upon Earth in righteousnesse 1 Tim. 2. 5 before men By this remainder of the Law for righteousnes before men hath Christ ever fithence his Church was upon Earth governed his Church Instruments upon Earth such as hee pleased to fit for it and assigne to his kingly priesty and propheticall Offices But Christs most glorious gracious government of his Church upon Earth First remarked for a patterne to all his Churches in the holy Scriptures by his instruments is in his Church of Israel which we may see held forth in the Bookes called Exodus Leviticus Numbers and Deuteronomy c. There we may see Christ 〈◊〉 himself to his Church in the government thereof by his 〈◊〉 which 〈◊〉 by his spirit had fitted and was pleased and most gloriously and graciously first settled when his Church Exod. 19. 3 〈◊〉 grown into a great visibility upon Earth For effecting of which First he called Moses his principall prepared instrument unto him in Mount Sinai appointing him to tell and deliver unto the people the Law in his hand as hee was the Mediator which did so saying to them God spake these words and said I am the Lord thy God which brought thee out of the Land of Egypt and out of the House of bondage c. And who can do that this God and Christ the Mediator in whose hand now the remainder of the Law was Gal. 3. 19. as the Apostle speaketh The undertaker for the Elect people of God and the performance of all what God did ever deliver the Elect of God out of any misery or bring them out of spirituall or bodily bondage but Jesus Christ which was before Abraham Joh. 8. 58 was yea before the Foundations of the World before God although not in manifestation of the Law to the creatures before the fullnesse of time Christ had delivered them the Elect people of God out of the spirituall bondage which they were in before God the bondage of Sinne the Devill Death Hell And out of the bodily bondage that they were in Egypt And therefore Moses said to them that this Christ of God the Lord the God which had delivered them out of the Land of Egypt and out of the house of all bondage both spirituall and bodily was their Lord their God that spake these words to them which they were to heare to obey and do before men conscionably in their hearts in the corrupt weake and fraile power of reason and understanding they had as before in this Law of Christ Mercy Repentance and Forgivenes have place in the other And to this accordeth that of the Apostle Servants be obedient to them that are your Masters according to the flesh with feare Eph. 6. 5 6 7 8 and trembling in singlenesse of heart as unto Christ not with Eye-service as men pleasers but as the servants of Christ doing the will of God from the heart with good will serving the Lord and not men And know yee that whatsoever good thing a man doth the same hee shall receive of the Lord whether he be Bond or Free All dissembling and hypocrisie in service before men by the Law of Christ in the government of his Church is cast out as worthy of penalty and the service from the heart of good will hath Rom 13. 2 3. the reward of Christ proportionable to the service And to this agreeth that of the same Apostle to the Church of Christ at Rome Let every Soule be subject to the higher powers for there is no power but of God that is Christ and the powers that be are ordained of God that is Christ as Jesus himselfe said All power is given unto mee in Heaven and in Earth And who should ordaine the powers on Earth but hee to whom the power was given of all in the earth And further saith the Apostle hee therefore that resisteth the power resisteth the Ordinance of God that is of Christ and reapeth to himselfe judgement meaning before the power for saith he Princes are not to be feared for good workes but for evill Wilt thou then
of their Repentance for the quitting of their sinne and for their righteousnesse thereby before the Mediator the Man Jesus Christ and before all men And upon this great grace considered It was that the same Father in the Church of Christ saith Our righteousnesse is more in Repentance and Forgivenesse of Sinne then in righteousnesse of deeds and performances Although our worke of the Law and Command bee no righteousnesse before God yet our Worke of the command and our Repentance of the fayling our mercy and forgivenesse is righteousnesse before Men This is Christs Law to Men for the order and Government of his Church upon Earth And this is worke enough for Gods people for righteousnesse before Men to the good and profit of men although they presume not to build up unto Heaven unto God in Heaven which is onely Christs Worke as David said my Goodnesse and Wel-doing Psal 16. 2 3 extendeth not to thee O Lord but to the Saints that are upon the Earth Quest How are repenting Believers upon their repentancy unto satisfaction before Men acquitted from their sinne and transgression of the Law and the penalty thereof before Men when as Sorrow Confession Amendment and Proportionable satisfaction for the Transgression is as much as the Law requireth in the penalty Answ As Repentance before men hath place in the Law of Christ So saith Forgivenesse and Mercy before Men place in the Law of Christ If thy Brother Trespasse against thee and if hee repent forgive him and though hee sinne against thee seaven times in a Day and seaven times in a Day Mat. 17. 3 4. turne againe to thee saying It repenteth mee Thou shalt forgive him And so saith the Law of Christ Hee that confesseth and forsaketh his Sinne shall have Mercy And to whom belongeth Prov. 28. 13. this Forgivenesse and Mercy certainely to the penitent Believers as Christ saith If hee repent forgive him hee that confesseth and forsaketh his Sinne shall have Mercy yea and CHRIST saith further Forgive and it shall bee forgiven you Luke 6. 37. If you doe forgive Men their Trespasses your Heavenly Father will also forgive you And if you forgive not Men no more Mat. 6. 14 15. will your Heavenly Father forgive you And againe Judgement Jam 3. 13. mercilesse shall bee to him that sheweth no Mercy and Mercy rejoyceth against Judgement And if hee that sorroweth godly for his Sinne before Men confesseth ingenuously amendeth righteously and bee willing to satisfie before Men for the Trespasse before Men hath Mercy and Forgivenesse before Men of his Transgression before Men Is not this a sufficient acquittance unto the repenting Believer of his sinne and the penalty thereof before men And againe the Law of Christ bindeth as much to Mercy and Forgivenesse to the penitent before Men As it doth to the penalty of Transgressors thereof and to Repentance before Men. Againe the true penitent Offender is acquitted from the Transgression before Men and the penalty thereof by his true Repentance although hee by hard-hearted and mercilesse Men bee holden to the extreame penalty of the Law for his Transgression contrary to Christs Law of Mercy and Forgivenesse For that hee suffereth hee suffereth willingly and rejoyceth in his Tribulation as the Apostle speaketh now hee that suffereth willingly and rejoyceth in his sufferiâ—g by the comforts of the holy Spirit in him hath not the paine of him that Suffereth unwillingly and forced to suffer for the comforts and joy that hee hath of the Spirit of Christ doth slake quench and take away the Sting of the paine That hee may say O Death where is thy Sting as the Apostle saith of such through which comforts and joy of the Holy Ghost many that have suffered Death in the Lord have dyed rejoycing in the Lord and in appearance to Men without paine Whereby they have manifested themselves acquitted of their transgression and the penalty of the Law in the paine And the Repentance of Believers wrought up in them by Christ doth not onely acquit them of the Sinne and the penalty of the Law before Men But it also testifieth to their owne Soules and to other Men also that they are living Branches in the Vine Christ Jesus For saith Christ The Branch cannot beare Fruit of it selfe except it abide in Joh. 15. 4 the Vine No more can yee except yee abide in Mee No Man can repent except hee be a living Branch abiding in Christ and Christ in him Hypocrites may counterfet Repentance and not repent truly And hee that liveth in Christ and Christ in him by his Spirit hath the witnesse of his Adoption that hee is one of Gods children through Christ and so quitted of all Sinne not onely before Men but also by the performance of Jesus Christ of all Sinne before God So the Apostle saith Wee Joh. 8. 15. 16. have received the Spirit of Adoption And the same Spirit witnesseth with our spirits that wee are children of God So that although Repentance acquitteth not of sinne before God as it doth before Men yet it by the Spirit of Christ whereby it is wrought up in Believers witnesseth acquitance before God to the Soules of the penitent yea and holdeth forth great hope and manifestation to others that the same penitent Man is the child of God and is quitted of his sinne before God And even so it is of Obedience Mercy and Forgivenesse wrought up by the Spirit of Christ they also witnesse evidence and testifie the same Quest The Apostle saith of Believers The Body is dead Rom. 8. 10 because of Sinne And Paul saith of himselfe I am carnall sold under Sinne I finde no meanes to performe that which is Rom. 7. 14. Verse 18 Psal 14. Isa 64. 6 good And David saith There is none that doth good no not one And the Prophet I say said of himselfe and other like himselfe All our righteousnes is filthinesse I will bee their God and they shall bee my people I will never forsake them and I will put such a feare into their hearts that they shall never depart from me Jer. 32. 40. Can therefore Believers doe the Commandements of the Law of Christ in singlenesse of Heart before Men and before Christ the Governour of his Church which knoweth all as Râ—penting Forgiving Loving Obeying Praying Praysing Thanksgiving and the rest how it is faithfully done Answ By the same power they did and doe believe in singlenesse of Heart They can and may Repent Forgive Love Obey Pray Praise and give Thankes and the rest in singlenesse of Heart But indeed corrupt and carnall dead Men in Sinne cannot doe these or any of these or the like in singlenesse of Heart whose Heart is corrupt carnall and dead in Sinne sold under Sinne as Paul was as hee saith in his best Estate Indeed Man can Believe Repent Obey Love Pray Praise and give Thankes Carnally and Fainedly by the power of corrupt nature As the
Scribes and the Pharises did and as Christ saith the Heathens and Publicanes doe the same but not in singlenesse of heart without dissimulation Therefore note the command of Christ to Reprobates is as he is God and commander his command to the Elect Believers is as hee is Undertaker to performe all righteousnesse impossible to them by his Spirit in them promised and sent to them to performe all The Mediatour betweene God and Man the Man Christ Jesus our Saviour Undertaker and God that worketh in us Phil. 2. 〈◊〉 the Will and the Deede of his owne good pleasure as the Apostle speaketh doth all in us which the same Apostle saith worketh all in all It is hee that worketh in Believers Believing Loving Repenting Forgiving Mercy Obeying Praying Praising and Thanksgiving and the 1 Cor. 12. 6. rest In singlenesse of Heart and sincerity farre otherwise how and wherefore should hee bee said to worke in Believers the Will and the Deede and to worke all in all if it were not that hee worketh these and such like things of his owne good pleasure in them which their owne corrupt power they have cannot worke and doe in singlenesse of Heart unfainedly and without dissimulation The Deed is Christs Deede of these things according to his owne good pleasure in Believers Therefore Christ himselfe tells his Disciples That hee is the Vine and they are the Branches and that they without him can doe nothing The Grapes and Fruit that are borne of the Branches are not usually nor properly called the Grapes of the Branches the Fruit of the Branches but the Grapes Joh. 15. 5. of the Vine and the Fruit of the Vine which Grape and Fruit of the Vine are by the Spirits and power of the Vine wrought up in the Branches which are onely the instruments of the Vine fitted to beare them as Christ saith Every Luke 22 18. Branch that beareth not Fruit in Mee speaking to his Disciples of professing Believers Believers onely are the Branches and the Instruments of Christ whith hee hath fitted to beare the Fruits of True Joh. 15. 2. and Good Believing Obeying Repenting Praying Praising Thanksgiving and Loving c. Which Fruit which Worke and Deed is Christs by his holy Spirit wrought up in their Hearts And of grace by Christ being made and fitted the Branches and Instruments to beare the same Fruits of grace also hee imputeth to them and accounteth to them the sinne and therefore calleth them his Elect ones Believers Obeyers Repenters Prayers Thanksgivers and Lovers c. And calleth the Fruits theirs which are but the Branches as if they were the Vine whose the Fruits are in Truth The Apostle saith speaking of himselfe and all Believers Wee know not how to pray as wee ought but the Spirit it selfe maketh Rom. 8. 26. request for us Corrupt Man knew not to pray as hee ought nor to Believe Repent Obey Praise or Love as hee ought but the Spirit sent to him of Christ doth all for him And this was the cause and reason why CHRIST did ever sithence his Church was upon Earth give his Spirit to the Elect of God for whom hee had undertaken of Grace and Love to doe such things of the Holy and Good Law for the Government of his Church as is commanded therein to bee done before men which hee knew themselves not able to doe as hee pleased And therefore the true Faith Peace Obedience Repentance Praise and Love are called Spirituall gifts Spirituall things Spirituall Sacrifices and 1 Cor. 12. 1. 1 Cor. 14. 12. 1 Cor. 9. 11. 1 Pet. 2. 5. why so certainly because they are the Deeds of the Spirit the fruit of the Spirit as so the Apostle calls them Gal. 5. 22. And upon this same ground That renowned Father in Christs Church said Fac Domini quod jubes jube quod vis O Lord doe thou that which thou commandest and command what thou wilt And let no man marvell that Christ should bee the Law-giver and the Law Keeper for his Elect. The commander and the doer of the Commandement for them whereas the Scriptures hold forth his Grace to bee the Judge and the Advocate The Priest and Sacrifice Hebrewes 2. 17. 5 6. 7. 3. Eph. 5. 2. 9. 26. And thus much of the Error of those which hold forth no Law remaining to the 1 Joh. 2. 42. Elect. And I take it the Errour of those which hold forth that Christ is not the End of the Morall Law and all Law for Righteousnesse before God to Believers but onely of the penalty and condemnation of the breaches thereof is much dishonourable to Jesus Christ and unrighteous to his undertakings and performances and to the Apostle of Christ called to set forth the truth of his Performances and Merit and most of all to the Great Just and good God the Covenant-maker of Workes upon Life and Dâ—ath with Mankinde in generall and on remembrance of Mercy The Covenant-maker of Grace and promise to his Christ for all his Elect. For where all Mankinde having transgressed against the Covenant of Workes before God were in the state of eternall Death the God of Love Mercy and Free-grace having elected some of them in his Christ with a covenant and Promise of Grace that upon his Christs fulfilling of the Law of Workes And the paying of the whole Transgression of the Law by his Death Passion and Bloudshedding for them his Elect to satisfaction Those his Elect should have eternall Life the condition and promise of the covenant of Workes as if themselves had performed the same to the full and should bee also freed from the penalty of Eternall Death into which all Mankinde was fallen And Christ hath done and fulfilled the righteousnesse of the Law and paid the full Debt of the Transgression thereof to God by his Passion Death and Bloud-shedding for the Elect even to the full so much as the Law and covenant of Workes required in Justice either for righteousnesse before God or for payment of the Trangression to full satisfaction of God for those Elections for ever for past and to come Now then why should the Law and covenant of Workes remaine still binding the Elect Believers to righteousnesse of Workes before God which they cannot in the least doe and for that in respect of their utter unablenesse CHRIT undertooke and performed all for them And if CHRIST God being so pleased have fulfilled the whole Law both for performing the righteousnesse thereof before GOD and payment of the transgression thereof Why should not Christ bee the end of all Law Morall and the rest for righteousnesse before God to Believers as they say hee is the end of and for the penalty and condemnation for the transgression thereof to them Seeing the full is performed of the righteousnesse required as the full of the Debt of transgression is paid Will these lay such cruelty upon God and charge God with such oppression and wrong as to
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
in grace and in his wisdom and goodness thereby to govern his Church and people upon Earth for his own worship honor and their good peace comfort society and safety the which whosoever doth neglect omit and despise doth manifest himself to be none of Gods chosen people none of the chosen of Christ Whosoever professeth himself to be a subject to an earthly King or Governor and despiseth to submit in performance to his wholesom Laws and Ordinances dissembleth and is in truth no Subject to the King or Governor So it is with him that professeth himself to be a Christian if he refuseth and despiseth to submit in performance to the most wholesom Laws of Jesus Christ for the Government of his Church upon Earth before men he is no Christian but an Hypocrite Q. We finde it clear in the holy Scripture that God anointed called and sent before himself his Son Jesus Christ to three Offices for the government of his Church upon Earth of a King a Priest and a Prophet and he did execute the same Offices by himself in manifestation being upon Earth in his Church and hath ever and will execute the same by his instruments upon Earth for the government Isai 9. 6 is ever upon his shoulders He is a Priest for ever And we find in his visible Church he called and sent Moses his Minister and Instrument Exod. 24. 1 9 before men and appointed him to call and send Aaron and his sons and others before men and he called and sent Samuel and he appointed Samuel to call and send Saul and David Elijah to call Elisha in his room and so as it pleased the Lord it appeared in the rest of the Instrumenâ—s of his Offices And having called and sent his Apostles himself as the Apostle saith He gave this to some to be Apostles some Prophets some Evangelists and some Pastors and Eph 4. 11 Teachers for the gathering together of the Saints for the work of the Ministry and for the edifying of the body of Christ And saith As the Father sent me so send I you As the Father sent me to call Joh. 20 21 you and send you so send I you to call and send others and this was not for a time in these his Offices of continuance but for ever upon Earth so long as his Church is upon Earth So the Apostles called and sent Timothy and Titus and others and advised them to call and 1 Tim 3. 2 c. Tit. 1 5 c. send others not rashly but advisedly And so hath been the continued calling and sending of Pastors and Teachers in the Churches of Christ upon Earth ever sithence Now what is to be thought of those which contemn and despise this Ordinance of God and his Christ which despise his Ordinance of calling and sending his instruments called and sent by such his Ministers and instruments as were so called and sent for the government of his Church upon Earth which despise such Pastors and Ministers so called and sent their Ministry of the Word and Sacraments their long teaching and feeding of Gods people with his Law for government and his Gospel for everlasting comfort by the performance of Jesus Christ for them And which call and send themselves or are called and sent by others which were not called or sent by such as were called and sent according to Christs Ordinance to feed and teach Gods people by his Law and Gospel as they profess A. I take it the sentence of these is plainly held forth and denounced by Christ himself and his Apostles and of Moses long before that and the Prophets The Apostle saith He that despiseth Moses Law dyeth without mercy under two or three witnesses and Heb. 10 28 29 of how much sorer punishment shall he be worthy which trampleth under foot the Son of God and counteth the blood of the Testament an unholy thing and doth despite to the Spirit of Grace And to those that call themselves or are called by others not called according to Christs Ordinance Christ saith He that climbeth up to the sheepfold another way is a thief and a robber Joh. 10. 1 And Moses telleth us that Korah Dathan and Abiram with great congregations which they had gathered against him and Aaron the called and sent of Christ for his Ministers and Instruments to execute his Offices as he pleased in his Church but especially against Aaron which was called and sent by Moses according to the Lords appointment and ordinance saying that they and all the congregation were holy that the Lord Christ by his Spirit was amongst them all and therefore they took too much upon them to be special and onely Ministers and Instruments of Christ in those his Offices That they and the rest had holiness and calling by the Spirit of Christ to execute especially the Office of Aaron as well and fully as he upon whom â—oon after this judgment fell The Earth opened and swallowed up Korah Dathan and Abiram with all their families and all Numb 16 32 the men that were with Korah and all their goods No man saith the Apostle taketh this honor upon him but he Heb. 5. 4 that is called as Aaron was And again How shall they preach except they be sent Certain the Apostle meaneth sent according to Roâ— 10 15 the Ordinance of Christ And the Prophet speaking of them that held forth themselves to speak great things by the Revelation of the Spirit and of the people that did adhere unto such adviseth to go to the Law and the Testimony Isai 8. 16 19. 2â— for tryal of such If â—saith he they speak not according to this Word it is because they have no light in them If they speak without such calling as is according to this word of th Law and Testimonies approved and if they speak not as is approved in the Law and Testimony it is because there is no light in them they are false Prophets Obj. I hear some say Bishops and Presbyters which were called called many lewd persons ungifted to be Teachers and Ministers A. Jesus Christ called â—udas to be an Apostle a Teacher and Minister which was as evil as any man therefore it is possible that those which are called may call lewd and unâ—ifred persons this doth not take away the Ordinance of Christs calling neiâ—her did Q. Doth that Law of Christ first manifested and exbounded by Moses as Christ appointed to Gods chosen people the visible Church of Israel continue in force to all the visible Churches of Christ in the World for the Government of Christs Universal Church in every particular Nation A. In Moses exposition of that Law by Christs appointment to that Church there were many Sacrifices Ceremonies and Figures constituted which had relation unto Christ to come in the flesh and to perform the work of his coming before men and thereupon many Judgments to that Nation peculiar which as they had
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
And that they have no power to good before God or can think or do any good themselves of themselves but that they know they are wretched miserable poor blind and naked And so by consequence Rev. 3. 17. that man or men of their own power and wisdom cannot rule well govern well order well give Laws well in Gods sight with any goodness in their ruling ordering Law-giving teaching no nor can love well rejoyce well nor pray well as they ought to pray as the Apostle saith we cannot pray as we ought that is with any goodness Rom. 8 26. in our prayers And if those will acknowledge this undoubted truth That although man cannot do these or any good things of himself of the holy Law and Commandment before God yet because it pleaseth Christ all such works of righteousness and goodness should be done among his Elect and other to the glory of the Father in Heaven in the way of mans pilgrimage as Christ speaketh Let your light so shine before men that they seeing your good works may glorifie your Father which Mat. 5. 16. is in Heaven And that Christ therefore hath sent his holy spirit to his universal national political parochial or particular Church all being but one Catholique Church though severed into particulars and to every member of the same to bear and hold forth such fruit of his spirit of all manner of goodness as should be most fit and most behoofful to all or any of them for the glory of the Father and their comfort whether it be the goodness of ruling governing ordering commanding teaching obeying serving loving c. And of his great grace to man to make and fit corrupted man in his Members of soul and body as he pleaseth to be his instruments of such his good and righteous works best befitting publique and private universal national political parochial and every particular Church and every member thereof in their Relations to the glory of God and the good and comfort of his elect people And that those good and righteous works which Christ doth by his spirit in his Elect He of his grace to his Elect in his word of Rom. 4. 6. grace imputeth and accounteth to them and calleth them their works as if they had been done of themselves Although they were but instruments only of his spirit whereby or wherewith Christ himself by his spirit did them As if a writer of a good matter should sharp fit lead and guide his pen wherewithall he writeth and should afterwards praise his pen and say my pen writ this good matter Certainly man is no more the doer of the good of the holy Commandment then the pen of the writer is the writer of the good matter It is Christ only of his grace that accounteth it unto man to be mans and of grace to call it mans So through his great grace as he accounteth his own works and doings to be the works and doings of his Elect and calleth them their works whereof they are only instruments fitted of him and by him not of nor by themselves even so those which are but his fitted instruments he in his word of grace calleth the doers of the work which himself only doth And giveth them the titles of the doers of his work which are his own only titles due and proper to himself the doer in truth only So the Lord made and called Saul David and Solomon Kings over Israel Now my 1 Sam. 12 13. 1 Sam. 16. 1. 1 King 3. 37. Act. 7. 35. Lord and God saith Solomon thou hast made me King over Israel instead of my Father David So God made and call'd Moses a Prince a Judge and a deliverer of his people Israel out of Egipt Moses whom they forsook saying who made thee a Prince and a Judg The same God sent for a Prince and a deliverer So God made and called Judah his Law-giver and likewise Moses his Law giver to his people saying Judah is my Law-giver The Law came by Moses God called Saul David Solomon by the names of Kings Rulers Psal 6â— 7 Joh. 1. 17. and Governors And he called Moses by the name of Prince Judge and Deliverer And he called Judah and Moses by the name of Law-givers which names titles and works of the Offices of such titles although were only his and proper to him alone As the Prophet Isaiah saith The Lord is our Judg the Lord is our Law-giver the Lord is our King he will save us As if he should have plainly said There is Isa 33. 22. no Judg Law-giver or King that can save or do man any good but the Lord as being such And the Apostle saith There is one only Law-giver that is able to save and destroy who art thou that judgest Jam. 4. 12. Ephes 1. 21. 26. Mat. 27. 18 another man meaning there is none but that one Christ to whom the Father hath given and committed all judgment and power yea made all unto good and unto all that can do any good either to save righteously or destroy righteously or judg righteously but only Christ Jesus the righteous Yet the Lord Jesus Christ can and may do these good things and works for the good and comfort of his Church and for his own glory as he pleaseth by any means and Instruments as he pleaseth even as he smote the waters of Egipt with Moses rod and the waters were turned into blood And with the same smote the Rock and the waters gushed out and overthrew the Exod. 7. 20 walls of Jericho by the sound of Trumpets of Rams Horns And sed seven thousand and again five thousand men besides women Children Iosua 6. 20 Mat. 14. 19 Mat. 15. 34 Iohn 2. with a few Loaves Fishes And turned the water into wine So Christ can do his good works of all sorts both publique and private yea in publique and private for his universal national and particular Church and people to their best behoof and comfort by the Instrument of man or men both in ruling governing ordering Law-giving commanding and in obeying serving and submitting which good works of obeying submitting and serving Christ also himself did upon earth being present I am among you saith he as one that serveth he took upon him the form of a Servant and made himself Luke 22. 27. Phil. 2. 7. of no reputation he submitted and humbled himself unto death To shew that his goodness is as well yea as much in obeying submiting and serving as in ruling governing and he maketh men his instruments of those goodnesses and good works as behoofful for the good and comfort of his Church and people and the societies of men in the way of their pilgrimage for private and publique as governing Law-giving teaching and commanding is good and behoofful for his glory and the good of his Church and requblique And are now those instruments of Christ which he of his grace honoureth
the same and those in whom Christ is by his Spirit are made and fitted by his Spirit to be his Instruments of the goodness of obeying submitting and serving willingly and joyfully as unto Christ his Government Order Law guiding and teaching having goodness it is Christs although by or with the instrument of man Therefore the Apostle saith Be obedient as unto Christ as the servants Eph. 4 6 7 of Christ and again Serving the Lord and not men Certainly man of himself cannot rule well neither can man of himself obey well nor do any good thing This David a King and Prophet a man after Gods own heart sheweth There is none saith he that doth good no not onâ— Psal 14. 3 And the Apostle of Christ also saith I find no means to perform that which is good It is certainly true that which the Spirit writeth to the Rom. 7. 18 Angel or Minister of the Church of Laodicea of all men Thou art wretched miserable poor blind and naked meaning in respect of good Rev. 3. 17 and righteousness before God Good ruling and governing is Christs ruling and governing and good obeying is Christs obeying they are the good works of Christ wrought by his Spirit in man and brought forth of his Spirit by or with the fitted Instrument of man and no doubt but they that have the Spirit of Christ their conscience will tell them that unto good ruling governing teaching ordering and commanding it pleaseth Christ well that there be good obeying and submitting by or through whatsoever means and Instruments Christ holds forth the same as he pleaseth If Independents and those with them acknowledg that Christ hath power to good only and doth all good in man only by his holy Spirit sent to man of ruling and obeying and whatsoever else and that man himself of himself can do no good and that the good ruling governing Lawgiving judging ordering and teaching done of Christ by and with his Instruments fitted of him by his Spirit given them for the good comfort and society of his people in the way of their pilgrimage is the Rule and Government of Christ himself though with the Instrument of man and of his pleasure and grace accounted mans by him as he doth all manner of his righteous and good works love joy peace c. done of him by his Spirit in them which he pleaseth of his grace to make his Instruments of the same and of his grace as appeareth in the word of grace nameth and calleth them theirs Then there will be no question of Christs Government of his Church nor of the obedience submission and service due to his Government without which the question is not nor will be satisfied with answer and in truth it is the same of righteousness only that giveth light to them that sit in darkness and the shadow of death to guide their feet in the way of peace The Legalists strive much about this undecided question of Christs Government of his Church against the Independents Anabaptists and Brownists much of the same way but being misled by the Spirit of Antichrist they prevail little for all their Arguments are but mans as Antiquities Customs humane Reasons conveniences and inconveniences the letter of the Scripture of Laws and Ordinances but they draw not so deep as out of Jacobs Well the fountain of Grace They say Though Christ hath power over all and hath Almighty power yet man hath power of his own unto good as unto evil and that man hath power of his own to get to himself habitual vertues by studying laboring practising and endeavoring the same And they say and hold forth That although Christ be King of Kings and Lord of Lords that is supream King supream Prince and Lord c. yet there are Kings Princes and Lords upon Earth and that Kings Princes and Lords upon Earth are Kings Princes and Lords of themselves and their Titles are their own of their own right property and interest and that they by their own power rule govern command and order their people under them and of their own right and that by their own power and right they do and may command the whole Church and people under them and all ought to obey and do service to them and submit to their power and command as their Kings Princes and Lords absolute and that through this their power ruling governing Lawgiving judging and the rest the people have their peace safety society and communion and that they have right to honor for the same But these and such attributions to man favour too much of the spirit that dis-throneth Christ and exalteth man into the Throne of Christ There is no man that is a King Priest or Prophet of himself Christ only is so of himself by the eternal Unction man is nothing of good himself Therefore the Apostle saith If any man think himself to be somewhat when as he is nothing he deceiveth himself in his own imagination Gal. 6. 3. And there is no man whatsoever he be that hath any power to Mans power rotten and corrupted See Iam. 4 13. 14 15 Rom. 13. 1 get or procure to himself an habit of holy vertue or vertues or any goodness before God by his own labor industry study practice or endevor or that hath any power of his own to any good All power saith the Apostle is of God it is Gods power not mans own neither can any man do any thing that is good of himself although he hath the Spirit of Christ for so David who had the Spirit of Christ acknowledged of himself and all others There is none that doth Psal 14. 3 good saith he no not one And Paul which had received the Spirit of Christ acknowledged the same of himself saying I find no means Rom. 3. 10 11 12 Rom. 7. 18 Isai 64 6 to perform that which is good It is Christ only by his Spirit that hath power and that doth the good work by or with his fitted instrument of man of his grace and accounteth the work done by his Spirit of his grace the work of man his instruments only thereof made and fitted by his Spirit whereby and wherewith Christ doth the work And so as the good works of Kings and Rulers and Governors are not theirs but Christs or theirs only by account and of grace as they are the instruments of Christ So their Titles of Kings Rulers Governors Lawgivers Judges Teachers and the rest are not mans Titles by any merit interest or property they have to them or in any of them but only of grace and account as Paul called an Apostle acknowledged he had no property or interest to that Title of Apostle but by account and grace By the grace of God saith he I am that I am I am an Apostle but by the grace of God it is that I 1 Cor. 15 10 am so not of my self my property or interest thereto Man is
not of any property King or Lord over Gods heritage 1 Pet. 5. 3 It is Christ alone that is of property due right merit and interest King Priest and Prophet Lord Ruler Governor Lawgiver Judg Teacher and men only by account and grace so called and honored of Christ and they all to cast their crowns down to the ground before him and to give and ascribe all honor glory power might and Rev. 4. 10 majesty unto him which is all in all And thus the discovery of the Errors of Independents Anabaptists and Brownists touching Christs Government of his Church is made by the Spirit of grace and truth And also of the Error of the Legalists touching the same and their Reconciliation to the Truth by the grace and power of him that is able to open the eyes of the blind and bring him home that wandereth and goeth astray And certainly if Independents Legalists and all Dependants will acknowledg the undoubtable truth That Christ did ever give doth and will ever give his holy Spirit of Adoption to all of his Elect people to all of his Church catholique as the Apostle saith undoubtedly of all those We have received the Spirit of Adoption whereby we cry Abba Father And again He dwelleth in you and shal be in Rom. 8. 15 John 14. 1 Rom. 8. 9 2 Cor. 13. 5 you meaning by his Spirit And further If any man hath not the Spirit of Christ the same is none of his And yet further Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates And also if they will acknowledg That man hath no power nor wisdom to do any good thing of himself That all power unto good Psa 62. 11 Mat. 6. 13 belongeth unto good onely That his is the Kingdom the Power and the Glory for ever as Christ himself taught And if they will acknowledg That Christ by his Spirit given to his Church disposed as he pleaseth doth worketh and bringeth forth all good things for publique and private for the whole Church and particular as well of ruling governing lawgiving ordering commanding judging teaching and guiding as also of obeying submitting and serving for his own honor and glory and for the good comfort and society of his people by or with such his instruments of men fitted by his Spirit as he pleaseth Then they must needs conclude That this is Christs Government of his Church which is made done and wrought by his Spirit by or with such fitted instruments of men as are held forth in the word of Grace and Testimonies and guided by his Spirit as he pleaseth having evidence of the fruits of the Spirit love joy peace long-suffering righteousness gentleness goodness faith meekness and temperance always accompanying the same Gal. 5. 22 And as Christ governeth his Church upon Earth by divers his fitted instruments of his Spirit called by him with his own names and titles Kings Princes Lords Rulers Governors Lawgivers Judges Bishops or Overseers Presbyters or Elders Pastors Teachers Deacons Ministers Helpers or whatsoever other names mentioned in the Word of Grace in such place and office of his as he pleaseth to make them fit for by his Spirit of Grace to be his instruments in his compleat Government of his Church and Republique thereof So Christ being the Head of his Church and being the Head of the whole body of his Church in all things upon Earth thus governed by him as the Apostle saith He hath undoubtedly his instruments of Eph. 4. 26 his Headship of his Church severed into many National Churches to which his Government belongeth And certainly to that instrument of Christ upon Earth which he hath fitted and placed for the first and principal of his Government in his ordination and subordination Christ is well pleased to account to him his honor and title of Head of that National Political and Parochial Church So Samuel the Prophet of God accounted the same to Saul being made King When 1 Sam. 11 17 thou wast little in thine own sight saith Samuel wast thou not made Head over the Tribes of Israel for the Lord anointed thee to be King over Israel And David the King praised the Lord saying Thou hast preserved me to be Head over Nations a Sam. 22 44 Now to Christ the Head saith the Apostle the whole body is coupled and knit together in every joynt for the increase of the body Eph. 4. 16 unto the edifying of itself in love So the whole body of the Church is coupled and knit to Christs instrumental Head for the good and benefit thereof in all things of goodness to be directed by the Head for the edifying of the whole in love Every body hath his head otherwise it were a monster The Body of Christ upon Earth cannot be without an Head of Christs upon Earth in which have rested all disquietness and questions of the Church from the beginning As in Moses Joshuah the Judges David Solomon and the rest of the good Kings in the Apostles of Christ and other the Heads of the Church ever sithence and from the beginning Non bona tam sequitur quà m bona prima fuit When the Son of man shall come shall he finde Faith upon the Luk. 18. 8 Earth JOHN 15. 5. Without me you can do nothing The right meaning and understanding of these words of Christ giveth light to the Truths in these Treatises which must needs be included in one of these six Expressions following First That Christ is the Helper of man in the good work Or secondly That Christ is a co-operator with man in the work Or thirdly That Christ is the Instrument of man in the work Or fourthly That man is the Helper of Christ in the work Or fifthly That man is the co-operator with Christ in the work Or sixthly That man is the Instrument only of Christ in the work Solut. If Christ be the Helper of man in the work then is man the beginner and master of the work the principal worker or workman of the work and man is exalted above Christ If Christ be a co-operator with man then Christ is only a partner with man in the work and so Christ hath only his share with man of the work Christ is disthroned If Christ be the Instrument of man in the work then Christ is not the doer of the work but man is the doer the work is wholly mans for the Instrument is only fitted guided and acted by the workman and so is Christ only fitted guided and acted by man if Christ be his Instrument man is exalted above Christ If man be the Helper of Christ in the good work then Christ is not able and strong enough or not sufficient to do and perform the good deed but hath need of mans Help so man is exalted which 2 Cor. 12 11 Gal. 6. 3 is nothing as the Apostle saith If man be a co-operator with Christ in the good work then man may of right claim a share in the work and of the work that is righteous and so man hath something to boast of contrary to the Apostle 1 Cor. 9. 16 and man is exalted If man be only by grace a fitted Instrument of Christ in his good and righteous work as he pleaseth then Christ is the only doer and workman of the work and the work is wholy Christs the honor wholy belongeth to him and man is so made graciously his Instrument also of the praise and glory of his grace especially for Christs accounting and imputing his own work and the righteousness thereof to man as Paul saith David said Blessed is the man to whom-the Lord imputeth righteousness without works of his own Ro. 4. 6 7 To this agreeth that of the Apostle Give or yield your members instruments of righteousness unto God And again Yet it was not Rom. 6 13 1 Cor. 15. 10 Mat. 10. 20 I that labored but the grace of God with me meaning in his instrument So Christ told his Disciples It is not you that speak but the Spirit of the Father in you you are but the instruments So David said My tongue is the pen of a ready writer that is the Psal 45 1 instrument of the Spirit of God as the pen is of the writer The pen writeth not without the writer no more can man do the good thing without Christ the doer as Christ saith in the Text Without me you can do nothing no not being the branches of the Vine the Elect of God The branch cannot bear and hold forth the fruit without the Vine and spirits thereof This way Christ indeed is exalted as God exalted him and any the other ways not so but dis-throned FINIS