^?^s^ 1^ ■5? PEINCETON, N. J. '^' Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agttezv Coll. on Baptism, No. m^'' T H F VINDICATION GHRIST AND HIS ORDINANCES FROM The corrupt and falfe Gloffes made thereon by the fubtil Deceivers of thefe TIMES. " ' ———^———1— j ii " 1 1 ———1—— ————»— —— (tat— By QhriUopher^oolyy Minifter of the Word at great Mijpngham^ in Norfolkc For there Jha/larifefaife Chrifis^ and falfe Prophets^ and (hall [hew grtatfigns and^onders ; info much that (if it iverefojfible) they Jhall deceive the very EleU* Mat. 24. 24. The Prophets prophecy falfij, and the Priejls bear rule hj their LONDON, Printed fot Henrj Cripps md Lodowick,Llojd^ and are to be fold at their (hop in Popes- head Alley. 1652. ^mw^''^- '.-x-Tf-r^ i t^l^ -f^^ ^r^2fr^^ ;> The Summary Heads Oi the enfuing DISC O LI R S E. ^\W'^^^ truth of F aithyand Believinjsrymanifefied, Pag.i. * I A Treatije of Self- Deny d. \ 8 The Love md Free Grace of Ged in Chriji^thcaufi of all good unto rj^an, ' 26 Pojhions about the grounds of the Treatifes and Medita- tions. 37 Arguments y made to uphold Inherent HolineJ^ and Righteouf- nej^ in Many by the San^if cation of theiprit^ are an- - fmred. , 42 of the San^ification of the Sprit, ' 51 Six forts of men of different ways^ opinions y or judgments y touching their efiates with God. 49 The Errors of Univerfal Redemption difcovered. 6^ A Catechiflicd Dialogue ufeful for the propagation of the GofpeloffefusChrifl. 74 Another Meditation of the Law, 94 Snares of Popery difcovered. 1035I04 of the Law remainingy and the Law endedin Chrifly to the Ele^, ": '1 I lOjXii AU Times i Deeds and Things prefent in Godsfigh:; fro/n E- \ ternity^ I25j A 2' Another i Another Cdtechiflical Dialogue, refolding mdHJf ftihtll ^^- fiionsyraifsdandmadebythe Adverftry,(^c. 137 Rejito the Souls of Believers. 1 5 j Chrifts Government of his Church upon Earth, ipi^ip j The right meaning and under fanding of thefe words in Joh. 15.5. [Without me ye can do aothing] ^veth light to the Truths in thefe Trcatifes. 202,205, ^^^i^i^^iii«si:i@iiisi^i0iiis I mm THE ^ :^. The truth of Faith y AND levins ^ manifeftcd. Beli |Ecaufe the Apoftle faith,thcrfore we conclude that j^^^ ^g man is juftificd by faith, without the works of thcq^omis^u ^ Law,and the like otherwhere. Some take it, and holdforthjthat a man is juftified and made righte- ous by his faith by believing. That he was not be- fore his faith righteous before God • it is his faith^hat doth him that good to make him righteous with God , before faith , he is an unjuft man, a.wicked and ungodly man,and one of the children of wrath before God,without mercy and for- giveneflc of fin before faith and repentance performed of him. There is no iuftification of man before God, before Faith. This taking and holding forth of this Scripture, although it feem to thefe to be according to the hiftory^yet it is quite contra- ry to the myftery of faith,and of Chrift (as the Apoftle callethit:) i Tim,$.cj For it crofleth all the moft clear and comfortable Scriptures of Gods free grace and love in Chrift to corrupt weak and finfull Wf/i i4'4. manbefore the world. As alfo the Scriptures of Gods ever lafting ^^^•^*- ^• lovetothofehepkafcd before the world and in continuance. And ^^^^^'^^ the Scriptures of Gods eledion of rhofe which he plcafed and lo- ved, out of the company of the children of wrath before the foundations of the world in Gods fight, to be holy and without ^pi,. 1.4, blame btffore him fcr ever in love. And the Scriptures of Gods icrE^fc.i prcdeftinarion to adoption throughChrift,and ordination to eter- 4-5-^. nail blidieb fore the world ofthofe which he elected in Chrift be- "g^^-*^ fore the wot Id. And furcher,of his calling, juftifying and glori- ^^rn.S.:^o. fying of thofe whi.h he predcftinated before himfelr , before the world (as the Scripture Jpeaks.) And the Sciipture of the Pro- ifa^^^e, B phet CO phet £/47, that faith, God hAth laid the im^Htties of uf all ffpon Chrifl (meaning of che Ele^) not that he will (faith the ProphetJ. but hath done it before the world, when he loved,ele(fled,and ad- opted his Eled, &c. Rtw.4. 5- And itcrofl'eth the Scripture, which faith, that Chrifl: juftificth the ungodly, which muft needs be underftood of fuch as were un- godly,& the children of wrath by the firft general fin, who (being eleded before the world out of the fame company,to be holy and without blame before God in love , ordained to eternal life, and adopted Gods child rcn)are then juftificdbeforcGod, although in themfelves and before men, they be ftill ungodly, corrupt, finfull Km.7,1^ and carnall, as Tanl faid he was in his beft eftate , / am carnsll , fold mderfin : 'Paul could not be loved of God, eledcd in Chrift, and adopted to be Gods child,ordained to eternall life before the world, and be the child of wrath, and unjuftified before God ftill, although he did fin in the flelTi befjore men. And it crofleth the Scripture of the fame place, where it is faid , A man is jftftified by Faith rvithoHt the werks of the Law* To Believe is a work of the Commandemcnt of the Law, as, to love, fear, obey, to be humble, meek, fober, and temperate, are works of the Commandementsof theLaw, and Faith and Belie- ving done, then is the work of the Law, as loving, fearing, obey- ing, humiliat ion, mecknede, fobcrnefle, and temperance , and the reft of that fort commanded to mm in the law of works^as/^*/ inftances, are all works of the law, fo that if a man be juftified and made righteous before by his faith and believing commanded, he is juftified by the works of the law, which ("the Apoftle faith) no man, no flcfli wall be juftified by. And here he faith, ty^man is The doers jfiflified hj faith without the works of the law. are juftifi- Ceftamfy no man is juftified by any work of his own , not bc- ^^' caufe if he did the work commanded righteoufly, the juft God ^^^*^"*'^^* would not juftifie him therefore : but becaufe no man doth or can do the work of the law commanded righteoufly, therefore no man is juftified ^faith the Apoftle) by the works of the Law. But (they fay) faith and repentance are works of the Evangcli- call law , and the commandcments thereof are the commande- mcncs of the Evangr licall law to be performed of man. Solut. If thtfe take the Evangelicall law to command faith and repentance to believe and repent in the form of the law and covcnantof works tobe performed oyf man before God, then they they are the works of the law , by which no man can be JuQificd before God* But if they take thisEvangelicall law ^as the term holds it forth indeed) to be the law andcommandement of the covenant of grace, whereof Chrift the gracious undertaker for the dcA of God, did undertake to do the whole will of God for them, when he faid, LoJeome to do thy will god: And that Heh.ir,.^. Chnil hath done, doth, and ever will do thefame of the law,com» mandement and covenant of grace for the cled of God , which arc not, nor were ever able to do any part thereof fithcnce the fall of man \ and that Chrift hath fully performed all to be perform- ed in himielf already , to the full fatisfaddon of God for the juftification , peace and falvation of the tied; fo that they are juftified before God , and have peace with God , as the 7{tm. <. 9. Apoftle faith, hwg jufiified hj hii blood we [hall he faved from his wrath through ^hri ft. And Chrift died for our fins and rofe a- again for our juftihcation ; therefore the eled arc juftified before they believe, then, when Chrift rofe again before God : and God loved JMcot before he was born, or had done good or evill before men, therefore f/icoh was juftified before God before he was born, for God could not love him being ftill the child of wrath, wicked and unrighteous before him,* and God eledled TmuI and the reft in Chrift before the world to be holy and without blame before him; they could not have been holy and without blame before God, which God eleded them unto, if they had not then been juftified before God. They could not be elected out of the children of wrath, and be ftill the children of wrath before God : they could could not be elected to be holy and without blame before God, and be wicked and unjuftified before God ftill. And when God predeftinated thofe he pleafed toeternall life, he then called, ju- Tiom.n.if ftified and glorified them before himfelf, faith the Apoftle. 3®* How then can thefe hold forth that a man is juftified and made righteous by faith, that it is faith that doth him that good that there is no juftification to man, before faith. And if they take it, that Chrift the gracious undertaker for the elect, in the Evangelical! law, or covenant of grace, hach not only done the will of God, and performed all to be performed,in him- felf, for the juftification of the elect, but alfohath done, doth and will do the will of Mod to the end in the elect, in inlighten- ing their dark hearts and fouls by his fpirit fent unto them, and in manifcftingand witneiling by his fpirit to their hearts and foules, B 2 chac C4] that they are the children of God, elected in Chrift, ordained to eternall life, and juftified before God by Chrtfts.performances,and the free grace and love of God in Gods fight before the world, and in giving underftanding, knowledge and believing to their dead hearts and fouls, of their juftification, and the reft , wrought Pfal.fii^, for thea by Chrift, as David fa id, Give me under ft anding and IJhall *4. livey that is, I (hall know that I live in Chrift , and that Chrift li- veth in me : then they muft needs take it that the performances of Chrift in the elect are but the witneiTes and manifeftations of the performances of Chrift in himfelf for the juftification of his fleet, not their juftifying, Chrift faith, / am the vme, and he faith ro his T^bn 15.T, elect, ym are the Ranches, The fruit of the vine, there bred , is conveighed by the fpirits of the vine to the branches, the branches bear the fruits of the vine, and hold them forth as inftruments pre- pared and fitted of the vine and fpirits thereof. The fruits that the branches bear and hold forth are not the fruits of the branches, bred of the branches, but the fruits of the vine {'fo Chrift called them, Lfik.e 22, iS. ) bred of thcvirie, and conveighed by the fpirits thereof to the branches to be born and held forth. The branches cannot bear nor hold forth any good fruit without the vine, and the fpirits of the vine : And the good fruits do fhcw and manifcft the good vine, whereof they are bred, and that the branches that did bear them did abide in the vine, ' GuLs.ii. So the fruits of the fpirit, as love, joy, peace, faith &c. are bred of Chrift, and conveighed by the fpirit of Chrift to the elect bran- ches of the vine Chrift, and the elect (as Chrift pleafeth to do the will of God in them as his branches) do bear and hold them forth. But the fruits of the fpirit are not bred of thecleu,but of Chpft,& by his fpirit conveighed to thc"m,and therefore called the fruits of the fpirit, to be Dorn and held forth by them , as fitted branches and inftrumentsof Chrift the vine, and his fpirit; and the elect cannot beare them of themfelves , without Chrift and Kis fpirit breed them and conveigh them ; and therefore Chnft faith, VVith-i sHt me joH candonothtng: that is, you cannot bear the fruits, nor hold chtm roi th without me; and the fruits of the fpirit, born and held forth in man do witnede and evidence Chrift in him that bare them.and do alfo witneffe that that man is elected inChnft^and a- bideth in Chrift the vine (as the Apoftlc faith) his fpirit witneflfes, 2^ow.8, i<> and faith is the evidence of things not feen. Hikn.E. Alithat whichChnftdoth^ol: the will of God in the cl€Ct,doth not ($) txot juflifietlicin,ormiketbcm the children of God , but oneiy doth witnefs and jnanifcfl to them that they are juftificd and made the children of God ,by the performances done in himfelf, and that (of grace) by the imputation of his Righteoufncfs, and thcRighteoufnefsof bis performance* in himfelf to them, they are made Righteous, the children of God,andfaved. As it is iaid, ^hrah^m bi I eved Qod^and it was imputed ^t$ him for Righteoufncfs. Itcouldnotbe /^^r4(>4»iV believing according to the Com- mandraentof the law of Works, that was imputed to him for Rightcoufnefs, for Abraham, no doubt, was a corrupt finfu ' man, tsall the EK<^ are in them ft Ives, and and his believing was cor* rupt and finful as himfelf was; and God that did never call evil good, .id never impute fin for Rightcoulnefs,- and if t^brahams Rtghteoufncfs had been of his believing according to the Com- mandement, then it had been of his works that he was juftificd; contrary to the Scripture. The faith and believing, the fruit of thefpiritof Chri{l:,that Abraham did bear, as a branch of the Vine Chrift , did oncly wit- nefs and manifeft to him that he was juftified by Chrift , and his performances they did not juftifichim; But Abraham being one • ofGodsEledlin Chrift, for whom Chrift had undertaken, and fn himfelf performed all Righteoufnefs before God , it^ that is the Righteoufncfs ofChrifts performances was imputed to him for Rig^^teoufnefs by grace. ThcEledm Chrift, the Adopted through Chrift, thofe who Sec xom. arc ordained to eternallife, whofe fins were laid upon Chrift4. ^6- from the beginning, which Chrift hath performed all for m him- felf, to the full fatisfadlionof God, are juftified before God, before Faith, before they believe, (ofgraccjby the imputation of Chrifts Rightconfnefs to them : Their work of Faith cannot jufti- fie them , the grace of Faith wrought in them bythclpint of Chrift doth not jufttfie them, but witnefs and manifcftthat they are juftificd by the Righteoufnefs of Chrifts performances for them in himfelf. The Eledt>fpodin4^hrift are juftified by the imputation o^^B^n 4 6. Chrifts Rtghteoufncfs to them of free graGc^asd this is the bkfild- Bcfs of Faith the Prophets and Apoftles held forth to ihcm. Ob. Bot the deceiving fpirit and the deceived will object, that thcfe prcdecattons and and openings of Faith,arc a great dcroga- B 3 tion tion and undervaluing of faith, which in the hiftory of the Scrip- tures is fo highly extolled to have done, and do great things for man, and that man hath done great things by faith ; a man (faith the Apoftle^ is juftified by faith; Chrift faith to the woman , Thy Rom.i,2.2 faith hathfavcd ihee\ l^ iaith Peter walked upon the Sea , until! hulic 7 50 he doubttd; bv faith, faith the Apoftle, the juft (hall live, Abel^B* /vi\ir.i4 z$> ^^^^^ Jslofih^ Abrahamy JfapicJfacob,Jofeph^ Afofes dixdi great things ^Hch.io. hy faith', by faicii the walls of Jericho were ov^^rthrowne, and fell 38. down. ticb.ii.^. An,k\\ thefe and che reft fpokcn of the faith of GodsElcdin 5. 7.8.^^. theScripcureSjdo nocintend tafhew,thatby the power of Faith ^'^'^'•^** thcfe great things are or were done, but to (hew, that thefe great *^* things done of, and by the power of our great God and his good- neffe were made known to them, manifcfted, evidenced, and wit- nefled to thero, when they believed them fo done of him. Jojhuti and the Priefts did believe the Walls of Jericho fell downe by the power of God, the walls fell not downe by their believing , al- though they were not down to them before they believed the fame. The woman believed that (he was faved by the mercy and performance of Jefus Chrift, (he was not favtd by the power of her believing, yet ilie knew not her felf faved until] (he believed it. So a man that believeth that he is juftified by Chrift, and the righ- ceoufnefTc of his performance,imputcd to him , is not juftified to himfelf ; before his believing he knoweth not that he is juftified, untill he believech it. His believing is the firft Gofpell Meflcnger that bringeth to him the glad tidings of his Juftification by Chrift, and hisf ighteoufnc{rc,yec not juftified by his believing; and this is the reafon why Faith is fo much extolled in the hiftory of Scrip- tures. If a man were inthe prifonof a dark dungeon, and there fhould come ameflengertohim, and affure him of hisinlarge- , mcnt, and to be fetled in a Kingdome, would he not ever make much of, and extol this mtffengcr that brought him this firft good tidings? Faith is the firft Mcffenger of Chrift that he fendeth to poor corrupt man (fitting in darknefle and the fliadow of death ) of his inlargemcnt, of his Juftification , Adoption and Salvation in the heavenly Kingdom^this Fa ith therefore muft needs be high- * \y extolled of all men, and all the Penmen of Chrift. Yet it may not be Idolized , fct up above our God,Chrift , nor a lehcf. 1. equalized to or before Chrift, to jukifie a man before God, which is only in the pofwer of Chrift, and the gracious work of Chrift. This This is Antichrift,the man of iin that doth this, it is therefore the deceiving Spirit, and thofe which are deceived , that hold forth , that it is faith that firft juftifieth a man , and maketh a man righte- ous before God, and that doth him that good. ' O^.But the deceiving Spirit, and the deceived,do further objedl'; BythegraceofChrift, by thehelpofChrift , Chrift ftrengthning me, I am able to do the Commandement of the Law of God, that ^/;// 1 1*. commandethme to believe, to love, to repent, &c. foP^^^i faid f fay they J f am able to do ail things through the help of Chrifl that flrengthnetis me. ^Anf, T^anl faid the truth, that he ("being a Branch of the Vine Chrift) was able by the help of Chrift the Vine to bear , and hold forrh the fruit of the Spirit of Chrift fbeingftrengchned by Chrift) as faith, love, repentance, and the reft; but not to be the worker and doer of the fruits of the Spirit , faith, love, and repentance , „ ^ j which belongeth to Chrift and his Spirit only (as the Apoftle ^ *'*'' faith ) Jefuf is the author and fini/her of ourfaithy and the rel>, that we bear and hold forth by his help and ftrengthning : Paul faid he was able to do all things by the help and ftrengthning cf Chrift, belonging to the branch andinftrument of Chrift, to bear and hold forth love, faith, repen tance, and the reft of the works ofthe wiilandcommandement of God wrought up in him by Chrift the undertaker and his Spirit to be born and held forth of him,& other branches,& thefe arethe all things intended oiTanL Man cannot do, nor be a doer of the will and Commandement of God, fas to believe, love, repent, and the reft) by the help and ftrengthningof Chrift; for if he could, and fhould do, or be a doer of the work, he fhould have wages, and mfght challenge ai^^^. .^ debt of God, a ihare in the work: To him faith the Apoftle that worketh.thc wages is not accounted of f vor or gr ace,biit of debt. Now the Apoftle faith, all the goodneffe of God to man is of grace, not of debt for his work &: domg of the wil and Comman- dement of God: we (faith he) are juftificd freely by bis grace, by the grace of God I am that T am f faith Paul ) by Chrifts grace ye f^'J,\ *'^ are faved { faith 1*ahI) And P^ul faid, I find no means to perform ^o. ^^' ' that which is good, that is, no help, noftrengthning by Chrift co 5"/)6.2. 5.8 perform the will and commandement of God, which Chrift hath undertaken to do, and which cnlyisable to do the lame, f am-p^cmj.iS, carnall fold Hndfrfi»,thfgofid which I would do, that f dn not ^ and tht evill which J would nor do, that f do*, when f would do good, evtll if^refent with me^ ( iaith Paul,) And And further, thefe faying that they are able to do the will and Commandcmcnt of Cod by thehelpof Chrifl:,&c. do much exalt themfclves, and diilionor Chrift, and his undertaking of doing the . whole will of God for poor corrupt and unable man : for they make themfelves the principal doers of the will and Commande- rocnt of God, and Chnft but their helper,their auxiliary: a helper isnottheprincipall in any thing. Thus they would make Ghnft a helper of their faith and belie- ving, ofrheirjuftifying and faving, but themfelves the prmcipall; This is the man of fin, the Antichrift exalting himfelf above our I Jo/;. 5 11. gracious undertaker and God, Chrift, Babes keep your felvcs from x(;or.4.3.ldolls. T he myftery of the Gofpell of Faith and Chrift, is hid to none bnt thofe which are loft, and to thofe which are loft, ic is hid. A TREATISE OF Self-Deniall. LUK E 9*2^. AndhefaU unto them Mil, if any mm mil come after ine^ let him dim ny himfelf, BY the words (it feemeth)there were many then that (hew- ed themfelvs to come after Chrift ; for he faid thefe words to them all in the 14. verfe. It is faid there was five thou- fand then, it is like there are multitudes now , and of all forts. But Jefus it feemeth) did not approve of their coming af- ter him; and therefore he fetteth to them all the way to come af- ter him, that they were not yet in , which they muft needs be in, ihat come after him in truth; which way, he faith, is every man to deny himfelf. All All bearing name of Chriltiins, pretend coming after Chrift, folIowingofChrift;they pretend it in coming to Church, in com- ing to Sermons and Sacraments; therefore this way prefcribcd of Ghrift to thcfe,to deny their felvcs,is the way that Chrift prefcri- beth to all Chriftians that come after him, to deny their felvest Chrift gave this advertifcment to all in a legall, imperative, and commandmg way, to do the will of God,lct him deny himfelf, al-- though he had undertaken before God , and maniftfted himielfe thai he came to cWcharge the Eled of ihat burd< n, Lolcfmefynh Heb.io.^ Chrift, to do thy willy O God, for thy cho/en ones; f (ame to fulfill the Law, Mat,^,ij* to fulfil all righteou/ne^f: and although he knew commanding them would little avail to the doing of the work commanded; becaufe he knt w they were not able to do this, nor other hiscommandcments before God* yet becaufe he knew mans corrupt eftate knew more of the Law and commandcmj:nt which they had broken ever f thence the firft Ad^m^ then they did of the laft Adam^ihc Chiift,undvrtakcr and rtdcemer;thertfore he fpakc unto them in their own natural corrupt light & knowledge,there- by to frt up more light thereof to them, that fo they might more behold and fee their nakednefs,want,poverty,and blindntffe.And ^*"'^*"- this Chrift did for the Oofpel fake^as the Apoftle faid^he often did. Rm.^,!^, This was done of Chrift with thefe, much after the manner as he did with the man that asked him, what he ftioulddo to inherit eternall life; who anfwcred him, thou knoweft the commande- ments; which faying, that be had kept all thofe; yet Chrift know- ing he had not, fet him one hard part of the commandement yet to do, v^. to go and fell all that he had, and give to the IP^^^^y ^ark \o w whereat he being damped, went away forrowfull. ^8 J^?*^^ The Dodrine here held forth of Chrift is th\s,Thdt Ml thdt tdll , i. * tlemfelves Chrijlistii OHihto deny thtmfelvif. LM/jex8.i« Twothingstobeconudered. i.Whatitis to deny ouf felves.^o^- 2. The myftcry and ftrangenefle thereof to natural! man. For the firft to deny a mans felf, is not mennt of Chrift:, that a a man ftiould deny himfelf to be that which he is in truth , or to have that which he hath in truth, or to do that which he doth in truth. But to deny a mans felf here intended of Chrift, is to deny himfelftobethat which he thinketh himfelf to be, and is not in truth; and to deny himfelf to have that , which he thinketjj himfclfe to have; and hath not in truth; and to dtny himfelfe to doe tha^t which he thinketh himfeife lo doe, and doth not in truth ; wherein thcfc paitjculars are in-^ C tended. (10) tended, fpccially to be good^holy, wife, jufl: and rightceut in him- fclf: To have goodneffe, holineffe, wifdome, rightcoufneffe , «cc. inhimfelf. Todogood&c.himfelfjOcat kafttobchavc and do fomewhatofthefcj&c. And there is no man in this hit cornipc eftatc, but chinkcth himfelf verily to be all thefe, to hare all thcfc, and to do all thefe before God, or at leaft to behave , and co do Comewhatof all thefe, which he neither is, hath, nor doth, nor can do in himfelf before God, no not in the leaft of aoy of them , asdiallbe made plain. If any man or woman here (hould be asked, if he did not think himfelf to be at leaft a little good, holy, wife, juft; and to have at leaft a little fome holinefle, goodneffe, wifdomeyjuftneife in Gods fight, as to do fome good in Gods fight , furc though he or flie did anfwer, as they thought, they would fay they were, had , and did fomewhat at leaft,that they had and did lomcthing, that was good, holy, wife, juft, and righteous in Gods fight. If a man fliould come to any of you here, and fhoald fay to the fame man or woman, there is no goodneffe in you before God; and the reft) you would be angry, andthink he did you wrong. And ifany (hould diffemble, and confent in prefent, that he were not, had not, or did not thae which is good in the fight of God, yet in their converfe and competitions with men and women,they woqM be ft»und to hold themfelves fotth to be good, to have good, and do good, and the reft; yea in controverfie and conten- tion, CO be better, wifer,jufter, and honefter then the other before God, and would not deny themfelves, as Chrift here teacheth them. And this is the caufe and raife of warres and contentions a* mongmen,yea among Chriftians, that profcffe themfelves to come after Chrift, that they will not, nor can deny themfelves in ^rev.15.10 thefe things: For the wife man faith, only by pride coroeth con- tention. Men may alledge what they will co be the caufe of their war> and contentions , but the affertion of the Holy Ghoft will only (land before God, that only pride is the caufe of contention and wars. But ifChtiftiantproftffing themfelves to come after ChriftjWoulddeny themfelvesto be good, wife, holy, juft, or to ^^ '° * ^^^^ *"^ goodneffe, wifdome, holinefle , juftice, and righteouf- '^'"^ neffe in themfelves in truth, and to do,or be able co do any good thing , holy , wife , and righteous thing in the fight of GoA^ as Chrift here teacheth, they would lay down all wars and con ten ti- ; oas^ and humble themfelves one co another, and make themfelves? cq^all equal to them of the lowei fort as the Apoftle advifcth, and onely D A^^ look upon Ch^ift CO exalt them which ezalceth the humble ana | meek, and givech reft to their fouls. ^efi. Some mayatk,Isthcreno man that Is good, wife, ho- ly, or juft in the fight of God, that hath goodnefs and can do good in thefighe of God,and the reft,or at leafl; fomthing thereof? Aufw. There is none nor bare been any (ichence the (ail and general lofs in Adam. The Scripture ^to be believed) make it clear, D^w'^i faith, God9fd. j j, looked d«wn from htavonrnpon the children of men, to fee if there were »-J- MMj thst did under ft and andfeel^ God : Bmt they mrt aUgone bdcl^y they dre altogether eorrmpt there is none that dothg^od no not one* And 7aul faith joyntly with 'David, f here is nene righteoms, no not one; T^om.i.i^^ there is none that underjland, there is nono thatfeek^ ^od. All are be* ' 'a* *• €eme unprofitahlefthere is name thai doth good uo not one. And Chrift faid to Che man. There is none good hmt one,aml that is god. And E- M^t, i^. /4]f faith ofhimfelfand other like him ^ freanaHsu an untUan^^i thingy aU our Righteoufneffe is as filthy raggs, ^''^' ^ And Paul ot himfclf in his beft eftate, I am eamal fold under fin, Xom.T. in me, thatisinmjfiejh,thocorruft man) dweUeth no good thing, i^, %And if any (faith he) is fomwhat when ho is nothings he deceiveth ,.^^ ^ , himfilfin his own imagination. And Paul faid, (he found no means \oin, '^^^ to Perform that which is good) The good he would do he did not; iS. and tvhen he would do good,evii was pre/ent with him* S^efi, But it will be asked, if no man be good, wife, jufl:,holy, norhave goodnefs, wifdome, juftice, holincfs, oorcando that which is good &c. before God; Wherefore do the fpirit of God in the Scriptures tearm and call fomc men good, juft, holy, wife. &c. %yf good man ((mhSz\omon)getteth favour of the Lord; there- Trov.i z. fore foroe good man there is. %At goad man out of the good treafure »• of his hear t bringeth forth good things faith Chrifl : God called fob ^^^^' ^^5 ■ jC a juft man, (^omelirn was called a juft man, and Zacharias and Eli- 1 ^^ C^^k^ • ^' z^fibeth were faid to be j'oft before God , and to walk in all the ^^]\avld, Efayy Pauly had the fame as manifeft as any other ; But it is (hewed before, that they all deny the fame, they deny them- feives to be holy, good, righteous, or to have had any fuch good- nefs inherent in themfeives , or to have themfeives done any works of goodnes,holines,or righteoufnes before God :They have acknowledged themfeives to be unclean, carnal, corrupt,noc any P/;//. 5.8. good thing dwelling in themfeives; their inherent holincfsand righteoufnefs in themfeives to be nothing but fikhinefs, lofs, and dung before God, that they found no means to do the thing that k good before God. Vfe 4. Rcproveththeidolatrousopinionof many that think and affirm, that their prayers, and the prayers of efteemed righte* ^us men, have power to move God and prevail with God to do them good, to forgive them their fins,to keep and turn evils front them, and to deliver them from evils upon them, that there is much good and vertue in mens pravers, and this they think they have fure ground of Scripture for; for fay they, Object. Jefus taught his Difciples to pray for all thefe things in that which they call the Lords Prayer; Chrift commandeth to Thef.i '17. pray, and promilcth to give to them that ask and pray ; and his Apoftles command the churches to whom they wrore ropray ^^«i,M6.concinually, amd fay The prayer of thcfrnhjul avaiieth mnsh ; and la Op) to make Godspromlfcs good unto prayer, the Scripture faith il/<7/^/ prayed, and the //r^^AV^/ overcame the ^maUkites in the im,^,it Battel; £/^Vj^ prayed, and God fent rain. Anfw, All thefe fet forth in the Scriptures are true and good : Bat yet if thou thinkeft and affirmeft that thine own prayers , and the prayers of other men have power and ftrength to move God, to prevail with God, to do thee or them good , to forgive thy fins, to keep thee from evil, to turn evil from thee, and deli- ver thee from evil upon thee , that there is much good and vertue in thine or their prayers, thou makeft an Idol of prayer. Mark this well. When the Ifraelites had fiery Serpents among r-yj^^^, ^ j^ them, which ftung many to death, God by LMofes fet up a Brazen 8 9. Serpent to figure Chrift, that whofoever was ftung, he command- ed to look upon the Brazen Serpent fet up, and he (hould be healed ; and as many as looked upon it after Gods command,and according to Gods Ordinance, were healed. But afterward the people made it an Idol, burnt incenfe to it, accounting the goodnefs and vertue whereby they were healed to be in th^ Serpent of Brafs, not in Jefus Chrift, which it figured; therefore the fervant and Inftrumcnt of God , King Hez^ekjah, 1 i^h.in, brake it in pieces. 4. This fiery Serpent is among us, it doth fting all with finne unto ^^o*••'^ death, Theflifig of finis death, f faith the Apoftle.) ^ * Jefus Chrift hath fet up Prayer in the room of the Brazen Ser- pent to his church and people, to 6c a figure and reprefcntation ofhimfelf unto them , that if we his people will return unto prayer according to his Ordinance, and look upon him reprefcnt- cdmprayer (as he hath commanded,) then we (hall all of us be fure to beheakd,asall were healed that were ftung by the fiery Serpent of the Ifraelites, But ifwe fall to efteem vertue, goodnefs, power, and ftrength in our prayers to do us the good, to be able to move God, and to prevail with God to do us the good; we make an Idol of our Prayer, and wc and our prayers (hall perifh. I know there are many mthefejnodern tiroes profcfting Chri- ftianity, and having fundry names for their different waies, as Pa- fiftsy ^/irmimansyt/^nabaptifis, B> owmftsy P resbyterians , Jndepc K" dentsy and others; and all zealous of thecommandements of our God, and the duties thereof, efpf^cially they of thofe fores , which for the.manifeftation of their zeal, and increafe of Piofdites, D 2 make (2o; make many private meetings and Conventicles, for prayer, and performjnccsof other duties commaDded to edification of men in their wayes., whereby they think, they pleafe God, pacific God, move God, and prevail with God to do them good : But alas in all thefe they rob Chrill: of his honour, and make an Idol of their Prayers and performances , for that they give the honour that is onely Chrifts, (to pleafe God , to pacific God , to move God, to prevail with God to do men good^) unto their own pcrformances,which in truth are corrupt and finful, and therefore cannot pleafe God. Object* But thefe will fay, Wc do all that wc do, to the honour andferviccofGod. ^nfw* The greateft Idolaters have ever faid foj and (no que- ftionj had intention thereto ; we cannot think but that the Ifrae- Jites that made and worftiipped the golden Calf, did fay they did it to Gods honourandfervice, and intended it fo j and they that did bow the knee to 2^4/, did it, and intended ic to Gods honour and fervice. And the Papifts that bow to the image of Chrift, fay they do it and intend it to the honour and fervice of Ghrift,and yet the fame is idolatry. So thefe may do and intend all their Prayers and performances to the honour and fervice of God, and yet that they do be idola- «;^ trv,whilcft they give that honour to their own Prayers and perfor- ^ mances , which is onely Chnfts. It feemeth that the Apoftle ^auI did finde many of the Ifrae- lites in the like zealous condition touching the commandemenc of God,asthefcprofefsthemfelvestobe; unto whom he wrote iw.io. 1 in thefe words, , htur joh record yoti have 4 ^eal ofQod , hm not a> 4- cording to k^nowlecigey for Jou b ing ignorant of the righteotifnefs of gody and going about to efiabltjh jam own righteoHfmfsJoave notfub- mitt ed your ft Ives to the right eonfnej} of God, for Chrifi is the end of the Law for right eonfnefs^ to iverj one that believeth. There are three things marked by the Apofticin thofie Ifrae- lites anfwering to thefe zelotes* I. They were zealous of God,his honour and fervice,fa arc thefe. 2, They were fo zealous in ignorance , becaufe they were ig- norant of the righceoufnefs of God, (meaning in Chrift) and would not fubmit unto that, which is all righceoufnefs chac is in Gods fight rigbteoufncfs, to pleafe Cod,to pacific God,to move God , to do men good, fo are thefe* 3« Ihey (21) 5^ They would eftabliOi their own righteoufnefs.the rlghteoufncft oftheir own performances, to have power to pleafe and pacific God, to move God and prevail with God to do them good, (which muft needs be underftood by eftablifhing their own righ- teoufnefs) for nothing can pleafe and pacifie God, move znd 'Kom.io.,^ prevail with God,but true righteoufnefs, which Chrift (faith the Apo'ftle)is the only performer and finifher of to thofe that believe Chril^ is the end of the Uw for righteoufnefs to tverj one that believeth. t loh.^.zt In this glafsjfuchas go about to pleafe God by their perfor- manccsj may fee their idolatrous faces clearly, Bai;es (faith the A- poftle) ks^p jam felves from Idols. ^efi. But thefc will fay, Wherefore doth God command men to do the duties ofhis commands, if the doing of the duties do not pleafe and pacifie God, and move him to do them good ? Anfw. For refolution therein, look back to that which hath been faid before of the benefits of Gods commandements to men. ^ueft. Have not true Believers care and zeal to do the duties of Gods commandements ? Anfrv. Yes that they have in all humblencfs and reverence , for thetare,zeal , and devotion ofthe duties of all godlinefs , is wrought up in them by the Spirit of Chrift, which they, as bran- ches of the Vine Chrift, abiding and alive in him, do bear and hold forth; and they are not fo wrought up in them to bear and hold the mVorth, that they (liould thereby pleafe and pacifie God, or *s prevail with God to do them good; '. ut to manifeft, evidence,and witnefs to them, that God is pleafed with them, and pacified to- wards thrm in Chrift , whofe fruits they are that they bear and hold forth: And that Chrifts performances in himfelf have pre- vailed and will ever prevail with God to do them good, that all (hall work together for the beft unto them, and herein is the joy and the reft of true Believers. Indeed I hear there ar^ fome, becaufe they hear there is no goodnefs in their Prayers and duties performing to pleafe God, nopromifeto prevail with God to do rhero goed,cherefore they give over prayer, c^c. Iwi{hthcfewouldobfervc,ifanyofthe Ifraelites ftung with the fiery Serpent, did not return to the Brazen Serpent the figure of Chrift, to look upon it, they wrre fure to die. Even fo they which refufc to return unto Prayer, the figure tnditpicfentation of Chrifts Spirit in man, which Chrift hath let «P up ?ox a figure and reprefetitat-on of the famc,.being ftung with fyijtbefting whereof is death, they are fure to die: Muftthou needs makcan Idol of thy prayers and duties >, or clfe thou wilt nor,normuft not pray ? Thou fhalt find it true, Ifthoudpft not deny thy fe If to be good, to have goodnefs, (as here Chrjit coKimandeth) thou nia- kefl: an idol of thy felf;and if thou doft hold thy prayer to have a- ny vertue or powQE^to pleafe God,to move God to do thee good, thou mikeft an idol of thy prayer, giving that honour to it,which is onely Chrifts, to whom all power 1$ given. ^£f}> But fome will ask, ifprayerniove not and prevail not with God by the ftrength rt hath to the forgiv^ncfs of fin , and to the healing difeafes in men, why doth the Apoftle hy^Ifany man he fick^i among J ou Jet him find for the Elders »f tht churchy and let them pray for him ^C and the prayer of Faith Jhallfave the fiek^ and the Lord jh all raife him Hp^ and if he have sommitted fin , itjhall be forgiven him.md further, rhe frajerofa RtghteoHs manavaileth mnchif it bt fervent} *. , tAn(w^ rheGofpeiisamiftery,Faithisamiftery, and Chrift is a miftery, (as the Apoftle faith) which myftery is hid to thofc which are loft, be they never fo wife and learned otherwife : Ajpd in thcfe words is this myftery,as in many other of holy Scripture. The Apoftle doth not fay, that the Elders or the prayers of the Elders ftiall fave the fick, and raife them up, or procure forgiye- nefs of fins, or avail much with God; but he faith , the prayer of Faith iliall fave the fick, the Lord (hall raife him up , the fin com- mitted {hall be forgiven him; it is the prater of Faith that availetb, there is the myftery. Now we are to obferve,that both Prayer and Faith are fruits of the Spirit, and the fruits of the Spirit are wrought up into the branches from Chrift the Vine , as thcfruitsof the vine are Wrought up to the branches that bear them,by thcfpiritsof the Uh^ 15. ^ vine : The Reprefentation is Chrift, where he faith, / am the Vine , ye are theh ranches. The fruits of the vine, wrought up by the fpirits of the vine to the branches which bear them, are not to do any thing to, or for the branches, but to (hew and manifeft that thofe branches that bear them are abiding alive in the vine, that they are living bran- ches of the vine, and thofe branches have thofe fruits, and all con- veighed to them from the vine by the fpirits thereof,tiat they are all of the vine. So .0^ . 'So then Faith and Prayer being fruits of the Vine Chrift, con- veighed by the fpiritofChrift, to the Elders of the church, the branches of Chrift do not, nor can do any thing to them, or for them that bear them, but oneIymanifeft,evidence|, and witnefs to them that they are in Chrift, that they have all good for them from Chrift, his undertaking and performance, that they are all from Chrift as his inftruments ; it is none of the Elders power, vertue, or godlinefs whereby the (ick is healed, faved, fin is forgi- ven (as "Peter hid,) It is not of our power or godlinefs that this lame *^^'^* ' ^* i»rf»/>^tf^/ Humiliation* Henceall Believers are ledto humiliation when they hear the Law and commandement preached, to look well upon their Wants, weaknefs, blindncfs,mifery , and poverty heldforth therein, to hang down their heads, fmite their breafts, crying Lard h merciful to me afinner^^is the publican did in the 2:^1^.18.1^^ Tern ti I e inhere the Law was preached;yea the holding rorth of the La^/chejufticeandjudgenKnisofGod intbc Law, will make a ftou5 Cm] flout heart to tremble; Telix was a great and float man, yet when .Act. 14- he heard Paul dtfputc of juftice and judgement to come, he ^ ' trembled. Vfe6^ Forthat the holding foith of the Law and commande- ir.ent(liewethto Belitvers what Chrift hath done for them in himkif, in performing ofthe^ighcea^fncIs thereof, and in their deliverance from the curfe and penalty thereof, to the full fatisfa- (Sion of God ; And that the performances of Jefus Chrift in them by his Spirit, fent unto them in the fruits thereof, borne and held fo rth of them, as branches af the Vi ne Jefus Chrift, do mani- feft, evidence, and witnefs the fame to their fouls, fully done of Chrift in himfelf for their juftification and falvation. ffe. ^omfort. Thanks, attd Love. From hence arifeththe firft uniipeakable comfort to Believers, to fee the righteoufnefs of fo goodjjuft, andholy aLavv and commandement performed for them, whereunto they were bound upon inevitable pain , and which chcy themfelves were not able to do in the leaft; and them- fclves to have all the good and benefit thereof ; and to fee the curfcs, dangers, milerics , and penalties they are delivered and freed from, all clofe d in the commandement, and before them opened, and the fame witneffed and fealed unto them by tjie fpi- riCj in the fruits thereof wrought up in them. •ln.-a i:vrV. Suppofe a man hath taken a great houfe to build, and is bound ftraidy for the performance thereof, and is alTurtdly to have a thoufand pound if he build it, to be paid when it is Hniu ed ; But this man is by his failings grown fo much indebted, that he is not able to do any thing of the building, his Creditors come fo fall upon him. . ^^ , - -:;>^ u: ^^:. - If a friend (hall build this houfe for hftn, and pay all his debts alfo , would not this be a great comfort to him? Yea, fure he would think himfelfbound to be thankful to that friend, and to love him as long as he lives, otherwife he were an unworthy oian. Every man isbound to perform this building, which is the do- ing of the command of God, but his tranfgrclfion is fo much, (which is his debt to pay) that he is not able to do any thing^ef the command. Jefus Chrift put forth himfel fa friend to all Believers in him, he builds the houfe for them, he hath paid all the debt of theif:. tranfgreffion,with the price of hispafjion, blood, and deaths and U5) and ihcy-have the whole benefit and the reward thereof. Is not this a comfort to every believer, will not this make ihem thankful, and ever to love the Lord Jefos Chrift? Surely that man is no believer that fbeweth not comfort there- in, yea their fulnes and love to the Lord Jefus Chrift for this. This made David to call out, that men rfould therefore praife'^f'iiAoy, the L^rdfor hisgotd^efs, 4nd declare the Winders that he hath done * fw the children of men : And What fhall^ give unto the Lord for all pfdLi i^. that he hath done mnto mee f f mfftake the cuf effalvation ,and give » |. thanks nnto the Lord- And this made Paul to fay, Cur fed is he that ^ <^^f*^^» hveth not the Lsrdjefns ChriFf* * ^' But now the words of many areftout againft Chrift, his under- takings, and performances, which notwithftanding fay like Hypo- crites, wherein kav« v^efpoken againfl thee ? Of whom the Prophet ^'^^'^ *^ fore told; never (o many of thefc as now are ftanding up to fet up man, and puil down Chriftj yea, inftead of denyingthemfelves,(as Chrift commandeth) deny Chrift in the matter. I know there are many that will fay , O that t had afTurance ofChrift and his performances for me, and the benefits thereof, oftheforgiveneffeofmyffns, and all my debts paid to God, and of life evcrlafting by Chrift. Slmefi. Buthowflialllknowthis? jinfw, Ifthoufceft and findeft the fruits of Chrifts fpirit wrought up in thee,mcntioned and intended by the Apoftle,love,^^^'^**** joy, peace, faith, goodncfle, &c. and efpecially this felf-dcnyal wrought up in thee f'as Chrift in the Text commandetM to deny thy felf, this is a witneffe and an afiiirance to thee of afr thoi ae- fireft to know and to have of Chrift. The fruit of the Vine, witnefs and aflure, that thejbranches that bcare them do abide in the Vine, and have all of the Vme behoo- vable for them; even fo^ where the good and true fruits of the fpi- rit of Chrift appear, are born, and held forth in truth and fimpli- city, it is a certain evidence, witneffe, and aflurance to that man, that he is a living branch abiding in Chrift, and hath all of Chrift, that he hath undertaken and performed for Gods chofcn ones, |hac he hath forgiventffe of all his fins, and cverlafting life : Fot thcfe things wrought up in him, are the witnefs and affurance to him of the Spirit of adoption received, and the fame fpirit faith Row.S.i^. the Apoftlc, witncflcth, (that is affurctb) that wc an the Mldren of god , and coheirs with CbriS. ^ E The (26) The love and free grace of God in Chi ift;, the caufe of all good unto man. THe ApoOle fiith, H^e love go^^hecaufe he loved w frft. And agiui, I loelove of God is Jhed abroad in our hearts hy tht Rum. < < M )lj Cjhofl^whichis gizen unto m : X.oi'e covtreth 4 mult it fide of I ?a.4.8. finnes. And again, Love is thtftilfiliittg of the law. From hence I ga- B.Gm.\i. 8 thcr,that ic is the love and free grace of God in Ghrift to the Eled, ^i^7-i8. that is the rooc,che caufe, and worker of all good to them , and of all good called theirs as the gift of Chrift to them : So Ged loved loh.i . 16. thevporld, that he gave hU ondj Son &c : Their Eledion in Chrift, their holincfT ,juitiiication,righceoufnc$,or unblameablenes before God (as "^Paul faid,) We were elected in j^hrifl before the world^to he Eph. I. 4. looij^ and without blame htfore him in lo\e : Their Prcdeftination and Ordination to eternal life, their adoption through Chrift, their quickning m ChriTl:, their railing ia Chrift, their love to God 1^^ ^'^' and men, their believing and Faith, their obedience, repentance, prayer and thankfgiving^ the Preaching, Teaching , and Exhorta- tion of all, or any of thefe to them, as the Text faith , Thf Uve of God to Hi caufeth hs to love God if we love him. And I take iJ:, the love and free grace of God is his Chrift to the Ekdl, \s the /ulfiller and the fulfilling of the will of God, his Law, and comi d/idement of all thefe, and the reft for them^ ("asche A- poltle fairnj Love is the fulfilltni of the /4ir. Rom 1 J.8. But I take it, the love of the Eled to God, and ail the perfor- mances ef the £led,nevcr have been, are, or (hall be any caufe or motive of Gods love and free grace to them, or of any of the per- formances thereof, or therein to them : As. neither of the gift of his Son Chrift, nor of their cledion in Chrift, their fandification and juftification before him; their Predeftination and Ordination to eternal life; their Adoption and Glorification; their Quick- ning or Raifing up in ChriO; their love to God or man; thdr Be- lievmg and Faith ; their Obedience , Repentance, Prayers, and Thankfgiving: Nor ofthc true Preaching, Teaching, and Exhor- tation of all or any of thefe to th( m. And although I finde not maBy (hat fay, (he love and pcrfor- names (^7) manceoftheEleatoGod^wasthecaufcof Gods love to them before the world, and of Gods performances for them, and to them, before the world. O'jeet. Yetlfindcmany that fay, that the love of the Elecflto Godnow intheworld^and their performances of the duties of love to God in the world, do not caufe God, move and incite God to love them, to do them and others good ; as their faith, theirobedience,their repentance, prayer and fupplications, their praife and thankfgiving, and the like. For (fay they) GodJ hath^pcomifed good to them that love God, and do the duties of love to God and men, as to flicw mercy to thoufands in them that love him and keep his comman- ^^^^ ^^ d€mtnts;zndCz\th,T0$hem that fear my Name, thefunof Righte- \ oufne^ejhall arifey and health Jhall he wider his wings : And He that Md./^. i. believeth andis Baftiz^ed [hall he favid. Refent^and caufe others to repentyand return from all your tranfgreffton , /i iniquity fball not he ^^rk i^. your deflruction. Ask, and youfhall have , feek, and you fhall findey ^^', ^^ knocks and it fhall he opened nnto you, Acknowledge jour faults one ^^ jg. an$ther, dndpray one for another that yt may he healed ; ferthe prayer jam, 5 t6. of 4 Righte§us man avaiUth much if it he fervent, Abraham helieved G§dy and it was accounted to him for Righteoufmffe, Mofes prayedy^nd Gen.i 5. 6 Ifrael overcame the Amalekjtes, Elijah prayedy and God fent ratn.^^'^-^- ^ God promifeth to do good to them that love him, and perform the du' ties of love, and hath {hewed lovey and requited much good to them which have performed the duties of love unto him . Therefore (fay they) the Scriptures hold forth that the love of the Elcc^to God and their performance of the duties of Jove to God in this world, do caufe, move, and incite God to love them anddo themmuch good,&c. Anfw, Thefe fee'm to know the Scriptures in the hiftory; But they know them not yet in the myftery of God and Chrift, and in themyftery offuithand godlmeffe as the Apoftle fpcaketh Co- loffians 2. 2. Eph. 3.4. i Tim.^.iS. 1 Tim. 3. 9* Ifind the continual pradile of Antichiill IS, by his inftrumencs Called^iag the hiftory of the Scriptures) to aovance the honour of man, and ro abate the honour of God and his Chrift. And this is the certain note and mark of this deceiving Spiritjas the Apo- ftle exprt (let h to the Thefjulonians and clfe where. , j-heff.u This is a great advanccnient of mans honour, to teach, that (be- ^.^^ ing the Eled of God; he hath power to do that which ftiall caufe, E 2 move, [283 move, and incite God to love him and do hira good, and others* yea, and doth fo by his believing, praying, and the reft of his per- formances of his love and fervice to God. Were it not a great honour to that poor fubje^, which for his fidelity, love, and performances to a great Potent and rich King, fhould have the aiTurance of love, affiftance, and good he would requ.ftanddefire of the Kmg, and that he by his performances to the King, could caufc the King to do fuch things for him when he would ? Surely any man that were not envious, would praife and honour the happineffe of this fubjedl. So they which teach that the love of men to God, by their love, do caufc and make God to love them; and by their Faith, do caufe God to juftific them; and by their asking and praying , do caufe, move, and incite God to grant and give them that they defire,and by their repentance do caufe God to forgive them ; and by their other performances to Godjdo caufe God to dothemgoodj do much advance and honour men and their performances. VVhenas the very Elefl (although they be eleded in Chrift) £g .14. ^c.yet ("asthe Apoftle faith) in themfelves are nothing unto good before God^ Jf^*^7 ^^^ (faith he) efieemtth him/elf to be CjiLe.i- JomeyvloAt yrher/os he is mthtngi he deceiveth himfelfin his own imagi» nation, Ho, they can perform nothing that is good before God; '^m^7 . 8j ^^ p^^i ^^'^^ ^^ himfelf, I find no medns to perform that yvhich isgood^ ' ' when I would do good (faith he^ evtlisprefent with mt , And the evil which I would not do^that I do. So that it is ck ar from hence, that the faith or believing , the praying and repentance, and all the performances of the very E- lecfl in themfelves to God are evil and fin^ (which is a myftery in- deed unto fuch as the Gofpcl is hid : And therefore they cannot caufe, move, and incite God to love them, juftifie them , give to them, ailitl: them, or forgive them by their love, faith, prayer, re- pentance, or any other performances to God which are evil in themfclvLf;; and the advancing and honouring of m^n for fuch his pcrformiL ces to God, as (hall and can fo prevail with God, as to caufe him co do men good for the fame, is the work of the decei- ving fpiric, to thcgreaceli abafementof thepowerof Chnft ,or a 1 Cor- 1 1, fliare of that whicn is oncly Chrifts ; which (as the Apoille faith^ 6. worl^th ^U in all^ yea, which worl^eth in ms the will and deed of his ^hjl.i.\^ Qy^^ goodpl->alPtre. The work otall is the work of the Work-man, ^^ •*^^* which isCrhvB; Chri^ istht Anthor andfinijber ofourfMih and che reft. (2p; reft, the honour of all is his due; it is Chrill and his performances that onelycaufeth, moveth,and inciteth God to love, to give to the Ele^, to afljft and forgive,not any performance of their own; anditisChrift thatcovercth the fin of their performances, and therefore to Chrift the whole prayes and honour of procuring the love and the goodnefs of God to man is duc;and it is extrcara faeriledgc to rob our God Chrid of his honour, and to give it to another; and thcTe of God and his Chrift are great myfteries unto thofe which are loft,to whom the gofpel is hidjthe thing wrought doth witntfle the work-man, buc not that itfelfwas the work- man. Oifjfct* But they fay, God hach promifed to love them , and to (hew mercy on them that love him, and to juftifie and fave them that believe, and to give to them, and afTift them that pray to him and ask him, and to do them good that do obedience to his com- roandcraents: Therefore God hath bound himfelf by his promife to be a debtor to thofe that love him, believe, pray , and obey his commandements; As promife is a debt, if the condition be per- formed ; And therefore the love of man to God,the Faith,Prayer, and Obedience of man to God muft needs caufe, move, and mcite the juft God in his promifes to love them, fave, jaftifie, aflift , and do them good; the work being done, is enough to caufe,movc,and incite every juft man to pay the work- man his promifed wages, much more doth the fame the great God. Anfw, This Objedion is fpread with the deceit of of the de- ceiving fpirit, for the promife was to Chrift; as G^L 5. 1^. Not to the feeds as fpeaking of many, but to thyfeed^ as of one , which is Chrift, faith the Apoftle. The promife was not to the Eled as they are the corrupt man in themfclves,but to Chrift, and to them onely as they are eleded in Chrift. It was and is Chrift onely that is able to perform the condition, and not man corrupted; whereas it is faid,thc promifes were fuch made to Ahrahamy the Apoftle mcaneth, they were repLat( d. and clearly manifeftcdto AhahaWiWhkh we made btfore to Chiift, vjho \\3iS before Ahrahamj 2i\ihi)\:igh of (^i?rahams feed is mani- fcftation according to the flifti. If che promife had been made to corrupt man as Abrahams alfo was, ic had been in vain; for there was never any man chit was able to hive performed che condition, nor hach done , buc in Chrilt wnich performed it for him. If ]f a great Emperor fhould bind himfelf by promifc to a poor Bcgger, to give him a Kingdome if he did pay twenty hundred thoufand pounds, which was not able to pay him one pound, were not this a vain promife and bond, or could this Beggcr look for this Kingdome fo promifed, which never paid any thing .' If man look for the love, falvation, and goodnefs 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 faved for his faith, to be helped and affiftcd at Gods hand for his Prayer,or to be forgiven for his Repentance, l{om.^. 4 he is deceived ; For the Apoftle faith, To him that Vforketh, the wa- ges is not aeceunted offavoHrorgrAce^ hut ofdeh; new God is a deh- ter to no m^n^ hi [heweth mercy on whom he willy and whom he ivill he hardneth, (that is) leaveth bim in his own hardnefs. Rom 9.18. To take the Promife of God to be a debt to corrupt man for his work and performance to God , is a great difhonourto God; yea it is to make God a mercenary God, that will do fome good for man,if he be paid for it, if man do good for him, and to him;whenas all the love and goodncffe of God to man \sgratUy of Hof.x/^. 4. free grace, / wtlllove them freely {faith God*) We are jufliped freely* 7lom,^.i^ Xake of the water of life freely^ faith the Apoftlc. Kev. 11.6. Indeed God faith he,loveth thcmjand fliewcth mercy on them thatlovc him and keep his commandemcnts , and will juftific and favc them that believe, and will give to them that ask,and forgive them that repent; but he doth not fay, nor promife to love, or fhew mercy to them for their love, or becaufe chey love him , nor to juftifie and fave for their faith, becaufe they believe, nor to give them, becaufe they ask, or to forgive, becaufe they repent, the Hi- llory tih us not that. AH that ' >od looketh for of man, is in Chrift, which perform- //4.5.g. ethalj,andhcisfatisfied for which he loveth, giveth, and forgi- II. geth his EJed in Chrift. Indeed God fli^^ddcth his love into the hearts of the Eled by the HolyGhoftfent unto them, whereby their hearts bear the love ofGod,andthemanifeftations of hislove, as the branch of the ' Vine beareth the grapes and fruits of the Vine, conveighed by the , fpirits of the Vme, to manifcftation and witnes, as Chrift himfelf 1 g '4' \\ ^ewcth in the Parable of the Vine. c, ' And the love of God fhed abroad in the hearts of the eleft by theHolyGhoft,fent to them, doth not oncly manifcft the Jove of (31) of God feated there in that foul paflively, but alfo by the fame hoiyGhoft theloveof Godisaded, fo t od and man by the Jn* ftrument of the fame foul (as it pleafeth the Lord C hrift J and all the fruits of the love of God evidenced, witncffed, and alfurcd to thefamefoul,by thefpiritof Chrift; (as the Apoftle fpeaketh) We have received the ffirit of adoptiofty and the fame f fir it i?eareth Rom.2^ T»itttes with oHr fpirits {or fouls) that we are the fons of god. The M> '6. holy fpiric manifefteth, witnefTeth, and affurcth the louls of the Eledof the love of < od, mercy, jurtification, and forgivenefs of linnes, &c. And this is that which is called their faith, by which they are faid to WwQy to be juftificd and faved, and to have all com- fort whilfl: they are in the body. And as the Apoftle fiich, Thefromife of the new (Covenant of Cjal.i.i6. grace.ealled the new commandement^ and condition, Wits made to the feedi (f^eakirjg of one) which is Chrifi, onely able to do the will of God in the fame commandement and covenant, being the under- taker to do the will of Cod of free grace, and freely faying , Lo I come to do thjf wi/iOGody fonpootconu^t mzn which thou hail ckdedinme, notable to do any thing thereof in himfelf, al- though in the hiftory of Scriptures, the promifc be often found held forth to man, becaufc Chrift of grace imputeth , and freely giveth the good and benefit of the promife purchafed by himftlf to his Eled; but afterwards referving the Praife,Honour, and Glo- ry thereof to himfelf So the whole covenant of grace was made of God , with his Chriftthc undertaker, to do the will of God for poor corrupt man eleded in Chrift, as well the performing of the conditions and commandement therein,as receiving of the promife^al though in the hiftory of the Scriptures, the commandement and perfor- mances of the comiition o^ the covenant be held forth to pertain to unatile corrupt man, which onely pertaincth unto Chrift, the gracious and able undertaker; for what is, doth, or hath poor cor- rupt man herein, but in Chrift; Chrifts command to the Repro- bate, IS as he is ( od the commander in juftice, to the Eled, as un- dert^k^^ of the work before (^od in grace. Inc^eeJ c ur God commindeth in the hiftory of the Scriptures, both Ki probate \r>6 Eled", and his command is holy, juft, and of autHority;chr EU dofthcmftlvts,arc ftill corrupt in thcmklves, alth/ugh bo 'y in Chrift, in whom they are eledled , and not able through their corruption to do the juft command. Chiift (32) Chrift that of authority commaiideth, hath undertaken redo Hch 10 9. the will ofGod, as he faith, Lolccmetodo thy will O God: And no doubt but it vvasfor the Eleo ^ Lord, that tvhieh thou cofyjmandefli and command what thon wilt* And although the afflidions, punifh.ments, and mifery of Re- probates be juft to them for their (ins againft the holy commande- ment;and although the afflictions, troubles, and puniftiments of the Eledl be many in this world (as DavTd faid) he was punifhed every day, yet the afflidions of the Eled in Chrift are not, nor can be for their fins before God, which Chrifts full payment for them i/i 5^1!. to God hath ratisfied,(as the Prophet faith) and which Chrift hath covered as David faith, ^Bleffed u that man whofe iniquities are f of given, and whofe Jin i^ covered, SindvjhichCVuii hath taken quite J it/;. 3. 5. away, as the Apoftle faith, Chrift appeared, ws know , that he might take away our fins. Can it be thought that the juft God will exa(^ payment for that which he hath had full payment already, for which he bad in his acceptance by Chrifts undertaking, fo foon as Chrift had under- taken. If now there are many thathold fo th the hiftory of the Scrip- tures to affirm and prove the temporal afflidions of the Eled, to be ordered unto them for their fins againft God and men,for their fins before God and before men. But the myftery of our God and Chrift, of faith, and godlinefs doth hold forth, that afflidions are not ordered of Chrift to the Eled for their fins either againft God or men, as the payment of the debt thereof, or as in revenge of wrath, which are never un- der D3] der wrath, but under lovcj^ but are alwaics ordered to the elect of God in the love, wifdome and goodncfle ot one God Chrift, either to take them away in love from fin, and the mifcry ' of fin, as the Prophet {2i\lh^The right eotuperifheth and no ma» confi' jr^ dereth it in heartland mercifull men are tal^en anfaj^4ttd no man under' Siandeth that the rtghteoui is taken away from the evill to ceme^ot are Zach^ i, ^ ordered to them to keep and preferve them from fin as by a wall ^*/^ *. 1- of fire and a hedge of thornes, as the Prophets fpeak, upoawhich if their corrupt nature preffe, drive and force them ; they are by this means of ChrKtconftrained to return to Chrift, as the Pro- phet Hofea at large fiieweth in the fecond chapter of his Prophe- fie,v.556,7.&c. A loving father will not chaftife his child for the offence done, if he knoweth that he will offend no more , but will pafie by the fault -, and if he doth chaftife him , it is that he might not offend afterward, to keep him from off^-nding : And ^A* ^^9' upon this David faid, It is good for me that I have been in troubie,'^^* > for thereby I have learned to keep thy Statutes* Davids troubles were Gods goodncfs to him,akhough he was punillied every day. Daily have I been puni/hed (faith he.j The goodncfs of his troubles r*"^^'*^ and afflidions drive him back to Chrift, as the Apoftle faith , The ^ ^^r. j, love of Chrift hath conHrained us* 1 4. But ftill there are fome that (it may be) in earneft object, if the elect do know they can do nothing of the holy commandement ; and if they know that Chrift 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 godlinefic , to walk up- rightly before '- od, fo that they live wanly before men, and give content and Satisfaction to men. This objection is not made from the fpirit of Chrift, but from the fpirit of Antichrift • not from the fenfe of an elect believer, but from the fenfe of reprobates, fuch as God hath delivered up into a reprobate mind (as the Apoftle fpeaketh) and are reprobate fiv^**^ concerning the faith, as he faith. For although the elect believers deniethemfelves,andfeenothinginthemfelves but fin, crying al- wayes, Lord bemercifnUtome a Jinner; and know that themfelves can do nothing of the holy commandement, and know that Chrift of free grace doth all for them of the fame, by his holy Spirit fent tJthem,a$hcpleafeth: yet they know alfo that becaufc God ca- i Pet. ^ rethforthem,he will keep them in all their wayes, that he willj7. teach them the way that they ftiallchoofc: that he will motud^V/'^^'^^ F ihc^^'*^-^^ j^^^g.i3thcdeedsortheflcflibyhtsrpiricfentuntO them. That the IcvC ^f G*;cl (heJaciroad in chcir hearts bv the Holy Ghoft fcnt to them will act in their f<»uU and hearts the love CO God and man: Yea thtty know that Chrilt ndLli promned lo put futh a tear 'nto rf ria.o^hcir he-arts that they tliill not depart from him , and hath made ^j']* *^ fuch a covenant, chat he will never turn awa\ fiom them, but vull delight in the m to do them good : So their knowledge ot Chnfts grace to them doth not make them woife , but better in them- fclves. ChrKi: laith, naturall Heathens or Publicans love them that Mat. <. 46 they know love them, and lliall not the love of God to the tkct 47. unco whom it is maoifeftedjconftrain them ("although they be ftill Kom.14. carnall, as "Paul fatd he was) to love God and man? 54. oif 2. But the deceiving fpirit doth further object , If our belie- ving, praying, praifing&chinkfgiving to God do notcaufe,move and incite God to love us and do us good,then wherefore Qiould or do the elect pray and praife God ? all is in vain they do. jinfiv. Indeed all that thry do to caufc, move, and incite God to love them and do them good is in vain ; for it is Chrift only that doth and can do that , the doing of the elect cannot do it , which is finfull and corrupt. ^ Yetbecaufe Chrift the undertaker for the elect, which bath au- thority to command, commandcth in the government of his. Church to love, pray, praife, give, forgive, and the reft. The elect do the fame not invam,buc of duty,becau!e Chrift their underta- ker hath commanded, although they do not, nor can do the f^me, according to the holy command. A Scholler which is command- ed of his favourable Schoolmafter to write his copie given h.m, and which he knoweth can write never a letter r'ght,ytt ought to write the fame, becaufeheis crmm3r(.^f d , but it v erefoily in the Schollertolookto be pratfcdof his M^iter for his bad writing. And if any man (1-ia'l ask why '. hnftcommandeth theeltct,v\htch he knoweth can do nothing of the command, the anfwer may be ; Frft, for his good pleafure and will and rhcir humiliation. Se^ Gondly, Chrift would have his people exefci(< d , and not idle , al- though weak. Thirdlv, becaufe although the goodnelTe of their doing the holy commard is nothii g,orexiendcth not unco God, is no goodntife before God ; yet before mt n, in mens -. ftim^tion »r > /. it i^ POodniiTe-ris David (mh, A'y zoodncffeextiKueth not to theeO ^^j Lord, hut to the Satntsvphtch arc upon the earth : it is g<»<)Q and pio- Th.^.b, ritabic(asche Apoftkfiiicbjtonicn. Fourthly, for example to one DO and another, and edification of one another. Fifthly, for their knowledge of their tranTgreffions, of omiflionand commiffion, tisPauK^idJhad not k*iown fin hut hy the law. If Chrifthad not a T^m.j.j, commandemenc to bid and forbid, the elect had not known their fins and tranfgrellions. The Schollcr which writeth never a letter we'll of hiscopie, knowcch Dy hiscopie (if he regard it and perufe itwcll hisfaalt in every word and letter, although he can- not mend it. So by the holy and righteous command of Chrift,- the Eledlmay fee and know their errour if they mind it, and look upon it well, although they cannot amend their errour them- felves. Sixtly,Chriftcommandeththem to do, although he know they can do nothing of the holy command before God, becaufe he would have them know and confider of his grace and goodnefs to them, in undertaking and performing thofe things of the holy commandement for them firftand laft, unto their falvation and everlafting happine("s,which themfelves were not able to do in the leaft, and to take up the fong of *Z)4z/;^ the fweet finger of Ifrael, continually before men , praifing the Lord for his goodnefs, and to declare the wonders that he hath done for the children of men, fo that their labour is not in vain in the Lord, Seventhly, Becaufe icor-.u when it pleafeth the LJefus Chrift to fend his holy fpirit to them, 5.8. ' ' to ad in them thefc things of his holy commandement, and to make them his branches to bear and bring forth fuch fruits in fin- glcneffe of heart, in fincerity and godlinefTe, as fruits of the fpirit in truth; then thcfe are true evidences, teftimonies, and witneffes of the fpirit received, as the Tree is known by the fruits (in the rule of Chrift.) And the fpirit received, doth witneflfe that they are the children of God; ^^ have received the fpirit (faith the A- ^^^ g j- poftle, J and thi fame fpirit doth mtnefs, that we are the children of 16. god. Ohjett, Further,the deceiving fpirit objedeth, to teach that mans love to God, his prayer, praife, his giving, forgiving, repea- tancc and the reft like commanded, do not caufe, move, and in- cite God to love, give, and forgive his fervants , and do them good; is the flaking and quenching of all devotion and religious fervicetoGod. 9Anfw, This Doflrine indeed may (by the power of Chrift) quench the devotion and iuppofed fervice to God of Hypocrites, that thereby diOionour Chrift, for what greater difiionour to Chrift can be done, then to uphold 01 think, that poore corrupt F 2 man man by his Iove,bcIieving, praying, praifing, giving, forgiving, re- penting, and the reft, can procure God to love, jultifie, give, and forgive, which is onely the work that Chrift hath undertaken for HeKio.y. poor unable man, faying, Lo I come todothjvfillO god; which on- ly procureth the love, jultification, forgivcnefs , and all goodnefs of God to man, freely, without any work or labour of mans, f Hof,i^.^. ypitllove them freelj {faith Gtd.) (Ve are infltfied freely hj ffracii Take of the water of life freely. And of this work of caufing mo- Rew. J.14 ving, inciting, and procuring God to love raan,to juftifie, forgive Rej.11.6. and do good to man; the honour and praife belongethoncly to ^'^^'f- ^* our Chrift, that fitteth upon the throne; and it is the Antichrifl: ^* ^' the man of fin, (which the Apoftte fpeaketh of) that taketh this honour, or any part of ittb himfelf, and robbeth Chrift of thii honour onely dnc to him. But in thofe which are true believers, their dodrrine doth not qiienchi but kindle devotion, and religious worftiip, and fervice to God and his Chrift: For can there be greater incitement to devotion and Religion, then for a man to be taught of God, and to be afTured by the Ipiric of Chr ft in him;that Chrift hath under- taken to do all for him, to his juftification and falvation before God; that Chrift (with the will and good pleafure 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 fins ob- t'uned the imputation of his righteonfnefs to hiai, in and by his fulfilling of the holy Law of God forhim^ making hi n to be holy and without blame before Gi dm love, Ciufing, movuig, and in- citing God to love him, give to him, forgive him, and do him all good; whenas himfelf, in himfelf, is ftill a finner, corrupt, and abo- Kom.j.iS. mmable, and hath no good thing in him, as T^aul faid, he had not dwelling in hinfelf; and was not, nor is able to do the ieaft with God, to procure the leaft love and goodnefs of God to himfclf: Surely if this teaching will rot kindledevotion in man, he is no true Belit vtr; yea he is worft thtn the Heathens and Publicants that Chrift fpakc of which he faid would love them that loved them, that would do go d ro them that did good to them; The ^ Heathe s and PHblicanes f 1 -Jth ( hrift) will do the fame* This did kindle cxceeci g devition in DAvid(^s weread,ir made him fing, it made him pruu, worftiip, fall down and kneel oefore the Lord his Maker and R dremer, and to call cthefs, j Ocome P/i. ^5 ^. r fa i ' h he) let hs wo fljtp^ fall down^ and k»eel before ihi-Mord our Maker, Thcfe Mat 47. C37l Thefe To/it ions foUomng, are the grounds of the Treat'tfes and (^fAf e dic- tation s foUomng. The firft Poficion is, THat God fore-faw and fore-knew all things to be in the q^/ , § world, before the world \ ^ Sparrow falls not to the ground ^A^.x. ij rvithoHt his providence. j.Pet.uz ThitGod willed and decreed all things before the ^'*^-^^- worId,unchangable, to be in eternity. pV ^°g ^ That Gods eternal will and decree, was his prefent and un- changeable afl of all he willed and decreed with and before him- ^p/.x^j.^, felf, before the world.before whom all things are prefent and not future; although in manifeftation and appearance to the crea- ture they be in future, and appointed fulnefs of time. That God forc-fiw and fore-knew all mankind to become the children of wrath, by the tranfgrelTion of the firft man, notwith- ^P^^-J- fVinding hehad power given him, and free-will alio to keep che"^"^^* covenant, and do rhecommandement. Thit It was Gods eternal (51, according to his eternal will and decreeof love, mere V, and free grace, to eledl in Chrift fome of ^^ •'*''" thechildrenof wrJth, out of the gcntrall company of the children ^ ,o ' ofwrath, to be holy and wirhouc DUme before him in love, to be .-,^.1^, predclbnited and urdaint d to eternal life, and to be adopted the 48. children of God through Chrift, according to the good pleafure ^P^* '• ^ of his will. That chofe (wh'chaccordmg to the good pleafure of his will ^ ^^^ ^^ God fo knew before, and he fo elecfled in Chrift) were holy , and ^^ ' without blame b fore Gud, after thty were eicdcd out of the ASf.i^, childrenof wrath, n) more CO oe the children of wrath, but v>f48- God, and were picdcftinated and ordained to eternal life, were^^-^-*^ adopted the children of God through Chnltjca. led ,jaftified, and j^J^^ , g, glorified before God, and wcreiU ocfore the foundacions of the j^am.s.jj world world was laid in Gods fight, although thefe be not in appea- rance and manifeftacion to the creature till in future, and fulnefs of time appointed. ^opti,!* ThacChrift undertook and performed all in acceptance willed Hcfc. 10.9, and decreed of God before God, for the juftification and falva- Rev.ij.s. ^Iqj^ of the eled, before the world. FoRttA: ^^^^ "^^^ himfelf doth not, nor can do the work of the holy Law and commandement of God, that is good before God, and acceptable to God, as it is mans work. That Chrift doth in man all that is done good and righteous tefore God, by his holy Spirit fent to man of grace; making his Eled fitted inftrements thereof as he pleafeth. There are AntipoptionsmAde to thefe , fiamelj to the form Oi foUoweth, Firft, although all rimes, things , and a6ls were prefent with God before the world, yet they were not alike prefent; God feeth things as they are, difference of time, and circumftance adhering, he feeth eledion before time, juftification in time, and remiffion of fin after it is commited : He feeth not thefe ah aterno. ^nfw» Itakeitjif all times, things, and ads were prefent with God before the world, there is neither pall nor future time, no difference of time and circumftance before God, although to man ^ there feemeth difference of time and circumftance; as paft,prefent, and future; God feeth and knoweth al things, (^as prefent to him j elediorl, juftification, remidion of fin whenfoever committed, al- though thofe and other things are not in mans fight & eftimation until they are manifefted; and then as they arc manifefted , Gods iiow. II. will and his ads before himfelf, are together unchangeable, The ^9- gifts and calling of God are rvithout repentance : And the gifts which Godgivethto the creatures were not unknown and undecreed of God to the creature, untill fuch time as they did appeare manifefted to the creature, neither is the creature uncalled of God before him, until his calling be manifefted to man; the Apo* ftle P.««/makethitclear, to be before God , before the world : Km. 9. j-^ofe (faith he) n^hich God knew before » thofe aifo he predeftinated to ^'^^' he wade likt to the image of his Son : And whom he predeflinated, them alfo he called^and whom hecalleaythem alfo he jftflifiedyand whom he if*fiifiedy th em alfo he glorified. The Apoftle doth not fay, that thofe which God knew before the world, he would afcecward predeftinacc,he wodd afterward call, cafUftf rward jufiific, afterward glofjfie.Biit he fa!tn,thofc which ht'inew before the world, he predcftinatcd, called, juflificd^ and glorified them,before himfelf unchangable, although thefc do not appear, and arc manifeftcd to the creature, till fuinefle of time. The fecund Antipofition is. That man not havi^ff the Spirit, m^y ^fid can do M or all works , Jea good MoraUworkj heforeGod : and that man having the Spirit, can do Mar all good worl(f much morcy yta and fplritHdl alfo^ ^J the infirumentall ajjisiuncc of the Spi- rit. Arfvr. I take it the Scribes and Pharifees did Moral! good tvo^ks before men, as fair in mans fight as any other, then, or fl- thf net , but I do not find them faid , to be as good and righteous be ore God. And I take it, if the Spirit be only an inftrumentall afTiftance to them v\hlch have the Spirit, fo Chrift is at the will and difpofi- tionofman,astheinftrumentis at the difpofition of the work- man, and to be procured by mans art and power to be his inftru- mentall afliftant ; a great diQ.onor to Chrift. Paul called himfclf '^rn,i.u a fervanc and inftrument of Jefus Chrift,but he never called Chrift his inftrument or fervant. The third Antipofition is, That manhavingthe Spirit, hath in- herent fanctificat ion and holineffe in himfelf, ana may hring forth, and do the works ofhsiinejfe (as the Agent thereof) nghteons in the fight of God, And thisPoficion (they fay) the words of Chrift uphold, which fay , Except jch^ right eoufneffe exceed the right eoufneffe of the Scrihes ^f^t, 5.20. H'/id "Thartjees.ye fhallnot enter into the Kingdome of heaven. This exceeding righteoafncfle to be had , to enter into the Kingdome (fay they; is the inherent holineflfe and righteoufncfte, which they have, which have the Spiiit, by the fandification of the Spirit. yinfrv. But I take it, the exceeding righteoufneffe to be had of thofe which enter into the Kmrdome of heaven , fpoken of by Chrift, is the rghteoufneffe of C jrift by imputation to his Elecf^, Believers, not the inherent fuppofed righceoufn^fle in themfelves, which they have by th<^ fandirication of the Spirit, whereby, thty fay, they are inabled to do the works of holineffe and righteouf- neffr, as the Agent thereof before God. For the Apuftle faith, alltdging I>Avid for a witncffe, That man is the blcffed man, that is to enter into the Kingdom of hcaven,^«- to (40) to T»hm th§ Lord imputeth righteoufnt^e without work/* And that further, to uphold ii^herentrightcoufncfle and holi- ncfle in man, by the fandification of the Spirit, do further alledgc the Apoftle, which faith to thr believing Corinthians , neither »«- righteous men^ nor fornicators ^ idolaters^ adulterers^ rf anions, hugge-^ Cor. 6, 9, rers, tkievei^ covetous,drHfjk^ardsy railers, nor extortioners^ /h^ll eyiter ^^i^^' into the Kingdome of heaven,andfuch were feme of y.'m^ iut je are Tvajhedy ye Are fanBifedy ye arjejuftified in the name of tht Lord Je' fusy and by the Spirit of our God. He faith, they were now wafhed , fandificd, and jiiiiifted by the Spirit. Anfw. Bucl take it, this doth not proveCalchoughthefe belie- ving Corinthians) were waflicd now, fanirit is to make men hum- ble Publicans, to fmite their breafts, faying, Lerdh mtrcifull to me ajtnneryir\& wholly to deny themfclyts. This Dodrine of inherent holinefl'e and righteoufneflrc (as is a- forelaid) is confuted by the Prophets, by Chrilt himfelf, and by his Apofllcs. The Prophet £/k^(rpeaking of himfelf and others, having the Spirit j faith, We are all as anHncleanthmg, all our right eoufnefs « as filthy ragf; and after Paftl fays , (here ts nonerighteons that doth ^ , good, no not one* Chrift faith to the fame purpofe , ThoH hypocrite^ ' Tvhy fee^ thoH the mote that is in thj 'Brothers eye t and fee si not the heam that is in thine own eye} &e- And again , ']ti'^ge not, thai yc he fiotjndgedy and when je have doneyvhat ye can^fay we are unprofitable fervants. And the Apoftle "Paul faith , after he had the Spirit known to himfelf, In wr, that is in mj plh , the corrupt man.dwelleth no good things y 7 find no means ta perform that which is good* Where was "Pauls inherent ho'ineffe 2\nd righteoufnc ffe in him- felf , when there dwelt no good thing in him, and when he found no means to perform that which was good in himfelf, where was hisinablement in himfclfe by the irftrumentall afliftance of the Spirit, to do the works of holineffe and righteoufnefs in the fight of God? And whereas they fay, Paul meant (by performance to do per- feftly) and that he might do that which was good and righteous in the fight of God, although he did not the fame perfedlly, it is but a fophifticall cavill, For there is nothing goid and righteous in the Levit.^.i, fight of God, which is not perfeUlj good and righteous-^ his Sacrifice is Humb. z8. without fpot or blemi(h. 2)f«t. i j. Certainly thefe Pofitions are from the root of Antichrift, and "' there is no cffentiall point of Popery, as I may have ground and faftentation from them , as mans holy and righteous works be- fore God. Juftification by mans works before God. Debt and merit of God by mans works. Supererogation$,Popes Holincffe. That the Pope cannot erre. Canonizirgof men for Saints in themfelves. Sanftifyiogs and Confccrations of pcrfons and things by men in thecIlimacionofGod. G Making (4^) Making holy Bread and holy Water, in the eftimation of Gods ffce-will. What Saint in himfelf deferves not to be canonized/ What holy and righteous works, that areivoly and righteous in themfelves, in the eftimation of God, dcferve nBt to be crowned of God, as meritorious works ? It is jiift with men to rccompcnce good works of men , don€ to their honor and benefit, with a proportionable price. So no doubt, it is jufl with God, to recompcnce the good works of men (in his eftimation good works} wrought of men themfelves, to his honor, and the benefit of his, with a price proportionable. 7'c)[;/»i K$m. 4.^. that worktth (faith the Apoftlc; the wages is not accounted of grace or favour ^ hut of debt, I take it, if man holdeth forthhis own works good and righte- ousbeforcGod, hechallengeth a debt of God , and forfaketh grace, his own mercies. They which were called Proteftants , wercfo called , becaufe ^hey did proteft againft fuch points of Popery. ^ (^rv i/irv <>*t- Further Arguments niade to uphold In- herent HolinelTe and Righteoufneflfe in man ^ by the Sandlitication of the Spirit, are anfwered as foUoweth. ^rg. I. 'TpHcy fay, although Inherent Hotinelle be taught of Jl Papifts,and they teach fo, yet it is not Popifli Do- drine. That is PopiQi which Papiftstt:ach and maintainc againft the Doil«oD ground r43) ground for their other Popifli Dodrincs, againft the true form of Jefus Chrift in his Church. I cake it , they which maintaine the fame with them, dole with Popery. tA g. 2. The Fharii'ees caught fuch righteoufncffe, as istitither imputed to them, nor inhcrenc in them ; it is, Ju^itia quam doee* hanty non quam prxfiahant, t/fnjw. The Pharilccs taught fuch righteoufncffe as they ac- counted they had in themfelves, fuch as your Inherent Holintfle and Righteoufneflfe is in you, ("by your account,) and they accoun- ted chey had it from God, alfo they thanked God for it, as I fup- pofeyoudo. 1 thank God, faith the Pharifce, I am not as other ^"^•^^•^^' men are, unjuft, &c. He thought himlelf to have hoHneffe and righteoufnefl'c m himfelf, fo do you. Arg. 3. You abohfla theMorall Law in tJAiM, 5. held up. Anfvf. We do not aboliih the Morall Law, further then the Ar poftle of Chrift, which faith , For Chrifi is the end of the Lavp for 7{pm,io^^, righteoufneffe ('before God) t§ every one that htUeves, Wc fay, the MorailLaw is fttll the manifeftation of Gods Jufticc to the for- faken and Reprobate ones; it is alfo the manifeftation of fin to the Eled, Believers, and as an hedge of thorns to ker p them from tranfgreffing, ( not to be held forth for cternall life or di ath to belicvers)buc to (hew them what Chrift hath done for them in fulfilling ofthcrightcoufneffe thereof, in delivering them from the curfe thereof, by his fufFerings in himfelf 5 and to (hew them what Chrift doth of the fame in them Cashcpleafctb) for their comfort, by his fpiric fent unto them in their unableneflc , for a ?^w.8.ij. witnefs 4nd a^/fr/tnce to them^ •f their adoption through Chrifi, ^^- Arg. 4. You fay, contraries do not expell contraries, neceflkri- ly they may be in the fame fubjed in degrees , as light and dark- ncfiVyCold and heat, fo may knowledge and ignorance be in the believing man,fo may inherent hoiinefie,and inherent corruption, be in the man that believcth. And vet you fay in your expofition of i 7et, 4. 18. The grace of SAnRification doth drive away ignorance and dark/tefs of mind : and what is this , but to affirm no ignorance in Believers, inherent knowledge hath driven away inherent ignorance, and that inherent holinclfe hath driven inherent corruption quite a- way. • Anfvf. So you deny and affirm the fame thing, and needvno ftttthetanlwer. ^ -''.^-idJ : . ^i^"- . . . •-- .,;};..";^/^ (44) Ar^,'). For to uphold inherent holineflc in man, they allcdgc 2 Cor. 5. 17. where it is faid , // aHj man he in Chrifi he ts 4 new creatHre. And alfo JEphef 4. 14, where it is fiid , ^m on the n^w man^&c. aAnfw. In thefe phces^ the Apof^le (lieweth the great grace of Godjto thofc whichareeiedled inChxift, and adopted through Chriit, that that man is a new creature in Chrill , a new man in Chrill, not in hitnfeif; therefore he faith , ffany man be in ^hrifl, be if a new creature in Chrift. So the fam e Apoft Ic faith , he is fjHici^ ned in Chrifi, Eph,i.'),notin himfeif He is holy and without hUme • - htfore God in C^r//?, that is, ehofen in Chrifi^ Eph^ i .4. not in himfelfe^ his earn all ft^ifull corrupt foul and hody* Our life that we live kef ore Qod is in Chrifly it is hid with ^hriBin God, faith the Apoftle, Co/. 3. 3 . It iyn^t in our fdvts that we live before God: in that J live^ J live hy the faith of the Sonof God, faith Taul, GaLi.io. It is by faith that welive,it is by grace of imputation of Chtifts life,hoIineflfe, andrighteoufatfsjthat we live,are holy and righteous beforcGod, not by inherent hoUnelle and nghteoufnefT.: in our corrupt man, that IS, in our felves, as the Apoftle hkhyBlejfed is the man to whom the Lord impute th righteoufnejfe, Arg.6. Fhey for their inherent h^Iineffe, &c. alledge the word^ of Peter the Apodlev l Pet.^. 1 8. ff the righteous fh all fear celj be J av ed, wher e lb alt them godly and jinn ers appear} Vi#*/)ir..:'J'he words are clearly to be urtdcrftood , of hvpocrites havinginhcrcnt holinefs and righteoulneffe iathem felves, by their own account, and in the eftiroation of men, as the Phirifces and ?W^j had^ and others, aad of fiich as are manifcft Reprobates, by theircontemptof godlme{fr,and grecdineffeof tranfgrelTion. The Apoitle noccth the hirdneile of filvacion to the befb of thefe, but there is no hardncfle or fcarcenelTc^ of falvation to thofq whitbac thofe li in Chrift before the ^rld ta he holy (40 holy and without blame beforcGod,and is Co in Ghrift, although his heart be ftill hard in himfelf. But when Chrift pleafeth to fend his Spirit, the Spirit of promifeto him , with his operations of mortification and fancflification, thereby Chrift fitteth his ftony heart to be his branch to bear his fruits,wronght up by his Spirit(as he pleafeth) fuch as arc calle'd the fruits of his Spirit, inlightning, foftning, love, joy, peace, faith, righceoufnefTe, repentance, felfe- denial!, and all manner of goodnefs; in which refpec!^ it is called aflefhy heart, byreafon of the operations of the Spirit u«to it; But the operations are not fo,a5 no hardnefs remaineth or re- turneth, or fruits of the fame haruaefs and corruption in the heart or foul. Mr. C^/Z^y (the memorable Mirtyr) D^eweth that welT in his mournfull fong, which every beft ff-lliy hearted man proveth. In- deed ffaich he) fomccime I do repine. To God for mercy calJ, but yet alas incontrnenr, to fin again Ifail. Here were in him fruits born, and held forth of the fefliy heart, but incontinent, the fruits of the corrupt and ftony heart are held forth in this man, no inherent holinefs and righreoufnefs proved in man. - Jrg,^, They alledgc for inherent holinefs and ri^hteoufncfs, &c. /iB. 10. 55. where it is faid , He that workfth right eofifne^e is accepted with God, From whence they conclude, that there are lomc men that vvoik righteoufncffe , and are accepted of God , for working of rightcoufnefs. Anfw. I ain forry that you draw fuch a conclufion from this Scripture, contrary to the meaning thereof; and'contrary to the plain word of other Scriptures: F^«/faith, Rom 9. \6.\tisnot in him thjt vpilleth, nor in him thjtt '^finntth ( meaning to hive acccp- tanCe with God) i;fit in Gad that Jheweth mercy . And again, if it be of mans working of rightcoufnefs, then k is no moe of grace, ihit man is accepted with GodjV^<7w i x.6- I'i it be of his worksj then it is of debt, that man is acc\ pted with God, For to him that workethy the wages is acconnted By debt^ faith the Apoftle, Rom, 4. 4. The Apoitle excludes debt &w^>rk to oaake acceptance ith God. I wifh that (74/. 5.4. were well confider^d, yc are aboliiled from Chrift , whofoever are jw ih\ d by the Law, ye are f^Uen pom grace. He that i^ accepttd ot God for working righ- KouUieflc. certainly is juftificd by thcLaw, and thinketh himfclf^s to beio. Fur by that he is accepted with God, he is jufti- fitd r40 1 ficd before God , God acccptcth tio aniufl perfon. ^ The Apoftle faith, he that worketh righteoufnefs, of whatfoe- J ver Nation he be, i$ accepted wijihGod,»thatis juft wirb God ; but he doth not fay, that any man of any Nation worketh righte- oufneffc before God. I Yet there majy be fome of every Nation that work righteoaf- nefs in the eftimation of men, and fome, that in Chrift (which hath undertaken and performed all righteoufnefs ku them bt fore God) work righteoufnefs, and in Chrift are accepted with God, for the work of his righteoufnefs imputed to them. Arg^9. They alledgeDo(^or DAVenets writing, de bahituali juflitia , which faith, omnes Thcoiogos concedere inherent em jufiitUm' Jnfw. Dodlor D4z/tf«ffr/ writing tmderftood in the bcftfenfe, I as we fay, that in Chrift thofe that are jufttfied in him have inhe- rent holmefs and righteoufnefs in Chrift, out not 'n thcmfeives, in their corrupt fuuls and bodies. But underftana Dudot D^venet as ye will. Doftor "Davenets Scripture is not canonicall Scripture. The Spring of inherent Holinejfei &c* INhercnthoiinefs and righteoufnefs, in part remaining in men after the gcncrall fall and lofs in Adam, whereby ihey had ftill frec-wiil ind power to do the commaudtment unto their falvati- on. Was the hcrefie of the Palagixns confuted and exploded , in . the Primitive times after rhc Apoftles. But foon after, the Pipifts loarh to humble themfclves to theit corrupt condition, as Ciiriftfptaketh, loath to deny themfelyes, bccaufe they would not come manifcflly in the pride of man, with the Palagians, and in their confuted etrour. Therefore aded by the fpirit of Antithrift, they invented ano- ther way, whereby, they fay, man hath inherent holinefs and righ- teoufnefs in himfelf, bytnefandificationof the Spirit, and hereby they are inablcd to do the wor^ s of holinefs and righteoufnefs themfelves,pleafing to God, accepted with God, moving, and caufing God to do them good. This is the ground of all their proud Popifh Tenents. And from this ground the Arminians, Anabaptifts , Brownifls, Presbyterians, and other, hold forth (nany things to the exalting ©f (47) of man, and the pulling down of Chrifl-, to the great diflionor of JefusChrifts undertakings and performances, forpooc, cor- rupt, unable dead man inhimfelf, of free grace chofen of God in Chrift, and given to him of God, to undertake and perform all for onto life; which they do, when they teach and fay , that they, by their Inherent holineffe and righteoufneffc have power and free-wiil todo, andean do themfelves the works of righteouf- ntflfe, fuch as pleafe God, are accepted with God, and do move and caufe God to do them good,which all are the works of Chrift, and no part thereof mans, but by account and grace of imputati- on; therefore the fame andthc reft of that fort, are no better then robbery, facriiedge, and idolatry; Thoie which hold forth Inherent holinefte and righteoufnefl'e in man, do boaft themfelves to be in a better eftatc and condition for life, then Ad^m wasever in; to have more power then Adam had ininnocency unto holinefle and righteoufneflfe, and the work of the holy and righteous commanderaent of God for life, (which faith, do this and live) then Addw ever had : for Adam in inno- ceocy had no power to repent, if he fail'd that he might live by repentance, if he failed of life by obedience and words; nor had ^Jam power to pray for mercy and forgivenefle, to move God by repentance and prayer, and to obtain the fame of God by prayer* For if y^^^^^w had had this, there had been no need of the provifion of a Chriftforfalneman ; foiz/^dams repentance end prayer for mercy and forgivenelfe, had been enough to have pray- ed with God for forgivcnefsof the tranfgrefliion. But (they fay) they have not only power and free-will to doe the righteoufnefs of the command, through their inherent holi- tids and righteoufnefs, but alfo fuch a fandificd will , that their will cannot fail or hinder their power,asft/^oi»er hnt of god^ none can give fower hutGod^ even as the great * God the Creator defervcd to be adored for giving (a/^j^»> power to doe the work of holincffc and rightcoufneffe in his mno- cency. But 1 know there are many amongftus ftained with thia de- cciveable dodrihe of Inherent holinefs and rightcoufncfs in man, &c. which have a zcalc of God, although not according to knowledge, as the Apoftle "Vml laid , there were of the Ifraclites, ^om. 10. 2. which being ignorant of the righteoufnefs of C^od in Chrift, and going about to eftablifli their own righteoufnefs, as thefe do, fubmitced not to the righteoufnefs of God, as thefe do not, which ordinarily objed and fay, fhail wenot do that we are commandffd?rhall we not do the good duties commanded of God? fliall we not do our indeavours what we can, although we cannot doperfedly? are we not commanded to call others to doe the fame? is not God pleafed that we (louid do To, and pleafed with uur doing fo? oris God plcaftd that we fhould be idle , carclelTc, and do nothing of hiscommand?God. iaith the Apoftle, dethat- cept the will f.r the deed, if there he firfi a wiliing mind. ^nfw Thefccxprcflionsmdctddo rhewiizealof God, but the qucftion i«; firft, whether it be accord ng to knowledge or no? fecondly, whether they hold fojth ignorance of the righteoufnefs of God in Chrift or no, and no fubmilTion to the righteoufnefs of CodinChriftorno: and thirdly, whether they (liew a going a- bout to eftabluhrheir own righteoufnefs or no, that is , to huld forth thdr own power, wiils,mdeavours, and works, to pleafe God, picifie God, move and prevail with God for their good, and to be accepted of God for the lame, as it is their own, which nothing but perfcd righteoufnefs can do, which corrupt man cfin- not bring forth and do, for that which is of ihc flcfli is fle(hy. Herein DO Herein they clearly fhew, that they are ignorant of the rightc- oufntfsof God in Chriii,and fubmit not to the righceoufncls of God in Chrift, which is the only pcrfed righteoufnc{!'e,and which is all righteoufnefsjthat do, or can pkafe.piicifie, move, and pre- vail with God to mans good; and to make man , or any thing of man accepted with God. Indeed God is pic afcd with man , and pacified towards man in Chrift,not in himrelf,nor in his own cor- lupt w\\\^'indc3i\om?yOt d^cds-j thej that art iff thf fU/h cannot fleafe 7iem,B,S/ god, faith the Apoftle. Of the SanElification of the Spirit^ &c* BEcaiife the Apoftle faith, ^As in Adam all die, fo in Chri^Jhali ^^^^^^ ^^ alt he made alive; and agam, as hj fine mans difobedience many j^m.],\a. Tvert made finnttSy fo hj the obedienee of ene^Jhall many be made righ- teous^ &c. Some lay, that Believers in Chrift are fo regenerate, and renewed in their corrupted nature of foul and body by Chrift, through the inherent fandification of the Spirit , that themfclves by the power of their fandified nature and faculties thereof, are able to do, and do the works of goodnefs, holinefs^ and rlghte- oiifn^fs in the eftimation of God, as lyid^im had power to do in his innocency: And this inablement to them , by foch fandificati- on of the Spirit (I take it) they call the afliftance of the Spirit , whereby, they fay, they do fuch works at btft in part. But I take it (uch crre, not knowing the Scriptures , the truth of Jefus; for although the Scriptures hold forth the Eled , Be- lievers, to be ekded, regenerated, and renewed, to be righteous, holy, and without blame before mod; yet the Scriptures hold them forth to be all this in Chrill, not in themfclves. 74«/ faith, he ^^ Eph.1.4. clewed in Chrifl^ to be holy and tvithout h lame htfore (jod in Ch>iflyEfh^z^^^ he r^M e/uickped in ^hriR^ he Tx>as raiftd up in ChrtB, lived , moved ^AH.ij.xZ and had his being in Ckri/}^ not in htmfelf: he was not eledcd to be holy, and without blame, and fpot before God in himfelf , to be quickned and raifed up in his own corrupted man, nature, and fa- culties of foul or body : Believers are not the new man, the new creatures in themfclves, in their own ftill corrupt nature, but they are the new man, the new creature in Chrifl, which is the onely new man, and new creature in himfcff, as the Apofllc fpeaketh, he maketh of twain one new man in himfelf \ and again , put on the Eph.i. 1 f* mvf man^vphich after Cody is created in right eoftfnejfe and holtnefft : H* . and DO E/);;.4 ^4 and againc , if dnj m^n bt tn Chrifl , he i^ a fjew Crea- If Believers were fo made alive in themfeJvcs by Chrift, to the power and adion of holinefs and righteoufnefs, as Adarnvf^ii made aljve, and had power of a