Spirit will I put within you and I will take the stony heart out of you and I will give you an heart of flesh that flesh of Christ of which we spake before and will put my Spirit within you and I will cause you to walk in my statutes and ye shall keep my commandements and do them Luk. 1.72 73 74 75. To perform the mercy promised to our Fathers and to remember his holy covenant the oath which he swore to our Father Abraham that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life With which agrees that which follows 2 Pet. 11.4 whereby exceeding great and precious promises are given unto us that by them we should be partakers of the divine nature having escaped the corruption that is in the world through lust In both which places we may take notice that there are but two grand benefits promised in Christ the first in order of time and nature is deliverance from our spiritual enemies or our escaping out of corruption and the second is a partaking of the divine nature whereby we may serve God cheerfully and without fear in holiness and righteousness all our dayes Here is no mention made in these promises of the remission of sins either because it is an appendant to the first benefit God taking away the guilt with the corruption and fault or because the Lord counts it so inconsiderable a benefit in comparison of the other two that he makes no mention of it but casts it in over and above as Christ speaks Matth. 6.33 Seek ye first the kingdome of God and his righteousness and all other things shall be added unto you The fourth Topick shall be That this full obedience through the grace and help of God is made the condition to the greatest part of Gods promises and his spiritual blessings in special Exod. 19.5 6. Now therefore if you will obey my voice indeed and keep my covenant ye shall be a peculiar treasure unto me above all people for all the earth is mine c. And Exod. 23.20 21 22. Behold I send an Angel before thee the Angel of the covenant to keep thee in the way and to bring thee to the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my name or being is in him But if thou shalt indeed obey his voice and do all that I speak then I will be an enemy to thine enemy and an adversary to thine adversaries See Levit. 26.13 all manner of blessings are promised upon this score Deut. 11.8.9 Therefore shall ye keep all the commandements that I command you this day that ye may be strong and go in and possesse the land whether ye go in to possesse it and that ye may prolong your dayes in the land which the Lord sware unto your Fathers to give unto them a land flowing with milk and hony which land is a type of the heavenly Canaan Deut. 28.1 15. And it shall come to pass if thou shalt hearken diligently unto the voice of the Lord thy God to serve him and to do all his commandements which I command thee this day that the Lord thy God will set thee on high above all nations of the earth and all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of the Lord thy God blessed shalt thou be in the city c. Joshua 1.7 8. Onely be thou strong and very couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest Isaiah 1.19 If ye be willing and obedient ye shall eat the good of the land Ezek. 33.15 If the wicked restore the pledg give again that which he robbed walk in the statutes of life he shall surely live he shall not die Matth. 5.19 Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called least in the kingdome of heaven but whosoever shall do and teach them the same shall be called great in the kingdome of heaven Chap. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven Chap. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you to the end of the world Luk. 10.25 26 27. And behold a certain Lawyer stood up and tempted him saying Master what shall I do to inherit eternal life he said unto him what is written in the law how readest thou and he answered and said thou shall love the Lord thy God with all thy heart and with all thy soul with all thy strength and with all thy mind and thy neighbour as thy self And he said unto him thou hast answered right this do and thou shalt live See John 15.10 If ye keep my commandements ye shall abide in my love even as I c. 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and of the Spirit perfecting holiness in the fear of God Heb. 10.36 For ye have need of patience that after ye have done the will of God ye may receive the promise Rev. 21.14 Blessed are they that do his commandement that they may have right to the tree of life and may enter through the gates into the city The fifth Topick shall be The end of Christs coming to fulfill the law in us according to Gods covenant aforesaid Psal 22.30 31. A seed shall serve him it shall be accounted to the Lord for a generation he shall come and shall declare his righteousness unto a people that shall be born that he hath done this to wit wrought that righteousness in them Isaiah 53.10 He shall sow his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand See chap. 61.1 2 3. before cited Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall reign and prosper and shall execute judgment and justice upon the earth in men in his dayes Judah shall be saved from their enemies and Israel shall dwel safely And this is his name whereby he shall be called The Lord our righteousness to wit that righteousness which he executeth and worketh in his Saints Dan. 9.24 Seventy weeks are determined upon the people and upon the holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy by bringing in the everlasting righteousness aforesaid Matth.
them for God hath shewed unto them That there ensued likewise the want of inclination yea and aversnesse to obey God in us all Contrary to what was spoken now by Paul Rom. 2.14 But he brings divers Scriptures to plead for him as first Gen. 6.5 All the thoughts of man are evill to wit after his personal fall and own depravation as the men of the old world were depraved but it is true which the Fathers have in their writings neme repente fit turpissimus Then saith he can the Ethiopian change his skin Jerem. 13.23 But this is spoken only of them who by long continuance had both contracted an evill habit and hardness as it follows there then may ye also do good that are accustomed to do evil It is possible also that the Vindicator may sometimes speak the truth though he hath long used lying Mat. 7.28 that a corrupt tree cannot bring forth good fruit Yea if it be corrupt but in part as all men after the fall are but in part and by degrees corrupt at the first and for some time afterwards nor in all things at once but specifically in one evil after another and gradually in each As for Ephes 2.3 we shewed before what that imports and 2 Cor. 3.5 We are not able of our selves to think imagine or conceive any thing as of our selves to wit in spiritual and heavenly mysteries which must only be made known by revelation as they were to him 2 Cor. 12.7 Gal. 1.15 16. Ephes 3.3 4 5. That we have no liberty and pronenesse of will to do that which is good Is there then no difference between willing and doing liberty and pronenesse pronenesse and power That by nature we have no love of God nor readinesse to obey him But by creation and the word ingrafted we have both before our fall otherwise how can we seek God which is the great end of our creation Act. 17.26 27. That they should seek the Lord if happily they might feele after him Or why doth the Lord expect any such thing from the sons of men if they have no faculty or ability to doe it Psalm 14.2 The Lord looked down from heaven upon the children of men to see if there was any that did understand and seek after God Pag. 22. by the first miscount he denyeth that God doth enable the will of it selfe to do good works if it please But to will is one thing and really to do good is another thing and requires a further power Rom. 7.18 To will is present with me but how to perform that which is good I know not He saith also that Grace worketh in the will to please or choose Which is false for if it determine or force the will it were not a free agent voluntas trahitur non cogitur the will may be drawn but not forced That God doth not hang his work upon the suspended Ifs of our wils This is altogether against the Scripture Psalm 95.7 8. If this day ye will heare his voice harden not your hearts as in the provocation or Isai 1.19 20. If ye be willing and obedient ye shall cat the good of the Land but if ye refuse and be rebellious ye shall be devoured with the sword or Rom. 11.22 Behold therefore the severity and goodnesse of God on them which fell severity but toward thee goodnesse if thou continue in his goodnesse otherwise thou shalt be cast off But he cites Ezek. 36.17 to prove it where the Lord saith I will put my spirit within you and cause you to walke in my Statutes and ye shall keep my judgements and doe them To which we say that this is a full enablement to keep Gods Law even in this life contrary to his second position yet will the Lord be sought unto for this to doe it for them ver 31 of that chap. He cites also the words of Augustine but against his second position likewise saying we will indeed but God worketh in us to will that is generally and habitually but not in hypothesi by a particular determination to this or that act and so are Pauls words to be understood not of our habitual doing yet of our willing Philip. 2.13 It is God that worketh in you not only to will but doe of his good pleasure for otherwise this verse should contradict the former in some sort where the Apostle chargeth us to work out our own salvation with feare and trembling if we must be meerly passive in this business why doth he lay such a charge of working or co-working upon us yea of working out our salvation to the end That the will is effectually moved to doe according to the new inclination which God hath put into the renewed will and affections True but this is done by motion motive or perswasion not by determinating the will For those Scriptures which he cites page 23 by miscount prove not any more then what we grant Deut. 10.6 The Lord will circumcise thy heart and the heart of thy seed for that is only to remove the foreskin of the evill inclinations Eze. 36.26 A new heart will I give that is new inclinations with an habituall power to choose and an actuall power when it is sought to do good Act. 16.14 The Lord opened the heart of Lydia that is her understanding 2 Cor. 2.7 Where the Spirit of the Lord is there is liberty to wit according to the measure and working of that Spirit which first opens the understanding then puts inclination into the will and affections and lastly giveth power Page 23. he saith that in this life the renewing of our nature is not perfectly done here as concerning our knowledge of God or our inclinations to obey him But untruly for relatively to what the Law requireth of us here we know that it is only to love God above all and our neighbour as our selves Mat. 23.37 38 39 40. which we may both know and doe also by grace in this life as there it is made known and power is promised to act accordingly Deut. 26.18 And the Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldst keep all his commandements so also Deut. 30.6 which he lately cited And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul that thou mayst live but comparatively to the world to come we grant it as we did before that neither our knowledge nor our inclination nor yet our power shall be so intensively full and great in this life as in the world to come That the regenerate are not always ruled by the holy Spirit but are sometimes forsaken of God either to try them that is to make their own weakness without God known unto them as he did to Peter or to chastise and humble them This is true if we understand it of the whole process of regeneration
justification whereby sin is purged out upon which the pardon and removing of the guilt follows through the mercy of God and the merits of Christs death we say that these are diverse and dissentaneous things But otherwise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the new Testament frequently to be understood of the dimission and purging out of sin by the Spirit so both in the old and new Testament by prayer remission and forgivenesse of sins both these are connectively and collectively to be understood because where the Lord is pleased to purge out sin and heal men of it he always pardons it or takes away the guilt and never takes away the guilt but where the corruption and fault are first put away Hence it is that not to impute sin as we said before is first to purge it by sanctification and then to pardon i◠as Psal 32.1 2 3. and Rom. 4.6 7. and where sin is so purged and not imputed there the righteousness of grace for the renewing of the same is freely imputed or given to the believing and obedient soul But this premised we return now to consider what he saith who first brings that place Rom. 5.18 As by one offence or of one the sin guilt or judgment came upon all men to condemnation to wit all that offended or sinned in that one personal Adam of theirs as he said before so by one righteousness or the justification of one the free gift came upon all unto the justification of life that is of glory for there is a two-fold justification the one of grace or the foregoing righteousness and the other of glory or the evelasting righteousness But wherein doth this Text speak for him or against us and our doctrine The second Scripture which he brings is 2 Cor. 5.21 For he hath made him to be sin for us to wit a sacrifice for sin and a patern and motive unto us teaching us how we should in him root it out that we might be made the righteousnesse of God in him first in grace and then in glory as we said before Where the Apostles words make farre more for us and our sense and doctrine then they do for him for there is not the least mention made in all the Context or any where else in all the Scriptures that Christs personal obedience unto the law without us and for us should become or be made our righteousness The third Text of Scripture produced by him is that Acts 13.38 39. Be it therefore known unto you men and brethren that through this man or Messiah is published unto you dimission or remission of sins and in him he that believeth that he is or may be justified that is purged from all things from which ye could not be justified or purged by the law of Moses Which Text makes so clearly for us that by way of warning we will adde Pauls next words Look to it or take heed lest that come upon you which is spoken in the Prophets Behold ye despisers and wonder and vanish or come to nothing for behold I work a work in the days of perfect sanctification a work to which ye will in no wise give credit though one tell or shew it unto you Acts 13.40 41. The words are cited out of Hab. 1.5 6. and imply also an heavy judgment to come by the Chaldeans or the enemies figured thereby which are the Devils His fourth Scripture by him quoted is 1 Cor. 6.11 And such were some of you but ye are washed but now ye are sanctified but now ye are justified in the name of the Lord Jesus and by the Spirit of our God And as other Scriptures made not at all for him but much more for us so this is clearly also against him shewing that washing from the act and habit of former sins sanctification by Gods Spirit and justification in in the name of Christ are one and the self-same thing as we further proved out of Titus 3.4 5 6 7. Rev. 22.11 and other clear places But here he saith that some may object and say this righteousness is Christs and how can a man be justified by the justice of another Unto the which he answers with some truth and some falshood that as sin is ours by propagation which we have often shewed to be false so righteousness is ours if we attain unto it truly by Christ by imputation But his righteousness which he here intends is onely such by putation and imagination And as Adam saith he derived sin to our condemnation which is one of his old Chimaera's so Christ brought life by his obedience to our justification Thus if many be made sinners by the disobedience of one man which if rightly understood is undoubtedly true then how much more shall many be made righteous by the obedience of man Jesus Christ Rom. 5.19 especially since the nature of Christ as he saith page 66. is far more divine then the nature of Adam and therefore is more powerfull in ability to work this effect to justifie us then Adams sin was to condemn us But as Adams sin without us and our conformity thereunto condemns us not so neither doth Christs obedience which is ab extra justifie us we speak of his active obedience and by his passive we have another benefit the pardon of sins upon our leaving of them and 1 John 5.11 12. saith he this is the record that God hath given us to wit eternall life to whom was it given to John and those in whom Christ was risen in the power of the eternal life and this life is in his Son so that he which hath the Son in that manner hath life and he that hath not the Son of God hath not life as yet that is saith the Vindicator he hath the righteousness whereby he bringeth us to eternal life But this is his gloss upon the Text and a meer dream and delusion and this saith he doth the Apostle most excellently shew unto us when he saith that God made Christ to be sin for us 2 Cor. 5.20 which we even now cited But he speaks no such thing as he aims at or dreams of for saith he as our sins were made the sins of Christ not by altering or transplanting them inhesively into his own person but by assumption of them imputatively to make satisfaction for them as fully and truly as if they had been his own inherent sins even so the righteousness of Christ but not his externall obedience is as truly made ours by imputation his inherent righteousness whereby he and we obey God is so as if we had perfectly fulfilled the law by our own personal and actual operation Prove this by Scripture Vindicator and you shall be made a Doctor in Divinity which you never was nor will be And therefore saith he justification is a gracious and judiciall act whereby he judgeth he should have said a judicious and moral a physical or metaphysical act of God whereby he judgeth first maketh
himself and many others in this life saying 1 John 4.17 Herein is our love made perfect that we may have boldness in the day of judgment But saw first many thousand servants of God of every tribe sealed And after I beheld a great multitude which no man could number of all nations and kindreds and people tongues standing before the throne and before the lamb clothed with white robes and palms in their hands who came out of great tribulation here and had washed their robes and had made them white in the blood or spirit of the lamb Rev. 3.14 And the like spectacle he saw chap. 14.4 5. of men that follow the lamb wheresoever he goeth being redeemed from among men and made the first fruits unto God and the lamb and in their mouth was found no guile for they are without fault before the throne of God The eleventh Topick shall be the two parts of all practical truth in Christ of which before out of Ephes 4.20 24. But ye have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus That ye put off concerning the former conversation the old man which is corrupting through the deceitful lusts and be ye renewed in the spirit of your minds and put you on the new man which is created after God in righteousness and holiness of truth The last Topick shall be the new Jerusalem that comes down from heaven which in its coming is called the Lord our righteousness from the presence of the holy Ghost or rather of the whole Trinity Jer. 33.15 16. At that day and at that time will I cause the branch of righteousness to grow up unto David and he shall execute judgment and righteousness in the land in those dayes Judah shall be saved and Jerusalem shall dwel safely and this is the name wherewith he shall be called The Lord our righteousness Which Jerusalem is promised to every overcomer of sin and Satan Rev. 3.12 as before and it is an estate to be had in this life as Mr. Brightman and most of the best interpreters among the the Protestants and Arrias Montanus among other Papists doth confess out of the clearness and evidence of the Text Rev. 21.23 And I John saw the holy city new Ierusasalem coming down from God out of heaven prepared as a bride adorned for her husband and I heard a great voice out of heaven saying behold the tabernacle of God is with men and he will dwell with them and they shall be his people and he shall be with them and be their God And at vers 9. God shall wipe away all tears from their eyes and there shall be no more death viz. spiritual death which is either sin or the wages of sin neither sorrow nor crying neither shall there be any more spiritual pain which being effects of sin are with their causes taken away before for the former things are passed away So our obedience to the law must go before as a preparative and a qualification hereunto Lev. 26.3 and 11.12 If you walk in my statutes and keep my commandements and do them then will I give you rain in due season c. and I will set my tabernacle among you and my soul shall not abhorre you and I will walk among you and I will be your God and you shall be my people See Ezek. 37.27 My tabernacle also shall be with them yea I will be their God and they shall be my people and Psal 128.1 5. Blessed is every one that feareth the Lord and walketh in his wayes and vers 5. The Lord shall bless thee out of Sion and thou shalt see the good of Jerusalem to wit the spiritual Jerusalem aforesaid all thy dayes Thus much of divine authority now for humane Justine Martyr in Resp ad Orthodoxos saith That which is possible to one man is possible to any as to saile by sea for even as the Scripture saith that certain of them who live under the law were unblamable in righteousness so it was possible unto all those who lived under the law to have been alike unblamable for Saint Luke the Evangelist saith of Zacharie and Elizabeth chap. 1.6 that they were both righteous before God walking in all the commandements justification or righteousness of the law blameless But what is the total righteousness of the law even to love God above thy self and thy neighbour as thy self which is not impossible unto those men which apply their will and desire thereunto Wherefore that saying By the works of the law shall no flesh be justified was not spoken or used by the Apostle because we cannot perform impossibilities but because we will not frame our selves to do things possible Origen in his ninth homil upon Joshuah saith Doth not that man seem unto the Worthies to be reckoned among women who saith I cannot observe or do that which is written And again in the same place he that saith I cannot fulfill them doth he not manifest himself worthy to be ranked among the feminine sort who can do nothing that is virile or like a man or worthy of that sex Cyprian serm de Baptis Christi Neither doth this written law in any thing differ from the natural but the rejection or refusal of evil and the election of good are so infixed into the rational soul from above that no man hath just cause in this behalf to complain because there is neither knowledge nor power wanting unto any man for the prosecution and performance of the same because we know what ought to be done and have power to effect what we know whereas if the precepts were impossible or invironed with so great difficulties or thy will therein so abstruse and hidden that the thing could not be understood which thy Highness or Majesty requireth of us albeit no man sins against his will yet he might many ways excuse his offence or sin unless the equity and moderation of that which is commanded and the clear knowledge of the truth and the distinction of things to be done or not done had been sufficiently provided for us by an intelligible authority and therewith the possibility facility and power had therein embraced each other Basil Magnus homil 3. It is impious to say that the precepts of Gods Spirit are impossible And in Psalm 119.155 he saith I knowing that thou beholdest me have not onely fulfilled thy commandements but I have done it also with a fervent mind Chrysost homil 19. in Heb. Christ commandeth nothing that is impossible in so much that many go beyond the commandements and homil 18. de poeniton And if it be demanded who ever did this he presently answers Saint Paul Saint Peter and even the whole chorus or quire of Saints and homil de poenitent 8. Do not in any wise accuse the Lord for he doth not command things that are impossible Hieron Symbol Apost Epist 17. We detest their blasphemy who affirms that
page 48 in his differencing of gratia gratis data and gratia gratum faciens you will find him as excellent a Schoolman or schoolboy rather Page 2. he saith that in Religion the Law is our marke or way from which if we swerve we sin But is not the Gospel our way therein also and that in a speciall manner of our Christian Faith and Religion That defect is the general nature of sin but is not excess which is the other extreme sinfull also That this defect is an inclination or action repugnant to the Law But what thinks he of evill words as false accusation lying cursing and swearing such as he frequently useth are not they sinfull also That there is in sin a double formality repugnancy to the Law and guilt But guilt is the effect and not the form of sin That the former of these two is a comparison with the Law but it is a disparison or dissimilitude therewith that the first fin of man was the disobedience of our first Parents in eating the forbidden fruit But if he understands it of their actuall eating of that fruit he is much mistaken for as the womans actual eating thereof did go before the mans so many gradual evils did precede them both as first diffidence incredulitie to Gods word who had expresly said in the day that thou shalt eat thereof dying thou shalt dye Secondly too much eare and credence given to the devils lying promise who said ye shall not die but be as gods knowing good and evill Thirdly the too much liking and approbation of the forbidden fruit Fourthly the hungring or thirsting after it Fifthly contempt of Gods justice Sixthly ingratitude towards him for all his former goodnesse And lastly their consenting to Satan and resolution to eat of that fruit That in the generall all our corruption and misery is sprung from that first sin of the first Adam Contrary to what the Lord saith Hosea 13.9 O Israel thou hast destroyed thy selfe but in me is thine helpe But here he saith more particularly that eternall death came upon all their posterity by that first sin Contrary to Gods express Law Deut. 24.16 where God will not have the son to suffer a temporall death and much lesse an eternal for the fathers sin and directly contrary to Gods oath Ezek. 18.3 4. As I live saith the Lord God ye shall not have occasion any more to use this proverb in Israel Behold all souls are mine as the soul of the father so the soul of the son is mine the soul that sinneth it shall die So ver 20. The son shall not be are the iniquity of the father neither shall the father bear the iniquity of the son the righteousness of the righteous shall be upon him and the wickednesse of the wicked shall be upon him Num. 16.22 Shall one man sin and wilt thou be wroth with all the Congregation That the corruption aversnesse of our nature came from that fall aforesaid Pag 3. that all our actuall sins doe spring from thence See to the contrary Eccles 7.29 That the first sin of man is the cause of all other sins and punishments which is true of each mans personal fall and disobedience and not of the other That the Spirit by the Law entitles us to Adams sin He means the first Adams as a derivation from the root to the branches as poyson is carried from the fountain to the cistern and as the children of traitors have their blood tainted with the treason of their fathers and as the children of bondslaves are under their parents conditions But all these similitudes are but shaws to catch woodcocks for neither was the first Adam either the root or fountain of our soules which are Gods immediate workmanship Isai 57.16 for the spirit should fail before me and the souls which I have made nor are our bodies unclean by birth being created to be Temples for the Holy Ghost nor are traytors children usually tainted with their fathers treason though by the civil Law of some Countreys in proditionis terrorem they are ignobled in their blood and dignity nor was Adam himselfe a bond-slave to sin but by the grace of regeneration Gods free-man Rom. 6.18 before he begat any children nor doth the sinful corruption of our parents pass to us more then the graces and virtues of those that are or were righteous for both these are spiritual things which nature cannot convey but he seeks to prove what he saith by some Scriptures long since worn thred-bare by allegation to that effect Joh. 3.5 Rom. 5.12 20 21. 1 Cor. 15.47 48 49. Ephes 2.3 Iob 4.4 Psal 51.5 Isai 48.8 Gen. 8.21 To all which we will give answer in the order set down with what brevity we can having answered the same at large in our Examen As for that Ioh. 3.5 Whatsoever is born of the flesh is flesh it is true of the wisedome of the flesh and of the righteousnesse of the flesh as well as of the open sin but Christ speaks not here of the naturall birth of men but of a spiritual be it true or false As for Rom. 5.12 13 20. the Apostle speaks there thus Therefore as by one man sin entred into the world and death by sin so death went over all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as all have sinned for so Chrysostome and Erasmus and others read those words for untill the Law sin was in the world but where there is no Law sin is not imputed or reputed for sin Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that is to come But not as the offence so is the free gift for the judgment was of one to condemnation but the free gift is of many offences unto justification for if by one mans offence death reigned by one much more they which receive an abundance of grace and of the gift of Righteousnesse shall reign in life by one Iesus Christ Therefore as by the offence of one judgement came upon all to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Unto which long Text we give this short answer First that it is a parallel and opposition betwixt Adams mischief and Christs remedy and cure but few in these days of supposed rather then true light understand either the one or the other aright for besides the first Adam or man whom the Vindicator with many more for want of a true Judicator here understands there are foure Adams mentioned both in the Scriptures and other writers The first is our natural or earthly man which is the creature of this world of whom our Apostle saith 1 Cor. 15 41. The first man is of the earth earthly The second is
salvation but by another even Jesus Christ the righteous blessed for evermore But as the former part of his observation is false that we should not actually work out our own righteousnesse by Jesus Christ so it is evident that he understands not what he speaks in the latter words of his speech about being made righteous by another even Jesus Christ for there is no other righteousnesse for men to seek after but that which is required in the moral Law Deut. 6.25 And it shall be our reghteousnesse if we observe to doe all these commandements before the Lord our God as he hath commanded us which yet is of two sorts or degrees the one is the righteousnesse of grace and justification whereby sin is to be purged out and the other is the righteousnesse of glorification of the former the Apostle speaks thus Rom. 5.17 Much more they which receive abundance of grace and of the gift of righteousnesse shall reign by one Jesus Christ and of the latter of these David thus Psalm 119. vers 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth and vers 144. The righteousnesse of thy testimonies is everlasting This is that David hoped for in the end Psalm 17.15 I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse So Psalm 24.45 He shall receive the blessing from the Lord even righteousnesse from the God of his salvation and 69.27 Add iniquity to his iniquity and let him not enter into thy righteousnesse and Paul Gal. 5.5 For we through the Spirit wait for the hope of righteousnesse by faith 2 Tim. 4 8. Henceforth is laid up for me a crown of righteousnesse And as both those are attained by faith so they are called the righteousnesse of faith Rom. 1.17 For therein to wit in the Gospel is the righteousnesse of God revealed from faith to faith vers 18. for the wrath of God is revealed from Heaven against all ungodlinesse and unrighteousnesse of men So circumcision the signe of sanctification is called the seal of the righteousnesse of faith Rom. 4.11 and the Apostle explaining himselfe Phil. 3.9 10. what that righteousnesse of God is which he would attain by the faith of Christ saith that I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death if by any means I might attain to the resurrection of the dead And both these are to be attained by Christ in which regard he is called the end of the Law for Righteousnesse sake to every one that beleeveth Rom. 10.4 And as he is given by the Father that the righteousnesse of the Law might be fulfilled in us who walke not after the flesh but after the spirit Rom. 8.4 so he is called the Lord our righteousnesse Jer. 23.6 as is the holy Ghost the heavenly Jerusalem also in its descention unto us called likewise Jehovah sidkena the Lord our righteousnesse Jerem. 34.16 which is that life the Saints hoped for Gal. 5.5 as was said before If any man find any other righteousnesse of God unto salvation mentioned cleerly in the Scriptures let him takn it for his labour for that one mans obedience whereby many shall be made righteous Rom. 5.19 is the obedience of Christ within us to be attained by faith for the fulfilling of the Law and the former of those two righteousnesses and not his obedrence without us Let every one take heed how he casts his own soul or make the souls of others depend upon any other righteousnesse of God which hath no footing for it in the holy Scriptures but though there is no outward obedience of Christ for us that is made our righteousnesse by the Lord yet by his passive obedience Saints that forsake sin and subdue it by his grace are redemed from the curse of the Law Gal. 3.13 By which he also perfects or completes for salvation those which are sanctified by faith in him Acts 26.18 Heb. 10.14 These things thus being opened and premised we shall appeal unto all that are godly-wise whether those that are desirous to be saved are not to work out their own righteousnesse and salvation by faith and obedience in Jesus Christ See Psalm 24.3 4 5 6. Isai 51.1 Harken unto me ye that follow after righteousnesse ye that seek the Lord chap. 56.1 Thus saith the Lord keep ye judgement and doe justice or righteousnesse for my salvation is neere and my righteousnesse ready to be revealed Phil. 2.12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but much more in my absence so work out your salvation with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure See 1 Tim. 6.11 12. But thou O man of God flee those things and follow after righteousness godliness faith love patience meekness fight the good sight of faith lay hold of eternal life David saith Psal 119.166 O Lord I have hoped for thy salvation and kept or done thy commandements and so must all do in Christ that will be saved Rev. 22.14 Blessed are they that keep his commandements that they may have right to the tree of life and enter through the gate into the city But he goeth on and saith out of Job Who can bring a clean thing out of an unclean Not one Nor can this man bring any clean doctrine or pure wisdome unless by tradition from others out of his impure vessel Prov. 20.9 Who can say I have made my heart clean I am pure from my sin To which we answered before that this interrogation implieth paucity but not a nullity of such men witness that Text Is 55.3 Who hath beleeved our report But he saith page 23 by the new account That if my friends could produce but one such man and prove it then I would yield the bucklers But if we cannot produce any such man in our corrupt blind and unbelieving age shall our unbelief make the faith and promises of God of none effect for though it is true à posse ad esse non valet consequentia so it is as true that à non esse ad non posse fieri non est concludendum especially where we have Gods help ingaged by his promises if we will seek it But because we will now lay claim to the bucklers and that upon his clear and immediate promise we will shew him John with many his fellow-Apostles 1 Joh. 4.17 as was shewed before Herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this present world we can also shew him many thousands as we have done before of such perfect ones even in this life Rev. 7.9 17. and 14.4 5 6. But here he produceth by the help of some good neighbours the testimonies of the Fathers for he never read them himself unto which
promised to the keepers of the Law then the promise had been vain So it had without grace in Christ Secondly if righteousnesse were by the Law then Christ had dyed in vain because it were superfluous for him to dye for us if we could attain it by the works of the Law and therefore it is apparent that by the works of the Law no flesh living can be justified Thirdly for hypocriticall Gospellers such as seem Saints in ostentation that they may play the divell without suspicion as John Tendring did till he went away who say they have faith but shew forth no works which are not vailed with hypocrisie and which are not done or intended to wrong ends for such saith he let Isaiah tell you how acceptable their works be to God and whether they be like to justifie them Isai 1.16 17. For the Lord complaineth that he is weary of them and that his soul hateth them and bids them bring no more such sacrifices to him But we demand of him whether those men were Gospellers or pretended Professors whether the works which the Lord there forbids were Ceremonial or Morals For he forbids not the works of the Moral Law Fourthly he saith that for true Christians that are born not of blood nor of the will of the flesh but of God if any works could justifie it must needs be their works which are wrought in and through them by the spirit of God and yet we say quoth he that the best works of the best regenerate men cannot justifie them before God And thus we prove it how doth he that First because all the graces that we receive in this life are given to us but in part page 55. sure they are wholly and freely given as we shewed in the proof of the other positions and so they are imperfect grace But see how he contradicts himself and lyes against the Holy Ghost in his next words which are these not that the Spirit of Gods works imperfectly but that he means not to inrich us with any grace here while we are conversant with sinful men in this vale of misery but only so far forth as he seeth it fit to bring us unto the kingdome of perfection where that which is in part shall be done away 1 Cor. 13.10 But what if Paul looked for that here saying when that which is perfect is come then that which is in part or but a piece-work shall be abolished and swallowed up verse 11. yea what if Paul all that time enjoyed that which is so perfect for he saith verse the 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things And if so then the Vindicators conclusion will stand against us like the walls of Jericho which fell flat to the ground which follows in these words And therefore our inherent justice being but as our knowledg is imperfect and therefore it is impossible that it should perfectly justifie us before God But we have overthrown that supposition of his before Secondly he saith that though our good works are perfect in respect of the Spirit of God which effecteth them yet they are tainted when they pass through us who are so subject to sin as waters running through a dirty channel and therefore cannot justifie us before God in whose presence every polluted thing stands condemned whence the Prophet saith Is 64.6 All our righteousness is as a menstruous cloth But neither are all Saints subject to sin all their life long nor can that which proceeds from Gods Spirit be tainted by us nor is that the righteousness of Saints but of sinners and unregenerate men which is so menstruous as is said before Howbeit he brings in Gregorie's saying Moral lib. 21. cap. 15. and lib. 3. cap. 7. All mans righteousness should be unrighteousness if God should strictly judge it and then Augustine's saying Wo to the most laudable and best life of men Unto which we first oppose these sayings of the Apostle 1 John 2.29 If ye know that he is righteous ye know that every one that doth righteousness is born of him chap. 3.7 Little children let no man deceive you he that doth righteousness is righteous even as he is righteous chap. 4.17 Herein is our love made perfect that we may have boldness in the day of judgment and then those of the Psalmist Psal 11.2 3 4 5 6. and 119.1 2. and 128.1 2. unto which we could adde many more Howbeit he goeth on in the same lying strain saying if God laying aside his mercy should discusse our lives or righteousness in the strictness of his justice it would be so for God is a God of purer eyes who charged his angels with folly Indeed Eliphaz one of Jobs back-friends and of John Tendring's gain-saying spirit saith so but falsly Job 4.17 18. for the Lord never charged any but the fallen Angels with folly so But he tels us further if you will believe him that the best of men when he lives on earth is both a Saint and sinner a Saint by reason of grace wrought in him and a sinner by his own natural corruption which in some measure tainteth every grace of God and therefore the best of these who being compared with their fellows might seem just indeed yet looking to the strictness of Gods justice they disclaimed all their own righteousness What that of grace and regeneration also But who are those Saints St. Eliphaz a lying and contentious zelot with whom God is highly displeased Job 42.7 But he brings in Job himself saying chap. 9.2 3. But how should man be just with God if he will contend with him he cannot answer him to one of a thousand and David Psal 130. and 143. 2. of which we said before that all this is true of man in his corrupt estate and for a time afterwards but not of the Saints best estate and growth upon earth For whereas he saith page 56. that Paul affirmeth 1 Cor. 4.4 that he knew nothing by himself it is true But whereas the Apostle addeth that he was not thereby justified he renders a false reason of that saying of the Apostle and contradicts himself also saying though he served God most faithfully in the inner man yet he saw another law in his members warring against the law of his mind and hence he cried out O wretched man that I am who shall deliver me from this body of death What did he feel surely a law of sin and felt such a body of death continually and yet knew nothing by himself Good Hyperbolick bring your ends nearer together as the servant said to his lying mother Thirdly saith he that although it were granted that some works of the Saints were perfectly good yet any one sin blotteth out the remembrance of our former righteousness Ezek. 18.24 But that Text speaks of a final Apostasie from righteousness not of one actual
come salvation and strength the kingdom of our God and the power of his Christ for the accuser of our brethren is cast out who accused them before God day and night In hope of this kingdom and in order thereunto the Saints to whom it was published purified their hearts by faith in Gods sanctifying grace to be had in Jesus Christ 1 Joh. 3.2 3 Beloved now are we the sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him or we shall see him as he is and every man that hath this hope in him purifieth himself even as he is pure Act. 15 7 8 9. Men and brethren ye know that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and beleive and God which knoweth the hearts bare them witnesse giving the Holy Ghost unto them even as he did unto us and put no difference between them and us purifying their hearts by faith Out of this faith and hope the souls of Gods elect do cry unto God night and day for vengeance against Gods spiritual enemies and theirs who first had crucified Christ in them and by them and afterwards did cruciate and vex them with continual temptations and assaults Luk. 18.1 And he spake a parable unto them to this end that men always ought to pray and not to faint saying There was in a City a Judge that feared not God neither regarded man and there was a widow in that City and she came unto him saying avenge me of mine adversary and he would not for a while but afterwards he said within himself though I fear not God nor regard man yet because this widow troubleth me I will avenge her lest by her continuall coming she weary me And the Lord said hear what the unjust Judg saith and hall not God avenge his own elect which cry day and hight though he bear long with them I tell you that he will avenge them speedily Neverthelesse when the Son of man cometh shall he find faith upon earth Where now is this faith of Gods elect to be found yea where is the faith of the Apostles and their Churches to be heard or read of who looked for no life and glory by Christ unlesse they died with Christ unto all known sin Rom. 6.8 For if we be dead with him then we believe that we shall live with him and the doctrine which held forth that and no other way for the fallen man to enter into life the Apostle commends as a faithful and undeceivable word implying that the contrary doctrine and perswasions deceive mens souls in the end 2 Tim. 11.12 This is a faithful saying if we be dead with Christ we shall live with him if we suffer with him dying to sin we shall also reign with him If we deny him in this way he will also deny us The seventh Topick is the inequality between sin and Gods grace now to be had of Christ Jesus thereagainst Is 5.4.11 No weapon that is formed against the Lord shall prosper and every tongue that raiseth up against thee in judgment thou shalt condemne This is the heritage and so forth Rom. 5.17 For if by one or one mans offence death reigned by one how much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ vers 20 21. Moreover the law entred that the offence might abound but where sin abounded grace did superabound that as sin had reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ The eighth Topick is the professed resolution of the Christians in the Apostles time to die unto all sin Rom. 6.1 What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead to sin namely by Christian profession and resolution live any longer therein Colos 3.3 For ye are dead and your life is hid with Christ in God The ninth Topick is from the true end and use of baptism to teach us this death and burial of sin in conformity to Christs death and resurrection Rom. 6.3 4. Know ye not that so many of us as are baptized into Jesus Christ were baptized into his death Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk after we are dead and risen again with him in newness of life for if we have been planted into the likeness of his death we shall also be planted into the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 1 Cor. 15.29 Else what shall they do who are baptized for the dead if the dead rise not at all why are they then baptized for the dead Colos 2.12 Buried with him in baptism wherein ye are also risen through the faith of the operation of God who hath raised him from the dead The tenth Topick is from the admission and assertion of this mortified and purged estate every where Rom. 8.2 For the law of the spirit of life which is in Christ Jesus hath freed me from the law of sin and death Rom. 6.7 For he that is dead is justified or freed from sin 2 Cor. 5.17 If any man be in Christ according to the Spirit he is a new creature old things are past away and all things are become new Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Chap. 5.24 And they that are Christs have crucified the flesh with the affections and lusts The eleventh Topick is from the omnipotency of true faith in Christ Marth 15.18 Then said Jesus unto her O woman great is thy faith be it unto thee even as thou wilt Chap. 21.21 Jesus answered and said unto them Verily I say unto you if ye have faith and doubt not ye shall not onely do this which is done to the fig-tree but also if you shall say unto this mountain of sin be thou removed and be thou cast into the sea it shall be done Mark 9.23 Jesus said unto him if thou canst believe all things are possible unto him that believeth John 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works then these shall he do because I go to the Father Unto which joyn that of our Saviour John 16.33 In the world ye shall have tribulation but be of good cheer I have overcome the world even Satans world which ye through faith shall be by me enabled to overcome 1 John 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even
the young men shall utterly fail but those that wait upon the Lord shall renew their strength they shall mount with wings as Eagles they shall run and not be weary they shall walk and not faint chap. 42.21 The Lord is well pleased for his righteousnesse sake he will magnifie the Law and make it honourable Which it would not be if it were impossible chap. 48.17 18. Thus faith the Lord thy redeemer the holy one of Israel I am the Lord thy God which teacheth thee to profit which leadeth thee by the way which thou shalt go O that thou hadst harkened to my commandements then had thy peace been as a river and thy righteousnesse as the waves of the sea chap. 51.4 5. Harken unto me my people and give eare O Nation for a Law shall proceed from me and I will make my judgement to rest for a light to the Gentiles my righteousnesse is neer my salvation is gone forth vers 7 8. Harken unto me ye that know righteousnesse the people in whose heart is my Law fear ye not the reproch of men neither be ye afraid of their revisings for the moth shall eat them up like a garment and the worm shall eat them up like wool but my righteousnesse shall be sure and my salvation from generation to generation Jerem. 31.32 33 34. Behold the dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Iudah saith the Lord not according to the covenant which I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my covenant they broke although I was an Husband unto them or therefore I must overule them saith the Lord but this shall be the covenant which I will make with the house of Israel After those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and remember their sins no more Where take notice of these things that the first covenant is a covenant of works and the effect a compulsive obedience out of fear of vengeance Secondly that the second covenant is made to those that now love God and righteousnesse and obey it out of good will after the days of compulsion are ended which must have their foregoing work to break mans strong lusts and inclinations to sin after which comes the revelation of free mercy and salvation out of grace unexpectedly witnessed from Heaven to the lost yet humbled penitent and praying or deprecating soul which melts his heart with godly sorrow and inflames his heart with love to God and righteousnesse and with an hatred of all known sin Thirdly that this second covenant is of sanctification and then of some degree of glory As to the former the Lord promiseth to put his Law into our inward parts and to work the same in our hearts which is done no other way but by regeneration and by the promised Spirit of Christ which is called the blood of the new covenant and the blood of the everlasting covenant for the purging or the dimission away of our sins whereof both the expiative and consecrating blood of the old Testament was a figure Exod. 24.8 and 14.14 10. and chap. 8.23 24. and whereof the wine in the Sacrament of the Lords Supper in the New Testament is a sign and representation as the bread broken is a representation both of his word to be broken received and eaten Jer. 15.16 and of his suffering patience and weakness which is a body of his to be broken unto us by degrees and received by faith and obedience where through we may remember Christs death and follow him therein crucifying sin till he come unto us in the Spirit and power of his resurrection Thus the Apostle saith ' Heb. 9.14 How much more shall the blood of Christ this Spirit and spiritual blood of Christ who through the eternal Spirit offered himself as man without spot to God purge the consciences or souls from dead works to serve the living God And Heb. 10.29 He that falls from grace counts the blood of this covenant wherewith he was sanctified an unholy thing or a thing of smal price and so doth despite to the Spirit of grace and hence it is that the Apostle prayeth Heb. 13.20 that God who brought again from the dead the Lord Jesus that great shepherd of the sheep would through the blood of the everlasting covenant make the believing Hebrews perfect in every good work to do the will of the Lord as Peter also tells the Saints 1 Pet. 1.18 that they were through the same redeemed or delivered from their vain conversation in a Jewish righteousness received by tradition from their Fathers This blood is promised unto them that walk in the light with God and his Saints 1 John 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all our sin With this blood the Saints washed their robes or imperfect righteousness and made them white Rev. 7.14 with this Christ washed the Apostles and made them Kings and priests unto God Rev. 1.5 6. for which they give him praise and glory and with this is the Devil overcome and cast out Rev. 12.11 A third thing observable in this covenant is that there is a clear full and glorious wisdome promised to each Saint in due time so that they shall not need to say to each other know the Lord for they shall know him from the least of them to the greatest for that perfect knowledge and love is then come which makes the imperfect knowledge and prophecying to cease 1 Cor. 13.8 9. Lastly the time of that perfect wisdome power and love is also limited namely vers 34. in those words for I will forgive their iniquities and remember their sins no more it is then when God hath purged and taken away all their sins by the same blood where forgiving of sins as in many other places is to be understood of the purging them away by Gods grace which we call dimission and that is the principal taking away of sin upon which the pardon or taking away of the guilt follows of course and is cast in over and above out of Gods abundant mercy for the death and sufferings of Christ But to proceed Ezek. 36.25 26 27. we have another of these promises of enabling grace Then will I pour clean water upon you and from all your sins and from all your idols will I cleanse you a new heart also will I give you and a new
Ioh. 3.22 And whatsoever we aske we receive of him because we keep his commandements and do those things that are pleasing in his sight Rev. 12.17 And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandement of God and have the testimony of Jesus Christ chap. 14.12 Here is the patience of the Saints here are they that keep the commandements of God and the faith of Iesus The tenth Topick shall be examples of men who by Gods testimony have fully followed him and obeyed him at length Such an one was Abel Heb. 11.4 By saith Abel offered to God a more excellent sacrifice then Cain by which he obtained witnesse that he was righteous God testifying of his gifts and by it he being dead yet speaketh Enoch Gen. 5.22 And Enoch walked with God after he begat Methuselah three hundred years Heb. 11.5 By faith Enoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Noah Gen. 6.9 Noah was a perfect and a just man in his generation and Noah walked with God Heb. 11. By faith Noah being warned of God concerning things as yet not seen moved with fear he prepared an ark to the saving of his house whereby he became heir of the righteousnesse of faith And though aftewards he was overcome by wine that was but a single act and surprize he not knowing the strength of that wine till he had tryed it Abraham Heb. 11.8 9. By faith Abraham when he was called out to goe into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went by faith he sojourned in the Land of Promise as in a strange countrey dwelling in Tabernacles with Isaac and Iacob heirs with him of the same promise for he looked for a City which had foundations whose author and builder is God vers 17 18 19. By faith Abraham when he was tryed offered up his Son Isaac and he that had received the promise offered his onely begotten Son of whom it was said that in Isaac thy seed shall be called accounting that God was able to raise him up from the dead Iames 2.23 And the Scripture was fulfilled which said Abraham believed and it was accounted to him for righteousnesse and he was called the friend of God Isaac Heb. 11 20. Iacob Gen. 25.27 And Iacob was a perfect man dwelling in Tents Lot 2 Pet. 2.7 and delivered just Lot vexed with the filthy conversation of the unrighteous for that which his daughters did unto him was by way of intoxication without his knowledge or will Caleb Numb 14.24 But my servant Caleb because he had another Spirit with him and hath followed me fully him will I bring into the Land whereunto he went Ioshuah Numb 32.11 12. Surely none of the men that came uâ— out of Egypt from twenty years old and upward shall see the land which I sware unto Abraham unto Isaao and unto Jacob because they have not wholly followed me save Caleb the son of Jephunneh the Kenezite and Joshuah the son of Nun for they have wholly followed the Lord. Joseph in Egypt a lively type of Christ Phineas Psal 106.30 31. Then stood up Phineas and excuted judgment and the plague was stayed and that was counted to him for righteousness unto all generations for evermore Many if not the whole family of Levi in Moses his dayes Mal. 2.5 6. My covenant was with him of life and peace and I gave them unto him for the fear wherewith he feared me and was afraid before my name the law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and did turn many away from iniquity See Deut. 33.9 Who said unto his father and his mother I have not seen him neither did he acknowledge his brethren nor know his own children for they have observed thy word and kept thy law Job 1.8 And the Lord said unto Satan hast thou considered my servant Job that there is none like unto him in the earth a perfect and an upright man one that feareth God and escheweth evil p. chap. 2.3 And the Lord said unto Satan hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil and still he holds fast his integrity although thou movedst me against him to destroy him without a cause and chap. 42.7 8. And it was so that after the Lord had spoken these words unto Job the Lord said unto Eliphaz the Temenite my wrath is kindled against thee and thy two friends therefore take unto you seven bullocks and seven ramms and go ye to my servant Job and offer up for your selves a burnt offering for him will I accept lest I should deal with you after your folly in that ye have not spoken of me the thing that is right as my servant Job hath done And though Job had seen God then face to face vers 5. yet he lived an hundred and forty years afterwards wherein he had time to be further perfected if need did so require Samuel was not onely a just man by the confession of all Israel but declared so by a token which God at his request sent from heaven 1 Sam. 12.17 18. Daniel was also such an one concerning whom Noah and Job the Lord speaketh as of three great favourites of his and men full of righteousness Ezek. 14.14 Though these three men Noah Daniel and Job were in it they shall but deliver their own souls by their righteousness We say nothing here of Rahab the hostess rather then an harlot who is so highly commended Heb. 11.13 James 2. of Deborah of Naomi of Ruth of Hannah the mother of Samuel of Rebeccah of the Virgin Mary of Elizabeth and Zacharie her husband and of John their son It is said of Stephen that he was full of faith and power Act. 6.8 yea full of the holy Ghost Act. 7.55 and that he saw the heavens opened and of Barnabas Act. 11.24 that he was a good man and full of the holy Ghost and of faith yea the Apostles imply that many such might be found in the Church Act. 6.3 Wherefore brethren look out from among you seven men of honest report full of the holy Ghost and of wisdome c. But as the Apostle concludes his catalogue of Saints and believers in the old Testament saying Heb. 11.31 33. And what shall I more say for the time would fail me for to tell of Gideon and of Barack and of Sampson of Jephtah of David also and of Samuel and of the Prophets who through faith subdued kingdomes the power of sin and Satan wrought righteousness obtained promises Also John doth not onely own such a perfection as we stand for to be attained by
interpretation of two other Scriptures namely Isai 64.6 Phil. 3.10 which are much abused and prophaned too frequently and of late by Mr. Ditton and Mr. Phelps Grandees in the Committee of Wilts for ejection c. and have been fierce men against us for that purpose in a letter to a person of Honour and of better divine principles then themselves for in the said letter they declare that the true Church of God doth account all her righteousnesse to be as filthy rags and do specifie Isai 64.6 for their warrant but with their good Worships favour we confidently deny it yet not without reasons but first from the relative respect wherein the 6 ver standeth unto the 5. ver which said two verses are disposed together in a compound discrete axiom thus Thou meetest him who rejoyceth and worketh righteousnesse those that remember thee in thy ways behold thou art wroth for we have sinned in those is continuance and we shall be saved ver 5. But we are all as an unclean thing and all our righteousnesse is as filthy rags and we do fade like a leaf our iniquities like the wind have taken us away ver 6. Here we may evidently perceive the righteousnesse in the 5 ver is set in a dissentany respect with the righteousnesse in the 6. ver and is so to be disposed by the particle but in the 5 ver as both of them are to be considered and judged together in the form of a discrete axiom of which that particle But is the signe Now in a discrete axiom the parts are dissentanies or disagreers Hence the righteousnesse in the 6. ver is not the same with that in the 5. ver because disagreers are not thesame Secondly in a discrete axiom the disagreeing parts which are here disagreeing adjuncts to their subject do but disagree in some Logical or accidental respect unto their subjects which argueth that though their natures in abstracto are opposites yet they do but so disagree in reference to each others subject as they can likewise agree to be upon occasion in eithers subjects For instance they which had the righteousnesse as filthy rags ver 6. might have had that righteousnesse ver 5. which God who rejoyceth not in filthinesse doth rejoyce in and meeteth them who work it ver 5. yet still those two righteousnesses are not the same in those two said verses because they are disposed in a discrete axiom which doth comprehend disagreeing parts otherwise the axiom in a discrete form is ridiculous as for instance rationality and risibility are agreeing respects or arguments to man because he is a risible as well as rational though not by the same way or from the same principle Now to dispose them in a compound discrete axiom saying a man is a rational but a risible creature it were but ridiculous to wise men to say so Hence we conclude that the righteousnesse in the 5. ver is not the same with that in the 6. ver because they are discretely or diversly disposed in a discrete axiom as aforesaid And therefore it cannot be that the Churches best righteousnesse is as filthy rags Secondly it cannot be so because it is said God meeteth them who work that righteousness v. 5. for God loveth not wickedness neither can evil dwell with him Psal 4.4 But we shall presume to mind them of divers Scriptures which will demonstrate the said opinion of the true Churches best righteousnesse to be most impious It is said Ephes 5.27 28. that Christ sanctifieth and cleanseth his Church with the washing of water by the word that it may be without spot or wrinkle or any such thing holy and without blemish and is the righteousness of this Church as filthy rags It is said Is 4.3 4. That it shall come to pass that he who is left in Sion and he that remaineth in Ierusalem shall be called holy and when namely v. 4. When the Lord shall have washed away the filth of the daughter of Sion c. by the spirit of judgment and spirit of burning and what will the righteousness of these holy ones be still as filthy rags It is said 2 Cor. 3.18 of the true Church that they are changed into the image of Christ from glory to glory as by the Spirit and is their best righteousness as filthy rags It is Christs testimony to his Church his Spouse Cant. 1.8 10 11. and 4.1 Thou art all fair my love there is no spot in thee Christ doth not say in himself but in thee and is her righteousness yet as filthy rags what cannot the Lord discern or is he so partial that he will not see it or say it is so if it be as filthy rags but say to his Church or Spouse thou art all fair there is no spot nor wrinkle in thee Can. 4.4 It is said 1 Cor. 6.11 of those that they were washed sanctified justified in the name of the Lord Jesus by the Spirit of my God and was all their righteousness but as filthy rags It is said Rev. 19.8 The fine linnen with which the Saints are clothed is the righteousness of the Saints and is that fine linnen filthy rags see what is said Rev. 2.5 And what is the new man created after God in righteousness and true holiness which the Ephesians were exhorted to put on Ephes 4.23 was it but as filthy rags If the late Doctor Drayton had spoken as blasphemous doctrines as his Judges and Examiners have done he had been deservedly accounted ignorant and insufficient for the work of the Ministry but sic fata volunt that the ignorant ofttimes sit in the chair and the intelligent stand at Barre But they say further that our great Apostle did ' count all his own righteousness as loss and dung Phil. 3.9 10. He did indeed account all his Pharisaical righteousness in which he had boasted himself with a Pharisaical devotion and zeal but loss and dung Phil. 3.3.45 which he calleth ' the righteousness of the law without the faith of Christ v. 4 5 6. but did he acknowledge the righteousness he had attained unto by an operative faith which giveth victory over the world 1 John 5.4 as filthy rags What was the righteousness to which the crown was promised him and all who loved the appearing of Christ was that righteousness we ask again but loss and dung Paul fought a good fight indeed he finished a fair course in such a righteousness and he kept a fruitful faith indeed which brought him to no more righteousness but that which is but dung and loss O but it is said he called it so in comparison of Christs righteousness or that which he had by faith in Christ It is true he saith that ' he desires to be found in Christ not having his own righteousness which is of the law but that which is through the faith of Christ even the righteousness of God by faith v. 9. It s worth observing what expressions Paul useth in that