The Perfection of Justification, Sermon collection 1 · Sermon 6

The Perfection of Justification · Sermon collection 1 · Sermon 6

p. 227SERMON VI.

The Heaven-borne man ſinneth not.

1 JOHN 3.9.

Whoſoever is born of God doth not commit ſin: for his ſeed remaineth in him, and he cannot ſin, becauſe he is born of God.

GOd in his grace hath ſhined into my ſpirit, by reading of theſe words, which hath inclined my ſpirit to ſpeake from theſe words. The truths of Chriſt are likely to prove powerfull upon the hearts of the hearers, when they are ſeconded with the experience of the p. 228ſpeaker. I am therefore emboldned to acquaint you with the truth, which is wrapt up in theſe words: though I know that there are many adverſaries and oppoſers of this truth, 2 Cor. 4.13. We believe, & therefore we ſpeak, ſaith the Apoſtle. So I doe in ſpirit belive what I ſhall ſpeake, and therefore I am reſolved to ſpeake it forth plainly, and you are engaged to heare me patiently.

The words are a concluſion drawn from preceding premiſes. In the precedent words the Apoſtle delivered two propoſitions.

Firſt, That hee, that committeth ſinne is of the Devill.

Secondly, That Chriſt hath appeared to deſtroy the workes of the Devill; from whence he concludeth, that he which is born of God cannot ſin, not having his being in the Devill; but in Chriſt, who deſtroyeth ſin.

In this verſe, there are theſe particular obſervations, which at the firſt view may preſent themſelves unto us.

1. A character of a true Chriſtian. He is one who is borne of God.

2. The property of this man who is borne of God. He doth not commit ſin.

3. A reaſon why he cannot commit ſin, to wit, becauſe his ſeed remaineth in him.

4. His purity. He doth not only, not commit p. 229ſinne, but he ſinneth not at all.

5. This aſſerted by laying down the impoſſibility of his ſinning, foreign. He cannot poſſibly ſinne.

6. This is further proved by his excellent & glorious condition. He cannot ſin, becauſe he is borne of God.

Firſt. From the perſon who is here ſpoken of, The man who is borne of God. We may take notice of the folly and Bedlam-madneſſe of ſome, who would be accounted profeſſors and Preachers of a ſpirituall Goſpel, whoſe Goſpel and myſtery of error doth make the man born of God, to be God. Confounding the glorious nature of the Father, Word, and Spirit, with the new Creature. The Apoſtle doth plainly overthrow this Bedlam-Divinity by theſe expreſſions. In which hee doth make a difference between God, and the man who is born of him. That which is born of God, is borne in time. But God is from eternity. And therefore that which is born of God cannot be God.

The place which they pervert is in the 1 Cor. 6.17. He which is joyned to the Lord is one ſpirit.

Anſw. Chriſt, and the man joyned unto him are one, not by confounding of the perſon of Chriſt, with the perſon of a Believer, but by the union of theſe two in the Spirit. As the p. 230members are one with the head, and yet the head is not the members, nor the members the head.

Secondly, In this objection as they deſtroy the perſonall being of a Believer, ſo they deſtroy the perſonall being of Chriſt; as he is the Word made fleſh. There Chriſt is nothing but God; they apprehending that Chriſt hath offered up his humane nature, wiſedome and righteouſneſſe, as things of the firſt creation; and that hee hath no being now but in ſpirit, which they call Chriſt in the Spirit, the ſpirituall man, or God. I ſhall therefore in few words deliver the truth of God, concerning the man who is born of God.

This phraſe is taken firſt largely, and ſo every Creature may be ſaid to be of God, becauſe every creature is the workmanſhip of God, and hath its being from God. And in this ſence all wicked men are called the Off-ſpring of God, Acts 17.28. foreign

Secondly, It is taken ſtrictly. And ſo it is to be underſtood not of thoſe who have their being from God by creation, but by ſpirituall regeneration. And thus it is here taken, and in other places, John 3.5. Except a man be borne of water & the Spirit, he cannot enter into the kingdome of God. John 1 13. In this ſence neither God, Chriſt, or the Spirit are the new man, or p. 231the man born of God. But the ſpeciall and gracious preſence of God through Chriſt by the ſpirit doth make a man a new Creature, 1 Cor. 1.30. John 1.13. 2 Cor. 5.17. If any man is in Chriſt, he is a new Creature. He doth not ſay that if any man is in Chriſt, that then hee is Chriſt, or that Chriſt is the new creature, but that man who is in Chriſt, he is the new creature. Having ſhewed you who the new man, or the man born of God, is, who is here ſpoken of, and freed the Text from fameliſticall blaſphemies. I ſhall deſire that you may be acquainted with this truth.

Every true Saint is a man born of God.

1 Conſid. It will not advantage a man to make a profeſſion of Chriſt, and to ſubmit to all the outward Ordinances of Chriſt, unleſſe a man be made a new creature by Chriſt, Gal. 6.15. In Chriſt Jeſus neither Circumciſion availeth any thing, nor uncir cumciſion, but a new creature. We muſt be borne againe, or elſe it had been better for us never to have been borne. Chriſt will not own any for his, or approve them as his Diſciples, whatſoever proſeſſion they doe make of him, unleſſe he be formed in them, 2 Cor. 13.5. Know ye not that Jeſus Chriſt is in you, except ye be unapproved. They are the Devils children, who are not borne of God, John 8.44.

p. 2322 Conſid. God hath engaged himſelfe in the Covenant of grace, that thoſe who are his, ſhall be borne of him, Ezek. 36.26. A new heart will I give you, and a new ſpirit will I put within you, and will take away the ſtony heart out of your fleſh, and give you an heart of fleſh. As a Carver when he maketh an Image, doth begin at the outſide of the Timber, and cuts & ſhaves and ſmooths that. So hypocrites doe begin at the outſide, and doe ſmooth themſelves in their outward converſation to men-ward. And ſo there is but an image inſteed of a new creature. But true Saints are made new inwardly. Some ſay that the heart is the firſt thing which hath life. (Cor eſt primum vivens.) It is true, in the new creation, God doth give unto the veſſels of his grace new hearts, Rom. 10.10. With the heart man believeth unto righteouſneſſe. Jer. 32.39.

3. Conſid. Men who are not borne of God, cannot hauehave fellowſhip with God. If we ſay that we have fellow ſhip with him, and walk in darkneſſe, we lye, 1 John 1.6. But true Saints have fellowſhip with the Father, and his Sonne Jeſus Chriſt, 1 John 1.3. And therefore they are borne of God.

4 Conſid. God is to be known, ſerved, and worſhipped by true Saints: but we cannot truly know him, ſerve or worſhip him, ſo long as we are old creatures, in the ſtate of nature, and p. 233therefore it cannot be denyed, that true Saints are borne of him. An old creature is ſpiritually dead, and cannot ſee God. A dead creature cannot performe the actions of a living creature. And a ſinner cannot ſerve the living God, and performe that ſpirituall worſhip which God doth require of thoſe who are quickned to ſpirituall worſhip by Jeſus Chriſt.

5. Conſid. The new Heaven and the new Earth is only provided for new creatures: but it is provided for Saints, and they expect it, 2 Pet. 3.13. And therefore they are borne of God. Mat. 19.28. Our Saviour ſaith, that ſuch who have followed him in the regeneration, ſhall ſit upon Thrones. The Saints are tranſlated out of the Kingdome of the world into the kingdome of grace, by ſpirituall regeneration, and therefore they ſhall be tranſlated from the Kingdome of grace, into the Kingdome of glory. By theſe conſiderations it is evident, that true Saints are borne of God.

Ʋſe. Let us not try our Saint-ſhip by our large profeſſions of Chriſt, and ſubjection to ſuch things which we apprehend to be his Ordinances for externall worſhip; but by our new creation. It concerneth every man to be thorowly aſſured of his heavenly birth, who would make his claime good for heaven and glory; and be aſſured that he ſhall eſcape the damnation p. 234of Hell. As our Saviour ſaid of Judas, Mat. 26.24. That it had been good for him, he had not been borne. So it had been good for us that we had never been borne, if wee ſhall live and dye profeſſors of the knowledge of God in Chriſt, and not dye poſſeſſors of God in Chriſt by the new creation. Conſider therefore

1. That every change or alteration which may be wrought in a man, doth not make him a Sonne of God by ſpirituall regeneration. Morall principles may make a great change in a man. And Phariſaicall principles may make a man ſeeme to be very religious, to himſelfe and others. But the Phariſees proſelite is farre enough from a true Convert. And except our righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, we cannot enter into the Kingdome of God. We may walke farre in the way of the Law, and performance of duties, to make our ſelves new creatures, and the Sonnes of God by our own righteouſneſſe and legall reformation, and may at laſt ſtumble at Chriſt, and never come to know what it is to be borne of God.

2. A man may take a long walke in the path of the Goſpell, and may after a ſort eſcape the pollutions of the world by Goſpel-principles and may taſte of the powers of the world to come, & in the concluſion may ſit down ſhort p. 235of a new creation here, and glory hereafter, 2 Pet. 2.20. Hebr. 6. Never truly knowing what it is to have the Spirit in him, and himſelfe in the Spirit, God in him, and himſelfe in God, Chriſt in him, and himſelfe in Chriſt.

Quer. But by what meanes is a man born of God may ſome one ſay, ſeeing it concerneth us to know that we are born of God, and it is ſo eaſie to be miſtaken.

It is not by the law, by that thou maiſt have a knowledge of ſin, Rom. 7. but canſt never receive a new life. The law bringeth forth ſervants, not ſons, Iſhmaelites, not true Iſraelites, Gal. 4.

Secondly, Thoſe who are borne of God, are children of the Goſpell, not by the workes of the law, but by the hearing of faith wee are made new creatures. In this Miniſtery God by his Spirit through faith in his Sonne maketh new creatures. Nothing in nature can beethe cauſe of it ſelfe, ſo nothing in the new creation can be the cauſe of it ſelfe. There muſt be a Father before there can be a Sonne. God therefore through faith in his Sonne is the cauſe of this new creation. In this Miniſtery God doth not ſpeak only by letters and ſyllables, but by his eternall Word and Spirit. Our ſoules are purified in the obedience of the truth of the Goſpel, unto unfeigned love of the Brethren, p. 2361 Pet. 1.22, 23. And are borne againe not of corruptible ſeed, but of incorruptible, by the Word of God which liveth and abideth for ever. In this Miniſtry of life and ſalvation, we have an eye to ſee the olde man crucified in the ſuffering of Chriſt, Rom. 6.6. That henceforth we ſhould not ſerve ſin. In this Miniſtery wee ſee Chriſt as that new man which maketh all things new, 2 Corin. 5. The olde Adam ſtood as a publique perſon to bring ſhame, ſinne, and ſorrow upon his poſterity; ſo Chriſt the ſecond Adam, publique perſon, and new man, by whom we are renewed, doth bring holy boldneſſe, righteouſneſſe, and joy. Adam communicated his ſinfull nature to us, ſo Chriſt doth communicate his divine nature unto us, with thoſe fruits and effects of the ſpirit, which are contrary to the nature of the old man; Uniting us unto himſelfe, and becomming a principle of life to us and in us. And as one ſaith of generation, that it doth not conſiſt in the production of a new form, but in the union of the form to the matter. (Generatie non conſiſtit in productione ſed unitione formae, cummateria.) So ſpiritual regeneration is not by the production of a new forme, but by the union of the forme to the matter. By uniting Chriſt, who is as the forme to man who is the matter of the new creature. And as wee ſay that the generation of one thing is the corruption p. 237or deſtruction of another thing; ſo in ſpirituall regeneration the old man is deſtroyed, Gal. 5.24. They that are Chriſts, have crucified the fleſh with the affections and luſts. O how is the man placed in the uppermoſt roome of honour, and higheſt ſeat of happineſſe, who is ſpiritually acquainted with this truth. Hee overcommeth the world by believing that Jeſus is the Sonne of God, 1 John 5.1. He admireth the inexpreſſible love of God, by which hee is become the Sonne of God, 1 John 3.1. He is borne to poſſeſſe the unſearcheable riches of Gods grace. He is born to inherit large poſſeſſions, & a golrious inheritance, being joynt heir with Chriſt, Ro. 8.17. Hee is higher by his birth, then the Sons of Kings and Emperours. Chriſt & he are of one, & therfore he is not aſhamed to cal him Brother, Heb. 2.11. And now hee begins to reſolve to live like himſelfe, to live anſwerable to his condition of glory and honour, unto which God of his grace hath brought him. He wil live as one who hath hopes full of immortality. He wil put on Chriſt in his converſation, as he hath put him on in his free juſtification. A King will not ſtoope to the earth to take up farthings, as a beggar will, nor meddle with ſuch mean buſineſſes and employments, in which men of meane condition doe exerciſe themſelves. So hee will not ſtoop in ſpirit to p. 238the love of the things of the world, which are but as a farthing to the things of glory and eternity. Hee will not follow worldly buſineſſe, as though hee had no other employment. His converſation is in Heaven, Phil. 3. He is one of the Choſen generation, and royall Prieſthood, holy Nation, and peculiar People, and therefore is reſolved to ſhew forth the praiſes of him who hath called him out of darkneſſe, into his marvellous light, 1 Pet. 2.9. from impurity to holineſſe, from a diſgracefull and reproachfull condition, to honour and favour; from vaſſalage to a kingdome; from feare of death, to aſſurance of eternall life; from hell to heaven; from horror of conſcience, to joy in believing; from a dunghill, to a Throne; from everlaſting wrath, to never-ending glory, and immortality. I might ſpeak more fully of this, concerning w^ch no man can ſpeak ſufficiently. But my intention was not to ſpeak of this, but rather of that w^ch is principally intended in the words, to ſhew you the ſinleſſe condition of the man which is borne of God. And therefore give me leave, to leave this point, that I may briefly open the words which follow in the Text, that ſo I may draw the marrow and ſubſtance of them into a ſhort concluſion, the illuſtration, confirmation, and amplification of which, by the grace of God ſhall be the ſubject of my enſuing diſcourſe. p. 239I doe finde that the godly-learned doe not agree in their expoſitions of theſe words. I ſhall therefore acquaint you with their ſeverall expoſitions, and ſhall enlarge my thoughts in the amplifying of that which I doe apprehend in truth, to be the meaning of the Apoſtle in theſe words.

Firſt, Some ſay that he cannot commit ſin. That is (Non poteſt operam dare peceate.) He cannot make ſin his work, trade, or employment, and this is a truth. The rode of prophaneſſe and wilfull ſinning, hath never been the way in the which the Saints have walked. Their path is the path of purity and uprightneſſe. But this doth not ſeeme to be the meaning of the Spirit in this place. For the Apoſtle doth not only ſay, that he cannot commit ſin; but hee cannot ſin.

Secondly, Others ſay, that he cannot commit ſin, as a ſervant of ſin. As though our Saviours words were a ſufficient expoſition of theſe, Joh. 8.34. Whoſoever committeth ſinne, is a ſervant of ſin. (foreign) He doth not doe ſin as his worke, as a ſervant doth work by the appointment and commandement of his Maſter. I queſtion not the truth of this. Sinne ſhall not have dominion, where Chriſt is Lord and Maſter in the ſoule. He taketh our ſoules in unto himſelfe by conqueſt, and will not ſuffer thoſe p. 240who commanded us before his conqueſt to rule over us, now he hath ſubdued them. As a conquering King will not ſuffer conquered Rebels to command his Subjects. But the Apoſtle doth not ſeeme to drive only at this, becauſe as it hath been obſerved, he ſaith afterwards, that he cannot ſin.

Thirdly, Some ſay that he cannot ſinne, becauſe he cannot commit the unpardonable ſin. And theſe goe as far as the end of the Epiſtle, for an expoſition, Chap. 5.17.18. All iniquity is ſinne, and there is a ſinne not unto death. Wee know that whoſoever is borne of God ſinneth not, But hee that is borne of God keepeth himſelfe and the wicked one toucheth him not. Thus they affirme that he finneth not, becauſe hee ſinneth not unto death. This which they ſay is likewiſe an undenyable truth in it ſelfe: but not all, that the Apoſtle intendeth in theſe words. Which will evidently appear if we look ſeriouſly upon the precedent words. Where the Apoſtle doth ſet downe the Antitheſis and oppoſition, between the man borne of God, and the naturall man. And doth make this the characteriſtical difference between the man borne of God, and the man of the Devill, verſ. 6, 7, 8. That the one doth ſinne, and the other doth not ſinne. Every one that abideth in him ſinneth not; & he that ſinneth hath not known him, or ſeene him. And as p. 241no man will ſay that the difference in this place between the carnall and ſpirituall man is this. That the one doth not commit the unpardonable ſinne, and the other doth. For then this abſurdity will neceſſarily follow, that every carnall man doth commit the unpardonable ſin. For the Apoſtle ſaith, that every carnal man is of the Devill, and ſinneth, (that is, againſt the holy Ghoſt, if we take their expoſition.) So no man may affirme that this is the meaning of theſe words (which are laid downe in way of oppoſition to the precedent) that he that committeth not ſin, doth not commit the unpardonable ſin, for then this abſurdity will follow that every man who committeth not the unpardonable ſin, is born of God. And this is evident by the ſubſequent words, where he ſaith, verſ. 10. That in this the children of God, and the children of the Devill are manifeſted. To wit, that the one doth not commit ſin, and the other doth commit ſin. Take the words according to their expoſition, and this is the ſence of them. In this the Saints and carnall men are diſtinguiſhed, that the Saints doe not commit the unpardonable ſin, and that all carnall men doe commit the unpardonable ſin. Of the abſurdity of which tenet, contrariety to Scripture and daily experience. I leave the ſpirituall man a judge.

p. 2424. Others ſay that he ſinneth not. That is in his juſtified ſtate and condition he ſinneth not. Becauſe he is free from ſin, and the condemnation of the Law. And this is a truth likewiſe full of comfort and ſweetneſſe. That the believer or man borne of God doth not ſin in reference to juſtification. Their meaning is, that there is no ſin from which a believer is not juſtified. But the Apoſtle doth not ſpeake only of this, for he ſpeaketh of his working of righteouſneſſe by love, in this place, and through the whole Epiſtle, as well as of believing. And of ſuch workes which Saints are to doe, by which they may be juſtified before men; as theſe men doe grant themſelves, and therefore this is not to be taken ſo ſtrictly in reference to our juſtification through faith only. As theſe words do declare it ſufficiently. Every one that worketh not righteouſneſſe, is not of God, and hee that loveth not his brother, verſ. 10.

Doth he pray for ſuch, whom he thought were no where to be found, or for all true Saints whom he did know did love the Lord Jeſus in corruption.

Reply. If they be conſidered as they ought to be done, ſo they are not evill: but as they be done by us. So the holy Ghoſt is not affraid to call them menſtruous rags, even our very righteouſneſſe, not our old man only, Iſa. 64.6. p. 243from the better part. And therefore the Scripture doth call us Saints, or holy men, Epheſ. 1. foreign becauſe we are ſpiritually regenerated or made new creatures, though much of the fleſh doth remaine in the beſt of us. And this I doe apprehend to be the meaning of God in this place. So Cajetan upon the words: Hee doth (ſaith he) underſtand it formally, that is in as much as he is borne of God; for our new creation from God doth not ſuffer us to ſin. (Intelligit formaliter, hoc eſt, quatenus ex Deo natus. Nativitas enim ex Deo non dat peccare.) So likewiſe that faithfull Martyr Tyndall ſpeaketh in the opening of theſe words. God and the Devill are two contrary Fathers, two contrary fountaines, two contrary cauſes; the one of all goodneſſe, the other of all evill. And they that doe evill are borne of the Devill, and are firſt evill by that birth, before they doe evill. And on the other ſide, they that doe good, are firſt borne of God, and receive of his nature and ſeed, and by the reaſon of that nature and ſeed, are firſt good, before they doe good by the ſame rule. And Chriſt who is contrary to the Devill, came to deſtroy the works of the Devill in us, and to give us a new birth, a new nature, and to ſow new ſeed in us, that we ſhould by reaſon of that birth ſinne no more. And he hath a paralell place to this in p. 244the ſame expoſition of this Epiſtle. As there is no ſin (ſaith he) in Chriſt the ſtock, ſo can there be none in the quicke members that live and grow in him by faith. Calvin in his inſtruction againſt the Libertines, bringing in this place of John as an argument of theirs, to prove that they doe never ſin, doth anſwer them by this expoſition of the words. Johns words doe ſignifie nothing elſe but this; That a man as farre as he is regenerated of God, cannot ſin. (Johannis verba nihil aliud ſignificant, quam hominem, quatenus regeneratus eſt a Deo, non peccare.) I might multiply Authors, ſpeaking ſometimes to this purpoſe: but for my part I doe not approve this way of Preaching, or frequent quoting of Authors in Sermons (yet ſometimes I am neceſſitated unto it: and for the hardneſſe of hearts of hearers, doe thinke that ſomething may be done in this way for the gaining of them in unto truth. As Ameſius doth deliver his judgment in his caſes of conſcience. But ſecondly, I muſt profeſſe ingenuouſly, that moſt men whom I might bring in, to ſpeake to this truth, doe ſeeme to contradict in other places of their writings, what they have delivered concerning this truth. And therefore I ſhall only bring Scripture to prove what I doe deſire to deſend for the truth of God, knowing that Scripture is ſufficient of it ſelf for the confirmation p. 245of truth. And that the judgements and opinions of all the learned men that ever were, or ſhall be, are nothing at all without it. As David ſaid of the ſword of Goliah, 1 Sam. 21.9. There is none like that. So no ſword or bow of men is like unto the Scripture, by which errour is hewen down, and truth exalted. Wherfore I ſhall give you more fully my plaine and naked meaning in this point, and then ſhall ſhew you what Scripture will come in, to beare witneſſe to the truth which I have received from the Lord.

Firſt, We are to take notice, that man in Scripture is conſidered phyſically, as he hath a rationall ſpirit joyned to an humane body. And when we thus ſpeake of man, wee doe acknowledge that every man ſinneth, Lot, David, Peter, Paul, and the like; according to that of James, Jam. 3.2. In many things we offend all.

Secondly, We may looke upon man theologically. And if we thus conſider him, wee ſhall finde that in a ſpirituall ſenſe; every Chriſtian man hath two men in him, a new man, and and an olde man: and theſe two of contrary natures and operations. And as ſometimes we ſpeake of a man as having two phyſicall beings in him, and doe attribute unto him what is proper to his corporall and ſpirituall part, as when we ſay a man heareth, ſeeth, walketh, p. 246underſtandeth, and the like, And then again, doe diſtinguiſh theſe two, attributing to the body what is proper to the body, and to the ſoule what is proper to the ſoule. So ſomtimes the Scripture doth ſpeak of man as having two contrary natures, and then doth againe attribute that to the new or divine nature, which is proper unto that, and that unto the ſinfull and fleſhly nature which is proper unto it. In the olde and unregenerated nature there is nothing but ſin, and the ſeed and ſpawn of all filthineſſe and uncleanneſſe. And in the regenerated part or new man, there is nothing but purity and holineſſe. In this nature he doth no ſin, nor cannot ſin, as he cannot doe good it the other nature. So that I apprehend that the man borne of God is not ſinfull in his nature, or in any of his actings, workings, or operations. Hee is light in his underſtanding holy in his will, pure in his thoughts, ſanctified in his affections. It is well obſerved by Bullinger, That God doth allude to the nature of ſeede; the nature of which is retained by thoſe things which ſpring out of it. (Alludit ad ſeminis naturam, quamea referunt, quae ex eo naſcuntur.) The ſeed being holy, that which ariſeth from it is likewiſe holy, as our Saviour doth informe us, John 3.6. That which is borne of the fleſh, is fleſh, and that which is borne of the ſpirit i… p. 247ſpirit. Not that the new-born man is wholly turned into the eternall ſpirit, and is nothing elſe but the ſpirit, as ſome deluded, and deluding ſpirits have affirmed: but the abſtract is taken for the concrete, which manner of ſpeech is very frequent in Scripture. That which is borne of the Spirit, is ſaid to be ſpirit, becauſe it is made ſpirituall by the preſence of the holy Spirit in it.

Having acquainted you with my meaning, and given you the ſpirituall interpretation of the words. I ſhall draw the marrow and ſubſtance of the particulars which I named, into one Concluſion, which I ſhall endeavour to make good by ſpirituall arguments which I ſhall draw from Scripture and ſpirituall reaſon. The concluſion is this.

The ſpiritual man, or the man born of God, in his ſpirituall and godly nature, motions, & actings towards God in Chriſt, doth not, nor cannot ſin.

Arg. 1. His ſeed is holy in him, therefore his fruit is holy; this is the argument of the Apoſtle. His ſeed abideth in him, and therefore he cannot ſin. Chriſt is the ſeed in us, 1 Pet. 1.23. Every true Chriſtian can ſay with Paul, Gal. 2.20. That Chriſt liveth in him; and Chriſt in us doth not ſuffer us to live ſinfully, but maketh us to live holily, he becomming the principle of an p. 248holy life and ſanctification in us. A Chriſtian is powerfully acted by an holy principle, and therefore his actings are holy. Chriſt is a pure fountaine of holineſſe in us, as well to fill our ſouls with the ſtreames of holineſſe by the Spirit, as to waſh away the uncleaneſs of our ſouls in our Juſtification. And this ſountaine cannot ſend forth at the ſame place ſweet water and bitter, Jam. 3.11. The ſtreames doe retaine the pure nature of the fountain from whence they flow.

(Reader, I muſt inform thee, that ſince I Preached this Sermon, I received objections from my learned friend Mr. R. L. againſt my arguments, which I thought good to print with my Arguments.)

Ob. Againſt this argument this is objected. The argument from the ſeed to the fruit wil not follow, unleſſe the ſoyl be alſo anſwerable, otherwiſe ſorry fruit may come from good ſeed.

Anſw. As there is good ſeed, ſo there is a good ſoile, the ſpirituall heart, and therefore the argument will follow. This I prove, Ezek. 36.26, A new heart will I give you, and a new ſpirit will I put within you; and I will take away the ſtony heart out of your fleſh, and will give you an heart of fleſh. And I will put my Spirit within you; and cauſe you to walke in my Statutes, and p. 249ye ſhall keepe my judgements, and doe them. The new heart of fleſh is a good ſoile. And becauſe God doth promiſe his Spirit, and a new heart, therefore ſee what ſhall follow? the good fruit ſpoken of: We ſhall keep his judgements, and doe them.

Arg. 2. God cannot be the Author & worker of that which is ſin: but God doth profeſſe himſelfe to bee the Author of good workes wrought in the Saints, and therefore theſe workes are not ſin, Iſa. 26.12. The Saints doe profes that God hath wrought all their works in them. And this likewiſe is the argument of the Apoſtle, who doth prove that doing of evill is ſinne, becauſe it is of the Devill; and that working of righteouſneſſe is good, becauſe it is of God.

Object. Theſe things are not ſinne in their whole morall nature: but (per accidens) by accident through the defect of ſome circumſtance.

Anſw. Every morall action commanded or forbidden of God, is either good or evill; If theſe are good, and no ſinne, then I have what I contend for; If evill, acquit God from being the author of evill, who doth profeſſe himſelfe to be the Author of theſe things, in oppoſition to Satan, and his workes. If you ſay that they are neither good nor evill, or both good p. 250and evill, and prove it by Scipture, I ſhall hearken unto you: But you ſay they are ſin by accident; and if they are ſo by accident, they are ſin, and ſtill you make God the Author of ſin; but I affirme that they are neither ſin in their nature, nor by accident, but good, and therefore untill you prove what you ſay, I doe not ſee but that my argument is unſhaken by this objection.

Object. 2. Faith and love in their whole morall abſtract nature are not ſin, but conſidered in the Concrete, and acted by us.

Anſw. The Apoſtle doth ſpeake of them in the Concrete as acted by us, and doth bid us try our ſelves by our faith, love, and working of righteouſneſſe, and ſaith, verſ. 19. That hereby we aſſure our ſelves before God, therefore this diſtinction is of no validity in this place, though ſome thinke that it will anſwer all our arguments.

Argu. 3. The olde man, and the new man are diſtinguiſhed by their contrary natures and operations. But if the new man were ſinfull, and his operations ſinfull. The new man would be confounded with the old man, who is ſinfull in himſelfe and his operations: but this is contrary to Scripture. The old man is corrupt according to deceitfull luſts: but the new man after God is created in righteouſneſſe and true holineſſe, p. 251Eph. 4.22.24. And ſpeaking of theſe in the Concrete, as in us, Eph. 5.8, 9. he ſaith to them; Ye were ſometimes darkneſſe: but now are ye light in the Lord, walke as children of the light. For the fruit of the Spirit is in all goodneſſe, and righteouſneſſe, and truth.

Argu. 4. Thoſe works which are commended by Jeſus Chriſt for good works, are good works: but the workes of the Saints are commended for good works, therefore they are good, Revel. 2.2. Our Saviour ſaith, that he knoweth the workes of the Angel of the Church of Epheſus, and his labour and patience; that is, he approveth or commendeth his workes, and ſo Rev. 3.8. It would be a diſparagement to the judgment of Chriſt to commend ſin or ſinfull works, for good workes: And therefore I conclude, that they were good works. And by conſequence that the works w^ch are wrought by a man borne of God, are good works.

Obj. They were waſhed from their pollution in the blood of the Lamb.

Anſw. When we ſpeak of the new man and his works, we look not upon him or his works, but in Jeſus Chriſt. And thus he is waſhed from all the ſins of the fleſh, and the works of God in us are well pleaſing unto God the worker, through Jeſus Chriſt, through whom hee did work them in us.

p. 252Arg. 5. Chriſt doth not preſent that which is ſinne or ſinfull to the Father to be accepted: but he preſentech our workes, 1 Pet. 2.5. Wee offer up ſpirituall ſacrifice acceptable to God by Jeſus Chriſt. If Chriſt did preſent any work that were ſinfull, he might preſent our ſinful works. It is evident therefore, that there is ſomething which is good which is preſented, as well as ſomething in us which is ſinfull, which is forgiven. (Malum ex quolibet deſectu.) The leſſe defect doth make a thing evil; and if there be ſuch a defect in the work of the man who is born of God to make it ſin and evill; what reaſon can any man give from Scripture, why every ſinne ſhould not be preſented and accepted as well as thoſe ſins which they call good works.

Arg. 6. The Scripture calleth the works of the man born of God neither ſinfull or ſinne: but works of righteouſneſſe. Faith is called righteouſneſſe, Rom. 4. and Rom. 5. & the laſt. Paul calleth the ſincerity which was in him, ſpeaking of it in the Concrete, godly ſincerity, 2 Cor. 1.12. Paul prayeth that grace may be with all them who love the Lord Jeſus in corruption (foreign)

Doth he pray for ſuch, whom hee thought were no where to be found, or for all true Saints whom he did know did love the Lord Jeſus in incorruption.

p. 253Reply. If they be conſidered as they ought to be done, ſo they are not evill: but as they be done by us; ſo the holy Ghoſt is not affraid to call them menſtruous rags, even our very righteouſneſſe, not our old man only, Iſa. 64.6.

Anſw. The Prophet doth not ſpeak here of the righteouſneſs of a man under the Covenant of grace, conſidered under that Covenant. For in the precedent verſe, he doth acknowledge that the righteouſneſſe of ſuch a man is not as a menſtruous ragge. Thou meeteſt him that rejoyeth, and worketh righteouſneſſe. But he ſpeaketh of men as looked upon under the olde Covenant, and of their works as done under, and to be judged by that Covenant which appeareth by the following words. Our iniquities like the wind have taken us away. And there is none that calleth upon thy Name, that ſtirreth up himſelf to take hold of thee. For thou haſt hid thy face from us, and we are conſumed becauſe of our iniquities. We muſt not judge of this truth by expreſſions which holy men have made uſe of in confeſſing the ſins of the whole nation of the Jews, in the language of the Jewiſh nationall Covenant: but by thoſe paſſages of Scripture in which God doth ſpeake of a man as under the Covenant of grace, with his works wrought by the ſpirit of grace.

7 Arg. God doth remember the workes of his p. 254Saints, Heb. 6.10. God is not unrighteous to forget your worke and labour of love, ſaith the Apoſtle. He will remember the good works of men borne of God, at the great day of judgement. The good workes of ſome are manifeſt before-hand, and they that are otherwiſe cannot be hid, 1 Tim. 5.15. They cannot for ever be hid, becauſe God will make mention of them at that day. But hee hath engaged himſelfe by oath, to remember our ſins and ſinfull actions, Hebr. 8. And therefore the works of the ſpirituall man are not ſin or ſinfull.

Arg. 8. There is no law againſt the workes of a ſpirituall man, or the fruits of the ſpirit of grace; and therefore they are not ſin, becauſe where there is no law, there is no tranſgreſſion. But there is no law againſt theſe. This is plain by that paſſage of the Apoſtle, Gal. 5.22. The fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance; againſt ſuch there is no law.

Object. They are here conſidered as they are preciſely the fruits of the ſpirit, and as they ought to be done by us, and ſo they are no ſins: but conſider them as acted by us, even with the ſpirits aſſiſtance, and ſo they are defective and ſinfull.

Anſw. The Apoſtle doth not ſpeake of the fruits of the ſpirit, as Tully of his Oratour, Plato p. 255of his Common-wealth, & Moor of his Utopia, as of things no where to be found. But be ſpeaks of the ſpirit as in us, and the fruits of it as in us. And doth plainly tell us, that if we are led by the ſpirit, we are not under the law; and that there is no law againſt the fruits of the ſpirit. But I ſhall have occaſion hereafter to ſpeake more fully of ſome places where the Apoſtles and ſervants of God, doe ſpeak plainly of theſe works as done in us, that ſo I may break the neck of this diſtinction, which is made as a Catholicon, or ſalve for every ſore.

Arg. 9. God doth give a teſtimony concerning his Saints, that they are righteous and holy, which is ſpoken in reference to their ſpirituall nature and actings; and therefore they are righteous and holy. The judgment of God is according to truth, hee being the God of truth. Doth not God give this teſtimony of Job, Job 1.1. That he was a perfect man, and upright, one that feared God, and eſchewed evill. And though man may oppoſe this, yet it feemeth by Gods ſpeech to Sathan, that the Devill could not contradict it, Job 2.3. And the Lord ſaid unto Sathan, haſt thou conſidered my ſervant Job, that there is none like him in the earth, a perfect man, & upright, one that feareth God, and eſcheweth evill. Did any thing which was ſin or ſinful procure this honourable title to David, that he p. 256was a man after Gods owne heart, 1 Sam. 13.14? Doth not the Scripture of truth inform us concerning Zacharias, and Elizabeth his wife, that they were both righteous before God, walking in all the Commandements of God blameleſſe, Luke 1.6? They did not onelyonly walk in the great Commandement of God concerning faith for Juſtification: but in all the Ordinances and Commandements of God. Is not Lot called a juſt and righteous man, who was vexed with the filthy converſation of the wicked, 2 Pet. 2.7? And was his ſinfull ſoule vexed with their evill deeds? or his righteous ſoul? ſpeak in the language of Gods Word, and ye muſt acknowledge that it was his righteous ſoule, verſ. 8. God is not like unto ſome indulgent parents, who by their fond indulgency doe account that to be a vertue, which is the fault of their children, and them to be vertuous who are vile. God calleth nothing righteouſneſſe, which is ſin or ſinfull. Nor thoſe to be perfect and upright, which are not ſo indeed; and therefore ſeeing God doth call his children righteous, holy, and perfect; wee may not be affraid to call them ſo, unleſſe wee will be affraid to follow his judgment.

Object. They were righteous before God by Juſtification, and before men by holy walking.

Anſ. We deny not their juſtification before p. 257God by faith: but with all we affirme that they were righteous before him, by their holy walkings, As theſe places doe ſufficiently prove with others, which we ſhall hereafter ſpeak of. Let us not delude ous ſoules to think that righteouſneſſe & ſanctification is to the eye of men only. The pureſt ſanctification of a Saint is not ſo viſible to men as unto God. Pure religion, and undefiled before God and the Father, is this, to viſite the fatherleſſe and Widowes in their affliction, and to keepe himſelfe unſpotted from the world; which will be further manifeſted by our next argument.

Arg. 10. Almighty God is a God of pure eyes, who cannot behold any iniquity, any ſinfull thing, or ſin, with an eye of approbation. But this God, who cannot approve what is ſin, and ſinfull; this God approveth and profeſſeth that he is well pleaſed with the performances of his Saints: therefore the performance of the Saints cannot be ſin, or ſinfull. The Apoſtle in Philip. 4.18. Profeſſeth that the worke of the Philippians in ſending to relieve his wants, was an odour of a ſweet ſmell, a ſacrifice acceptable, well pleaſing to God. God hath pure eyes, and pure noſtrils, and therefore if it had been ſin, or ſinfull, it could not have pleaſed his eye, nor have beene an odour of a ſweete ſmell unto his noſtrills.

p. 258Object. They are ſo, but not in their owne nature.

Anſw. If they be not ſo in their own nature, they are filthy and odious in their own nature, and yet accepted by grace. If one thing which is filthy and odious in its owne nature be accepted, why ſhould not other things which are filthy and odious in their owne nature be accepted for good workes. If this can be made good, Whoredome and Adultery will prove good works; which hath been aſſerted by ſome who have ſaid that the filthineſſe of whoredome being done away, the action is well-pleaſing to Almighty God as well as any good work.

Arg. 11. One end and intention of God in electing of us, was, that he might make us holy, that he might make us good trees to bring forth good fruit. Though God doth not elect us becauſe wee doe believe, or becauſe wee doe love; yet hee hath elected us that wee may believe, and that we may love. So that wee fruſtrate one end that God hath in electing us, if we doe not grant that God gives us a new nature, and new hearts. According to that of the Apoſtle, 2 Theſ. 2 13. We are choſen unto ſalvation through ſanctification of the Spirit, and belief of the truth. And in Eph 1.4. He hath choſen us in him, that we ſhould be holy, and without blame before him in love.

p. 259Object. We doe apprehend our election imperfectly, which is the cauſe of the ſinfulneſſ; of our works.

Anſw. By reaſon of that which is in the fleſh, we cannot ſo perfectly ſee our election, as wee ſhall doe hereafter: Yet in the ſpirit for the preſent we doe ſo fully apprehend it, that by Gods grace in the apprehenſion of it, wee are made unblameable, and holy before him in love, which is all that I contend for. I may adde this, that if God had choſen us to love, joy, ſanctification, and the like, which are ſin, and ſinfull, that then he had choſen us to ſin, or to ſomething ſinfull; which conceit in my apprehenſion doth carry ſuch an abſurdity in the face of it, that it needeth not a Confutation.

Object. They are not ſin in their morall nature, as they ought to be done, but they are ſo as done by us.

Anſw. God hath not choſen us unto them as they are conſidered onelyonly in his command. But he hath choſen us unto them, as they are to be acted and done by us, as it is plain by the words of the Text, and therefore this objection hath no ſtrength in it to weaken our argument.

Arg. 12. If the new creature were ſinfull, & worke his ſinful or ſin, it would nullifie Gods p. 260intention in our Juſtification, who doth juſtifie us when we are unholy, that he may make us holy, Epheſ. 2.10. Wee are his workmanſhip created in Chriſt Jeſus unto good workes, which God bath before ordained that we ſhould walke in them. Wee are not ordained to walke in any thing which is ſin or ſinfull; but to walke in good workes. We are redeemed from ſin, that we might be purified unto himſelfe a peculiar people. And grace teacheth us to live ſoberly, righteouſly, and godly in this preſent world; not ſinfully, but righteouſly. God maketh us good trees by juſtification, and then enables us to bring forth good fruit. There muſt be a root before there can be fruit: So God gives us a roote, or ſeed of holineſſe, before wee can bring forth holy fruit, and righteous actions. And when the good ſeed is ſown in good ground, it cannot but bring forth good fruit, Mat. 13.23. which place may give more light for the clearing of that objection, where it was ſaid, that there could not bee good fruit, though the ſeed were good, becauſe the ground is not good.

Arg. 13. God doth free us from the law of works, and doth bring us under the covenant of grace, that we may by grace be enabled to doe thoſe works, which we are not able to doe by vertue of morall commands. The covenant of grace and Goſpel-promiſes ſhould be as ineffectuall p. 261for ſanctification as the law, if all that were wrought in us under that covenant were ſin or ſinfull. And therefore it will follow that a man under grace hath a purity of ſanctification in him. God brings us from Moſes who was the Law-giver, and delivers us from the Covenant of works in giving us to Jeſus Chriſt who is the giver of grace, that he may make us holy in a gracious life and converſation.

The Apoſtle ſets this forth unto us, Rom. 7.6. But now wee are delivered from the law, that being dead wherein we were held: that we ſhould ſerve in newneſſe of ſpirit, and not in the oldneſſe of the letter. We are freed from the ſervice of God in the law of works (under which wee ſerve as ſlaves till wee be brought to Chriſt,) that wee may ſerve as ſonnes in obedience to all morall commands, under the ſweet, gracious, & glorious government of the Lord Jeſus Chriſt, who is as well a Law-giver, Iſa. 33.22. to write his lawes of faith and love in our hearts, Hebr. 8. As a Saviour to ſave us from our ſins. And to cut off all objections againſt this argument, wee may take notice, that the fruits of the ſpirit are not onelyonly called good and holy, as they are in the promiſe or command: but they are good and holy, and called fruits of righteouſneſſe, as they are wrought in us and by us, with the omnipotent help and aſſiſtance of the holy Spirit. p. 262We are called the trees of righteouſneſſe, Iſa. 61.3. and feare and love are fruits of righteouſneſs as wrought in us, Jer. 31. Hebr. 8.

The 14^th Argument may be drawn from the oath of God. If God ſhould not performe this for the Saints, God ſhould be perjured (which is blaſphemy to ſpeak.) The oath of God binds him. God in his word (which is the character of his mind) hath diſcovered his hatred of perjury and falſe ſwearing: we cannot think that God who hates perjury in others, ſhould forſweare himſelfe: but we have not only the promiſe, but the oath of God for this; ſo that unleſſe we will ſay that God for-ſweares himſelf, we muſt ſubſcribe to this truth, to witt, that God gives his Saints his Spirit, and in the Spirit, holineſſe and righteouſneſſe. I will give you a place for this, Lu. 1.73, 74. The oath which be ſware to our Father Abraham. What hath he ſworne? That he would grant unto us, that we being delivered out of the hands of our enemies; here is our Juſtification; we are delivered out of the hands of ſin, death, and the Devill. But is this all? No, He hath delivered us out of the hands of our enemies, that we might ſerve him without fear, that is, without ſlaviſh fear, in holineſſe and righteouſneſſe before him all the dayes of our life.

Some acknowledge that the people of God ſhall live holily and righteouſly, to menward, p. 263as they ſpeake: but that the righteouſneſſe of anctification is not to God-ward.

This place overthrowes this diſtinction; he ſaith not that wee ſhall walk holily and righteouſly before men only, as hypocrites may: but he …aith that we ſhall ſerve in holineſſe and righteouſneſſe before him. We ſhall not do ſuch works which Luther and others have called vices (vitia) affirming that all the works of the regenerated man are vices, nor ſuch works which are ſinfnl, (vitiata) as ſome others ſpeak: bu…uch workes which God who cannot lye, cals righteous works, nay righteouſneſſe in the abſtract; we ſhall ſerve him without feare, in holineſſe and righteouſneſſe: not only in the ſight of men: for oft-times they look on good works, as though they were bad, but good in the ſight of God; they come from a ſweet fountain, therefore the water cannot be bitter, or brackiſh, from the fountaine of his owne Spirit in his Saints. If the works of the Saints were nothing but ſin or ſinfull, how could the Oath of God be fulfilled that they ſhall ſerve him in holineſſe and righteouſneſſe all the dayes of our life?

Object. Before him in this place, as in other places, doth meane under his protection, Gen. 17.1.

Anſw. Though it may be granted that ſometimes before him, may ſignifie under his protection; p. 264yet it doth not appear that it ſhould be the meaning of the holy Ghoſt in this place. But he doth rather informe us how Saints doe approve themſelves before God by ſanctification. As Paul laboured in godly ſincerity, to have his conſcience void of offence towards God and towards men. According to that ſpeech of Hezekiah, Iſa. 38.3. Remember O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. But ſuppoſe wee ſhould grant you this, it doth ſtill ſtand true, that our ſervice is in holineſſe and righteouſneſſe. And can any man be ſo blinde, to thinke that a man ſhall ſerve in righteouſneſſe under Gods protection, & that hee ſhould not ſee the righteouſneſſe which i… wrought under his protection? and if it be righteouſneſſe which he ſeeth, then it is righteouſneſſe before him, or in his ſight.

Arg. 15. To deny the purity of the man born of God, is to deny one end for which Chriſt dyed; for Chriſt dyed to bring us to be partakers of a pure & Divine nature; in w^ch pure nature we are to live, move, and act holily. The place by which I ſhall confirme this, is in Heb. 9.14. The blood of Chriſt, who through the eternall ſpirit offered himſelfe without ſpot God, ſhall purge our conſciences from dead workes to ſerve the living God. We are therefore waſhed from ſin p. 265in our Juſtification, that we may ſerve God by Sanctification. And what ſpirituall man will call that the ſervice of God, which is ſin or ſinfull? For to doe that which is ſin or ſinfull, is to doe the Devils ſervice, or elſe I am to learne that which we need not be taught, to wit, what it is to doe the Devils ſervice.

Arg. 16. The reſurrection of Chriſt doth teach ſpirituall men to act purely in their new nature to the glory of their Father, Rom. 6.4. As Chriſt was raiſed from the dead by the glory of the Father; ſo we ſhould walke in newneſſe of life. To walk in newneſſe of life, is it to walk in the oldneſſe of that which is ſin or ſinfull? let any Spirituall man judge.

Arg. 17. We may draw another argument from the Kingly office of Chriſt. He as a King hath a command over his Subjects: but he hath not the command over us, when we doe that which is ſin or ſinfull, and therefore wee doe ſomething good as his Subjects in obedience to his commands (bona bene.) Good things muſt be done well. And therefore Chriſt doth not onelyonly enable us to doe that which is righteous, but hee doth enable us to doe it righteouſly. Why is Chriſt King, but that we ſhould live under his commands? Why are we his ſubjects, why are we his ſervants, but becauſe wee are under his commands, and under his laws? You p. 266know; the Jewes ſaid they would not have Chriſt to be their King: but the voyce of every Chriſtian is to cry up Chriſt, to proclaime him King, and to owne him only as their Ruler. And Chriſt being King, rules and reigns in the hearts of his people by lawes and commandements, and precious ſtatutes, worthy of ſuch a King.

Now Chriſt gives us not a law, as Moſes gave a law, that was grievous to thoſe that heard it: but Chriſt gives a law of love, a law… of ſweetneſſe, by which hee rules in the midſt of his enemies in our hearts; what is in the fleſh in us, is an enemie to Jeſus Chriſt: but Chriſt Jeſus ſitting upon his Throne as King, in our renewed, regenerated, and enlightned ſpirit, rules in the midſt of our ſins his enemies which oppoſe him.

Chriſt is not ſuch a King as other Kings; other Kings make lawes, and adde penalties to their laws for thoſe that break them: but they have no power to enable their Subjects to keep them. But here is the priviledge and prerogative of our King; when Chriſt makes lawes, he doth not only give us lawes, and bid us keepe them: but he hath power in himſelfe by which he enableth us to do that which he commands us to doe. If Chriſt ſhould command us to love, & ſhould not enable us to doe that which p. 267he commands, he ſhould be ſuch a Law-giver as Moſes, that gave a Law, but gave no power to doe it: But Chriſt is not ſuch a Law-giver as Moſes. As he is not a rigid Law-giver, to bid Saints doe it upon penalty of damnation, or to worke for life, and ſalvation; ſo neither is he like Moſes, who could give them no power: but there is a power and ſtrength goes with Chriſts commands, to enable us to doe what Chriſt the King commands.

Therefore if any of you give Chriſt the glory of his grace by believing that he hath aboliſhed all your ſins by his death, be not diſmayed at the ſight of your corruptions. Fight the good fight of faith. Greater is he that is in you, than he that is in the world. Chriſt that commands you to obey his Father, will enable you to obey his Father. Chriſt reignes in the hearts of his people, not only by making known to them the covenant of his owne grace, but by ſupplying them with ſtrength to doe his will. Lord give what thou commandeſt ſaid one, and command what thou wilt. Chriſt commands us what to doe, and gives us power to doe that which he commands. Such a King is Chriſt, that frees his people not onelyonly from the condemnation of ſin, but from the power and dominion of ſin in their ſpirits, lives, and converſations. Bleſſed be God (ſaith the Apoſtle) that p. 268ye were the ſervants of ſin. Are they ſo ſtill, now they are under grace? No, but being made free from ſin, ye are the ſervants of righteouſneſſe? ſinne ſhall not have dominion over you; why? ye have a new King; ye are under grace, ye are under King Jeſus.

If a Tyrant ſhould tyrannize over Subjects, and depoſe their lawfull King; if this King afterwards ſhould overthrow this Tyrant, and deliver his Subjects from tyranny and bondage, by overcomming the Tyrant, would hee ſuffer this Tyrant to tyrannize over them, or his people to be under the lawes of the Tyrant? We were under Satan the Tyrant, under his lawes and commands, under the law of ſinne and concupiſcence: but Chriſt comes, and overcomes the Tyrant that ruled tyrannically in our hearts; and will hee ſuffer that Tyrant ſtill to rule us by thoſe commands, which he gave us when wee were in bondage to him? No, we ſhall not be under the bondage of the fleſh, if we underſtand the liberty of grace, and of the Spirit. The Apoſtle ſaith, that we doe not live, nor eate, nor drinke, nor doe any shing to our ſelves, becauſe Chriſt dyed, and roſe and revived, that he might be Lord of quicke and dead, Rom. 14.8, 9. Chriſt dyed, and roſe, that he might be Lord and King, and reigne, and ſet up his Scepter of holineſſe in the hearts of his people.

p. 269This was propheſied in Pſal. 110.3. Thy people ſhall be willing in the day of thy power. When Chriſt as King comes with power, his people ſhall be willing. Chriſt bids them believe, and they believe, he bids them love, and they doe love; they run through fire and water, they lay downe their honours and riches at his feet, and love not their lives unto the death.

Object. The enabling of Chriſt in working is not of the ſame extent with his command.

Anſw. In the ſpirituall and regenerate part, the power of Chriſt is as large as his command. The fayling is not from the new, but the olde man. The whole man or perſon is under the command: ſo that a man, yea, every man doth ſin, becauſe he doth not doe in his perſon as he is a man, what is commanded. Charge the fault where it is to be charged upon the fleſh, which is the cauſe of a mans ſin, and then look upon grace which hath aboliſhed ſin, and you ſhall finde the new man conformable to the will of God, and the man good and holy in part, to wit, in his regenerated part. It is further objected, that Chriſt biddeth us to cleanſe our ſelves from all filthineſſe of fleſh and ſpirit, which no man doth. It is granted, and therefore we deny not, but that every man ſinneth, if we take him phyſically. But as farre as we are in the Spirit, Wee are cleanſed from all filthineſſe of fleſh p. 270and ſpirit; ſo that the new man doth fulfill it, and Chriſt doth reign in him, though the fleſh prove a Traytor, and rebellious againſt his commands.

Arg. 18. Another argument may be brought from the conſideration of the Image of Chriſt. If this were true, that all the works of the Saints were in their formalitie ſinne; this would follow, that the Image of Jeſus Chriſt were an Image of unholineſſe, and ſin. I ground my argument upon that place of the Apoſtle, 2 Cor. 3.18. Wee all with open face beholding as in a glaſſe the glory of the Lord, are changed into the ſame Image, from glory to glory, even as by the Spirit of the Lord. Here the Apoſtle ſhewes that the Saints are changed into the Image of Chriſt. Now if there were nothing but ſin and unholineſſe & ſinfulneſſe in thoſe who are looked upon as ſpirituall (as ſome conceive) it wil follow that the Image of Chriſt into which they are changed, muſt be an image of unholineſſe. If my love be unholineſſe, I am changed to that image of love which is in Chriſt, and ſo it would follow, that the Image of Chriſt doth conſiſt in unholineſſe.

Object. If there be perfect ſanctification in the new man, then wee may bee juſtified by it.

Anſw. I deny that, it doth not follow. We p. 271ſhall have perfect ſanctification at the reſurrection; and yet you will not ſay, that we ſhall be acquitted from our ſinnes by it, which wee have committed upon earth: but by the grace of God in the blood of Chriſt

2. We are juſtified before ſancification, and therefore it will not follow that we are juſtified by it. Becauſe that is done before the other is wrought in us.

3. That a man may be juſtified by his ſanctification. It is neceſſary that a man ſhould be ſo wholy ſanctified, that there ſhould be no ſin in the man. Our good works will not make ſatisfaction for our bad works. A Traytor for an act of treaſon might be condemned by his Prince, though he hath done him much good ſervice. If a man would ſeeke juſtification by the law, who is ſanctified in part, the law would condemn him for his ſin, in his unregenerated part, taking no notice of any ſufficiency in his ſanctification, to free him from condemnation for his ſinne in the unregenerated part.

Arg. 19. This opinion that the good works of the juſtified man are ſin, or ſinfull, do make divers places of Scripture irreconcileable. Men ſhall never be well able to reconcile many places of Scripture who ſwallow this as a trueth; that whatſoever workes are now done in the p. 272Saints, are nothing but ſinne, or ſinfull. For inſtance in one place, we are bound to diſclaime our works, and to account all our righteouſneſſes as filthy ragges, to believe in him that juſtifieth the ungodly; And in another place we are ſaid to be redeemed from all iniquity, that we might be zealous of good workes, Tit. 2. And we are the work manſhip of God created in Chriſt Jeſus to good workes, Eph. 2. By what I have delivered, they are eaſily reconcileable. To wit, by diſtinguiſhing, as the Scripture doth concerning good works thus. That all the works of man under the Law, are but ſplendid and ſhining ſins: and that the ſpirituall workes of a ſpirituall man, are good, and not ſin or ſinfull in their nature. Not that the Scripture makes theſe good workes that flow from the ſpirituall man, the cauſe, or the matter of our juſtification: but the fruits of the Spirit, and the conſequents of our juſtification… It is a ſpeech of Luthers, worthy to be writte… in letters of gold, that the whole world, with all the riches of it, are of no worth in compariſon of good works flowing from faith, and wrought by the Spirit of God in the hearts of his people. Which how it can be made good, I know not, if that be true, which he and ſome other Proteſtant Writers affirme, that (Omn… bonum ſecundum judicium dei eſt mortale peccatum) every p. 273good worke of a regenerate man according to the judgment of God is a mortall ſin. That which is morally evill, is not ſo good as any thing which is not morally evill. That being the greateſt evill which is morally evill.

I have known ſome profeſſors of the Goſpel who have fallen to Familiſme and Atheiſticall opinions: and being asked why they did leave the Goſpel? they have anſwered, that they could never reconcile the Scriptures concerning works, to other places, while they were profeſſors of the Goſpel. Their meaning is, while they were profeſſors upon theſe principles, by which they were taught to look upon the works of the ſpirit in them as ſin, and ſinfull. That which is frequently aſſerted by ſome (Mr. Eatoon Honycomb and others) that they are good to men-ward, will not make up the breach. The Apoſtle Peter ſpeaking of a meeke & quiet ſpirit, which is the ornament of the hidden man of the heart, ſaith, that it is of great price in the ſight of God, 1 Pet. 3.4. The Apoſtle ſpeaking of his ſincerity in preaching the Goſpel, is not affraid to bring it into the ſight of God, 2 Cor. 2.17. And John ſaith, 1 Joh. 3.22. That whatſoever we aske we receive of him, becauſe wee keepe his Commandements, and doe thoſe things which are pleaſing in his ſight. And that he doth not meane believing only, is plain by the next p. 274verſe, where he ſaith, That this is his Commandement, that wee believe on the name of his Sonne Jeſus Chriſt, and love one another. And to ſtop the mouth of the objection which is uſually brought againſt this truth, to wit, that he ſpeaketh of doing as in Gods precept, or command, and not as done by us. He ſaith, that we receive what we aske, becauſe wee doe what is pleaſing in his ſight. I muſt profeſſe to the glory of God, that this diſtinction hath given me a great light in the underſtanding of the Scripture. And by this I am informed, that I am juſtified without holineſs or ſanctification, and yet that without holineſs no man ſhall ſee the Lord, Heb. 12.14.

Arg. 20. This opinion that the good worke of a man born of God are ſin, or ſinfull, doth overthrow the diſtinction which is warranted by many thouſand places of Scripture between good works and bad works, and doth draw a curſe upon the doer of it. Can evill be good, or good evill? Woe unto them that call evil good, and good evill; that put darkneſſe for light, and light for darkeneſſe; that put bitter for ſweet, and ſweet for bitter, Iſa. 5.20. What elſe doe they doe, who plainley averre that every good work is evill?

Object. Doe we deny the difference betweene white and blacke, becauſe we ſay that in moſt p. 275white bodies, there is a mixture of ſome blackneſſe with the whiteneſſe, &c.

Anſw. If it could be proved that there were a mixture of that which is of the ſpirit, and that which is of the fleſh, that that which is ſpirituall ſhould be made fleſhly by it: there would ſeeme to be ſome ſtrength in this objection. But untill that ſuch a mixture bee proved by plaine Scriptures, we ſhall think it ſufficient to affirme that ſuch ſimilitudes which have not their foundation upon a principle of truth, do prove nothing.

Arg. 21. It taketh away the difference between a ſanctified and unſanctified man, which is a diſtinction which doth ſtand firme upon the baſis of the Scripture of truth. The Apoſtle doth plainly lay downe this diſtinction, 1 Cor. 6.11. Where hee informeth us of the condition of the Corinthians, before converſion, to wit, that they were thieves, adultereſſes, and the like, ſuch were ſome of you; and then ſetteth forth their bleſſed condition after converſion. But ye are waſhed, but ye are ſanctified. And doth ſecond this truth with his owne experience, acknowledging that there was a real change wrought in himſelf after converſion by ſanctification, 2 Tim. 1. I was (ſaith he) a perſecuter, a blaſphemer, injurious: but the grace of our Lord was exceeding abundant with faith & love, which is in Chriſt Jeſus, not with faith only, but love alſo.

p. 276If God hath pulled you out of the fire of ſinne, and drawne you as fire-brands out of Hell, and brought you into the glorious kingdome of his Son, ye are able to profeſſe the ſame ſanctified change in your ſelves. It is a dead faith which is not accompanied with ſanctification and good works. As ſoon may a dead horſe carrie a man, as a dead faith ſave him.

Object. This is a ſlander, wee doe not deny ſanctification.

Anſw. If yee acknowledge ſanctification, and a ſanctified change, yee contradict your ſelves. For how can that make a ſanctified change in us, which is nothing elſe but ſin or ſinfull. I ſhall be glad if you will ſtand to an inward change by love and ſanctification. But ſome there are, who have affirmed that the diſtinction, between a regenerated an and unregenerated man, is but a legall diſtinction.

Arg. 22. The holy Spirit which is promiſed to us, and dwelleth in us, doth plainly demonſtrate this point. For as the Spirit is holy formally in it ſelfe, in its owne nature, eſſence, and being: ſo it is effectively holy, becauſe it makes that man holy, who was formerly ſinfull. If thou be nothing but darkneſſe, if God convert thee, thou wilt have a glorious light in thine underſtanding: if thou have nothing but unholineſſe in thy will, if the Spirit of p. 277God live in thee, it will be a Spirit of holineſſe a Spirit that will ſhew thee what is of the fleſh, and what is of the ſpirit: a ſpirit checking thee, if thou ſtep aſide into the way of the fleſh, and a ſpirit leading thee into the paths of holineſs. As the Pſalmiſt ſaith. Thy Spirit is good, lead me into the land of holineſſe and uprightneſſe. Therefore thoſe that doe not find that Spirit leading them into the paths and wayes of holineſſe, thoſe men have received a counterfeit ſpirit to delude them, and not the true Spirit of the Lord Jeſus.

Object. The ſpirit is good, but our actions are evill by the adherence of ſinne in us. That holy things may be defiled, is plaine by Exod. 28.36.38. Aaron having his plate upon his forehead, was to beare the iniquity of the holy things.

Anſw. 1. Though ſin and holineſſe be in the ſame man, yet I deny that ſinne by any adhering to holineſſe in us, doth change holineſſe into the nature of it. But what is of the Spirit in us, doth retaine its ſpirituall nature, and what is of the fleſh, doth retaine its fleſhly nature.

2. The Scripture produced, doth prove, that in doing of holy duties, we ſin, and that Jeſus Chriſt doth beare thoſe ſins, which wee have granted unto you before. But that the fruits of the Spirit in us, are thoſe ſinnes p. 278cannot be proved from this place of Scripture, nor from anyother Scripture which I know this ſtill doth remaine to be proved.

Arg. 23. There may bee another argument drawne from that place of the Apoſtle, when hee ſaith, The Spirit beareth witneſſe with our ſpirits, that we are the children of God, Rom. 8.16. The Spirit cannot beare witneſſe to our old, darke, prophane ſpirits: for the naturall man receives not the things of the Spirit, for they are fooliſhneſſe to him; therefore it muſt be to our ſpirit enlightned, renewed, and filled with the Spirit of God. And therefore there is ſomthing in a Saint beſides that which is ſinne and ſinfull.

Object. This is true, but we are not renewed perfectly, which is the thing to be proved.

Anſw. Perfection in Scripture is oppoſed to that, which is more perfect. And in this ſence wee doe not affirme that a man is ſo perfectly renewed as he ſhall be, 1 Cor. 13.

2. Perfection is oppoſed to that which is ſinfull, Luke 1. And in this ſence we ſay, that he is perfectly renewed; that is, he is holily, & not ſinfully renewed.

Arg. 24. I doe ground my next argument upon the words of the Apoſtle, Rom. 14. laſt. Whatſoever is not of faith, is ſinne. And therefore p. 279that which is done in faith, is not ſin. If we deny this we ſhall take away the difference between doing good works in faith, and doing good works without faith, if both of them be alike ſinfull or ſinne. And therefore I conclude that the work of the Spirit which is done in faith, is not ſin. Without faith it is impoſſible to pleaſe God; and therefore by faith it is poſſible to pleaſe him by doing good works.

Arg. 25. Another argument may be drawn from that place, 2 Cor. 13. where the Apoſtle makes the compariſon betweene faith, hope, and love, and prefers love before faith & hope for this reaſon; becauſe love is more permanent, and of longer continuance than faith, and hope; when a man comes to heaven, hee ceaſeth to live the life of faith; for then he ſhall live the life of ſight, and viſion: he ceaſeth to hope, for he enjoyeth that, which he hoped for: but love ſhall continue. Therefore he ſaith, that love, (that is the fruit of faith) is greater than faith in reſpect of its continuance. That which remaines and endures after this life in the Saints in glory, is not ſin: but love ſhall remaine, and endure after this life, therefore it is not ſin.

Object. But ſome ſay, if you looke on this place and take notice of this character and deſcription of love, you will ſcarce find any man p. 280in the world that hath ſuch a love; and by your argument no true faith. For hee ſaith that love ſuffereth long, it envieth not, it vaunteth not it ſelfe, it is not puffed up, behaveth not it ſelfe unſeemely, ſeeketh not her owne, is not eaſily provoked, thinketh no evill, rejoyceth not in iniquity, but rejoyceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth.

Anſw. Every man that is borne of God hath ſuch a love as farre as he is born of God. I ſay not that he hath it in the fleſh, in the old man, but in the new man. Wee have a new man, as we have an old man; and as wee are ſometimes acted by the new man, ſo ſometimes by the old man. As wee are acted by the olde man, we doe nothing but that which is contrary to this love: but as far as we are acted in the Spirit by the new man, by the power of God, and the grace of Chriſt; ſo far we have ſuch a love as is here ſet downe. Therefore if any man hath not ſuch a love, and hath beene perſwaded that hee hath true faith, I dare preach it in the name of Chriſt, that that man never had true faith: for true faith works by ſuch love as the Apoſtle deſcribes here. And he poſitively ſaith, that if a man have other gifts, and ſuch a faith by which hee can remove mountaines, and hath not this love, that he is nothing.

p. 281I would not trouble weak Chriſtians by this, I ſpeak not of them in the fleſh, but in the ſpirit; as farre as thou art ſpirituall, and liveſt, and walkeſt in the Spirit, thou haſt ſuch a love. And if upon examination thou ſhalt finde that thou haſt not ſuch a love, I ſay thou art a ſtranger to God: For hee that knoweth God walks in love. He that ſaith he knoweth God, and walkes not in love, he knoweth not God. God is love, and he that dwelleth in God, dwelleth in love, 1 Ep. John.

If I ſhould preach the Doctrine of Juſtification, and write volumes of it, yet if I find after all this, that I am without this love, I am nothing. If I ſpeake with the tongue of men and Angels; If I could propheſie, and had all faith to remove mountaines, yet if I have not love, I am but as ſounding braſſe, and a tinckling Cymball. Hee that loves God, by apprehending Gods love, he cannot but love God again, and his neighbour, yea enemy, for Gods ſake. Therefore if a man ſay, I have been a profeſſor of the Goſpel, but finde not love to God & Chriſt, and my enemies for Chriſts ſake. It is as if hee ſhould ſay, Sir I have been a profeſſor of grace many yeares, and have been looked on as one that knowes Chriſt: but I know him not, for I have not true love that accompanies true faith.

Arg. 26. God ſpeaking of faith, love, fear, p. 282zeal, & the like, as in us, doth promiſe to be the worker of them in us; and therefore if theſe ſhould be ſin, the fault would be chargable upon him. I would have this argument to be wel weighed, becauſe it anſwereth the ordinary objection, to wit, that theſe fruits are good, and no way faulty as in the precept of God, but not as wrought in us. God is the Author of them by promiſe, as they are wrought in us, which will make him the Author of ſinne, if they be ſin or ſinfull. If faith and love is ſinne, then he hath Covenanted to work ſin in thee: for hee hath covenanted to worke feare and love in thee. But farre be it from us to have ſuch a thought of our holy God. If God work feare in our hearts, that feare ſhall not be ſin, or ſinfull. We know the excellency of the Artificer, or work-man, by the aedifice or building; and doe judge what worke-man God is by his glorious work in the ſpirits of the Saints: and if God worke onelyonly ſinfull things in us, what worke-man would we conclude him to be? Paul ſaith, by the grace of God, I am what I am, 2 Cor. 15. It is by grace that I love, it is by grace that I feare with a filiall feare; it is by grace that I am zealous for God: If this love were ſin, if this feare were ſin, if this zeale were ſinne, wee might lay the fault upon the worke-man; It is Gods work, not ours, but p. 283his. (Non mea, ſed tua ſunt.) Aug. ſpeaking of good workes, ſaith, They are not mine, but thine; Unleſſe we will diſparage and undervalue the grace of God, wee may not looke on theſe things as ſinne, or ſinfull, but ought to looke on them with a ſpirituall eye, and to ſee them, as God doth, to be ſpirituall and good.

Object. Our workes as they are from God, are good: but as they are from us, ſo are they ſinfull and defiled. As walking, as it comes from the ſoule, it is upright and free from lameneſſe: but as it is acted by a lame leg, ſo it is lame and halting.

Anſw. This objection will appeare to be a lame objection, if it be made evident unto us, that the holy foote given unto us by God, is not a lame foot. Was it with a lame foot that David will runne the wayes of Gods Commandements? Is it with a lame legge that God hath promiſed, we ſhall runne, and not be weary, and walke, and not faint, Iſa. 40. laſt.

Ʋſe 1. This may be ſufficient for the confutation of thoſe, who doe not diſtinguiſh betweene the regenerated, and unregenerated part in man (as the Scripture doth diſtinguiſh) laying the baſtardly brats of the fleſh at the doore of the Spirit; confounding the workes of the fleſh, with the good and perfect gifts of the ſpirit, Jam. 1.17. and not conſidering, that p. 284though, there is the fleſh, and the ſpirit in the ſame man, that yet they are diſtinguiſhed in their natures, workings, and operations. The ſpirit, and the things of the ſpirit like oyle ſwimming upon the ſurface of the waters, doth not change it ſelfe into the nature of the fleſh. Their uſuall ſimilitude doth not prove what they would maintaine; to wit, that the worke of the ſpirit is like cleare water poured into a dung-hill, which though it be clear and pure in the baſon, yet running through the dung-hill, doth become as impure and filthy as the dung-hill it ſelfe. For though theſe two are in the ſame man, yet they doe not mingle themſelves the one with the other, that any of them ſhould loſe their own beings. But becauſe theſe men are furniſhed as well with arguments, by which they deſire to prove what they contend for, as with objections by which they endeavour to weaken the ſtrength of the arguments, which have been laid downe for the confirmation of the truth. Give mee leave to give an anſwer to their arguments, as I have already preſented unto you anſwers to their objections.

Arg. 1. Paul was a regenerated man, yet he confeſſeth that he was not able to performe that which is good, Rom. 7.18. Therefore no regenerate man is able to performe that which is good.

p. 285Anſw. Paul doth give a ſufficient anſwer to this objection in the preceding words of the ſame verſe, where he ſaith, in me (that is in my fleſh) dwelleth no good thing, by which it is evident that he ſpeaketh of himſelfe in reference to his fleſh. And this is a truth, which with all the faithfull I willingly ſubſcribe unto. But when he plainely ſpeaketh of a man in the ſpirit, freed from the clouds of temptations, and power of the fleſh, in the laſt verſe of the ſame Chapter, he ſaith, With the minde I my ſelf ſerve the law of God: but with the fleſh the law of ſin. It is good to ſerve the law of God: but Paul in the Spirit had attained unto this, and therefore Paul was enabled to performe that which is good. According to that of the Apoſtle, Phil. 2.13. It is God, who worketh in us to will and to doe of his owne good pleaſure.

Arg. 2. There is none that doth good, no not one, Rom. 3.9, 10, 11. which is meant aſwell of the regenerate, as unregenerate, as is evident by verſ. 23, 24. becauſe it is meant of all who are juſtified freely by his grace, as appears further by the inſtances of Abraham and David, which were regenerated, Ch. 4.2.6. Therefore no workes of the regenerate are without ſinne.

Anſw. It is plain that the Apoſtle ſpeaketh here of a man under the law, and of an unregenerate p. 286man, by the things which are ſpoken of him. Hee ſaith, that none ſeeketh after God; can you affirme this of a regenerated man? when the ſame Prophet, who in the 14. Pſame doth give us a character of a wicked man: out of which this is taken in the 24. Pſalme, doth give us this character of a man truly godly, that hee is one of the generation of thoſe who ſeeke God. 2. The Apoſtle ſaith, that there is none that underſtandeth. But bleſſed be God, the ſonne of God is come, and hath given us an underſtanding that we may know him, 1 John 5.20. 3. They are all gone out of the way. But we can bleſſe God, who through Jeſus Chriſt hath brought us into the way of ſalvation. 4. There is none that doth good, no not one; and there is none that is righteous. But hearken unto the ſpeech of John, 1 John 3.7. Let no man deceive you: hee that doth righteouſneſs, is righteous even as he is righteous. I might runne over all the other particulars there laid downe: but I ſhall content my ſelfe with what is ſpoken in the 17.18. its ſaid, that the way of peace have they not known; and there is no feare of God before their eyes. Is a regenerate man an enemie to the way of peace? and doe not they feare God, to whom God hath ſworne, Jer. 32.40. That he will put his feare in their hearts, that they ſhall not depart from him.

Again ſecondly, you would prove it by this p. 287argument, becauſe hee ſpeaketh of all thoſe who are juſtified. But let me tell you, that we muſt diſtinguiſh of a man before and after his Juſtification. Every man is ſuch a man before Juſtification, and in this reſpect he ſpeaketh of all men: but after juſtification there is a charge wrought in a man, as I have formerly proved at large; unto which I refer the Reader.

But thirdly you inſtance in David and Abraham, who were regenerated men.

Anſw. Wee are not to forget that the Scriprure dosh acquaint us, that there is a two-fold righteouſneſſe of a regenerate man. The righteouſneſſe of Juſtification, and the righteouſneſſe of ſanctification. Of the firſt of theſe the Prophet ſpeaking, ſaith, that a man is bleſſed to whom ſin is not imputed, of the latter where hee ſaith of the ſame verſe. And in whoſe ſpirit there is no guile; which the learned Zanchius doth apprehend to be ſpoken in reference to that ſanctification which is in the unregenerated part, underſtand the diſtinction rightly, and you cannot want an anſwer to this Objection.

Arg. 3. Wee believe not ſo ſtedfaſtly, nor love ſo perfectly as we ought, therefore is our faith & love imperfect, and ſinfull. Anſ. 1. If we ſhould grant the antecedent, we may deny the conſequence. It is true, that if a man doth not believe ſo ſtedfaſtly, and love ſo perfectly as he p. 288ought, that then the man doth ſin, conſider him phyſically. And this wee have alwayes granted: but it doth not follow, that his faith and love is ſin, but that which is in the fleſh is ſin, which is the cauſe that he doth not believe ſo ſtedfaſtly, and love ſo perfectly as he ought. Ameſius doth give a ſufficient anſwer to this in anſwering an argument which Bellarmine doth bring againſt the Proteſtants, to wit, that ſins doe not pleaſe God in Chriſt. It is true, ſaith he, that ſin doth not pleaſe God: but the ſtain of ſin being done away, the good which remaineth is pleaſing unto God. (Sane quidem certe, ſedpeccati maculâ in Chriſto deletâ, bonum ſubſtratum placet. Tom. 4. l. 6. c. 8.)

2^ly. We ſay that a regenerate man looked upon in the new Covenant, doth believe ſtedfaſtly, and love perfectly. His unbeliefe and hatred of God which is in the fleſh, being covered with the rich mantle of Gods grace and mercy: as far as he doth believe truly, he doth believe ſtedfaſtly; and as far as he doth love, he doth love perfectly. Let not this offend any man that I ſay he doth love perfectly. It is granted by moſt Proteſtant writers, that a regenerate man hath a perfection of parts, though not of degrees. A childe may have an humane nature, and the parts of a man, as well as a man of forty yeares old. A ſparke of fire p. 289hath the true nature of fire, a drop of water hath the nature of water in it, as wel as all the water in the Sea. So a ſparke or drop of love, hath the divine nature of love in it, as well as that which burnes in the breaſts of a Seraphim, and therefore is not ſin or ſinfull. And for this reaſon it is ſaid that Abraham was not weak in faith, though it is unqueſtionable that hee had his weakneſſe in the fleſh, as well as other men, and that hee ſtaggered not at the promiſe of God, through unbelief: but was ſtrong in faith, giving glory to God, Rom. 4. And this is the meaning likewiſe of Ameſius in the place formerly cited, where hee ſaith, That the good works of the faithfull are not only good by the object of them, but in reference to all the cauſes of them, the efficient, materiall, formall, and finall cauſe. (Opera fidelium, non tantum ſunt bona ex objecto, ſed etiam quoad omnes cauſas efficientem, materiam, formam et finem.)

Arg. 4. Sanctification in the feare of God is alwayes perfecting whileſt we live here in this life, 2 Cor. 7.1. and therefore it is not perfected untill the life to come.

Anſw. Sanctification is ſaid to be perfecting here, in reference to that which is in the fleſh, which is to be put off, that ſanctificaiion may come in the place of it, not in reference unto that which is already wrought, as though p. 290that ſanctification were not already perfect, if we take perfection as it is oppoſed to that which is ſinfull. 2. It is ſaid, that our Saviour encreaſed in wiſdome, Luk. 2.52. will you ſay that his wiſedome was ſinfull at firſt, becauſe he did encreaſe and grow in it? You may as well ſay ſo, as conclude that our ſanctification is ſinne or ſinfull, becauſe it doth grow or increaſe to a greater perfection.

Arg. 5. If our workes be in themſelves perfect, then might Paul have deſired to have been found in them before God.

Anſw. I deny the conſequence. For theſe good workes are not wrought in us, that they may be the cauſe or matter of our Juſtification, and therefore Paul will not appeare before God in them for Juſtification. But Paul and every true Saint being juſtified by faith without them, doth dare to bring them in the preſence of God as ſecondary evidences of Gods love to him. According to that of John, 1 John 3.14. We know that we have paſſed from death to life, becauſe we love the Brethren: hee that loveth not his brother abideth in death, ver. 19. And hereby wet know that we are of the truth, and ſhall perſwade our hearts before him. Which you, maintaining them to be ſin and ſinful, doe not doe.

Arg. 6. If the new man doth not ſinne, then he is not the man who is pronounced to bee a p. 291bleſſed man, Pſal. 32. Rom. 4.

Anſw. This is a plaine fallacy. You take the new man here phyſically, whom wee take according to Scripture, Spiritually and Theologically. Juſtification, to ſpeak properly, is neither of the new man, nor old man, but of the perſon in whom there is an old man and a new man. And this man is juſtified from the ſinnes of the old man, by the work of the ſpirit in the new man, which doth carry him to the grace of God in Jeſus Chriſt.

Arg. 7. Pauls beſt workes were accounted by him but as droſſe & dung, therfore they were not perfect, Phil. 3.

Anſw. 1. This may be very well underſtood of his workes done under the Law. As the preceding words do ſeeme to hold it forth, where he ſpeaketh of his Jewiſh priviledges and Phariſaicall righteouſneſſe. And ſecondly the words following will ſeem to carry it this way, becauſe hee ſaith, that hee accounteth all things dung for the excellent knoweldg of Chriſt, by which is evident, that he ſpeaketh of all things, as they ſtand in oppoſition to the knowledge of Chriſt.

3. This argument maketh nothing for you becauſe you account this knowledge ſinfull. But let us take it, as you do: and an anſwer is preſently at hand, to wit, that the Apoſtle doth p. 292not ſpeake theſe words abſolutely, but comparatively. They are all dung in compariſon of Chriſt, and in reference to their uſeleſneſſe to juſtification; Dung will as ſoone juſtifie a man from ſin, as that love which floweth from faith.

Arg. 8. This, that the new man ſinneth not, doth in a very high meaſure, if not altogether overthrow all the offices of Chriſt. 1. His Kingly office, as having none to rule, not the old man, for hee ſavoureth not thet hings of God; he is not ſubject to the Law of God, neither indeed can be; not the new man, for he needs not the government of Chriſt, hee is already perfect, and cannot ſin. 2. His Prieſtly office, which is to make propitiation for the ſins of thoſe which ſhall be ſaved; now the new man who only ſhal be ſaved, never did, nor could not commit any ſinne. 3. His Propheticall office; For whom ſhould he teach? the new man needs not his teaching, ſeeing he with all his works is already perfect, and can be no otherwiſe. The olde man is not capable of his teaching.

Anſw. I have already detected the fallaciouſneſſe of this argument, in anſwering to the 6^th Argument. Yet give mee leave to prove in few words, that this doctrine doth magnifie Chriſt in the glory of his ſpirituall offices.

Firſt, in his Kingly office, the glory of a king doth lye in ſubduing his enemies. And in this p. 293the glory of Chriſt conſidered as a King, doth appeare that hee doth vanquiſh the enemies of us his Subjects, by ruling in our hearts with his Scepter of righteouſneſſe. According to that of the Pſalmiſt, that hee ſhall rule in the midſt of his enemies. By this wee ſee his regall power over the old man. Again, the glory of a King is wrapt up in the willing obedience of his Subjects, and this is made good in the new man. His people being made willing in the day of his power. For what is here objected, that the new man needs not the government of Chriſt? It is as if one ſhould ſay, that a man doth make void and overthrow royall government, becauſe he maintaineth, that the Kings Subjects are willingly obedient unto him. But you ſay that they are perfect, and therefore his government is needleſſe. The ſpirits of juſt men are made perfect, Heb. 12. And will you therefore conclude, that the government of Chriſt over them is needleſſe? But to paſſe this by. 2. It will appeare that the Prieſtly office of Chriſt, is not overthrown, but eſtabliſhed rather by this doctrine; for firſt, we hold that no man liveth as a new man, who doth live under the guilt of ſin, and therefore by the eye of the new man wee are daily to looke upon Chriſt as a Prieſt, in whom is no finne; who by one offering hath perfected for ever them that are ſanctified, p. 294Heb. 10.14. Again, the Prieſt was to offer up the ſacrifices of the people for them, and by this doctrine we eſtabliſh Chriſt in his Prieſtly office, which we could not do if we ſhould ſay, that there were nothing in us but what is ſinne and ſinfull in us. The people were to bring ſomething which was good to be offered up by the Prieſt to God. The blinde, lame, and ſicke were not to be offered unto God, Mal. 1.8. Neither is that which we doe, that is ſin or ſinfull, offered up by Jeſus Chriſt to the Father, but that which is good. And thus wee eſtabliſh Chriſt in his Prieſtly office, by affirming that there is ſomething good in the new man, which is the matter of acceptance. 3. Wee doe not overthrow his Propheticall office by this truth. For he doth daily teach us in the new man. Whereas you ſay that he needs not his teaching; wee ſay that the new man hath his dependance upon Chriſt, for wiſedome, knowledg, and underſtanding. And as a burning Lampe doth daily ſtand in need of oyle to be powred into it for the maintaining of the light thereof; ſo we ſay that a Chriſtian doth daily ſtand in need of ſpiritual oyle to be powred into his ſoule by Jeſus Chriſt, that he may ſhine forth in the light of truth. Will you dare to ſay that the ſoules of the Juſt, made perfect, have no need of the teaching of Chriſt, and p. 295that they have no dependance upon him, becauſe they are perfect? Againe, it is neceſſary in reſpect of the old man, who is filled with helliſh darkneſſe & ignorance, that Chriſt be looked upon as the great Prophet, that wee may put off the ignorance which is in him, & may be more in the Spirit of Chriſt, which will lead us into all truth. It being the way of Gods working to ſhine into our dark hearts, to enlighten them with the knowledge of his grace in Jeſus Chriſt. You may begin to ſee by what hath been delivered, that this doctrine doth not overthrow the offices of Jeſus Chriſt, but doth ſweetly to the glory of his Father confirm him in them.

Arg. 9. If the regenerate man work perfectly, then is the wages reckoned unto him, not of grace, but of debt, Rom. 4.4. But this cannot be that the wages either of the bleſſings of this life, or the life to come, ſhould be of debt unto him, and not of free grace, ſeeing the Apoſtle teſtifieth, that God of his free grace gives us his beloved Sonne, and together with him, all things, Rom. 8.32.

Anſw. This firſt place which is alleadged doth not reach the point in hand, becauſe the Apoſtle doth there ſpeak of works done under the law for Juſtification: and doth thence conclude that if a man be juſtified by thoſe p. 296works which he doth under the law, that then the reward is not of debt but grace; becauſe the law being not of faith, Gal. 3.12. doth give nothing unto us in a way of grace. But we are ſpeaking of workes done and accepted under a Covenant of grace. The principall cauſe of mens errour and miſtake in this controverſie, is, becauſe they examine the new man and his workes, by the law of works, and not by the law of ſanctification, holineſſe and love in the new Covenant of grace. If wee did examine his workes by the law of holineſſe which is in the new covenant, we ſhould plainly perceive that it is by the Spirit of grace that his workes are freely wrought in him; and by this means all legall glorying, and carnall boaſting is taken away. According to that of the Apoſtle, 1 Cor. 4.7. Who maketh thee to differ from another? And, what haſt thou, that thou didſt not receive? Now if thou didſt receive it, why doſt thou glory as if thou hadſt not received it. By which you may plainly ſee, that the argument will not hold good; to ſay that if a man work perfectly under a covenant of grace, that his reward is not of grace but of debt. I ſhal therefore give you a ſhort anſwer to the firſt part of this argument, by diſtinguiſhing of a two-fold working, 1. under a law of works, and there it is true, that if a man worke perfectly, his p. 297reward is of debt. 2. Under a covenant of grace where a mans ſin is freely forgiven him, and by free grace he is enabled to worke righteouſly: and there his reward is not of debt to ſpeak properly, but of grace.

Secondly, Though we deny that God giveth any reward to a ſpirituall man as a debt due unto him, for his merits and deſervings; yet wee affirme that God giveth rewards to a ſpirituall man who doth good works. And therefore it is ſaid that Chriſt commeth with his reward with him, to give every man as his worke ſhall be, Revel. 22.12. And Moſe eſteemed the reproach of Chriſt greater riches than the treaſures of Aegypt: for he had reſpect unto the recompence of reward, Hebr. 11.26. And this reward may be called a debt, not in reference to mans merrit, but in reference to Gods promiſe of grace; as a man by his promiſe may make himſelf a debter to a beggar. And therefore the Apoſtle ſpeaking unto the Saints, Hebr. 6.10. ſaith, That God is not unrighteous to forget the worke of the Saints, and labour of love. And John exhorteth us, that wee loſe not thoſe things which we have wrought, but that we receive a full reward, 2 John. And in this ſenſe ſomething may be given unto us as a reward of that work of grace, which is given unto us before it. Our confidence in Gods grace may have a great reward p. 298in this reſpect. According to that of the Apoſtle, Heb. 10.35. Caſt not away your confidence which hath great recompence of reward. And this may be an anſwer to the ſecond part of this argument.

Arg. 10. If the workes of the regenerate be not evill, becauſe the holy Ghoſt worketh them. Then the works of the unregenerate, as his love and obedience to his parents are not evill.

Anſw. There is a generall concurrence of God as the prime cauſe in the doing of ſome things by wicked men, and thus God may concur to the doing of a thing, & yet the thing as done by the wicked man may be evill, becauſe not done in faith. And it is no ſolid argument to conclude from hence God did concur in the doing of this thing, and therefore it is not ſin or ſinfull.

2^ly. There is a ſpeciall concurrence of Gods grace and Spirit in the doing of a thing, as hee is the principall agent in working good ſpiritually in the Saints who are under a covenant of grace. And when God doth concur w^th the ſpeciall & powerfull aſſiſtance of his grace for the effecting of a thing in a Saint, it is ſafe to draw a concluſion to prove the goodneſſe of the thing, from the conſidering of the principall agent which did concurre in the doing of p. 299the thing. As John doth in theſe words, maintaining that a ſpirituall man conſidered as a ſpirituall man, and acting as a ſpirituall man, cannot ſin, becauſe his ſeed remaineth in him. By which diſtinction you may ſee the weakneſs of your argument (with which you would prove the unſoundneſſe of my arguing from God, conſidered as the principal agent to the effect.) And the diſparity of Gods working in the regenerate and unregenerate. When God doth work in a ſpirituall man that which is ſpirituall, it is not only good ſubſtantially and materially, but formally and circumſtantially by the grace of God, as I have proved at large. And therefore this argument is not ſtrong enough to overthrow what hath beene delivered.

Arg. 11. Either the holy Ghoſt workes the works of the regenerate man wholly, as the ſole cauſe, and then it is not wee but the holy Ghoſt that believes, that loves, that fears God, that repents, that prayes for the forgiveneſſe of his ſin, &c. which were abſurd to imagine, or elſe we alſo work with him in ſome kind of cauſality to the producing of thoſe workes, that ſo the works may be ſaid to be ours, our loving, our fearing, our rejoycing, our praying. If ſo, then are we in this working, either perfect or imperfect Agents. If perfect agents, p. 300then is there no ignorance in our underſtandings, no depravation in our wills, no perverſeneſſe in our affections. The contrary whereof, all the truly faithfull find by experience, and the Scripture abundantly teſtifieth. But if we be imperfect agents, then cannot perfection come out of imperfection, no effect can be better than its cauſe.

Anſ. 1 The efficiency of the firſt cauſe, doth not take away the efficiency of the ſecond cauſe. In God we live & move, yet it is not God that moveth; he, though he moveth all things, cannot be moved himſelf (immobilis, movens omnia. Aug.) So it is not God that repenteth, but we repent. The ignorance of which truth hath been the cauſe of the wicked miſtery of Familiſme which my ſoule abhorreth. And therefore we ſhall agree in the truth, which is implicitely laid down in the firſt part of your Dilemma.

2^ly Whereas you ſay that all the faithfull grant, that man is an imperfect agent. I anſwer, that if we take perfect here in this point, as it is oppoſed to that which is ſinfull, ſo many Saints doe grant, and all ſhould and will, as more light is beamed into their ſoules, grant it, that the ſanctified and ſpiritual man, conſidered as farre forth as he is a ſpirituall man, doth work as a perfect Agent, not as an unholy, p. 301but an holy man. And therefore according to your rule, his action muſt be ſpirituall and holy. And this may give an anſwer to that argument which is brought from Job, Who can bring a cleane thing out of an uncleane, Job 14.4.

3^ly Whereas you ſay, that no effect can be better than its cauſe, &c. This is not univerſally true. A man imperfect by the want of his armes or legs may beget a childe which is perfect, and hath its limbs. But this not being much to the purpoſe, I ſhall not contend about it.

Arg. 12. If the new man never ſin, Chriſt came not to ſave the new man, for he came only to ſave ſinners.

Anſw. The new man taken in this ſpirituall and theologicoll ſence is not the object of ſalvation: but an elect perſon guilty and ſinfull in himſelfe. And the new creation is a bleſſed conſequent of our redemption by Chriſt: but I have ſufficiently anſwered this before.

Arg. 13. That which is not in its owne nature agreeable to the holy law of God, is not perfect, and without ſin; for ſin is the tranſgreſſion or diſagreement with the law of God, 1 John 3.4. But the beſt of a regenerate mans actions are not agreeable to the law of God, being not done with all the heart, with all the ſoule, with p. 302all the underſtanding, and with all the ſtrength, Mat. 22.37. Deut. 6.5.

Anſ. 1. By this argument you would bring the ſpirituall man to judge himſelfe by the law or old covenant: but hee is better taught by the Spirit. And as hee doth not put his perſon under the old covenant, ſo doth he not judge his actions by the old covenant, but by the new covenant of grace. According to that of the Apoſtle, Gal. 5.18. If ye are led by the Spirit ye are not under the law. And thus looking upon what is wrought by the Spirit under the new covenant, he ſeeth it in its own nature agreeable to the law as it is delivered unto him in the hand of the Lord Jeſus. Not that Chriſt doth require leſſe holineſſe than is required in the old covenant: but becauſe he giveth us more grace, enabling us to keepe his Commandements; by the keeping of which, we known in the light of the Spirit that we truly know him. And the Commandements of Chriſt are kept by the Saints Evangelically two manner of wayes. 1. By believing for juſtification. 2. By holy walking for ſanctification; not that we can keep them by holy walking, but as we walk in the light of our juſtification. And thus he is as well able to keep the commandement of love, as the commandement of faith. Suppoſe a King ſhould pardon a Traytor, and p. 303ſhould give him an aſſurance of pardon for all future Treaſon which he might run into, and had power to enable him in ſome things, and ſometimes to be obedient unto him as a loyall Subject, would you not ſay that this Subject were a loyall Subject; all his trayterous acts forgiven, and his loyall obedience to the command of his Soveraigne being accepted? Thus it is between God and us: He forgiveth all the treaſons of the fleſh, and accepteth of the obedience of the ſpirit. God doth account that all the commands of the Law are fulfilled by us, when that w^ch is not done is pardoned. (Omnia tunc facta deputantur, cum id quod non fit ignoſcitur.) w^ch is true in a ſenſe in reference to ſanctification as well as to juſtification. And a ſpirituall man thus looking upon himſelfe in the glaſſe of the covenant of grace, doth know that he is a keeper of the Commandements of God; and can ſay with the Pſalmiſt, Pſ. 119.10. With my whole heart I have ſought thee: O let me not wander from thy Commandements. All his defects and imperfections with the committing of evil, and omitting good in the fleſh are done away, and that which is good is accounted ſo by the law of God, as it is preſented unto him in this Covenant. So ſpeake ye, and ſo doe, as they that ſhall be judged by the law of liberty ſaith James, Jam. 2.12. As God doth p. 304judge our perſons by the law of liberty, or the law of the new Covenant, ſo he doth judg our actions, and thus they are perfect. And the law of the new Covenant is not only faith for juſtification, but love for ſanctification. And thus this place is expounded by the learned Paraeus.

Arg. 14. Paul did not think himſelf to have fully apprehended, or to be already perfect, but ſtrove forward, Phil. 3.12, 13. which cannot be ſaid of the olde man, but only of the new man, for the old man doth not ſtrive forward for the prize of the high calling.

Anſw. Though Paul had not attained to that perfection, which he looked for at the reſurrection: Yet hee had attained to a perfection of parts which is oppoſed to ſinfulneſſe. Which doth appear by what followeth in the 15. verſ. of the ſame Chap. where he doth acknowledg the Saints in this ſence to be perfect, with which verſe I ſhall put a period to my anſwers to your objections. As many as be perfect be thus minded, & if in any thing ye be otherwiſe minded, God ſhall reveale even this unto you.

Ʋſe 2. The leſſons which God hath taught me from theſe meditations, have beene very powerfull by his grace for the convincing mee of ſin in a Goſpel-way; and for the humbling of my ſoule under his mighty hand, by ſeeing p. 305the huge maſſe of corruption which is in the fleſh, & that little quantity of pure gold which is in the Spirit. It was the ſpeech of one of the Ancients, that grace in ſome Saints is like a ſpark in the Ocean. And thus I have apprehended it in my ſelfe: Yet I ſee that as it is wrought by grace, ſo it is accepted by grace, being not under the law as delivered in the firſt covenant, and yet not without the law to God, but under the law to Chriſt, 1 Cor. 9.21. And this hath been a ſtrong motive unto mee to hunger and thirſt after the righteouſneſſe of ſanctification, commanded and promiſed in the new Covenant, which doth comfort mee with an aſſurance and confidence, that that which is perfected here in part inchoatively, ſhall be perfected in degrees conſummatively. I can ſay with David, Pſal. 138.8. The Lord will perfect that which concerneth me, he will not forſake the works of his owne hand. And ſeeing the ſtrength and power of the fleſh in mee, I am carried up in ſpirit, to admire and wonder at Gods omnipotent grace, by which, through faith, which worketh by love, I am preſerved together with all Saints unto the day of ſalvation in Chriſt Jeſus, who is over all (Rom. 9.5.) God bleſſed for ever, Amen.

FINIS.