praevenitur quisquis fide danatur in Christo ad solum verbi auditum caetera omnem nostram aliam operam and witnesse to the truth of Rom. 10.20 I was found of them that sought me not I was made manifest to them that asked not after me Priùs oportet nos à Deo inveniri quà m ipsum quaeramus Beza in Heb. 11.6 Antevertens venit ad vos regnum Dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propriae significat antevertere seu praevenire sane regnum Dei ita ad nos pervenit ut praeveniat hoc est veniat antequà m nos ipsum quaeramus Piscat. in Mat. 12.28 Abraham the father of the faithful was called when he served other gods and Paul a patttern to them that come after when he breathed out threatnings against the Church and Matthew when he sate at the receit of custom See Ball covent pag. 324. Fourthly It is Bonum in se bonum sibi Good in it self and good for a man in the state of Grace to do all that he can in Gods own way of obedience to the commandments which are given and as they are given by Christ for such reasons and in such respects as are shewen in the explanation of the eighth passage The second Querie 2. Whether that of the Sabbath be the summe of all the Commandements The Commandement of the Sabbath may be taken either literally or mystically when taken literally if we attend only to the outward form and draught thereof forbidding for divers reasons all servile works on the 7th day enjoyning it to be kept holy It is true that then it is no more than one amongst the ten But if we attend to the consequents that depend upon the due keeping and neglecting thereof It is frequently in Scriptures put for all the rest and the keeping of it calls for as if it implied vertually and consequentially all other duties and the polluting of it declares against as containing or making way for all other sins Isa. 56.2 Ier. 17.22 when taken mystically as relating to the spiritual internal Sabbath figured thereby which Calvin conceives Primarium in Sabbato locum tennisse that of the Sabbath is the summe of all the Commandments For first All the commandements except the fifth though implicitly they may be called affirmative and said to require those duties the contrary whereof they forbid Yet explicitly and according to the letter of them they are Negative enjoyning a cessation from our own works or forbidding man to sin which is in effect a bidding man be quiet for he can do nothing but sin And the commandment of the Sabbath requires this very thing Scilicet Feriationem â propriis operibus ut Deum in nobis operari sinamus A ceasing from our own works that we may suffer God to work in us Secondly the Apostle Paul reduceth all the commandements to two Rom. 8.4 Walk not after the flesh but after the Spirit and this of the Sabbath compriseth both these for though it be not lawful to do evil or walk after the flesh any day yet are Christians required to do good or walk after the Spirit even on the Sabbath day and as the Priests prophaned the Sabbath by killing Sacrifices and were blamelesse So may Christians crucifie the flesh with its affections and lusts and do nothing but what is acceptable to God and their reasonable service Thirdly In the state of glory when faith and hope shall cease 1 Cor. 13.13 what other things shall the Saints do but keep this everlasting Sabbath and thereby be compleatly conformable to the will of God which could not be unlesse the Sabbath were the summe of that eternal rule of Righteousnesse and law of love The third Querie 3. Whether to a Christian the Sabbath is to cease from his own works The Spiritual Sabbath or rather the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signified by the Iewes though it be not simply a ceasing from works yet it is a ceasing from our own works that is works done by our own strength according to the counsel of our own wills and for our own ends as is evident because the Apostle expressely so describeth it Heb. 4.10 He that is entred into his rest he also hath ceased from his own works as God from his There remaineth another Sabbatisme another I say besides that Sabbath of Canaan which Sabbatisme he defineth in the following verse Pareus in loc. Secondly the Prophets call for this cessation or abnegation of self as the main thing intended in the commandment Is 58.13 Upon which saith Calvin the Prophet reckons the several kinds by which he might make it evident that the true observation of the Sabbath doth consist in a denial of self and entire conversion Hence do we clearly see wherefore God doth so highly commend in Scriptures the observation of the Sabbath for he looked higher than the external ceremony that is the rest and quiet in which the Iewes did think their holinesse to be But rather would have the Iewes bid adieu to the affections and lusts of the flesh and yield up themselves in obedience to him Because no man can live the life of the heavenly Kingdome unlesse he be dead to the world and to himself Now when that ceremony is abrogated neverthelesse the truth doth remain because Christ is dead and is risen again that we may have a perpetual Sabbath that is may keep holy-day or cease from our own works that the Spirit of God may act powerfully in us Thirdly the example of Gods resting from his works proposed for our imitation both in the commandement it self and Heb. 4. as likewise the injunction to the Iewes for a total cessation from all servile works teach and confirm the same thing Whosoever doth work therein shall be put to death ye shall kindle no fire throughout your habitations Exod. 35.2 3. quod nisi eximiuâ—n aliquid c. But unlesse there had been some excellent and singular thing in the Sabbath it might seem more cruel than was meet to command a man to be slain only because he had cut down a piece of wood Tantum quoniam ligna exciderat Calvin Fourthly though this Sabbath doth not imply a ceasing from but a spiritual acting of good works yet it implies a ceasing to account the good works acted to be ours or our own according to that Not I but the Grace of God that is within me 1 Cor. 15.10 I am crucified with Christ nevrthelesse I live yet not I but Christ liveth in me Gal. 2.20 And hence love joy peace faith long-suffering c. are called by the Apostle Not our works but the fruits of the Spirit Gal. 5.22 Vsque eo patet haec hominis exinanitio ut in bonis quoque operibus violetur Sabbatum quamdiu ea deducimus nostra esse rectè enim Augustinus ultimo capite libri vigesimi secundi de civitate Dei Nam ipsa bona opera nostra
quando ipsius potiùs intelliguntur esse quam nostra tunc nobis ad hoc Sabbatum adipiscendum imputantur dum vacamus ad videndum quod ipse est Deus quia si nobis ea tribuerimus servilia erunt quum de Sabbato dicatur omne opus servile in eo non facietis Cal. Harm. Exod. Levit. c. pag. 354. And that to a Christian the spiritual internal Sabbath or Sabbatisme is a ceasing or to cease from his own works is as evident For first The Apostle saith there remaines therefore a rest or keeping of the Sabbath to the people of God Heb. 4.9 And he that is entred into his rest and we which have believed not only shall but do enter into Rest Heb. 4.3 hath ceased from his own works as God from his verse 10. Secondly Christians are exhorted to enter in Let us labour to enter into that rest verse 11. Let us therefore fear least a promise being left to us of entering into his rest any of you seem to come short of it verse 1. And not only so but thirdly It remaineth that some must enter therein And they to whom it was first preached entred not in because of unbeleefe verse 6 and then by consequence those who believe the word preached do enter in by faith It profiteth for that end when mixed with faith in them that hear it verse 2. for as Beza Si infidelitas arcet ab aditu fides certè introducit Fourthly Christ invites {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All those that labour and are heavie laden to come unto him and promiseth to give them this very rest or Sabbath and that doubtlesse not only from their passive being burthened under guilt vanity but their own active fruitlesse labouring to free themselves from it they shall rest as well qua {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 11.28 Fifthly Faith in the very nature of it hot only implyeth a resting on Christ by way of remembrance for some good and happinesse to come by him but a resting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Christ by way of satisfaction and complacencie as our present good and happinesse In him all fulnesse dwells Col. 1.19 In {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ye are compleat of filled full through faith in him we have the substance of things hoped for Heb. 11.1 Sixthly Mr. Shepherd as he doth most learnedly argue for an external Sabbath to be observed at certain times and on special dayes so doth he acknowledge an internal Sabbath from Isa. 66.3 Heb. 4.1 2. which ought continually or every day to be observed it resting from all sin and resting in God by Jesus Christ Thes. 77.80 And yet I do not hold that Christians in this life can perfectly keep the Sabbath For first the flesh is against the Spirit Gal. 5. They find a law in their members warring against the law of their minds they cannot do the things that they would when to will is present with them how to do that which is good they find not Rom. 7. Secondly Paul pressed towards the mark trying if by any means he might attain unto the resurrection from the Dead and yet confesseth that he had not yet already attained neither was already perfect He followed after and was perfectly apprehended of Christ Iesus but could not perfectly apprehend Phil. 3.11 12 13 14. And hereupon as a wretched man crieth for deliverance from the body of this death Rom. 7.24 Desireth to depart and to be with Christ which he reputed gain and farre better Phil. 1.21 23. And that Paul not attain to a perfect conquest over the flesh till death or his departure hence and so no to a parfect sabbatising from sinne and in Christ seemeth evident First from the time in which he maketh this acknowledgement of his not having attained which was doubtlesse not long before his death This Epistle being writ by Eupaphraditus from Rome where he was then imprisoned and as some vinculis secundis Chapter 1. verse 13. he had writ if we credit either the Histories of others or what is evident from his own writings ten of his Epistles fulfilled the greatest part of the course of his ministery being a Professor and a Preacher at least thirty years and pressed still toward the mark trying if by any means he might attain And if after all this he acknowledged that he had not attained shall we professe our selves actually to have attained that which he could not Secondly After he had been caught into Paradise or the third heaven and heard unspeakable words not possible for man to utter There was given to him a Thorn in the flesh a messenger of Satan to buffet him and that upon this ground because after that he was imperfect and in danger to be exalted above measure through the abundance or Revelations 2 Cor. 12.7 And for this thing he besought the Lord thrice that it might depart from him verse 8. But it was denied as inconsistent either with his safety or the advancement of Gods Grace Power and Glory vers. 9. and fourteen years after this he confesseth himself the same man to stand in need of the same pricks and buffettings and that therefore most gladly will he rather glory in his infirmities that the power of Christ may rest upon him vers. 2.9 10. Thirdly there is no such thing mentioned either in any of his own or the Epistles of others that bear a latter date and it is his own rule 1 Cor. 4.6 not to think of men above that which is written Thirdly the life that we live in the flesh is not a life of sence or of the flesh as if we did not die daily through the strength of sin or had not matter of confession 1 John 1.8 6. Of contrition 2. Cor. 7.10 and self-condemnation 1 Cor. 11.31 But the life that we live in the flesh is by the faith of the Son of God Gal. 2.20 we walk by faith and not by sight 2 Cor. 5.7 The God of hope filleth our hearts with peace and joy not in seeing but in believing Rom 15.13 And hence I do assert with Calvin That Nostram in illo beatam quietem hic inchoamus c. in it we here begin our blessed rest in it we do daily proceed in profiting more and more But because we have still a continual warre with the flesh it shall not be consummated untill that saying of Isaiah 66.23 be fulfilled concerning the continuing of new Moon with new Moon of Sabbath with Sabbath Even then when God shall be all in all Here is indeed had here perfection of the object but not of the subject Christ whom we enjoy is perfect and can admit of no addition But our manner of enjoying him is not so That then which we Christians hope for is not to enjoy a more perfect rest than now we do but more perfectly to enjoy the self-same rest The same yesterday to
part and that sanctifying grace had so farre destroyed pride and made the soul apprehensive of its imperfections that at least men of eminent godlinesse could have endured patiently to hear that they are not omniscient nor infallible that they have some ignorance with their eminent knowledge and why not in these points as well as others Try therefore all things and hold fast that which is good And with those noble Bereans search the Scriptures daily whether these things be so Know no man after the flesh and though you hear others say they are resolved to think the worse and that doubtless it is a Jesus of Nazareth and not of Ierusalem that is here held forth yet do not you say that you are resolved to think the better of what is written because you know who it is that writ it nor yet be ye affraid of their terrour or drawn aside by the excellency of their speech or wisdom from the simplicity of the truth But look up unto God and the word of his grace which is able to build you up c. Accounting as I alwayes preach Christ Jesus the Lord and me SCALES Aug. 18. 1654. Your Servant for Iesus sake IOSEPH HARRISON Certain Passages concerning Mr. Harrison Preacher at LUND Chappel in the County of Lancaster Concerning the above named Mr. Harrison he hath in a publick Assembly delivered these Passages following 1. HEarken not to the letter which saith labour but look for the Spirit to work 2. The Law was not given to an unconverted people but to a converted 3. I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 4. Repentance is a not saying in thy heart Do this that is this or that Commandment of God 5. There are two sorts of people First the uncalled to them onely preach the Gospel Secondly the called to them preach good works 6. But is it not good for a man to do all that he can viz. in way of obedience to Gods Commandments Answer The summe of all the Commandments is that of the Sabbath Now to a christian the Sabbath is to cease from his own works working according to a form or letter 7. Christians when they glory glory in their sins 8. Righteousnesse or good works are to be done by me but they are not profitable to me but to others The first passage Hearken not to the letter which saith labour but looke for the spirit to work THis passage though for the form Adversative yet doth not the position of the consequent necessarily remove the Antecedent For if ever delivered whether by way of dehortation or Inhibition it doth not in its naturall bent restraine á toto but tali not from a Hearkening to the letter at all but from such a carnall Hearkening to the letter which saith to us Labour as is destructive to or exclusive of an Evangelicall looking for the Spirit to work and in effect amounts to no more than this Hearken not Scilicet exclusively in the sense aforesaid to the letter which saith Labour But even then while so hearkening looke for the Spirit to work which Christ hath promised Letter may be taken either largely for the whole book of Scriptures or more strictly and properly for the Law of Moses so eminently lettered in tables of Stone 2 Cor. 3.7 And then 2. the letter or this Law may be taken either materially for the substance of what is there required or formally under the notion of a covenant as then dispensed by Moses 3. By hearkening may be meant either a meer Attentionall hearing or listening with the eare or a hearkning which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obedientiall 4. Looking for the Spirit may be interpreted either of a fantasticall opiniative groundlesse looking or of a Christian-like looking for the Spirit in faith bottom'd upon the promise And now 1 If by letter be understood the Scriptures or writings of the Old Testament and the New then 1. Christians are and it is profitable for them to Hearken search into read and meditate therein 2 Pet. 1.19 Acts. 17.11 1. Tim. 4.13 2 If holdeth forth the Credenda et facienda whatsoever is necessarie to be beleeved and done by Christians Ioh. 20 31. 2 Tim. 3.15.16.17 And yet 3. Christians are not to look upon or Hearken to the letter as able either to discover to or work in them what it holds forth and requireth of them or upon themselves as able either to understand or conform thereunto But acknowledging the letter in regard of the things signified to be spirituall Rom. 7.14 and themselves in regard of their owne powers to be altogether carnall 1 Cor. 2.14 Rom. 7.14.18 they are to look up unto God by faith in Christ for the Spirit of promise not onely to reveale to but in their mindes to work in them not only to will but to doe what is outwardly and objectively represented to them in the letter Iohn 16.13 Luke 24.45 Phi. 2.13 Gal. 1.16 For 4. as the Scriptures are not tho life but testifie the life to be in Christ and the great sin therein condemned even by Moses is not comming unto Christ for the life Iohn 5.39.46 So the letter is not that which enlivens or changes the heart but witnesseth that to be done by the Spirit it selfe 2 Cor. 3 6. And the great sin against the letter even of the Gospel is looking for it or for selfe and not for the Spirit of Christ to worke accordingly as there is promised See Iohn 6.63 2 Cor. 3.3 2 If by the letter be understood the law taken materialiter or that which is held forth by Christ and the Apostles to be the summe fulfilling of the Law as love to God and to our neighbours Rom. 13.8 11. and worshipping of God in spirit and in truth Iohn 4.23 24. Then first Christians as they are to hearken unto so really they are to delight in this law of God after the inward man Rom. 7.22 It is written in their hearts and put into their minds Heb. 8.10 They are taught of God to love one another 1 Thes. 4.9 They are circumcised from confidence in the flesh for this very end Scilicet That they may worship God in the Spirit and rejoyce in Christ Iesus 3. Phi. 3. And yet 2 Christians are to looke for the spirit in faith to strengthen them with might in the inward man Ephes. 3.16 And whereas thirdly They find a law in their members warring against the law of their mindes and that though to will be present with them yet how to doe that which is good they know not they are to pray continually that the God of peace will sanctifie them wholly 1 Thes. 5 23. and that through the Spirit they may mortifie the deeds of the body Rom. 8.13 Thirdly If by the Letter be understood the Law taken Formaliter Dispensed by Moses Sub ratione foederis for as a law saith Mr
to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares
and he goeth to another come he cometh to my servant do this and he doth it Secondly There would be no sin against the Holy Ghost but only against the letter whereas the great sin is called the sin against the Holy Ghost and offering dispite to the Spirit of Grace Acts 7.51 Heb. 10.29 Mat. 12.32 Thirdly Christians now should be in the same bondage as the Iewes were under the Law Scilicet bound Sub poena peccati mortis to act at the meer commandment of the letter Rom 7.9 But the law of the Spirit of life in Christ Iesus haeth made them free from that law of sinne and death Rom. 8.2.14 So that it is not the letter it self when of it self commanding or as simply spoken by our neighbour but to Iesus Christ himself speaking in the letter or speaking the things contained in the letter that Christians nextly and immediately owe their obedience And hence it is clear for ought I yet see that though sin De facto when committed be firstly and formally the transgression of the letter or law without yet in fieri or in committing it is firstly and more directly against the Spirit or law of the mind that is within And though it be granted that to crosse the Spirit is not that which firstly maketh the fact sin yet it is that which firstly maketh this or that Christian a sinner If thou wilt know in the definition of it what is Rebellion and what is sin consult with the letter or Law 1 Iohn 3.4 But if thou wilt know in individuo what is rebelling and sinning or who rebells and sins look within thine own heart even now standing out against some or other of the personal commands which are alwayes legal of Jesus Christ our King and Lord Behold I stand at the door and knock if any man hear my voice c. Rev 3 20. The words that I speak are Spirit and life John 6.63 If any ask how shall Christians know when to do this and when that or which of these in particular is to be done First must they set down the time themselves wherein they will perform such and such duties Shall they appoint aforehand such an hour they will pray and such an houre they will mourne for sinne and such an houre they will do acts of charity c. No For first Christians should stand fast in the liberty wherewith Christ hath made them free Gal. 5.1 And as in respect of times and seasons they are not to be enbondaged or imposed upon by others so much lesse by themselves what hath any man to do to be his own Law-maker By multiplying lawes to multiply sins Or to bind himself in such things as these in which Christ hath left him at libertie Gal. 4.9 10 11. Sith secondly It is clear that Christ never appointed any set times for his Disciples nor ordered them to appoint any for themselves to perform such and such duties in but left them free both as to the particular times to perform the duties in and as to the particular duties to be performed in such and such times He said When ye pray pray thus not ye shall pray then and there and this Mat. 6.6 7 9. and in like manner When ye give almes and when ye fast and as often as ye do this do it c. Mat. 6.2 3. Mat. 6.16.7 1 Cor. 11.25 26. Nay where do the Apostles throughout their Epistles ever enjoyn any such thing to Christians or ever reprove them for the neglect of any such a duty Thirdly There is the same reason for Christians to limit themselves unto certain places subpoena peccati as unto certain times which yet none do which know in any measure what is meant by christian liberty Though neverthelesse fourthly Christians out of a consideration of one anothers infirmities while here in the flesh as well as for order decency and conveniencies sake both may and should appoint times and places for assembling themselves together to provoke unto love and to good works and so much the more as they see the day approaching Heb. 10.24 25 1 Cor. 14.40 and are then in a special manner to stir up the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or gifts that are in them 2 Tim. 1.6 being strengthened {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in or by the grace that is in Christ Jesus 2 Tim. 2.1 Secondly must Christians wait for extraordinary impulsions of the Spirit No For first though sometimes and upon some special occasions Christians are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be vehemently stirred or sharpened in Spirit as Acts 17.16 yet not alwayes The work of the Spirit may be irresistible in it self and infallibly produce its effect in or upon and yet not work irresistibly as unto us For secondly our Spirits are not said to be forced but freed made free or freely carried out to work by the Holy Ghost He worketh in us to will Phil. 2.13 Thy people shall be a willing people in the day of thy power Psal. 110.3 Thirdly The Spirit ordinarily worketh us to or in us this or that by proposing to us objects sutable to the eye or eare as appeareth from those Ordinances appointed by Christ himself And therefore thirdly Christians like the wise Virgins With oyle in their vessels with their lamps Matth. 25.4 should continually watch and wait for their Lord and Master Jesus to call them forth to all or any of these either immediately by spiritual suggestions and heavenly impression upon their hearts and minds or mediately by providential objective administrations and occasions as and when it shall seem good unto him For first Christianus verus as Luther Class. 3 loc. 1. nec liber est nec servus neque Indaus neque Gentilis neque masculus neque foemina neque Clericus neque Laicus neque orat neque legit neque facit neque omittit Sed ad omnia prorsus indifferens est faciens omittens sicut ad rationem sese res rel obtulerit vel abstulerit A true Christian is neitner free nor bound neither Iew nor Gentile neither male nor female neither Clerk nor Layman neither prayeth nor readeth nor doeth nor omitteth but is altogether indifferent unto all things doing and omitting each as the matter or occasion shall either offer or withdraw it self Secondly This is agreeable to the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} form or letter which pointeth not out for Christians a Tempus Physicum of houres dayes moneths c. calculated by the motions of the Sun and Moon accordingly as was done to the Iewes under the Law as appeareth by their new Moons and their other appointed solemnities which continued till the time of Reformation or the passing away of old things Heb. 9.10 2 Cor. 5.17 But a Tempus Theologicum or Evangelicum calculated by the motions of the Son of righteousnesse Mal. 4.2 which by its distance and
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} knowledge from the effects or an assurance of knowledge than of Faith 1 Iohn 2.3 1 Iohn 3.14 19. because drawn by reason enlightened from fore-granted premises the one whereof at least is evident to sence The former of these is independant as to works infallible hath its evidence in and from its self is fully satisfactory to the Spirit of a Christian and is most lively manifest and vigorous in the evil day The latter is dependant upon works will not amount to a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or full assurance hath its evidence in and from the Ergo or manner of inference is very convincing and silencing to reason because grounded upon sence and is ordinarily had in the good Sun-shine dayes of a Christian Secondly they are profitable c. to prevent Satans bringing believers into despaire or shaking us on though he cannot shake us from of the foundation of our faith And hence doth Peter exhort Christians to adde to their faith through which they were already established in the present truth 1 Pet. 1.12 Vertue and to vertue knowledge and to knowledge temperance c. and assureth them that if they do these things they shall never faile 1 Pet. 1 10. Because by the constant going on in these the advantage is taken from Satan of casting stumbling-blocks in our way which the committing of gross or discernably poysonous sins doth afford unto him they being as it were Darts put into the devils hands which he sets on fire in hell and shoots with terrour through the Canon of the Law to batter down that spiritual Kingdom of righteousnesse peace and joy which Christ hath erected in us 3. Though the Testimony of my conscience or my own integrity and innocency in such a particular cause or fact be not able to bear me up to plead at the judgement seat of God for I know nothing by my self saith Paul c. yet is the Testimony of a good conscience or my own righteous dealing in such or such a cause namely instrumental to encourage and embolden me under and against the false accusations aspersions and extra-judicial censures and sentences of all sorts of men and creatures whatsoever Hic murus aheneus esto nil conscire sibi c. could the Poet say And here Paul accounted it a very small thing to be judged of them or of mans judgement 1 Cor. 4.3 And Peter adviseth Christians to have a good conscience and telleth them that it is better if the will of God be so that they suffer for well-doing than for evil doing 1 Pet. 3.16 17. Fourthly and lastly good works are profitable c. To manifest to others the reality of our faith and the purity and undefilednesse of our Religon and undefiled before God and the Father is this To visit the fatherless and widowes in their affliction and to keep himself unspotted of the world Iam. 1.27 RIghteousness or good works are profitable unto others For first The Apostle expressely asserteth That they are good and profitable unto men Tit. 3.8 2. Calvin maketh the very essence of works as good to consist in their being profitable unto others and saith that in tota lege syllaba una non legitur c. In the whole Law there is not one syllable read which prescribeth a rule to man concerning those things which he should either do or omit for the profit of his flesh Insomuch that thirdly It is Antinomianisme with him or contrary to the bent of the Law for a man to love and doe for himselfe first and then secondly To love and do for his neighbour as for himself making love to self the rule and so superiour to the love of his neighbour This saith he was not the intent of the Lord in that Law Thou shalt love thy neighbour as thy selfe Sedubi naturali pravitate solebat But whereas by a natural depravity the affection of love was wont to reside within our selves He sheweth that it ought now to be diffused another way it being the property of true love not to seek her own things 1 Cor. 13.5 And hence 4. it was in my thoughts to have discussed the point a little with these Informers and enquired how this work of theirs deemed so righteous can be called good fith it will be hard to make it appear that it is profitable to any save themselves and me To them carnally and Per se feeding though not filling that which in them lusteth unto envy To me spiritually and Per accidens as the messenger of Satan was by his buffeting unto Paul But because I am perswaded it will be harder for them to kick against the prick they have made in their own spirits then it is for me to grapple with that they have made in my flesh I shall be silent as to that and willingly if my God see it good suffer here with Abel as a man of vanity and nothing and leave them Cain-like men of great possession though smally bettered if in the land of Nod And yet I must needs say to give even Cain his due the pattern of all such as sin against the law of love 1 Iohn 3.12 That he dealt farre more candidly with Abel then they have done with me for he first talked with his brother and then afterwards slew him Gen. 4.8 These men have bent their bowes and shot their Arrowes poysoned well nigh four years in the Quiver and are yet to talk and make it out that their sacrifice is of so much worth as to entitle them to the birth-right and impower them cum privilegio to trample upon the necks of their poor younger brethren But notwithstanding this my brethren in your patience do you possess your soules Mat. 21.19 give place unto wrath Rom. 12.19 Let the Lord of the Vineyard do what pleaseth him unto these husbandmen Luke 20.15 FINIS A vindication of the answer to the Queries lieth by me in scattered sheets the publishing called for and at hand Reply to Crand pag. 43. Reply to Mr. Blake page 49. The word is an Instrument of Gods Spirit not cooperative but passive working only per modum objecti as it containes a Declaration of the divine will and it proposeth to the understanding will the things to be known beleeved and practized Blake of covenants Sec. 20. out of Mr. Pemble Grace and faith vbi vid. et Kend answer to Goodwin cap. 4 pag 163. The power of the spirit doth not work upon the word to put life into it but it works upon our soules to put life into them Pemb. Vind. p. 122. vind. leg. pag 142. The doctrine I wil insist upon is this that the Law was delivered by God on mount Sinai in a covenant way page 220 Voluit dicere legem nobis esse mortuam et sic nos ejus jure selutos Sicut mulier mortuo marito ejuslege liberatur sed videtur rationem habere Iudaeorum ne tali