bad yet we ill interpret that name On the contrary some Actions commonly accompanied with good circumstances as to be studious sound wel and are conceived to tend to good though a mans study may as well be evill and corrupt 3. Indifferents cease to be Indifferents when by Authority they are commanded or forbidden Nothing ought to bee commanded but onely good nor any thing but evil prohibited What is indifferent in the nature cannot simply absolutely and perpetually be forbidden or commanded but commanded as it comes nearer to good and as nearer to evill forbidden From these grounds wee may draw Rules for our freedome from or obedience to for changed Indifferences and the Constitutions of men 2. Wee have the nature of our freedome described now the Ends both of it and of the doctrine of it are 1. To pacifie the conscience that that great Director may not be left floting but may know what ground it hath and how it may proceed 2. To remove away superstition that the minde may know it is not tyed to a throng of needlesse observances and discouraging feares 3. To direct us in our worke in the comfort and readinesse of our set working 3. There remaines the third proposed The Consequents from the former 1. The freedome is spirituall therefore 1. Not Civill Then are the Anabaptists mad who would reject all law and make the whole world levell denying obedience to Lawes and lawfull Magistrates a disease begun in the distempered heads of Iohn of Leiden and the mad men of Munster opposed among others chiefly by the holy zeale of Luther whose doctrine of Reformation was dangerously mistaken by those fanatickes which I â—he rather note because some halfe issues of that monstrous Birth call that blessed Apostle of our later times to patronize their conceits and errours about the morall Law 2. Not Carnall whence then are our ordinary excesses in the use of good things our surfetting tables and variety of delicates doe sufficiently witnesse our carnall licenciousnesse that I need not instance the pride of our fashions the immoderatenesse of our pleasures But these are Indifferents True if they bee used indifferently but Excesses are not What may bee lawfully used by an inordinate desire to it and delight in it is made uncleane Such Inordinates are defiled and by the witnesse of the Apostle Titus 1.15 To them that are defiled nothing is pure Our Saviour hath shewed a difference Luke 6.2 Woe unto you that are rich for yee have received your Consolation Woe unto you that are full 'T is lawfull to enioy an estate Why then is the Woe against them They are immoderate when being Rich they receive their Consolation and are Full It argues they have made their state their Happinesse This is the peoples sinne Amos 6.1.6 Woe to them that are at ease in Zion that drink wine in Bowles and annoynt themselves with chiefe oyntments When wee come to be at ease in our enioyments we abuse our Liberty But these things are then truly Indifferent when wee are come to Pauls Resolve Philip. 4.11 12. I have learned to be content I know how to bee abased and how to abound to be full and to be hungry 2. Though Spirituall it is an immunity Then if wee have a Charter from heaven how dare any deny it or with-hold it Those miserable men that are under the Popish yoake have many heavy loads laid on their Consciences the Pontificials dealing with the Abused as Pharaohs Taskemasters with the afflicted Israelites they load them hard and then beat them when they are loaden 3. The ends are 1. To quiet the Conscience therefore not to afflict the Consciences of others They abuse their Liberty that use it unseasonably to the hindering of the weake Some young Christians of Corinth would eate Idolothyts meats offered to Idols to that end onely to shew their Liberty but they are answered by the Apostle Licent quae expediunt 1 Cor. 10.24 Theod. reads with Interrogative Omnia mibi licent Sed non expediunt Chrysost Ambros read without All things are lawfull for mee but all things are not expedient And in another place hee applyes it more directly Brethren yee have beene called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another Gal. 5.13 Christ hath loosed the yoake not that wee should bee more wanton but more chearefull as S. Chrysostome hath well followed the minde of the Apostle who Non monet ut illegitima fiat vitae ratio sed ut legem transcendat Philosophia soluta enim sunt legit vincula non ut dejiciamur sed ut erigamur ad altiora Etenimtam is quiscortatur quam is qui in Virginitate persevâ—rat legis terminos excessit verum non eodem mâ—do sed hic quidem in deteriora prolapsus ille â—ero ad meliora provectus sic ut alter praetergrâ— sus sit legem alter super-gressus Hoc itaque dic Paulus Christus Iugum vobis relaxavit noÌ„ ut exilati aut calcitretis sed ut absque jugo compositè incedatis Chr. in loc Qui per charitatem servit libere seruit Aug. 1 Cor. 8.11 strongly argues against this abuse from the great danger of it to the perverting of a weake brothers soule If thou hast knowledge and eatest Idolothyts another shall be encouraged to doe it ignorantly and therfore sinfully Through thy knowledge shall thy weake brother perish for whom Christ dyed Wilt thou suffer thy brother to perish for so small a cause he taking occasion to doc as a Tuo actu illum occidis quando a te fieri videt quod ille aliter inteligit tu eris occasio mortis fratri quem Christus ut redimeret crucisigi se permissit Amb. in 1. Cor. cap. 8. Ambrose speakes what he understands not or as b Christus pro fratre mori non recusavit tu autem ne in anima quidem inducis â—adâ—â—â—tis â—â—becillitaâ— te deâ—tas â—mmoâ— Chrys Chrysostome Christ dyed for him and wilt not thou deny thy selft for him But the danger is not more to the weak brother then to the wilfull offender for it followes in the next verse c 〈◊〉 â—â—hrys Aug de verb. Dom. Serm. 16. But when yee sinne so against the brethren ye sinne against Christ 2. A second end is to remove superstition therefore it doth plainely condemne such as use their liberty to superstition They dare venture upon any observations unwarranted by any thing but blinde Custome plead All is lawfull 3. A third end is to direct us in our walke wee therefore have liberty and are made acquainted with our liberty that we might know how unconstrainedly to frame our obedience making use of the Law but not in servitude unto it which therefore condemnes such as quite cast away the Law as if of no use and prove themselves of lawlesse and ungoverned humours true Libertines Give me leave to make a double application
service The Law must bee given with terror that when they should see and heare and conceive nothing but horrors fire and smoake and clouds and thunders and earthquakes ratling and confused noyses flames darkely yet dreadfully appearing through pillers of smoake they might affrightedly runne from the foot of the mountaine The Text tels us Exod. 20.18 And all the people saw the thundrings the lightnings and the noyse of the Trumpet and the Mountaine smoking and when the people saw it they removed and stood a far off and they said unto Moses Speake thou with us Now they see their cleansing and their holinesse to bee nothing worth Before they were holy very holy now they finde they were not able to abide in his presence Ah Lord how wonderfull art thou and fearefull in thy speakings O royall law and powerful Law-giver There was a Light upon Sinai but it was onely such a flame whereby they might see themselves to be miserable The Law and the Gospell are both Lights the Light in the Gospell is to shew us Christ 't is as the starre which led the Sages unto Bethlem and shewes us the place where the Babe lyes but the Light in the Law is not without smoake or as Lightning from a cracke of Thunder to that end that wee may discerne our selves wretched The Law and the Gospell are both voyces the voyce of the Gospell is a still small voyce it cheares up in speaking the voyce of the Law is a wind and earthquake and thunder 1 Kin. 19.11 12. And both the fire and the noyse is that we might be humbled for then wee are fitted for mercy The whole need not the Physitiā but they that are sick Christ came not to call the righteous but sinners to repētāce We cānot expect help frō Christ til we be sick til we be sinners Ah wee are too sound we are too holy wonder not at such expressions Wee are too holy and while wee are thus righteous Christ doth not call us Hee comes to save sinners that is his worke till wee bee sinners Christ cannot come unto his worke If ever we would have mercy let us see that we need it If we dare challenge mercy we know we shall bee repulsed Come humbly unto God in the acknowledgemēt of wants and doubt not of supply If a Beggar tel me though hee crave a penny yet hee hath mony enough in his purse meat enough in his bagge and friends that wil provide for him he moves me to no compassion but if his distresses cry and he pleades himselfe moneylesse and breadlesse and friendlesse and altogether helplesse I cannot tell how to deny him God would have us such supplicants wee are strengthlesse and meritlesse and altogether worthlesse Mercy Mercy onely This the Law drives us to and then wee are fit for a Bounty 2. This is the Lawes use now let us see the continuance of that use It was added till the Seed should come As the phrase is in another case If the dayes of the Law had not beene shortned no man could have beene saved But the tyranny is now limitted and wee by Christ may cry Victory Liberty We may understand it 1. Literally The Messiah come is the end of the Law All the Prophets and the Law prophecyed untill Iohn Mat. 11.13 2. Spiritually The Law stayes in force but till it hath made us tremble now we leave the Law and lay hold upon the Faith One Deepe calleth upon another Psal 42.7 When all the water-spouts and billowes are gone over us then shall our praier be unto the God of our life The Law when it hath acted its owne part * This is to be understood of the law as given by Moses not as it is a new commandement given by Christ as you shall heare hereafter must goe off the Stage if it have humbled us and brought us low unto the Dust The act is done let it with-draw into the Tyring-roome to be disapparelled Let Musicke now and Grace enter But * i.e. the paedagogy of the law the Law will not easily give place it would be working still When wee are humbled to lownesse to nothing yet then we begin to enquire What shall we doe What shall ye doe It is suggested by the usurping Law and the proud enquiry of Nature not enough humbled We are not now * i.e. To be led on stil and onely by Moses his law to doe it is Faiths Scene We ordinarily meet with this Imposture from the Divels both malice and subtilty Take an instance A man that hath lavisht out his time of health without heed or care or conscience of his wayes when he is laid weake and sicke upon his pillow and his conscience begins busily to present unto him his former sins and the wrath due unto his sinne when now he sees himselfe sinful and therfore miserable apprehends Death and Hel ready to swallow him hee fals upon this resolve I have loosely mis-spent my time heretofore but if I live and recover strength I will mend and endevour to serve God better Mark I pray he thinkes not at all of Faith but onely of his Workes as if he were still under the paedagogie of Moses Ah deluded man see at length the policy of that Tyrant to draw you from Beleeving hee would set you onely on working Let mee speake a bold word but a true one The remedy is as dangerous as the disease for this is to use the paedagogie of the Law still when the Seed should come A man in that case upon the apprehension of wrath should speed himselfe to Christ and when hee hath gained assurances there then his former resolve viZ. of mending his life would bee very seasonable for without this method hee seekes his Righteousnesse but from himselfe Beloved our taske is then at the hardest when we thinke 't is done Be acquainted with Satans methods When the conscience is very much humbled a promise of grace is offered the distressed readily replyes Ah but I have no mony to purchase it withall Suffer not these Law-thoughts to dishonor Christs freenesse Hee offers freely Come and buy without money without price Ah but I have no friends to deale for me It is the Law that speakes still but he is a friend to the friendlesse in him the fatherlesse find mercy But will he respect such a poore worthlesse wretch as I am If I had any thing if I had but that Faith you speake of I could come more confidently to him and expect performances They are proud reasonings under the shew of Humility and 't is the humor of Ephraim Wherewith shall I come before the Lord The Law loves Soveraignty and would still have us his according to the Apostles phrase To bee of the workes of the Law But the Law of Moses serveth but till the Seed comes when faith and grace appeares let Moses resigne the Chaire unto Christ I have spent more lines than I intended upon
Iewes it pertained not to the Gentiles and thus it cannot rightly be said to be abrogated unto them for none can be freed from the Law but they that were under the Law Gal. 4.5 The Gentiles were no more under Moses his Law as being the Law of Moses than the Romans under the lawes of Lycurgus or Solon the law-givers of Lacedemon and Athens The Gentiles sinned not against Moses hiâ— law but against the law of Nature and therefore are they said to have sinned without Law Rom. 2.12 Yet for substance this Law is the same with that of Moses the Decalogue for when the Gentiles which have not the Law doe by nature the things contained in the law These having not the law are a law unto themselves Rom. 2.14 Concerning the sâ—aelites some of them beleeved some of them persisted in unbeliefe of the former of these there is not any Question but they were freed Christ was given to redeeme them that were under the Law that they might receive the Adoption of sonnes Gal. 4.5 And of these we may understand the Scripturâ—s of the first position The latter sort though they were not freed by Christ because not in Christ yet now they are nec Mosaici nec Christiani properly neither Christians nor Mosaickes because Christ howsoever is the end of the Law therefore they are without ceremony and without law as being but usurpers upon that which they still hold and use To Beleevers it was not given as from Moses and therefore none of them are obnoxious to it as his for though they embrace the same commands that Moses gave yet they are not subjects to it but as now theirs by Christ A New Commandement I give unto you That ye love one another Iohn 13.34 ' Tts a Commandment for Christ is a Saviour and a Lord 'T is a New one for wee have it from the hand of our Christ 2. The Causes why law should be abrogated These were 1. That the Gentiles might be called Now in Christ Iesus ye who sometimes were afarre off are made migh by the bloud of Christ for hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.13 14 Whatsoever was Intergerinus paries A middle wall of partition betweene Iewes and Gentiles is broken downe and abrogated But the substance of the Law did not hinder their consociation for these did by Nature the things contained in the Law Rom. 2.14 The Curse was that among other things which divided and equally divided them both from Christ now that they might bee subjected to and meete in one Christ the Curse must be abrogated 2. A second cause was because it was an intolerable burthen as Peter tells them in the Councell it was such a burthen as neither they nor their Fathers were able to beâ—re Act. 15.10 Hee speakes of the whole law all the kinds and the Apostle applyes it I testifie againe to every man that is circumcised that he is a debtor to doe the whole Law Gal. 5.3 That which makes the Law heavy proves it to be a burthen is abrogated and therefore Christ calls us to another burthen an easie one Take my Yoake upon you for my yoake is easie and my burthen light Mat. 11.29 30. This is the love of God that wee keepe his Commandements and his Commandements are not grievous 1 Ioh. 5.3 3. A third Cause was because the Law was unprofitable There is verily a disanulling of the Commandement going before for the weakenesse and unprofitablenes thereof for the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 7.18 19. In the first Tabernacle were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Hebr. 9.9 Saint Paul more particularly of the morall What the law could not doe in that it was weake through the flesh Rom. 8.3 The law being unprofitable unto Iustification therfore in the businesse of Iustification it is abrogated 4. A fourth cause was because the law was pernicious though not of its owne nature yet through the flesh The Minister of sinne working wrath But where the Spirit is there is liberty And therefore the law as a coacter Aug. 3. Tom lib. de Spir. et Lit. is abrogated 3. I have passed these two more briefly yet enough of them to the Question the third will challenge a longer stay to enquire what things are signified under the word Law and to apply what wee enquire for the difference of the abrogation It signifies 1. The whole Scripture The blessed mans delight is in the Law of the Lord and in that Law hee doth exercise himselfe Psal 1.2 The people understood it in this sense when they answered We have heard out of the Law that Christ abideth for ever Ioh. 12.34 So the Law is not abrogate not one Title of it failes 2. The Bookes of Moses All things must be fulfilled which were written of me in the Law of Moses and in the Prophets in the Psalms Luk. 24.44 Neither thus is the Law abrogate for the Doctrine and writings of Moses remaine 3. The paedagogy of Moses in his foure last bookes Had ye beleeved Moses yee would have beleeved me Ioh 5.46 So 't is not wholly not simply abrogate There are in it Promises Types and Commands 1. The Promises and Types doe cease because the things typified are fulfilled the things promised are received The house is built and now no more need of the Idea or exemplar 2. The Commands which were all those things whatsoever were delivered in nomine Dei in Gods name to the people These are not simply abrogate some are eternall all are called Law Of which 1. In generall 2. More specially 1. In the generall wee may take our description of Law 1. From the end It is an ordination of right reason to the common and singular good of all and singular subordinates given by him who hath the care of the whole Community and every singular in it 2. From the forme It is an Ordinance commanding what is to be done and to be omitted made by him that hath right to require obedience binding the apt creature to obey with an holy promise of reward and a threatning of punishment Both of these are either Divine from God or Humane from man as collected from Gods Law Here we speake of Divine which may be considered 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing Here of the last And this in generall 2. More specially the Law written is called Moses Law which is threefold as is the variety of the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morall Ceremoniall Iudiciall The two latter are as Accessories to the first the Ceremonies being added to the first and the Iudgements to the second Table The
world in regard of the oldnesse of the flesh stil remaining in them That therfore they are said not to sinne is spoken of them as they are the sonnes of God that they are commanded to confesse that they still have sinne in them is spoken of them as they are the children of this world All which is true as he intended it against the Pelagians but not to the minde of this place 5. But what the same Father delivers in another place is consented to by others understanding it of Reigning sinnes wasting the conscience This is a sinne unto death whereupon Saint Iohn distinguisheth and clears the obiection made from his owne writing cap. 3. All unrighteousnesse is sinne and there is a sinne not unto death Wee know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Ioh. 5.17 18. Howsoever wee must admit of sinne Hee that is * Jmpossibile puto non contaminari extrema animae etiam in viris qui perfecti putantur Orig Aug. ad â—elâ—uâ— epist 108. cleane yet hath need that his feee be washed Ioh. 30.10 None of the Saints ever bragd that they were sinnelesse How shall I chuse out my words to reason with God whom though I were righteous yet would I not answer but I would make supplication to my Iudge saith that holy Patient Iob 9.14.15 And he who had the Testimony of a man to Gods heart yet bends If thou Lord shouldst marke Iniquity O Lord who shal stand Psal 130.3 Enter not into iudgment with thy servant for in thy sight shal no man living be iustified Ps 143.2 Who can say I have made my heart clean I am pure from my sinne Prov. 20.9 And all these Iob David Salomon though they lived in the time of the Law had one â—nd the same Christ with us And the Iustified Paul I know nothing by my selfe yet am I not herby Iustified 1 Cor. 4.4 'T is that which the holy Spirits of the Ancients have inveighed against They say Basil lib. de câ—nstit Monast c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll 22. c. 7. The Regenerate cannot sinne the flesh onely can But what Is it not their flesh Where are themselves when the flesh sinnes Or if they bee Regenerate are they not also men 'T is true that the Flesh lusteth against the Spirit and the Spirit against the Flesh these are contrary the one to the other Gal. 5.17 But the word Flesh is here taken not phusically for the musculous substance of the flesh but theologically for the vitiousnesse of nature And supposing it true in their literall sense yet the very flesh which is called the vessel must he kept holy This is the will of God even your sanctification that ye should abstaine from fornication That every one of you should know how to possesse his vessell in Sanctification and Honour for God hath not called us unto uncleannesse but unto holinesse 1 Thes 4.3.4.7 I endure not to mention those filthy those filthy doctrines of David Georg concerning Spirituall marriage and the lawfulnesse of having many Spirituall wives Ad augendam prolem Doctrines contrary to an expresse Apostolike Rule 1 Cor. 7.2 And more Bestiall and impure than the uncleane heresies of the Valentinians and Gnostickes They have another conceit suitable to the former That in their prayers they will not make confession of their sinnes nor petition for pardon And therefore would have the petition of Remttte debita Forgive our Trespasses wiped out of the Lords praiers Ah bold presumers Did Christ teach it and shall they despise it Are they so rich with Laodicea that they stand in need of no pardon Wee may say of them as Tully against his Anthony O te miserum Wretched Anthony And by so much more wretched because thou knowest not that thou art so The estate of such is more dangerous than of the most prophane those are diseased with a feaver these with a Lethargy The violence of the seaver may make the man sensible that he needs physicke an open course of profanenesse often strikes a man at his private and separated times But the Lethargy is a dull disease and the man nor sees nor cares They cannot have heaven Conc. Afr. Conc Miler Aug de Spir et lit cap. 2. Basil Hom. de poenit Amb. in Luc 1. Idem lib. de fuga Saculi Gennad de eccl Dogm cap. 31. unlesse they have pardon 'T was an ancient error and anciently opposed All these severall errors flow from the opposition of the Law or the unjust maintenance The Iewes doe unjustly maintaine The Antinomists the Enthusiasts the Anti-vetera testamentaries the Sinnelesse Anabaptists doe as unjustly oppose it We wil not longer pursue them but proceed in the last place by way of conclusion of the whole Tractate to another use III. An use of exhortation Let us not reject the Law but make of it its owne proper use God will not have it contemned there is morality in that command Deutr. 32.46 47. Set your hearts to all the words which I command you this day for it is not a vaine thing for you And the man is described to bee blessed who meditates in the Law of God and doth exercise himselfe therein day and night Psal 1.2 Let not Moses take the place of Christ but yet make a right use of Moses when workes come in their owne place wee can never performe enough of them if we use them as our life this were indeede to trample the blood of Christ under our feet and to set Moses in the chaire but let the seruant follow his Master let Moses follow Christ let the Law follow Grace let Workes follow Faith that all may act their proper and designed parts Let me call for workes that God may be Honoured that your owne consciences may be comforted that wandrers may be called that weake ones may be incouraged 'T is an end of our being an end of our redemption wee are intended for action wee are created to good works wee are redeemed that wee might serve All those all these considerations doe call for working Let mee instance but the worke of Redemption because most agreeing to the argument in hand Being delivered from the hand of our enemies we must serve him in holinesse and r ghteousnesse all the dayes of our lives Luk. 1.74 75. Let us contemplate the state of our misery the estate of our deliverance A poore Gally-slave that is wearied out by his continuall tugging at the Oare whose Armes doe grow Brawny with excessive labour and nothing more ordinary to him than strokes and hard usage so that he spinnes a poore and wearisome life worse than death it selfe if a ransome bee freely paid for him by one who commiserats his case would he not gladly spend himselfe in the service of his Ransomer 'T is our case wee are the men In what a slavish thraldome were