mistakes First concerning the nature of the life of grace which is not in works nor the expressions of inherent holiness or sanctification for to move and walk in the law of works or of our own active righteousness is a legal life but that is the life of grace which reviveth quickeneth and comforteth the mortified Vita anima est sentire gratiam Dei mors animae est sentire iram Dei Scult dejected and distressed conscience which lay in extreme wo and in the shadow of death being apprehensive of the sentence of condemnation passed upon him by the law and the spirit of bondage If you know not yet what this life is and wherein it consists ask the condemned prisoner whose life is gone by the law and he will say his pardon would be his life which must come from the meer grace and mercy of his Prince Your great reading may tell you that when divinity was more pure and distinct then it is now repentance was said to have two parts Justificat vitae hoc est unde nascitur vita Pisc 1. Mortification 2. Vivisication and the object of both these is the man who is spiritually slain by the law as Rom. 7. and again quickened through the faith of the operation of God and so made partaker of the first resurrection Revel 20.6 hence it s said Col. 2.13 You hath he quickened together with him forgiving you all your trespasses and the efficient or worker of both these is God who killeth and maketh alive and man is the patient the soul receiving the pardon of sins hath entrance into the presence and favour also of God and in his favour is life and his loving kindness is better then life In his presence is fulness of joy saith the Psalmist Hence we read that justification is to life Rom. 5.18 and Christ is the bread of life whoever eateth of him shall live for ever John 6. and whosoever heareth his voice shall live John 5.25 Thus life cometh by believing but law is not of faith Gal. 3.21 If there had been a law that giveth life surely righteousness which is our justification should have been by the law Gal. 3.21 for righteousness and life come both one way but you confess our righteousness cometh not in that way of the law and so I hope hereafter you will say life cometh another way Here let me commend a sentence or two unto your self and the rest of the brethren yet for your sakes I will not English them Vos falsa imaginatione decipitis miseros homines quasi ex lege vivere debent eóque praetextu in lege ipsos detinetis Evangelio interea facitis invidiam quasi in nihilum justitiam redigat quam ex lege habemus atqui lex ipsa est quae nos sibi mori cogit Rom. 7. pulchre describit Paulus neminem legi vivere nisi cui lex est mortua hoc est otiosa fine effectu nam fimul atque lex in nobis vivere caepit jem nobis infligere lethale vulnus quo perimus c. ergò qui legi vivunt nunquam senserunt vigoram legis ac ne gustarunt quidam quid lex sibi vellet Calv. Paulus est hic haereticus omnium hareticissimus estque haereses ejus inandita quia dicit mortuum legi vivere Dēo Pseudo-apostoli docebant nisi vixens legi mortuus es deo hoc est nisi vixeris secundum legem coram deo es mortuus Panlus plane contrarium dicit Nisi fueris mortuus legi non poteris vivere Deo c. hanc doctrinam ratio sapientia humana non capit ideo perpetuò contrarium dicit scilicet si vis vivere deo oportet te legem servare c. Est que hoc principium una maxima omnium Theologorum vivens secundum legem vivit Deo Luth. Est omnino impossibile aliquem simul legi Deo vivere nunc cessante lege peccato morte adsit justitia Christi salus vita aterna Quicquid est in me gratiae justitiae vitae pacis ac salutis id omne est Christi haecn ipse mihi donat aboles legem damnat peccatum mortem mortificat ut ego vivam habeam in ipso aeternam pacem justitiam consolationem vitam Sed Christum intueor amplector qui crucifixus a me apprehensus mihi dat vitam sic viverit in me Christus Corn. He that hath any Christian experience knoweth that when the soul lyeth in death and darkness the apprehension and presence of Christ who is received and cometh into the heart by faith is the onely true light life peace and consolation of it What that law is David so commended to get life by is to be known hereafter together with your second mistake here viz. that the law is the instrument to beget life and to sanctifie for it is too irksome and vain a thing to speak to these every time you east them in our way M. B. p. 153. This is remarakble that though the former tables were broken yet now God enters into a covenant of grace with them as appeareth by proclaiming him self long-suffering gracious but yet God causeth the commandments to he written again for them implying that these may very well stand with the covenant of grace which opposeth the Antinomian Answ God entred into a covenant of grace with them not now but long before see Gen. 17.4 7. As for me behold my covenant is with thee and thou shalt be a father of many nations vers 7. And I will establish my covenant between me and thee and thy seed after thee for an everlasting covenant to be a God unto thee and to thy seed after thee 2. Though God in great wisdom gave the ten commandments to Abrahams posterity for special ends and purposes as now also it is continued in the Church yet it is not joyned to the covenant of grace as if it should perfect or alter it or adde any thing to it It being intire of it self and distinct from the law their natures offices ends and effects so much differing one from the other Read Gal. 3.15 16 17. A place full of light and satisfaction Brethren I speak after the manner of men though it be but a mans covenant yet if it be confirmed no man disannulleth or addeth thereto vers 16. Now to Abraham and his seed were the promises made c. vers 17. And this I say that the covenant that was confirmed before of God in Christ the law which was four hundred and thirty yeers after cannot disannul that it should make the promise of none effect And note by the way 1. How the covenant or Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise are both one with the Apostle which you stumbled at elswhere 2. That there is not one word of truth in what you say to oppose your adversary but the text is directly against your self 3. Where you say the law may
not kill and Whosoever shall kill shall be in danger of the judgement But I say unto you That whosoever is angry with his brother without a cause shalt be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the counsel but whosoever shall say Thou fool shall be in danger of hell-fire I Wonder at an Antinomian who is so apt to oppose the doing of things in love M. B. p. 173. and doing them by the law together for doth not the law command every duty to be in love Answ Did not Christ taxe and reprove the Pharisees for their alms prayers sacrifices c. which were things commanded in the law because they wanted pureness of love and did them in hypocrisie for praise and self-ends 2. It is the chief point of wisdom in the teacher to discover want of truth of affection and love to things done according to the outward precept of the law 3. Whoso doth a thing simply being moved thereunto by the authority of the law doth it not in love 4. Though the law require love in every duty yet it both findes us in enmity and yet it cannot breed nor work love in the heart though it be often pressed to be done where no such affection is found nor once spoken of thus most are suffered to bless themselves in that kinde of doing M. B. Yea we are to love God by the law because he hath given Christ for us for the law commandeth to love God for whatever benefit he bestoweth upon us Answ If God command love by the law because he hath given Christ then you must presuppose that Christ was given before promise to give him in future it had been more probable for the promise of the Messiah was before the giving of the Law 2. But neither you nor I if we understand what love in truth is can love God because the law requireth it though that be a reason alledged and used for it for it is his love shed abroad into the heart that causeth love in us We love him because he loved us first Natural enmity whatever we profess otherwise cannot be destroyed and abolished but by faith which purifieth the heart and worketh by love M. B. God doth work grace in us by this the law as well as by the Gospel God doth use the law instrumentally for to quicken up grace and increase it in us as Psal 1 19. sheweth Answ Paul rendereth that as the onely reason why righteousness cannot come by the law because it cannot vivifie quicken or give life Gal. 3.21 the quickening spirit is not adjoyned to it The proper office and end of the law is to convince us of sin and death that we may seek righteousness and life in Christ by faith the branch liveth and groweth in the vine and so fructifieth John 15. But this controversie you do professedly and with all your forces of Scripture and Arguments enter upon and largely handle in your 20 Lecture therefore let us pass on unto it for the whole 19 nothing concerneth us LECT XX. Mat. 5.21 22. Ye have heard it hath been said by them of old c. THE Antinomian doth directly derogate from the profitable effect and benefit of the law M. B. Pa. 187. Answ Your accusation and charge will prove too directly peremptory bold and unjust he that acknowledgeth all the effects and benefits of the Law that the Orthodox or God himself in his word do mention cannot derogate any jot from it M.B. This therefore is the assertion which an Antinomian Author maintaineth viz. that the law is not an instrument of true sanctification and that the promise of the Gospel is the seed or doctrine of the new birth and it may not be denied but that many speeches might fall from some men which might seem to comply with that opinion Answ Here is strange insolency and loftiness of spirit All mens eyes must be put out but yours or theirs who see as you see you pretend learning and reading but how is the judgement of the learned slighted and contemned by you you stand up as a zealous advocate pleading for the Law but what illegality and injustice is this with what scorn and lordliness do you insult over your Adversary and would bear and beat down him the truth and his innocency under the foot of pride and disdain Your single opinion must be preferred before all and received by all in your conceit it carrieth in it the light of the Sun here is the Popes spirit all erre but he all is Gospel that comes from him his word is a law onely his Chair is wanting But what mean the Presisident and Fellows of Sion-Colledge to do in the end who so approve and applaud this man and his Book Intend they hereby to bring in and establish a piece of new and strange divinity and to reject and overthrow what is old and true 1. It may not be denyed say you Answ But if it might then perhaps it would be denyed but there is that convincing power in the light of simple truth that will force even the most impudent somewhat to yeeld 2. Yet see what mincing he useth and how loth he is to grant the whole truth and that the world should know that his Adversary hath any of the learned Orthodox truly and really for him or that he himself opposeth any in this but a vilified and despised Antinomian Many speeches might fall saith he from some men as if they were half a sleep or not so considerate as he is when they let such speeches fall or at least intended no such thing or not in our sense as he often saith for it is in him to put what sense or gloss he pleaseth upon their words that so they may not be for us whenas the same truth yea totidem ipsissimis verbis is asserted by both 3. From some men And are they not men of least worth and account too in the Church I dare say you do think no better of them for it They are but some then perhaps you mean few and yet I think you can hardly name one learned and sound Author from whose pen the same assertion hath not fallen 4. Might seem to comply with that opinion Multa videntur quae non sunt What do they seemingly accord with us but in truth and reality are all for you or as you will have them who have learned to make quidlibet ex quolibet yet why do you not produce one for you because you scarce can do it Reader If thou hast the Assertion of grace and wouldst turn to page 166. and 170. thou maist find there Augustine Luther Calvin Bullinger Cornerus Perkins Cudworth Brentius Piscator Fox Tindal and Rollock unto which it is easie to add as many more Orthodox all punctual and full to the point affirming what I say and their words are direct full and exclusive denying this power and work to the
what Gospel what then doeth it But who will regard how promiscuously he preach seeing if he desire and intend either regeneration healing or conversion of the soul or yet as pag. 192. the increase of grace and holiness the Law as Gospel may indifferently be preached by him and blessed by God And though in respect of the use and end intended the law be subservient yet in their way propounded Gods and mans righteousness and of the effects produced by either viz. life and death they are and must be contrary M. B. And this must needs be the opinion of all sound Divines whatsoever may fall from them at other times as appeareth by their common answer to the Papists question If the Law and the commands thereof be impossible to what purpose then doth he command them Then we answer That those commands are not onely informing of a duty but they are practical and operative means appointed by God to work at least in some degree that which is commanded Answ You know they do not plainly and professedly say this is their opinion and therefore without alledging one sentence out of any directly to second this of yours you labour to derive and infer it as busily as you may such poor shifts are you put unto 2. Neither is it the opinion of all for those are as sound whose answer is That the law doth therefore command things now impossible that we may see our great loss by the fall with our present disability that so we may be humbled a viled and confounded in our selves 3. To incline and dispose the soul to look into the Gospel-way in which all cometh as to beggers by faith and prayer Therefore Augustin saith God commandeth things impossible not as you say that in commanding he may give power but that we thereby feeling our owne utter insufficiency may be occasioned to turn precepts into prayers saying Da quod jubes God bids us turn not thereby to enable us but that finding thereby both the necessity of it and also our inability we may cry Turn thou us and we shall be turned Thus we see whose hand worketh the will and deed 2. You also still mince the matter saying At least in some degree you love to play at small games rather then sit out you are uncertain not resolved as yet what to affirm and stick unto this being a fiction of your owne and no Scripture or Author can be produced to confirm or countenance it It was never questioned but what is wrought by the ministry of the word is to be attributed to the Spirit as the principal efficient and other passages of which he still giveth some verbal touch being already cleared I now proceed to his Arguments M. B. I bring these Arguments to prove the Law and preaching of it the means of Conversion 1. That which is attributed to the whole word of God as it is Gods word ought not to be denyed to any part of it Now this is made the propertie of the whole word of God to be the instrument of conversion 2 Tim. 3.16 Answ 1. Your proposition is unsound and will not be granted many things are often attributed to the word in general which canot be affirmed of every part of it Rom. 15.4 Whatsoever things are written were written for our learning that we through patience and comfort of the Scripture might have hope that is saith Piscator through patience arising from the comfort of the Scripture viz. that be written aforetime Now in the second premise page 188. you tell us that however the law may be blest to conversion yet it cannot be the ground of our justification adoption and consolation nor a man cannot have hope nor comfort in whatever he doth but it must be the promise onely of the Gospel See how your self will not have righteousness comfort and hope from every part of the word no from no part of the law but do restrain it to the Gospel onely and yet the greatest part of what was then written was law 2. Your Assumption is denyed also viz. That it is the property of the whole word to be the instrument of conversion And your place 2 Tim. 3.16 will not conclude it For first the Apostle speaketh not there of conversion but of conversation manners and life to the converted Secondly If all Scripture were to reprove correct then none is to comfort but one part is to reprove and another for consolation a third for doctrine c. law is to kill and Gospel to make alive what part is for one effect and purpose hath not formally any partial ability or fitness for another let the eye see the tongue speak and the feet walk as being purposely made and fitted for their proper offices The whole Scripture is as a promptuary or full Treasury out of which may be drawne and taken what is needful for faith and manners but what is for manners will be unaptly used to build up in the faith Also Matth. 13. the word compared to the seed is vers 19. called by Christ himself the word of the kingdom or note of distinction and by it is meant the Gospel as all know Lastly for that place Heb. 4.12 let Piscator satisfie you if the context will not serve you he saith it is Sermo Evangelii the word of the Gospel which is effectual to pierce the heart and convince the minde of the truth of the heavenly doctrine in it so that none can with a quiet conscience derogate from the credit or verity of it And he addeth that usitatissimum est c. It is a very usual thing with Paul by the word of God in general to mean the word of the Gospel M. B. 2. Argument is taken from those places where the law is expresly named to be instrumental in this great work not to name that place Rom. 7.14 where the law is called spiritual in that respect as well as in others because it is that which worketh spiritually in us as Paul was carnal because he wrought carnally Answ Indeed that place might well have been spared in this controversie for you finde nothing in it for your turne It is called spiritual because of the spiritual nature of it in opposition to Pauls which was carnal and because Paul was carnal therefore he wrought carnally but his working carnally did not make him carnal Also the law is called spiritual because of its spiritual discovering and convincing power or efficacy but not because of any spiritual change it wrought upon Paul as the whole context and every circumstance there maketh it plain the law let him see the vitiousness of his nature what repugnancy and contrariety was in him to that purity holiness and perfection held forth in the law and so occasionally by the commandment sin became exceeding sinful vers 13. M. B. The places are clear out of Psalm 119. and Psal 19.7 The Law of God is perfect converting the soul That which the Antinomian objecteth
curse and condemn yet it hath power to rule command and direct 4. The Law with the preface and promise added to it was given as a Covenant of Grace 5. The Law is taken most strictly for that is meer mandatory without any promise at all 6. God doth use his Law as he doth his whole word to beget and to increase the life of Grace 7. While a Minister is preaching any commandment he doth thereby mould and new-frame the heart 8. I suppose that Christ hath obtained of God by his death that such efficacy and vertue should go forth in the Ministery that whether it be Law or Gospel the souls of men may be healed and converted thereupon 9. I cannot yeild to that that the Law worketh only preparatorily 10. There was never in the Church of God meer pure Law or meer pure Gospel 11. Onely two things go to the essence of a Law 1. Direction 2. Obligation 12. In the Moral Law is required justifying Faith Repentance and our Sacraments be commanded in the second Commandment 13. The Moral Law containeth more then the Law of Nature 14. Good works are necessary to Salvation in regard of the presence of them 15. Our holy duties have a promise of pardon and eternal life not because of their worth but yet of their presence 16. To every godly action thou dost there is a promise of eternal life 17. Goods works be conditions without which a man cannot be saved 18. Good works are in their owne nature a defence against sin and corruption 19. Our good works be a motive moving God as a King that preferreth one that saluteth him 20. The State of reparation cannot be absolutely said to be better then that in innocency 21. We are not by Christ more righteous then Adam was or imputed righteousness though infinite in Christ is only imputed to us for that we lost and ought to have and we need no more 22. The Gospel makes known Christ and then the Law thus as it were illightned by the Gospel doth fasten a command upon us to believe in Christ Mr. Rutherf 23. Gods decree of grace in the execution of it may be broken in a linke by some great sin but Christ cannot but soder the chain and raise the fallen sinner 24. The Law hath power to convert by the Spirit 25. Sinners remaining in that damnable state are not to believe but as thus qualified that is humbled wearied self-condemned onely 26. Yet though thou were upon the borders of hell the Gospel excepts thee not from the duty of believing and coming to Christ They that sin against the holy Ghost are condemned for unbelief 27. Saving humiliation is conjoyned with Christ Dr. Tayeler A man may get from under his dangerous state by the attaining and exercise of three saving Graces Faith Repentance and inchoate obedience Repentance wipes off old scores repealeth all the actions of the Law getteth all sins cast into the bottom of the Sea Inchoate obedience hath promise of acceptance and is accounted as full and compleat obedience to the Law The way to escape the yoke and coaction of the Law is to become a cheerful and free observer of it That these are not of the substance of the Law but circumstances appendce and consequences viz. 1. That the Law yoaketh every man to a personal performance of it 2. To exact personal and perfect obedience upon pain of eternal death 3. To urge and force it self upon the conscience with fear and terror 4. That no life or salvation must be expected by the Law but by keeping it wholly and exactly 5. That the Law arraignes and condemnes the sinner and is the Ministery of death Without the law no man can know what God is nor his worship nor how to perform duties Good works be conditions of blessedness Mr. Bedford Christ hath freed us provided that men by faith lay hold on Christ keep close to him and walk according to those rules of holiness that he hath prescribed for in so doing we obtain what the Law promised life and salvation Believers are not under that condition of full and perfect obedience but under a condition of sincerity of obedience The Law as circumstantial viz. as it is a covenant of life and death is abolishod Mr. Bl. in serm Christ came to save none but holy ones Setting up of Familiy-duties like the sprinkling of the blood of the Paschal lamb will keep out the destroying Angel Mr. All. sem As Christ was glorified because he first glorified his Father so we must first glorifie God by our obedience and serve him if we will be saved There is a general equity that if God save any he save them that serve him To be glorified of God is to be received into communion have acceptance peace of conscience joy in the holy Ghost Adoption and the inheritance these we shall have by honouring and serving of God here so that by honouring God we do good to our selves Mr. No. The law is the word of Grace that bringeth salvation Grace cometh by the Law as well as by Gospel And so expounded those Texts Tit. 2.11 2 Cor. 6.1 Act 20.32 Mr. H. God made man for happiness and the Law must be his rule and guide unto it The Covenant of Grace is not absolute and free but upon condition of our good works or works are considerations or Causa sine qua non as when a great treasure is promised for going a hundred miles The Covenant of works requireth perfect obedience and the condition of the covenant of Grace is at least a purpose and endeavour to keep the Commandments The Lord give us a good understanding in all things and make us rightly to discern between things that differ To God belongeth glory for ever Amen FINIS Monomachia OR A Single REPLY To Mr. RUTHERFORD'S Book CALLED Christ's dying and drawing of Sinners Vindicating and clearing onely such Positions and Passages in The Assertion of Grace as are palpably mistaken and perverted and so mis-called ANTINOMIAN Wherein also it appeareth that the Adversaries dealing is neither just nor candid By Robert Towne Luke 6.22 23. Blessed are ye when men hate you and when they separate you and revile you and cast out your name as evil for the Son of man's sake Rejoyce ye in that day c. for after this manner their fathers did to the Prophets Joh. 9 39. And Jesus said For judgement I am come into this world that they which see not might see and they which see might be made blinde James 3.14 15. If ye have bitter envying and strife in your hearts glory not and lye not against the Truth This wisdom descendeth not from above c. Qui aliorum verba calumniantur illi arte alium fingunt ac formant sermonem quà m ab co quem calumniantur est dictus Moll Jac. 3.14 Aemulationem dixit amaram quia non regnat nisi dum veneno malignitatis infecti sunt ut omnia in amarulentiam
Christ a distressed and pursued soul may be safe and in peace but nowhere else M. B. Now these speak of Christs death as an universal meritorious cause without any application of Christs death unto this or that soul Therefore you must still carry this along with you that to that grand mercy of justification somthing is requisite as the efficient viz. the grace of God something meritorious viz. Christs sufferings something instrumental viz. faith and one is as necessary as the other Answ The full bent and chief drift of the Doctors ministery is the application of Christ and the benefits of his death unto the soul who so see any thing cannot but so judge I marvel then at this your so palpable accusation 2. Dr. Crisp speaketh of justification as it is Gods alone gracious act in Christ discharging and acquitting all the Elect in him at the time of his passion and resurrection fully and for ever This was done in fore caeli or as others coram judicio Dei As for the instrumentals whether the word to reveal and publish it or faith to apprehend and rest on it they were neither necessary to that Act of God but onely afterward to give evidence and assurance to the several consciences of all those Elect of what was done for them freely by God in Christ upon the cross For there God was in Christ reconciling them to himself 2 Cor. 5.18 M. B. I will but mention one place more Psal 68.18 Thou hast received gifts even for the rebellious also c. adding Is not all this strange Though the Author press sanctification never much in other places yet certainly such principles as these over grow it Answ 1. Why is it that you think this strange viz. That the loathsomness and hatefulness of this rebellion is transacted from the person upon the back of Christ he beareth the sin as well as the shame c. So that God acquitted his Elect and satiffied his justice in Christ their Sure y and by this means it cometh to pass that God can dwell withthose persons Is this any more then what Paul saith in short and plain words viz. Christ was made sin for us who knew no sin that we might be made the righteousness of God in him 2 Cor. 5.21 and Ephes 2.14 Christ by his Crosse hath slain enmity and made peace Is not Christ the Communis terminus the bond and mean of union and atonement with God by his only sacrifice while we were sinners enemies in our selves we were reconciled in Christ Rom. 5.10 The ground and reason of your opposing is in that you are of opinion that God commeth unto us by or with or because of some inherent graces or qualifications in us which be as a Load-stone to draw and unite his affection and that Christ is but the meritorious cause of this a Papistical conceit God is in Christ and where Christ is there is God present I am in the Father and the Father in me Ioh. 14.10 he that hath the Son hath the Father also and he that hath not the Son hath not the Father He that receiveth me receiveth him that sent me Ioh. 13.20 God then loveth uniteth himself and cometh to the soule only in and through Christ In whom he makes us accepted Eph. 1.6 and that only of his grace If the presence of good works you so contend for in justification were granted you yet God hath no respect to them but beholdeth us as sinful wretches plunged into all confusion and being moved to pity us he considereth our persons and receiveth us alone in our Lord Jesus Christ yea he only beholdeth as our selves so all our good works in that perfection of his Son else they could not be accepted nor liked saith Mr. Calvin And these are the only true and most powerful and operative principles of all right sanctification though your legally-forced sanctity or reformation may grow and arise out of another natural principle and dead root Lastly as for that conversion and change of the most rebellious by the Ministery it is the product or effect of this doctrine I muse that a man of your parts and Religion should so stumble in so clear a light LECTURE IIII. 1 Tim. 1.8 9. Knowing the Law is good if a man use it lawfully M. B. Having confuted some dangerous inferences that the Antinomian makes from that precious Doctrine of justification Answ Egregiam vero laudem spolia ampla refers tu Review now your elaborate work and you will not finde one syllable of real confutation you may learn palmodiam canere I only intend to defend and vindicate the assertions and cause of your later Antinomians as you are pleased to call them as for Islebius Agricola he is none of my acquaintance I never read him If you wrong him God is his Judg and avenger yea and this also I would have the Reader know thāt I am minded to pass by whatever I shall henceforth meet withall whether positive or controversal if it do not directly touch or reflect upon his three named Antinomians lest all the rest in this book be taken for orthodox or I be accounted an approver of it for many things in it besides are to me unsavoury and unsound M. B. sect 2. They tell us not only of a righteousness or justification by imputation but also Saintship and holiness by this obedience of Christ And hence it is that God seeth no sin in believers Answ If they tell you of such perfection that God seeth no sin they withal in the same place tell you if you had the same ears to hear it that this justification or Saintship is by imputation and not by inherent sanctification If Christ be held forth unto you by God himself as one that hath washed you and cleansed you from all sin and withal it be given you so to apprehend and receive it what think you now of your self and condition while you abide in this light In the Creed you say I believe a holy Church yet the Church it self is no exterior or visible thing that the world can discern though the persons be visible and her holiness is invisible onely faith which is of things not seen Heb. 11.11 can behold this purity of the Church not in the Law nor any work or inherent thing but as she is washed and made clean in the blood and righteousness of her Redeemer The Church is all fair saith August for her filthiness is taken away by Christ and he hath made her fair Look upon the Christians life and there thou maist finde many things that thou blamest If he look within himself the work of renovation there wrought it is also imperfect and not pure but as he is beheld in Christ who hath sanctified him he is altogether pure and holy but faith only seeth this Mark but this one saying of Calvin To the intent that God may no more be an enemy and take part against us who are
last day Come ye blessed of my Father receive the Kingdome prepared for you from the foundation of the world For I was hungry and ye gave me meat c. Matth. 25.34 35. but the promise of inheriting is to them in that they were elected to it from eternity and prepared for it by the righteousness of faith were found in Christ and heirs annexed with him and these works in ministering to the necessities of the Saints did flow from their hearts and fervent love unto Christ and declare the truth of their faith and of their Adoption and Election It is for the weak and simple sort that I have been thus large M. B. When we deal with adversaries especially Papists in disputation then we ought to speak exactly Answ You now deal with a friend however you slander and account of us but with whomever you deal or in what case soever you nor I cannot be too exact and careful in our words and expressions nor may we use more liberty at one time then other Yet it is true learned men are found in their disputes more distinct and clear for as the Fan cleanseth the barn-floor so opposition inforceth them unto it and so I think you clearer in these controversal Lectures then ordinary but if we be not distinct clear and soâ—iâ— in every Sermon that so our hearers may be rightly instructed throughly established and well able to answer the objections of the tempter and of his own thoughts which are not so easily satisfied as an adversary of flesh and blood without us a little failing herein may occasion much danger in the time of inward dispute and conflict of conscience One thought of the necessity of a work or of the presence of any thing but Christ may prove the sinking and the casting away of the soule for ever Let me add two more considerations and I have done First That many who have not the true faith and be not of the slock of Christ yet may and do flourish in good works are full of pity and compassion honest and sober in life true and just in their dealings careful in performing duties and zealous in their religious way now if you teach thus as you do in this book 1. That good works are necessary to salvation in regard of their presence 2. Good works are the way to heaven and salvation 3. Our holy duties have a promise of pardon and eternal life 4. There is some kinde of Analogical relation between good works and heaven comparatively with evil works 5. Our goodness is a motive moving God to favor and bless us as a King is moved to prefer one that daily saluteth him 6. To every good action thou doest there is a promise of eternal life 7. Good works be conditions without which a man cannot be saved 8. They are necessary by way of comfort to our selves and the like Will not such Doctrine hearten and encourage them in their way make them bless and speak peace falsly unto themselves and conclude that their case and estate is safe and good to say nothing of a hundred more fearful consequences and dangerous effects of it And Secondly consider how this kinde of teaching doth sute and agree well with the principles of nature and answereth the dictates and requirings of every natural conscience therefore ponder that of Luther Omnibus propria est qui salutis nâ—go io kumanam raâ—ione in consilium adhibent It is saith he the property of all those who consult with reason in the matter of salvation to be offended at the doctrine of the mercy and grace of God for although God himself did preach this doctrine concerning the free promise of his mercy unto our first Parents in Paradise and in ages after did illustrate and confirm it c. yet this cleaveth and sticketh firmly within us that we confess God indeed to be merciful yet reason thus judgeth that they alone do obtain mercy who give themselvs to righteousness or in whom something may be found worthy of some kinde of respect Humana sapiâ—ntia ossâ—nditur eo si gratâ—ae predicatione c. more then is in others and afterward The wisedom of man saith he is offended as if by the preaching of grace the justice of God is abolished and that they were affraid least carnal security and sinful licentiousness would be bred among men So ignorant are we by nature of the true nature and efficacy of the doctrine of heavenly grace and salvation M. B. Good works are necessary upon these grounds 1 They are the fruit end of Christs death Tit. 2.14 Tthere are two things in our sins 1. the guilt and that Christ doth redeem us from 2. the filth and that he doth purifie us from Answ It is the filthiness and loathsomness of sin that maketh us odious and guilty if God abhor us it is because of the vile and evil nature of sin which Christs blood doth cleanse and purifie us from that so a way may be made in divine justice for our reconciliation and acceptance Guilt is an effect of justice in the Law not holding the sinner innocent but binding it over to the curse and death till it be purged and washed Rev. 1.5 He hath loved us and washed us from our sins in his blood M. B. 2. There is some kinde of analogical relation between them and heaven comparatively with evil works so in those places where it is said If we confess our sins he is faithful and also just to forgive us our iniquities 1 Ioh. 1. So 2 Tim. 4.8 A crown of righteousness which the righteous Judge c. Answ You tell of an ordinability of works and say that evil works cannot be ordained to eternal life but good may a very dark expression who ever read of ordination of works to heaven or hell but of the worker and secondly there can be no ordinability in good works nor by them to life unless you can make it to appear that God hath any respect unto them either in ordaining or accepting us unto eternal life but in this case good works and grace are made directly opposite and contrary one to the other If by grace c. not by works Rom. 11.6 the soul is become ordinable by free grace but not disposed by works 2. In your first Scripture 1 Ioh. 1.9 There is mention made of no work but only of confession of sin And is that such a good work Judas confessed that he had sinned If there be any ordinability in it it is not because of any goodness in the act of confession simply but because God hath purposed and promised in that way or after that order to dispence and give his pardon and so this place maketh directly against you for it is by the knowledg and confession of sin and not by any good thing the soule findeth or acknowledgeth in it self that its ordinability is effected And whereas you observe that God is not only faithful but
are resolved to venture against the pikes of old tryed and pure truth innocency and a good conscience Well henceforth be better advised like one bemisted you have mistaken your way misrepresented your adversaries and run your credit cause and conscience into a great hazard and you may expect worse in all these without wise and timely retreat The counsel is good if it can be seasonably taken and it cometh from a friend and well-wisher M. B. page 63. This law of nature can never be abrogated And herein we may demand of the Antinomian Whether the law of nature do binde a believer or no whether he be bound to obey the dictates of his natural conscience Answ If a man were not first bound he could not be said properly to be loosed or set free It is granted yet with much limitation and in some things only that every one is bound to obey the dictates of his natural conscience and it is as true to be granted by you also that in case he hearken not at some times or in some things or in case of defect and failing or imperfection this natural law will give out sentence of condemnation for the same as Rom. 2.15 from which it is the peculiar and continual office of faith to set free and secure the conscience So that you do very improperly demand whether the law of nature do binde a believer quatenus so whereas a man believeth that he may be set at liberty in Christ In whom he in his spiritual estate towards God in the things of his peace and life is free as Christ is free with whom by a true and real union he is become one spirit 1 Cor. 6.17 And so is passed from judgement of condemnation and from death to life Fidei nil proponi debet praeter meramgratiam aâ—que haec est ejus objectum Calv. John 5.24 And here faith doth not stand bound to give ear to the voice of either implanted or moral law for the procuring or preservation of peace and comfort but turning from both and not regarding them doth direct and confine ear eye the thoughts and meditations of the soul to that alone simple object Christ and to what he speaketh in the word of grace and salvation whose blood sprinkled and shed for remission of sins cryeth for better things then the blood of Abel This is the proper office obedience and exercise of faith So in God will I praise his word Psal 56. here will I settle my thoughts and fortifie them against the dictates and accusations of a natural conscience sense of sin reason law Satan or whatever assaileth If faith give not an acquiescence and rest to the foul in that free and full atonement by Christ and the goodness and favour of God in him it is in danger to be lost for ever And as you have given me this fair occasion so for the more simple and weak Christians sake who is little versed herein and principled otherwise let me further add That although nature do acknowledge a God and that he is to be worshipped and served Nil magis adversatur fidei quam lex ratio Luth. yet this opinion which is also seconded and much strengthened by the moral law is not without danger and is repugnant to the doctrine and knowledge of faith for nothing is more cross to faith then the law and natural reason the maine battel and dispute in a believer is between the dictates of his natural conscience confirmed by the moral law and the principles of his faith and as the law of faith doth enter and prevaile so it captivateth razeth and expelleth the natural and legal knowledge and thoughts of God and imprinteth a divers from them only suiting to the Gospel or covenant of Grace for now since the death of the Testator the covenant is so ratified and confirmed with God that he remembereth the sins of his people no more but abides fully In illa gratuita reconciliatione per obsignationem spiritus acquiescit It a gloria datur Deo non considerat fides quicquâ—d in nobis vel aliis creaturis ei adversari videatur Olev and for ever pleased with them in his Son and through faith herein the conscience also is made to yeeld to it to receive and imbrace it and so is led and brought into this confidence of the quietness and peace of God towards us and hereby effecteth our assured rest in God reconciled for ever which is the true Christian Sabbath Thus every high thing exalting it self against the knowledge of God according to the Gospel is to be cast down and every thought to be brought into captivity to the obedience of Christ 2 Cor. 10.4 5. And by this is glory given unto God while one thing is felt or suggested within and another is believed Let this be well marked of great and continual use in every Christian that the law implanted by nature is ever contradicting and reclaiming against the testimony of God in the word of his grace whence ariseth the difficulty and impossibility of believing save by the power and operation of God Col. 2.12 therefore in the weighty things of faith to hearken to the natural conscience or moral law will quite overthrow whole Christianity and turn aside the soul to destruction The seeds of morality and remanents of the covenant of works may be found in nature but there is no sparke nor intimation of any pure Gospel In innocency Adam was not principled to finde and receive his righteousness peace and life in another out of himself M. B. Think not that because he Christ dyed to free you from the curse of the law that therefore you are freed from the obedience Answ And do not you think nor teach that Christ came to take away the curse and condemning power from the law contrary to his own express words Mat. 5.17 18. where he saith that every jot of the Law is imperishable and in his opening and applying it afterwards he doth as command so reprove threaten and condemne 2. You will not deny but what Christ hath performed for me as my surety that I am so freed from that it may not be required of me to that end as before 3. Christ doth free us that we by his Spirit may serve freely and cheerfully and without all fear in holiness and righteousness before God all the dayes of our life Luk. 1.76 Therefore are we taken into a New covenant that giveth power and fitness so to serve wherein he promiseth the law in our hearts to put his Spirit into us to give a new heart and a new way c. which the covenant of works could not do Jer. 31. Ezek. 36.27 c. M. B. Vse of instruction against the Antinomians who must needs overthrow the directive and obligative force of the law of nature as well as of Moses Ans This is but the old slander the same false charge so often repeated It is by this
for reconciliation and peace or Christ to be a Sanctuary or hiding place or any to flie to him for refuge and salvation It seemeth you would have the law to be preached more mildly then some Antinomians do and with much mitigation of justice and yet you blame others for too little law you are not good to please and few mens Ministery like you so as doth your own But this I dare say he that was never killed was never made alive where the law worketh not to condemnation there the Gospel never brought justification to life And by this meanes the law is subordinate and subservient in making sensible of sin guilt and damnation in suppressing and destroying that pestilent opinion and conceit which every one hath of himself his own strength and righteousness And lastly when a man lyeth in that deplorable and desperate case sighing and lamenting under that burden of fin and wrath in making to desire and seek after help and remedy And in a remote and general sense or accidentally it may be said to have Evangelical purposes in that all hope of righteousness acceptance and life being quite lost and gone by the Law the minde and intent of God hereby is to drive man to believe in JESUS CHRIST But of this you will tell us your minde more fully afterwards as you say LECT XI Gen. 2.17 But of the tree of the knowledge of good and evil thou shalt not cat of it for in the day that thou eatest thereof thou shalt surely dye M. B. pa. 105. THe Antinomian cannot by his principles avoid that Christ intentionally dyed and so offereth his grace to all Answ That is Christ intended by his death fulness perfection or sufficiency of salvation for all and that so it should be tendered to all though the elect only can conceive it through faith and that it will prove the judgement and condemnation of others who were invited to be guests but refused to come in as Mat. 22. and had it propounded and offered to them Rom. 10. ult this is a truth as received by the Orthodox Ancient and Modern so consonant also to the Scripture and hence Christ is called the Saviour of the world And there is neither errour nor danger in it You say in another place that God justly requireth faith to the Gospel of all to whom it is preached in that we all had power to believe given in Adam is not then the object of faith or the grace of the Gospel to be propounded to all with command that they believe even for the obedience of Faith Rom. 1.5 This is the commandment of God that men believe on the Name of his Son Jesus Christ c. how should they receive and apply Christ unto whom he is not preached or offered or how can any be reproved for rejecting of him whom they might not receive or blamed for not coming unto him to have life whenas yet they had no way nor leave given as Joh. 5.40 You will not come unto me that you might have life LECT XIII Gen. 2.17 In the day thou eatest c. M. B. IN page 124. and 125. For did not God deal thus with Adam If he would obey he should live but if not then be must dye will you say with the Antinomian That this was an unlawful thing and this was to make Adam legal and one that was not affected with the goodness of God to him Answ If you deal candidly you should name your Antinomian and not charge any crime upon the guiltless you think he cannot be wronged too much 2. But if the continuance of Adams felicity was upon condition of his obedience it followeth not that it is so with the Elect in the second ADAM Christ for here they have a far more free and safe estate then was that in time of innocency LECT XIV Gen. 2.17 In the day thou eatest c. M. B. p. 132. ANother maine question is whether the estate of reparation be more excellent then that in innocency New here we cannot say one is absolutely better then another as the first estate of Adam did far exceed this in the rectitude it had c. Answ Our slate of reparation without all controversie doth far excell that of Adams innocency even as an infinite Good exceedeth a finite yea and in respect of rectitude immortality and felicity your three instances but then we must believe more then we see or feel yea and things centrary to what these our senses are set upon In Christ Jesus there is a new creation old things are past and all things are become new he that by faith putteth on Christ beareth the image of the heavenly whereas the image of Adam was the image of an earthly man As is the earthy such are they that are earthy and as is the heavenly such are they that are heavenly But our life is hid with Christ in God and when Christ who is our life shall appear then shall we also appear with him in glory Againe the state of reparation is more excellent then that of innocency in regard of immortality for the life that Christ hath purchased and brought to light can never be extinguished it is an everlasting life without fear danger or possibility of perishing here is no subjection nor propensity to death or mortality but Adams state was not so absolute and happy and though the body dye and outward man perish yet the state is imperishable and unchangeable And saith Christ He that believeth in me shall never see death Joh. 8.51 Lastly unto faith there is no infelicity for all the creatures stand reconciled in Christ unto the believer a firme and inviolable covenant is made for him with the beasts of the field the fowls of heaven and the creeping things of the ground Hos 2.18 Job 5.23 Also crosses afflictions tabulations and death it self not only cannot separate from the love of God in Christ Rom. 8. ult but all are yours saith Paul for your furtherance and hope the world or life or death or things present or things to come 1 Cor. 3.22 And all work together for good to them that love God Rom. 8.28 But this state is not discerned save by the eye of saith yet this is the truth of the Christian condition by the means of the blood of sprinkling which hath slaine and abolished all enmity and sanctified all things unto us and as it standeth and is confirmed in the minde of God and by him is revealed and held forth in the word of atonement he that is truly and effectually called by God is stated in that grace and blessed condition where he is without fear or danger of evil The defects or imperfections which you speak of are not in the state but in our sight and apprehension not in the thing or object but in our little saith The word and ordinances are left us to use for the increasing of our knowledge faith assurance consolation and full contentment
hath no Sovereignty by right ascribed to him 2. That God maketh and imposeth his law with such a command to be obeyed in it doth argue his Sovereignty in his law and mans subjection to him in it as his Sovereign But. 3. In the Scripture-language and use I finde no difference between them Psal 103.19 It is said The Lord hath prepared his throne in heaven and his kingdome ruleth over all Is not this all one with Reigneth Psal 110.2 God saith to Christ Rule thou in the midst of thine enemies As did he not rule and reigne as Lord and King see Luke 19.14 We will not have this man reign over us and verse 27. Those mine enemies that would not have me reign over them bring hither and slay them before me which is meant of Christ whom the Father appointed to be ruler over all to that in ruling he reigneth and they be indifferently used still Ezek. 20 33. As I live saith the Lord surely with a mighty hand with a stretched-out arm and with fury poured out will I rule over you Here is the word Rule and yet dominion and sovereignty in ruling unto the utmost extent Also Rev. 2.27 19. 15. He shall rule them with a rod of iron doth God rule where he reigneth not It s a strange conceit and a bold assertion of you and Doctor T. let it vanish as the smoke The law hath a kingdom and so hath Grace another if we can discerne and distinguish the one from the other we need not to lessen the power of either Lastly And in what sense it is said the law doth not reign over a believer in the same and no other may it be said the law doth not rule him but this is not because either reigning or ruling power be taken from the law but that in a true and proper sense the Scripture affirmeth the believer not to be under the law but under Grace Rom. 6.14 He that knoweth not this mystery cannot stand fast in that liberty wherewith Christ hath made him free nor endure in temptation You onely and vainly repeat what you read but consute nothing there is reason why As you do not like so you cannot oppose the clear truth your spirits fail you yet add to that you bring in out of D. T. That a Christian by Christ is freed from the law and also freed to it to love it live and walk in it In regard of that righteousness and salvation he standeth in with God which is the object of his faith he is freed from it but in regard of his holy and unblamable conversation and life here below Christ by his Spirit doth set free and enlarge the heart actively to run the way of Gods commandments so that yet in walking according to this rule he is not ruled by the law but by the Spirit within proceeding from Christ unto whom he stands in subjection as unto his Soveraign Lord and King I hope you will now be satisfied and the world too at least so far as to account of us no more for Antinomians If any thing yet be darke we must consider the Gospel is a great mystery You might well have kept in those reviling and hateful words or have been better advised ere you had shot so reproachful speeches though they be Arrowes taken from the quivers of other men yet is it that you might vent some spite by them and when they return you will finde the point of them towards your self Then you give Antidotes where there is no danger of infection If any need them he may use them in stead of better M. B. He sets up free grace and Christ not who names it often his book or in pulpit but whose heart is inwardly and deeply affected with it Answ A private Christian not gifted to preach or print may be more affected with it then the Minister and yet not so set it up in the hearts of others for want of those means of communication 2. Out of the abundance of the heart the mouth speaketh If you were inwardly more affected with this doctrine you would preach and commend it more then any other as Paul who desired to know nothing but Christ Crucisied 1 Cor. 2.2 Phil. 1.20 and sought that he might be magnified whether by his life or death the main subject of his ministery was the unsearchable riches in Christ Eph. 3. 8. Consider these words of Luther in his preface to the Galations In my heart this one Article reigneth even the faith of Christ from whom by whom and unto whom all my divine studies day and night have recourse to and fro continually And I perceive that I could not reach any thing neer c. But it is a sure Argument of small reigning or power it hath in that soul whose mouth and pen is so busied to cavil and write against it Also may not another as truly say That he sets up the law not who names it often but whose heart is most sensibly and deeply affected with the power and inward work of it some would be Doctors of the law not knowing what they say nor whereof they affirm 1 Tim. 1.8 And now also who will most heartily and experimentally set up and endear Christ and free-grace he who teacheth the law to be onely a rule of life yet to have no reigning power but disableth it from cursing and condemning so that a man may bless himself and finde peace and rest in the righteousness of his owne works or he that teacheth that the law is ever revealing wrath threatning and pursuing with the dreadful curse and vengeance all that are of the works of the law in that when they have done their utmost they are come short of what it requireth and therefore it will suffer them to have no rest nor confidence save in the righteousness of God by faith Certainly this mans doctrine will much more make Christ and Free-grace desired and prized by all that have any discerning spirit and a broken and believing heart FINIS SIRS AS I have in part vindicated and cleared the lovely Truth so unworthily aspersed and used by your hands so in recompence of my great pains occasioned by you I desire that in patience you would suffer both your selves and others to see your own face and pourtracturei in your nature lineaments and colour without the least painting or mixture at all Truth rejoyceth in the light I have onely contracted and placed together some few of your assertions that were dispersed 〈◊〉 doubting but time may produce a fuller and more perâ—â—â—â—â—â—â—psâ—s and Inventory A Model of new Divinity or certain Miscellaneous Anti-evangelical inconsistent or ambiguous Positions and Tenents which the Adversaries having Decryed depressed and defaced the doctrine of Free-Grace do assert substitute and publish in Pulpit and Press Mr. Burgess 1. THe Law includeth Christ secondarily and occasionally 2. The Law given to Adam was not cursing and condemning 3. The Law hath no power to
grant you repentance Amen Mr. Rutherf pag. 575. There is a twofold keeping in of sinners one meerly legal they care not for Mr. T. Gaole Reply The law is not my Gaole but Gods and both they and you may be made to minde it more then either yet doth you speak too contemptibly Mr. Rutherf Mr. T. will have the believer so free so perfect as the law needs not to teach nor direct him in one stop he doth all without a keeper by the free compulsion of a Spirit separated from Scriptures which is right down A believer is neither under law nor Gospel but a Spirit separated from both guides him Reply When I say the Spirit of the Lord is his keeper do I teach then he hath no keeper 2. He receiveth the Spirit that leads him by the Gospel how false then is your charge who speak or dream of a spirit separated from Gospel and not I. And yet the Spirit breatheth and bloweth in the heart and the voice or sound of it is there heard when there is no sillable of outward Law or Gospel but you have sufficient answer before As for your instances of Joseph and David I ask of you whether it was the Spirit within that kept them from offending or the law T. pag. 5 6. I muse you omit to shew what it is to be under Grace Mr. Rutherf Dr. Taylor did not omit to shew what it is if you did not omit to read his words he is clear to any Reply Before you complained you could not see what was plain before you but now you can see what is not extant this is the fruit of partiality Mr. Rutherf But let your exposition stand you are not under the law as teaching directing regulating believers in the way of righteousness but the Gospel giveth power to subdue sin without any teaching or regulating power of the law But what is the power of subduing sin to the Antinomians not sanctification but justification that is a power to believe that Christ hath obeyed law for me we are obliged to no personal sanctification c. then to be inherently holy is unlawful to Antinomians Reply The exposition is not mine verbatim yet even in your owne expression the light of truth is so clear and convincing on our part that you turn your back on it as afraid to meddle And being disposed to take occasion to wrangle you demand what it is to subdue sin whereas it is set before you even the weakening of the power of sin within us that it domineer not over us Indeed the Prophet Micah 7.19 useth the phrase of subduing by justification and that is a true subduing it in the conscience that it there raign not to death condemnation And yet by your confession this must precede and is the proper cause of subduing it in conversation and then that will necessarily follow issuing out of this faith So that in fine this is but a Papistical cavil That to teach justification is the overthrow of holiness and good works Lastly whereas you tell of obliging to sanctification I answer we are to believe that God will sanctifie us and that throughout and put his Spirit into us to lead us in his wayes and so in that faith desiring and hungering after it to seek to him as a sick man longing for health unto his Physitian and to wait in the use of his ordinances that he may so perform The new Covenant properly requireth nothing of man but God knowing his spiritual poverty and utter disability calleth upon him to seek to him who worketh both the will and the deed of his owne pleasure Open thy mouth and I will fill it Psal 81. Your slanderous conclusion is both against the rule of Gods law and of all humane arts But such extravagancy becometh or still pleaseth Mr. Rutherford T. Assert pag. 6. I deny not the law to be an eternal and inviolable rule of righteousness yet the Grace of the Gospel doth truly and effectually conform us unto it Mr. Rutherf pag. 578. I ask to whom the law is a rule if to Believers then they must be under it 2. That rule the grace conformeth unto we must be under 3. An inviolable rule of justice cannot be violated without sin Then the Believer cannot violate the law and murder but they must sin and violate the rule c. Reply It s true the law is an inviolable rule but not to him as a Believer or in the things of his Faith but here he departs from it for he doth not the Law to be saved but believeth after the rule of the Gospel 2. If you consider him morally I see not but he may be conformed to the rule of the law and yet not under it but under grace and the rule of the spirit which conformeth him 3. In this your moral or civil conception of him you take him quite out of Christs kingdom where grace reigneth And now grant he doth murder and sin It is death and condemnation by the same rule and law so that he must be totally removed out of the limits of the law before he can be freed and secured from either sin or death You leave faith and fall from grace in all your arguments And they are as forcible to maintain the condemning power of the law to believers as the regulating for where the law regulates it may condemn and so it doth the best Saint here if you bring him and his life under it T. Assert pag. 7. Through faith is bred assured confidence lively hope c. M. Rutherf pag. 579. This is a close perverting of the word of truth the Antinomians faith may here be smelt then whoever once wavereth or doubteth are yet under the law of works A doctrine of despair to broken reeds who cry I believe help my unbelief Reply I must commend to you Jam. 1.6 7. But observe good Reader what is here excepted against viz. Through Faith in Christ is bred assured confidence lively hope pure love towards God invocation of his name without wavering fear or doubting not questioning his good will audience acceptance which would never be effected by all the zeal and conscience towards God according to the law of works And now judge impartially what truth can be current with Mr. Rutherf I aske 1. can assured confidence lively hope c. come or be effected any way else then by faith in Christ If there want light at Noon-day Read Heb. 3.9 where your Bible-Note saith That he calleth that excellent effect of faith whereby we cry Abba Father confidence and to confidence he joyneth hope which is termed a lively hope that God begets unto 1 Pet. 1.3 see also Heb. 10.22 23. Rom. 15.13 and 10.14 How shall they call on him on whom they have not believed But it is like this moveth M. Rutherf that it is said that these cannot be attained by all the zeal according to the law of works yet Paul clears it Eph. 2.18 That
to affirm and maintain it and with a smal touch he there passeth it over And here he saith The Law it self converts not No more doth the Gospel it self as he often saith without the spirit This is as if with Mr. Burgess he meanes that either Law of Gospel is the Spirits instrument for conversion and that we may preach either for that end Mr. Rutherford is unwilling to speak out Loquere ut videam 3. If the Spirit by the Gospel conform us to the rule of the Law It s then true that the Law is a passive rule but not active as actuating to effectuate this thus you grant what I asserted and oppose without cause But at last you tell us the Apostle never speaks of our freedom from the Law as it doth regulate direct and lead us Reply Now this overthroweth what you said even now viz. That the Spirit by the Gospel doth direct and lead us in the way of the Law for then the Law doth not actively lead us Mr. T. pag. 9. What freeth a believer from the curse but because he is a new Creature Mr. Rutherf That new creation is sanctification 2 Cor. 5.17 not justification If any be in Christ that is if he be justified he is a new creature that is sanctified or else by the Antinomian gloss the meaning must be If a man be justified in Christ he is justified in Christ Paul speaks not so non-sense Reply This new creature is the man changed in himself and his state Sanctification is not a new creation but a new qualifying of a man It begets him not nor recreates him not to God nor yet delivereth him from under the curse makes him not the child of God restoreth him not into favour nor doth make him Heir Co-heir with Christ c. See your errour 2. To be justified and to be in Christ is not all one as your gloss is they differ as the cause and the effect or as the antecedent and consequent To be in Christ imports union which is before justification Or it is insition that work of the Father Joh. 15.1 that being ingrafted into him he may partake of his righteousness and holiness both imputatively and inherently if I may use the Aristotelian word More sound or probable is their judgement who teach that regeneration includeth both justification and sanctification Mr. Rutherf How shall it follow that Christ hath loosed us from all debt of active obedience because he hath loosed us from a necessity of perfect active obedience but the Law is spiritualized and lustred with the Gospel Law and free-grace and drawn down to a Covenant of free-grace requires not nor exacts upon perfect obedience under pain of losing salvation It requires obedience as the poor man is able to give it by the grace of God that the man may enter in the possession of eternal life Reply I Reply You can shew no text nor reason why Christ looseth not from imperfect as well as perfect obedience and that from active as well as passive Nay if from prefect much more may we argue from imperfect 2. If our state and case be well considered we are spiritually so poor that we are as unable to pay pence as pounds It is all one to a dead man whether life be tendered unto him upon condition of moving his least finger or the removing of a great Mountain and this is our case Again you can produce no Law 1 That requires not perfect obedience 2 That calls not for obedience as a proper condition of life Do and live 3 That threatens not death upon the least failing in any Iota But you let all see your new divinity 1 I must obey but not perfectly 2 The Law is spiritualized c. drawn down to a Covenant of free-grace 3 No more is required of the poor man then he can give c. Vltra posse viri non vult Deus ulla requirt Thus grace is abrogated promise made void and faith is of no effect Mr. Rutherf Paul sheweth what Law we are freed from of sinne and death and saith Christ died for this end Rom. 8 4. That the righteousness of the Law might be fulfilled in us Whence I argue Those that ought to fulfill the righteousness of the Law by walking after the Spirit and mortifying the deeds of the flesh are not freed from the Law as a rule of righteousness Reply The strength of sinne is the Law 1 Cor. 15.56 2 Christ dyed that the righteousness of the Law might be fulfilled in us imputatively or grant inherently yet if this be the end and fruit of Christs death as you say then the Law is no active cause of it but the power of Christs death effecteth it And though this righteousness be for matter one with the Law yet still the Law is but a rule passively according to which the believer is conformed and regulated it not actively regulating Also active walking in the Law is but the expression and effect of sanctification and not properly sanctification it self Adam made holy lived accordingly from that inward form his holy life made him not holy Neither is our holy life to procure or preserve peace favour life as the Law propoundeth requireth it for these consist in faith alone which findeth and enjoyeth Christ to be such a true fulness and All-sufficiency to the soul that self by him and with him is satisfied and so needs no ends of its own in working and obeying Joh. 6.35 He that cometh to me shall never hunger and he that believeth on me shall never thirst Mr. Rutherf We are freed from the Law being once justified so the Antinomians whatever we do is not against a Law or rule the law gives a dispensation to do those things being justified which the unjustified cannot do but in doing it they sinne because the unjustified are under the law as a rule of justice which we are not under We have an Antidated dispensation to sinne Reply You straine your wit if not conscience to make quidlibet ex quolibet But I say Take justification in the full latitude and extent of it or consider a Christian still as justified and so he is freed from under the Law but if you speak of or consider him in his active righteousness of works so as you bring him under the Law so he sinneth yea and is judged and condemned by the Law and you must raise him and bring him up to his justified state ere he can be free and secure from the curse Justification extends to all sins at all times throughout the whole life But it s false that I give an Antidated dipensation that is your indirect inference If you put the believer under the Law as he sinneth like the unjustified so the Law threatneth and curseth both equally Though you tell us unwarrantably of your bare word that the Law hath power to rule where it hath no power to condemn then we may live securely in sin or the works
I knew him not But I perceive this to be your fundamental error for from the want of knowledge of the true nature and efficacie of this doctrine of Free-grace have you raised all slanders Christian liberty is carnal licentiousness to a Legal eye a loveless apprehension and a faithless heart Such spirits as are not principled for it cannot skill of it and misconceit breeds misreports and too much credulity is an easie inlet for the worst you can say into such a minde as receives not the love of the truth Grace is by him turned into wantonness c. Thus you bely him and they that are not of the light believe you and hence is the overflowing of your gall which hath so filled the veins and passages of your book with bitter invectives and falshoods If you had produced one clause rightly interpreted crying down true holiness in its due place and for its proper ends you might have had credit Yet true Evangelical sanctification will discover the vanity and unsoundness of Legal reformation It is not all one To serve in the oldness of the Letter and in the newness of the Spirit Also Christ our righteousness is the bond of union with God by faith in whom we abide in God and walk with him We cannot deal immediately with God in our own holiness Lastly you think we are out of love with sin onely for fear of an ill turn and do not hate it as sin as if the love of God and the love of sin could lodge in one soul or the Spirit received by the hearing of faith did not work and cause an antipathy and contrariety against sinfulness or that the chain of the Covenant of grace could be broken and one link or branch sundered from another If you so mistake your Patients we will not have your for our Physician FINIS Reader these books following are printed for Nath. Brook and are to be sold at his shop at the Angel in Cornhil 1. TImes Treasury or Academy for Gentry excellent grounds both divine and humane for their accomplishment in arguments of discourse habit fashion with a Ladies Love-lecture and Truths triumph summing up all in a Character of Honour By Ri. Brathwait Esq 2. Morton on the Sacrament In folio 3. That excellent Piece of Physiognomy and Chiromancy Metoposcopie the Symmetrical Proportions and signal Moles of the body the subject of Dreams to which is added the Art of Memory By Ri. Sanders Student Fol. 4. Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers which have written the Hermetique Mysteries in their ancient Language By Elias Ashmole Esq 5. Chiromancie or the Art of Divining by the lines engraven in the hand of man by Dame Nature Theologically Practically in 19 Genitures with a learned discourse of the soul of the World and universal spirit thereof By Geo. Wharton Esq 6. Catholike History collected and gathered out of Scripture Councels and ancient Fathers modern Writers both Ecclesiastical and Civil in answer to Dr. Vane's Lost Sheep returned home By Edw. Chisenhale Esq 7. The whole Art of Survey of Land shewing the use of all Instruments but especially the Plain Table Whereunto is added an Appendix to measure regular Solids as Timber Stone useful for all that intend either to sell or purchase 8. An Arithmetick in Number and Species in two Books 1. Teaching by precept and example the operation in Numbers whole and broken by Decimals and use of the Logarithms Napyers bones 2. The great Rule of Algebra in Species resolving all Arithmeticall questions by supposition with a Canon of the powers of numbers fitted to the meanest capacity by Jonas Moore late of Durham 8. 9. Tactometrica or the Geometry of Regulars after a new exact expeditious maner in Solids with sundry useful Experiments Practical Geometry of Regular-like Solids and of a Cylinder body for liquid vessel-measure with sundry new Experiments never before extant for Gauging A Work very useful for all that are employed in the Art Metrical By Joh. Wyberd Dr. in Physick 10. An Astrological discourse with Mathematical Demonstrations proving the powerful and harmonical influence of the Planets and Fixed stars upon Elementary bodies in justification of the validity of Astrologie By Sir Chr. Heydon Knight 11. Magick and Astrologie vindicated in which is contained the true definitions of the said Arts and the justification of their practise proved by the authority of Scripture and the experience of antient and modern Authors by H. Warren 12. An Astrologicall judgement of Diseases from the Decumbiture of the sick also the way of finding out the cause change and end of a disease also whether the sick be likely to live or die By N. Culpeper 13. Catastrophe Magnatum or the downfal of Monarchy by N. Culpeper 14. Ephemerides for the year 1652. being a year of wonders by N. Culpeper 15. Lux Veritatis or Christian Judicial Astrology vindicated and Daemonology confuted in answer to N. Homes D.D. By W. Ramsey Gent. 16. The History of the Golden Ass 17. The Painting of the Antients the beginning progress and consummating of that noble Art and how those antient Artificers attained to their still so much admired excellency Israels redemption or the prophetical History of our Saviours Kingdom on earth By Robert Matton 18. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul at a Dispute held in the School at Cambridge at the Commencement March 3. 1646. By Charles Hotham Fellow of Peter-house 12. 19. Teratologia or a discovery of Gods wonders manifested in former and modern times by bloody rain and waters By I.S. 20. Fons Lachrymarum or a fountain of Tears from whence doth flow Englands complaint Jeremiah's lamentations With an Elegie upon that son of Valour Sir Ch. Lucas By J. Quarles 8. 21. Oedipus or a Resolver being a clue that leads to the chief Secrets in Nature and true resolution of Amorous Natural Moral and Political Problems By C. M. 22. The Celestial Lamp enlightning every distressed soul from the depth of everlasting Darkness to the height of eternal Light By Tho. Fettisplace 23. Nocturnal Lucubrations or Meditations Divine and Moral with Epigrams and Epitaphs By Robert Chamberlain 24. The unfortunate Mother A Tragedy By Tho. Nabs 25. The Rebellion A Comedy By T.R. 26. The Tragedy of Messalina By Nat. Richards 8. 27. The remedy of Discontentment or a Treatise of Contentation in whatsoever condition Fit for these sad and troublesom times By Jos Hall late B. of Exon and Norwich 12. 28. The grand Sacriledge of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table By the late Reverend Daniel Featly D.D. 4. 29. The cause and cure of Ignorance Error Enmity Atheism and Prophaness or a most hopeful way to Grace and Salvation By R. Young 8. 30. A Bridle for the Times tending to still the Murmuring to settle the Wavering to stay the Wandering to strengthen the Fainting By Joh. Brinsley Minister of Gods Word at Yarmouth 31. Comforts against the fear of Death wherein are several evidences of the work of Grace By John Collins of Norwich 32. Iacob's seed or the excellency of seeking God by prayer By Jer. Burroughs Minister of the Gospel to the two greatest Congregations about London Stepney and Cripplegatâ—â— 33. The Zealous Magistrate a Sermon by Tho. Threscot 34. Britannia Rediviva or a Soverain Remedy to cure a sick Common-wealth preached in the Minster at Yorke before the Judges August 9. 1649. by J. Shaw Minister of Hull 35. The Princess Royal preached in the Minster in York before the Judges March 24. 1650. by Joh. Shaw Minister of Hull 36. Anatomy of Mortality divided into eight Heads 1. The certainty of Death 2. Meditations of Death 3. Preparations for Death 4. The right behaviour in Death 5. The Comfort in our own Death 6. The comfort against the Death of Friends 7. The Cases wherein it 's lawful or unlawful to desire Death 8. The glorious Estate of Gods Children after Death By George Strende 37. New Jerusalem in a Sermon for the Society of Astrologers August 1651. 38. Mirrour of Complements fitted for Ladies Gentlewomen Scholars and Strangers with forms of speaking and writing of Letters most in fashion with witty Poems and a Table expounding hard English words 39. Cabinet of Jewels discovering the nature vertue value of pretious Stones with infallible Rules to escape the deceit of all such as are adulterate or counterfeit by Tho. Nichols 40. Quakers Cause at second hearing being a full answer to their Tenets 41. Divinity no Enemy to Astrology a Sermon intended for the Society of Astrologers for the year 1653. By Dr. Tho. Swadlin 42. Historicall Relation of the first planting of the English in New England in the year 1628. to the year 1653 and all the material passages happening there Exactly performed 43. Select Thoughts or Choice Helps for a pious spirit A Century of Divine breathings for a ravished soul beholding the excellencie of her Lord Jesus By I. Hall B. of Nor. A new piece 44. The holy Order or Fraternity of Mourners in Zion To which is added Songs in the night or Chearfulness under Affliction By Ios Hall Bp. of Norwich A new Piece 45. The Art of Memory or a cure for a weak Memory Wherein the natural defects of that noble faculty are artificially repaired by the regular application of Images and Idea's easie to be apprehended by the meanest capacity and useful to all persons from the Gown to the Clown A new Piece 46. History of Balaam and Ionah and Iohn the Baptist in Verse with other Poems By Io. Harvy Esq A new Piece 47. Re-assertion of grace Vindiciae Evangelii or the vindication of the gospel Or a Reply to M. Anth. Burgess Vindiciae Legis and to M. Rutherford By Robert Towne A new Piece 48. Anabaptist anatomized and silenced or a Dispute with M. Tombs By Mr. Joh. Cragge A new Piece 49. Practical Divinity or the grounds of Religion in a Catechistical â—y By M. Christopher Love A new Piece