and he goeth to another come he cometh to my servant do this and he doth it Secondly There would be no sin against the Holy Ghost but only against the letter whereas the great sin is called the sin against the Holy Ghost and offering dispite to the Spirit of Grace Acts 7.51 Heb. 10.29 Mat. 12.32 Thirdly Christians now should be in the same bondage as the Iewes were under the Law Scilicet bound Sub poena peccati mortis to act at the meer commandment of the letter Rom 7.9 But the law of the Spirit of life in Christ Iesus haeth made them free from that law of sinne and death Rom. 8.2.14 So that it is not the letter it self when of it self commanding or as simply spoken by our neighbour but to Iesus Christ himself speaking in the letter or speaking the things contained in the letter that Christians nextly and immediately owe their obedience And hence it is clear for ought I yet see that though sin De facto when committed be firstly and formally the transgression of the letter or law without yet in fieri or in committing it is firstly and more directly against the Spirit or law of the mind that is within And though it be granted that to crosse the Spirit is not that which firstly maketh the fact sin yet it is that which firstly maketh this or that Christian a sinner If thou wilt know in the definition of it what is Rebellion and what is sin consult with the letter or Law 1 Iohn 3.4 But if thou wilt know in individuo what is rebelling and sinning or who rebells and sins look within thine own heart even now standing out against some or other of the personal commands which are alwayes legal of Jesus Christ our King and Lord Behold I stand at the door and knock if any man hear my voice c. Rev 3 20. The words that I speak are Spirit and life John 6.63 If any ask how shall Christians know when to do this and when that or which of these in particular is to be done First must they set down the time themselves wherein they will perform such and such duties Shall they appoint aforehand such an hour they will pray and such an houre they will mourne for sinne and such an houre they will do acts of charity c. No For first Christians should stand fast in the liberty wherewith Christ hath made them free Gal. 5.1 And as in respect of times and seasons they are not to be enbondaged or imposed upon by others so much lesse by themselves what hath any man to do to be his own Law-maker By multiplying lawes to multiply sins Or to bind himself in such things as these in which Christ hath left him at libertie Gal. 4.9 10 11. Sith secondly It is clear that Christ never appointed any set times for his Disciples nor ordered them to appoint any for themselves to perform such and such duties in but left them free both as to the particular times to perform the duties in and as to the particular duties to be performed in such and such times He said When ye pray pray thus not ye shall pray then and there and this Mat. 6.6 7 9. and in like manner When ye give almes and when ye fast and as often as ye do this do it c. Mat. 6.2 3. Mat. 6.16.7 1 Cor. 11.25 26. Nay where do the Apostles throughout their Epistles ever enjoyn any such thing to Christians or ever reprove them for the neglect of any such a duty Thirdly There is the same reason for Christians to limit themselves unto certain places subpoena peccati as unto certain times which yet none do which know in any measure what is meant by christian liberty Though neverthelesse fourthly Christians out of a consideration of one anothers infirmities while here in the flesh as well as for order decency and conveniencies sake both may and should appoint times and places for assembling themselves together to provoke unto love and to good works and so much the more as they see the day approaching Heb. 10.24 25 1 Cor. 14.40 and are then in a special manner to stir up the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or gifts that are in them 2 Tim. 1.6 being strengthened {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in or by the grace that is in Christ Jesus 2 Tim. 2.1 Secondly must Christians wait for extraordinary impulsions of the Spirit No For first though sometimes and upon some special occasions Christians are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be vehemently stirred or sharpened in Spirit as Acts 17.16 yet not alwayes The work of the Spirit may be irresistible in it self and infallibly produce its effect in or upon and yet not work irresistibly as unto us For secondly our Spirits are not said to be forced but freed made free or freely carried out to work by the Holy Ghost He worketh in us to will Phil. 2.13 Thy people shall be a willing people in the day of thy power Psal. 110.3 Thirdly The Spirit ordinarily worketh us to or in us this or that by proposing to us objects sutable to the eye or eare as appeareth from those Ordinances appointed by Christ himself And therefore thirdly Christians like the wise Virgins With oyle in their vessels with their lamps Matth. 25.4 should continually watch and wait for their Lord and Master Jesus to call them forth to all or any of these either immediately by spiritual suggestions and heavenly impression upon their hearts and minds or mediately by providential objective administrations and occasions as and when it shall seem good unto him For first Christianus verus as Luther Class. 3 loc. 1. nec liber est nec servus neque Indaus neque Gentilis neque masculus neque foemina neque Clericus neque Laicus neque orat neque legit neque facit neque omittit Sed ad omnia prorsus indifferens est faciens omittens sicut ad rationem sese res rel obtulerit vel abstulerit A true Christian is neitner free nor bound neither Iew nor Gentile neither male nor female neither Clerk nor Layman neither prayeth nor readeth nor doeth nor omitteth but is altogether indifferent unto all things doing and omitting each as the matter or occasion shall either offer or withdraw it self Secondly This is agreeable to the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} form or letter which pointeth not out for Christians a Tempus Physicum of houres dayes moneths c. calculated by the motions of the Sun and Moon accordingly as was done to the Iewes under the Law as appeareth by their new Moons and their other appointed solemnities which continued till the time of Reformation or the passing away of old things Heb. 9.10 2 Cor. 5.17 But a Tempus Theologicum or Evangelicum calculated by the motions of the Son of righteousnesse Mal. 4.2 which by its distance and
Burgesse it was Adams Abrahams c. then though Christians may heare read speake of and hearken to the letter which saith labour and it may be but useful in divers respects as is hereafter shewne yet are not Christians bound to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or obedientiall hearkening thereunto as when it saith unto them labour upon that accompt but they are to hearken to the word which is nigh them even in their mouthes and in their hearts That is the word of faith which we preach and to looke for the Spirit in faith to worke in them through the ministrie of the Spirit all such effects as Christ hath purchased and the Father hath promised in that new covenant of which the Man Christ Iesus is the everlasting Mediatour The Antecedent of this position which is Negative is evident for first the Apostle opposes the Letter or law as dispensed by Moses unto the word of Faith or doctrine of the Gospel which we preach and dehorts from an obedientiall hearkening unto that and exhorts to a hearing and Cordiall beleeving of this as holding forth Christ the end thereof for righteousnesse and salvation to every one that beleeves Rom. 10.4.5.6 8.9 Secondly We are not under the law but under grace Rom. 6.14 I through the Law am dead to the Law that I might live unto God Gal 2.19 Wee are become dead to the Law by the Body of Christ that we should be married to another even to him who is raised from the dead we are delivered from the Law that being dead wherein we were held Rom. 7.46 Thirdly The binding of Christians to obey this Law renders Christ unprofitable to them for circumcision did it not simply for if so doubtless Timothy should not have been circumcised by any consent of Paul but because it was looked upon as making them debtors to doe the whole law Gal. 5.2 3 4 and necessarily putting them under the curse for not doing of it Gal. 3.10.12 If it be granted that Christians are freed from the Damnatorie but not from the Mandatory power of the Law and that the promissory being accidental to a Law this and the Directory essential Then note 1. that the question is not about a Law but this Law nor what is essentiall to or will make up the definition of a Law Politique but what is essential to and wil make up the Definition of the Mosaicall Law which was dispensed at Sinai subratione foederis and so not after the usual manner of other Lawes And now if wee beleeve Paul and will not be so very Logicall as to deny Moses description to be a Definition He describeth the righteousnesse which is of the Law That the man which doth these things shall live by them Rom 10.5 And Paul proves that as many as are of the works of the Law are under the curse Because it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal 3.10 He proposeth these texts as containing the Sum essentials of Moses Law And can no more be denyed so to doe for ought I See then that of Gen. 12.3 cited Gal. 3.8 to containe the Summe and essentials of the Gospel Secondly The Law is said to be dead Rom. 7.2.6 But how dead if both essentiall parts be vnited and in their vigour Can a man be said to be dead because he wants some Integrall part as a leg or Arme So Long as the body and Soule which are the essentials remain in vnion Thirdly Beleevers under the Old Testament were freed from the Damnatory power of the Law for they were blessed with faithful Abraham as well as beleevers now Gal. 3 9. But beleevers under the New Testament are freed from this Law or covenant as beleevers under the Old Testament were not and therefore cannot their freedome be Interpreted of a freedome from the curse or Damnatory power thereof as is fully cleared by Mr Shephard Thes Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatorie power of the Law at least quá foedus and if so quá dispensed by Moses which is the point to be confirmed Secondly Christians are to serve God not in the oldnesse of the letter but in the newnesse of the Spirit Rom. 7.6 whereas the Law or letter demands the service to be done in the power of the old man menaces death for the least failing therein and is disenabled either from accepting or rewarding any obedience unlesse so done Rom. 8.4 For though it be not against the service done in the newnesse of the spirit Gal 5.23 any more than the satisfaction made by Christ in the flesh yet as this so that is not exactly Idem the same there required at least not done per eundem by the same though being spirituall and proceeding from the spirit of Christ it be really the tantidem the tantamounts nay the Supramounts and farr more acceptable to the Father who is both the Soveraigne over and was the giver of the Law The consequence of this position which is affirmative is as plaine For first Christ hath promised to send the Spirit Iohn 16.8 And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27 nay what he hath already wrought Gal. 5.22 And sure then Christians should looke for the spirit to work and to work those very works in upon them in measure which are promised and have been wrought in others Secondly Christians are encouraged to pray for the holy Spirit Luke 11.13 and sure not to be idle but to worke either by in or upon them and shall they not looke for an answer to their prayers Thirdly Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12 to work their own salvation That is as Chamier Interprets it from the like phrase Gen. 2 Rev. 18 to be employed and worke in those things which concern their own salvation with feare as in the presence of God and with trembling at the sense of their own weakenesse and unworthinesse and that upon this ground because it is God that worketh in them c. And if though wee be called upon and said to work It is indeed not so much wee that worke as God that worketh in us shall we presume to set our selves to worke in conformitie to the letter and not firstly nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit And fourthly Seeing we received not the spirit by the workes of the Law but by the hearing of faith Gal. 3.2 wee are to looke for the spirit to worke not by the ministrie of the Law which saith labour but by the word of faith or doctrine of the Gospell For as Reynolds The Law can onely shew what is good gives no power at all
ministerie of the Gospel say the English Annot is compared with and preferred before Iohn Secondly That the matter of the comparison or the thing wherein they are compared is their Doctrine Differenced as is alreadie said appeares First From that consideration in and upon which this excellencie is ascribed to Iohn above those that went before him which is as Luke explaines quatenus et quia as and because of the eminency of his prophesiing among those that are born of women there is not a greater prophet than Iohn Baptist Luke 7.28 that is that speakes so fully and clearely concerning Christ as Iohn doth For whereas They did only praedicare venturum foretell that he would come Ille monstrabat praesentem He plainly told and pointed him out as already come Behold the Lambe of God Iohn 1.29 et quanto majoreÌ„ c. as Pareus And by how much and in what sence he maketh Iohn greater than the Prophets of old by so much and in the same sense doth he make the least of the preachers of the Gospel more excellent then Iohn So that they doe not foretel with Daniel after seaventie weeks the most holy shall be Anointed to finish transgression and to make an end of sins Dan. 6.24 Nor tell with Iohn that the Lamb of God is come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is taking away the sins of the world But Evangelize with Paul what neither Daniel nor Iohn could Scilicet that now once in the end of the world Christ hath appeared to put away sin by the sacrifice of himself Heb. 9.26 or in Daniels word hath finished transgression made an end of sins made reconciliation for iniquitie and brought in everlasting righteousnesse Secondly From the vnanimous consent of protestant Expositors who thus Interpret the place and clear it against the papists Greater than Iohn in dignitie of office and clearenesse and fulnesse of Doctrine in a publishing the entire performance of all things foretold of Christ as his Death Resurrection Ascention and Calling of the Gentiles which Iohn saw not English Annot And Thirdly An occational using of this comparison cannot soe farr as I apprehend be altogether deemed unseasonable in these daies of ours any more than in the daies of Christ considering that as the Iewish Doctors would allow no clearer nor fuller discovery of the Messias and his Kingdome than what had been made of old by Moses and the Prophets Soe many of the Apostles and mightie Scripturall men in our Israel will allow in effect no clearer nor fuller Gospell than what was preached by Iohn Scilicet That Christ is come and is taking away the sins of the world not that he is dead or rather risen againe and hath taken them away Heb. 1.3 Nay some are not so cleare but will needs make repentance continuall Baptisme washing away sins out of Gods sight And that not Sacramentall or Ratione signati as baptisme is said to doe when dispeâ—sced by the minister but instrumentally as a medium 〈◊〉 meanes vsed by Christians themselves which is such a kind of washing as I beleeve Iohn Baptist never knew of And had not such Doctors as these that are so great in the kingdome need of some little Aquila or Priscilla to pluck them by the sleeves and expound unto them the way of God more perfectly Acts 18.26 Beza taught that he denied Iesus to be the Messias qui in eo vno per vnicam ejus oblationem semel factam non confidit sese a deo patre gratis per fidem Iustificatum ac proinde tandem corpore et animo glorificandum But wee that are least in the kingdome may blot out justificatum and insteed of glorificandum write justificandum and yet Sine operibus it will not passe for Orthodox and classical with the Rabbies in our Northern Israel Brethren I am sure if not nearer kin to these Informers Secondly This latter comparison even as reported by these men is not de posse as if he that were least in the Kingdome of Heaven could preach that which Christ in the flesh could not The very mention of this sounds harsh to Christians cares neither can I say that in any sence its warrantable and edifying to make a comparison betwixt Christ and us but only de facto that he that 's least c. can preach that which Christ in the flesh that is before his death upon the crosse did not preach Not as if he could absolutely preach that or any thing else without Christ no for without him we can doe nothing But suppositively in case Christ be pleased to strengthen and enlighten him by his Spirit then he may doe this and all other things as he shall be called unto And the truth of this is evident For First Christ while in the flesh never preached those grand Articles of the Christian as distinguished from the Iewish faith Scilicet That he himselfe was crucified dead buried descended into hell rose again the third day from the dead and ascended into heaven which yet may now be triumphantly preached by him that is least in this Heavenly Kingdom Rom. 8.34 Secondly Christ tels his disciples in his last Sermon Iohn 16.12 13.14 That he had many things to say unto them which he forbare to declare at that time First because of their Infirmities yee cannot bear them now Secondly because he purposed to send his holie Spirit to comfort them after his departure Howbeit when the spirit of truth is come c. Thirdly because he knew this way of manifestation to make most for his owne glory He shall glorifie mee for he shal receive of mine and shew it unto you If any aske which be the things that were not shewed then and should afterwards It s conceived they are implyed in these words He shall shew you things to come And then if by things to come be ment such future Events as are the subject of prophesiing strictly soe called then were they shewed afterward to Iohn and by him recorded in his booke of Revelation If such Scriptural mysteries of the kingdome of heaven as for the hight and depth were not then Sutable to the disciples but should afterwards the Spirit once poured forth and Iesus Glorified be preached unto al the Saints theÌ„ were they revealed al after his Resurrection ascention to the Apostles and recorded in their Epistles Especially to and by Paul in the three first chapters to the Ephesians as Calvin conceives and so may be preached according to the measure of grace received by him that is least in the Kingdome or Heaven The fourth passage Repentance is a not saying in thy heart doe this that is this or that commandment of God I gave a discription of repentance whether Theoreticall or Practicall in my answer to the Queries which being come as I verily beleeve to these informers hands before the collecting of these passages First I hope that they doe not looke upon this
Cor. 8.16 Thirdly were it not that the Gospel is and ought to be preached to persons that are uncalled why should those be damned that obey not the Gospel 2 Thes. 1.8 or how shall they be convinced of sin that believe not on Iesus Io. 16.9 Secondly if only be referred to the persons to whom we are to preach and the sense of the Quere be this Scilicet whether the Gospel is to be preached onely to the uncalled I answer negatively For 1. The Apostles in all their Epistles writing to Christians especiall Paul in the three first Chapters to the Ephesians preach the Gospel Paulus ad Romanos undecem capitibus fidem fundat quinque capitibus deinde mores superaedificat Ad Galat. Quinque fidem uno sexto mores docet Sic in aliis epist suis facit Secondly It is requisite and meet thus to preach First to prevent the bewitching of Satan Gal. 3.1 And natures continual lusting either to return again to the Covenant of Works or to be carried about with every wind of Doctrine Eph. 4.14 Secondly that christians beholding as in a Glasse the Glory of the Lord may be changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Thirdly the Gospel is said to work effectually in them also that believe 1 Thes. 2.13 and christians the more they grow in grace and in the knowledge of the Lord Iesus Christ the more they grow in a sence of their own weaknesse and unworthinesse which occasions that faithful saying still to be seasonable and worthy all acceptation That Iesus Christ came into the world to save sinners 1 Tim. 1.15 Thirdly The men that are most zealous for pressing the Law of works will allow the Gospel if a conditional covenant may be called Gospel to be preached to themselves and such like godly men whom they look upon as truly called Nay in old time Christ might have been feasted at the Pharisees houses provided he would never reprove them for taking the highest roomes to themselves Luke 14.8 nor appear a friend to Publicans and sinners Luk 17.39 Thirdly if onely be referred unto the Gospel or the Doctrine to be preached and the sense of the Quere be whether only the Gospel is to be preached to the uncalled Then first Christ in commission for preaching which he gave to the Apostles mentions only the Gospel and inserts not a word touching the Law of Moses and he that in hearing that believes and is baptized no mention of other works shall be saved and he that believes not what other works soever he doth shall be damned Mar. 16.16 Secondly Paul professeth that he was made an able Minister of the New Testament not of the letter but of the Spirit 2 Cor. 3.6 and that God hath reconciled us to himself by Jesus Christ and hath given unto us the ministery of reconciliation 2 Cor. 3.7.9 not of death and condemnation 2 Cor. 3.7.9 Thirdly the Law that was given by Moses to the Israelites onely as hath been shewen and not so much as for the use of the Gentiles while such but suppositively and secondarily in case they became Proselites and were by circumcision incorporated into the body of the Iewes And for the Covenant of Works made with Adam Mr. Baxter himself to use his own words doth now maintain that there is no such thing as a Covenant of works now in being to any on earth However the work thereof is indelebly and undeniably written in the heart the conscience bearing witnesse and the thoughts in the mean while excusing and accusing one another Fourthly I distinguish Inter praedicare legem praedicare de lege betwixt Preaching Law and preaching of the Law Praedicare de lege or to preach of the Law is to declare first what the Law in its own nature requires and what it behoveth them to do or die that think to become righteous or to get life by conformity thereunto as Luke 10.25.28 Rom. 10. 5. Mat. 5.22.28 Secondly that none were ever able to perform it all having sinned and come short of the glory of God Rom. 3.23 Thirdly that the Gentiles which had not the Law of Moses sinned against the Law of Nature Rom. 1.32 Rom. 2.12.14 15. And the Iewes who were under the law of Moses became guilty thereby before God Rom. 3.13 No flesh could ever be justified by the deeds of either law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for by each law whether of nature or Scripture to the conscience appealing comes an acknowledgement of sin Rom. 3.20 Fourthly that what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin hath condemned sin in the flesh and fulfilled the righteousnesse of the Law in us or is the end of the Law for righteousnesse Rom. 8.3 4. Rom. 10.4 Fifthly that though De facto the Law without seconded by the Law within accuse terrify and condemn yet De jure it hath nothing to do either to charge or condemn the elect of God Rom. 8.33 Rom. 8.1 Gal. 3.13 Rom. 6.14 Sixtly to tell to whom for what use and untill what time the Law was given and what great and precious priviledges we enjoy who are freed from the bondage of it Rom 3.19.5.20.6.14 Gal. 3.19.4 5. Seventhly and lastly to declare that love is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fulfilling summe and even the whole of the Law which is now the new commandment of our Husband Christ and not simply required of us as formerly by our old Husband but freely begotten in us by the immortal seed of the Word as fruit acceptable to God the Father All which are plentifully done by the Apostle Paul in his Epistles to the Romans and Galatians and should now be done by Gospel-Ministers as occasion is given either by the pride of the Pharisees the poverty of the Publicans or the rising of such contentious disputes about the Law as did in the dayes of the Apostles and are likely to continue till the end of the world But as for preaching the Law whether given to Adam or by Moses as a Covenant of life and death according as the Scriptures describe them Gen. 2 17. Rom. 10.5 Gal. 3.10 which is truly Praedicare legem or to preach the Law indeed as yet alive an abrogated repealed fulfilled satisfied Law being no otherwise a Law then a dead man a man as it was never commanded by Christ so was it never that we read of practised by the Apostles and by consequence not now to be revived by the Ministers of the Gospel And yet fifthly This excludes not all preaching that is minatory for those that manifest themselves to be positively uncalled especially and all sorts occasionally should be taught that he that believeth not the Son shall not see life but the wrath of God abideth on him Iohn
quando ipsius potiùs intelliguntur esse quam nostra tunc nobis ad hoc Sabbatum adipiscendum imputantur dum vacamus ad videndum quod ipse est Deus quia si nobis ea tribuerimus servilia erunt quum de Sabbato dicatur omne opus servile in eo non facietis Cal. Harm. Exod. Levit. c. pag. 354. And that to a Christian the spiritual internal Sabbath or Sabbatisme is a ceasing or to cease from his own works is as evident For first The Apostle saith there remaines therefore a rest or keeping of the Sabbath to the people of God Heb. 4.9 And he that is entred into his rest and we which have believed not only shall but do enter into Rest Heb. 4.3 hath ceased from his own works as God from his verse 10. Secondly Christians are exhorted to enter in Let us labour to enter into that rest verse 11. Let us therefore fear least a promise being left to us of entering into his rest any of you seem to come short of it verse 1. And not only so but thirdly It remaineth that some must enter therein And they to whom it was first preached entred not in because of unbeleefe verse 6 and then by consequence those who believe the word preached do enter in by faith It profiteth for that end when mixed with faith in them that hear it verse 2. for as Beza Si infidelitas arcet ab aditu fides certè introducit Fourthly Christ invites {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All those that labour and are heavie laden to come unto him and promiseth to give them this very rest or Sabbath and that doubtlesse not only from their passive being burthened under guilt vanity but their own active fruitlesse labouring to free themselves from it they shall rest as well qua {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 11.28 Fifthly Faith in the very nature of it hot only implyeth a resting on Christ by way of remembrance for some good and happinesse to come by him but a resting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Christ by way of satisfaction and complacencie as our present good and happinesse In him all fulnesse dwells Col. 1.19 In {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ye are compleat of filled full through faith in him we have the substance of things hoped for Heb. 11.1 Sixthly Mr. Shepherd as he doth most learnedly argue for an external Sabbath to be observed at certain times and on special dayes so doth he acknowledge an internal Sabbath from Isa. 66.3 Heb. 4.1 2. which ought continually or every day to be observed it resting from all sin and resting in God by Jesus Christ Thes. 77.80 And yet I do not hold that Christians in this life can perfectly keep the Sabbath For first the flesh is against the Spirit Gal. 5. They find a law in their members warring against the law of their minds they cannot do the things that they would when to will is present with them how to do that which is good they find not Rom. 7. Secondly Paul pressed towards the mark trying if by any means he might attain unto the resurrection from the Dead and yet confesseth that he had not yet already attained neither was already perfect He followed after and was perfectly apprehended of Christ Iesus but could not perfectly apprehend Phil. 3.11 12 13 14. And hereupon as a wretched man crieth for deliverance from the body of this death Rom. 7.24 Desireth to depart and to be with Christ which he reputed gain and farre better Phil. 1.21 23. And that Paul not attain to a perfect conquest over the flesh till death or his departure hence and so no to a parfect sabbatising from sinne and in Christ seemeth evident First from the time in which he maketh this acknowledgement of his not having attained which was doubtlesse not long before his death This Epistle being writ by Eupaphraditus from Rome where he was then imprisoned and as some vinculis secundis Chapter 1. verse 13. he had writ if we credit either the Histories of others or what is evident from his own writings ten of his Epistles fulfilled the greatest part of the course of his ministery being a Professor and a Preacher at least thirty years and pressed still toward the mark trying if by any means he might attain And if after all this he acknowledged that he had not attained shall we professe our selves actually to have attained that which he could not Secondly After he had been caught into Paradise or the third heaven and heard unspeakable words not possible for man to utter There was given to him a Thorn in the flesh a messenger of Satan to buffet him and that upon this ground because after that he was imperfect and in danger to be exalted above measure through the abundance or Revelations 2 Cor. 12.7 And for this thing he besought the Lord thrice that it might depart from him verse 8. But it was denied as inconsistent either with his safety or the advancement of Gods Grace Power and Glory vers. 9. and fourteen years after this he confesseth himself the same man to stand in need of the same pricks and buffettings and that therefore most gladly will he rather glory in his infirmities that the power of Christ may rest upon him vers. 2.9 10. Thirdly there is no such thing mentioned either in any of his own or the Epistles of others that bear a latter date and it is his own rule 1 Cor. 4.6 not to think of men above that which is written Thirdly the life that we live in the flesh is not a life of sence or of the flesh as if we did not die daily through the strength of sin or had not matter of confession 1 John 1.8 6. Of contrition 2. Cor. 7.10 and self-condemnation 1 Cor. 11.31 But the life that we live in the flesh is by the faith of the Son of God Gal. 2.20 we walk by faith and not by sight 2 Cor. 5.7 The God of hope filleth our hearts with peace and joy not in seeing but in believing Rom 15.13 And hence I do assert with Calvin That Nostram in illo beatam quietem hic inchoamus c. in it we here begin our blessed rest in it we do daily proceed in profiting more and more But because we have still a continual warre with the flesh it shall not be consummated untill that saying of Isaiah 66.23 be fulfilled concerning the continuing of new Moon with new Moon of Sabbath with Sabbath Even then when God shall be all in all Here is indeed had here perfection of the object but not of the subject Christ whom we enjoy is perfect and can admit of no addition But our manner of enjoying him is not so That then which we Christians hope for is not to enjoy a more perfect rest than now we do but more perfectly to enjoy the self-same rest The same yesterday to