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
as a description much lesse a definition of repentance but only an occasionall expression holding forth some single Act thereof Secondly I desire that they would be pleased Severally to enter into their closets and there for a while commune with their owne hearts and be still Selah And having compared their notes with what is written in their consciences tell of a truth ethice for Logicee I thinke they cannot First Whether or no they ever heard this passage delivered by mee in these very words Secondly Whether or no by the rules of Orthographie it should be closed with a period or space left for some thing Exegeticall to extend or explaine it Thirdly whether or no this Repentance or not saying in the heart doe this i. e. this or that commandment had expresse reference to any other commandment than this and that of ascending or descending mentioned in the text which being proposed at first by way of Querie by a desttessed distrustful soule came afterwards oftentimes to be imposed upon the soule it self as commandments from God though really they be the dictates of its owne tormented conscience For 1 the soul enquires who shall c. and if not stopt there by the word of grace the next Querie is shall I And then Thirdly neglecting the word of faith is too apt in the time of Temptation to turn back to the Covenant of works and look upon it self as bound by the law of God or legal Covenant either to ascend that is as Diodate to undertake by its own works to obtain a right to eternal life or to descend that is to take upon its self the pains of death and hell for satisfaction for its own sins And doubtlesse Evangelical repentance includes in it a not saying in the heart do this that is this or that commandement whether of ascending or descending which are accounted by a distressed distrustful soul to be the commandments of God or of Gods law yet in force Of the first for the attempting to do that is to bring down Christ from above And of the second for the attempting to do that is to bring up Christ again from the dead Rom. 10 6 7. And if ever such a passage as this fell from me in a publick Assembly Nisi mentis memoriae inops I am verily perswaded and speak it as in the presence of the Lord that first it was grounded upon and occasioned from that Text Rom. 10.6 7. Secondly that it was intended per dicentem by me that spake it in that sense or to that effect as is before explained Though thirdly I dare not aver but that the Dicta or the words spoken simply considered might sound harshly in such mens ears that first are accustomed to press an active obedience from the law of works secondly came filled with prejudice and thirdly never heard me preach nor expresse my thoughts upon any such a subject either before or since these passages were collected I have answered thus farre to this passage in Hypothesi though not to any of the rest because I have some special hints from the Text which containes part of it 1. To what purpose I might possibly speak 2. What might be the ground of these Informers misapprehensions and mistakes 3. That the unprejudiced reader from this to which De facto I can say a little may be directed in some measure how to judge of their dealings with me in the rest I shall now declare as if this had not been said what I conceive of the passage it self in Thesi 1 Repentance is either legal which consists chiefly in a sense of and sorrow for the transgressions of the law and a restlesse fear of the judgements threatned and deserved and this I grant is often followed nay commonly accompanied with a saying in the heart do this or that or what shall I do this commandment or that commandment to free my self thereby from fear and bondage Thus the Jaylour cries Sirs What must I do to be saved Or Evangelical which includes a Renunciation of a mans own Righteousnesse or the works The Ismaels begotten of his own flesh by the law and a turning unto Christ who is the Lord our Righteousnesse Sanctification and Redemption and this is that hereafter spoken of 2. By this or that commandment of God may here be meant either first those Vtopian fancied commands Deut. 30.12 to which the Apostle seems to allude Rom. 10.5 6. Or secondly some of the ten commandments which are and as they are the condition of the Covenant and Law dispensed by Moses or thirdly such scriptural commands which are and as they are given by Christ himself who hath all authority for a Directory and Rule to the lives and conversations of christians 1. If by this or that commandment be meant those Vtopian fancied commands which the deceitful heart of man not being able to hear or do the word that is nigh enquires to have fetched from heaven or beyond the Sea that it may hear and do them Then doth Repentance include not only a not saying in thy heart Do this but what is not a not saying in the heart So much as who shall ascend or who shall descend to inform thee of this or that commandment For 1. This is a sinful evading of the just sentence of the Law already given by God instead of submitting to judgement and acknowledging the sin and guilt And an hypocritical arrogance enquiring for some new Law as if God knew not how farre short all men come of keeping the old Rom. 3.23.2 It s a neglecting to look up to the Brazen Serpent now when stung with the fiery and a seeking for devised remedies run for a covering but not of Gods Spirit and so an adding sinne to sinne like as Adam did when he sewed Fig-leaves Isa. 30.1 2. If by this or that commandment be meant this or that of the ten as dispensed by Moses and have their bent by him described Rom. 10.4 He that doth them shall live in them then doth repentance include a not saying in thy heart Do this that is this or that commandment of God that by doing of them thou maist live in them For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse 2. Thou vainly goest about to establish thy own righteousnesse And 3. Thou rebellest against instead of submitting to the righteousnesse of God Rom. 10 3. 3. If by this or that commandment be meant the scriptural commands which are and as they are given by Christ himself according to that If ye love me keep my Commandements John 14.15 Then doth repentance include a saying in the heart Do this that is this or that commandement of God nay all the commandements of God together with a deniall of all ungodliness and worldly lusts which war against the spirit and are contrary thereunto Tit 2.12 Acts 3.36 1 Cor. 7.10 11. The fifth Passage There be two sorts of people first the uncalled to them only
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
1. From Gods owne designation of the condition of that people to whom he gave this Law when as he calls them and reminds them in the preface That they were by him brought out of the Land of Epypt out of the house of bondage which agrees not with the condition of Pharaoh or any that stayed in the Land of Egypt and house of bondage or were else where scattered upon the face of the earth could he say to them or any of them Thee have I brought out and therefore thou shalt have c Secondly The Lord doth not promise I will be the Lord thy God upon condition that thou keep these commandments but declares absolutely to of that people to whom he gave the Law both in the preface and in the five first commandments that he actually and Antecedently was the Lord their God And now those expressions are used in Scripture of no other people but the children of Israel only whom he had already taken into the covenant made with Abraham the rest were accounted Aliens from the Commonwealth of Israel and strangers from the covenant of promise having not hope and without God in the world Ephes. 2.11 Thirdly The Law upon Mount Sinai as is confest by all and is cleare Exod. 19. was given Sub Ratione foederis under the notion of a Covenant but no other people entered into covenant but onely the children of Israel Moses came and called for the elders of the people c. verse 7. and all the people answered together and said c. verse 8. they answered for thereby obliged themselves and their children but neither did they nor could they capitulate or make any restipulation for the Gentiles whom they represented not nor were the Gentiles nor any for them called to such a stipulation as is evident from verse 3 16. Fourthly The Law was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing added to another not set up as a compleat ordinance of and by it self and therefore must be extended no further than that was to which it was added as subservient but that Scilicet the promise belongs only to Abraham and his seed and not to the rest of the world and so by consequence did the Mosaicall law and hence doth the Apostle say of the Iews to them belongeth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the covenants Rom. 9.4 And of the Gentiles that they were strangers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the covenants Ephes. 2.11 Fiftly The Gentiles were made Proselites and circumcised before they were looked upon as obliged to or by the Law of Moses And hence Paul laies it down for a general rule and thereupon dehorts them from submitting to circumcision If any among you be circumcised he is a debtour to doe the whole Law Gal. 5.6 Sixthly The Scriptures hold forth the giving of the Law by Moses as a special prerogative and a peculiar priviledge vouch-safed to the Iews and not to other nations I have written to them the Honourable things of my Law Hos. 8.12 He hath not dealt so with any nation Psal 47.19.29 When the Gentiles which have not the Law Rom. 2.14 What advantage then hath the Iewes much chiefly because unto them were committed the oracles of God Rom. 3.2 And it is reckōed amongst their other priviledges that unto thē appertaines the giving of the Law Rom. 9.4 Seventhly the Apostle writing to the Christians at Rome proves the Gentiles guiltie of sin from the Law of nature in the two first Chapters And the Iewes from the Law of Scriptures Chap. 3. from verse the first to the 19. And that he might charge those sinnes home upon the Iewes as the late English Annotatians observe he adds verse 19. whatsoever the Law saith Scilicet written it saith to them that are under the Law i. e. to the Iewes as is Generally agreed by commentatores Eightly The Law saith the same Apostle speaking of the Law which was ordained by Angels Gal. 3.19 and of himselfe and his Countrimen the Iewes as appeares from verse 23 the commutation of the persons verse 26 was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our Scholemaster or as Leigh our child-leader which led us who were children and therefore not the Gentiles who were accounted as servants and not of Abrahames seed and only us while children And therefore not now being the Sons of God by saith in Christ Iesus verse 25.26 The Gentiles before conversion neither were nor are accounted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} children And therefore not to be looked upon as put by the father under their paedagogie of the Law And now at conversion they receive the spirit of adoption and are Sons and so freed from that suppositive bondage of the Law under which they should have come at that time had not Christ by his death redeemed them from it Gal. 4.6.17 The third passage I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 1. THe comparison betwixt Iohn Baptist and me or any other now a Gospel Preacher is not in respect of any personall worth whether naturall acquired or given as if in any of these we did excel Iohn Baptist and were thereby enabled to preach that which hee could not nor in respect of the effects and powerfulnesse of preaching for he went before him in the spirit and power of Elias he was filled with the Holy Ghost even from his mothers womb many of the children of Israel did he turne to the Lord their God Luke 1.17 Nay he laid the Axe to the root of the Tree Mat. 3.10 and feld down the very generation of Vipers He forced them to disclaime their legal priviledges and righteousnesse brought them to confesse themselves sinners even as vile as beasts and as unfit as Stones Mat. 3.7.8.9 And to be washed in the same water with Publicans whom they loathed for Remission of sinnes But the comparison is in respect of the doctrine preached and that not because of any difference in the substance of doctrine as if Iohn had preached one Iesus and we another No for Iesus is the same yesterday to day and for ever Heb. 13.8 But only in respect of some difference necessarily arising from the circumstance of time or the variation of the subjects condition in the severall times wherein we preach He living before and wee since that Houre of Christ whence we have the advantage to declare some things of and concerning Iesus which Iohn during his time could not And now 1. The making of the comparison is warranted by Christ himself Verily I say unto you among them that are born of women there hath not risen a greater than Iohn the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 Here Christ compares Iohn with those that went before him and the least in the Kingdome of heaven that is the
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
3.36 If the word spoken by Angels was stedfast and every Trangression and disobedience received a just recompence of reward How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord c Heb. 2.7 To which we may adde such like as Heb. 10.28 29. Heb 12.25 Acts 3.22 23. The third Scil. whether good works are to be preached to the called I affirm and say they are and that in a special manner For first these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works Tit. 3.8 Nam ii soli c. as Beza in loc. Secondly Christ having charged his Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to discipulate all nations which was done as Mark explaines it by preaching the Gospel addes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scilicet teaching not all the nations but such as should be discipled or called by preaching of the Gospel out of the nations to observe c. Mat. 28.20 Thirdly the called are his workmanship created in Christ Iesus unto good works Eph. 2.10 They are redeemed from the hands of their enemies That they might serve him without fear in holinesse and righteousnesse before him all the dayes of their lives Luke 1.74.75 God hath called us not to uncleannesse but unto holinesse 1. Thes. 4.7 Walk worthy of the vocation wherewith ye are called Eph. 4.1 Indeed i◠any be so critical as to make the word preach of no larger extent than praedicare amongst the Latins when taken strictly and properly then is the Gospel or the triumph of Christ over the Law Sin Death and the Devil c. The proper object of preaching and Ministers more fitly said to teach then to preach good works to the called But if this Quere or part of the passage though indefinite be intended to run in equipage with the former and that to preach good works to the called shall amount to as much as to preach good works only to the called Then consider that good works may be taken first largely as including all good works whatsoever though the immediate products of the Gospel As repentance and faith or secondly strictly as including only such works as are mediate effect supposing the precedency of faith in which sense good works are commonly said to flow from or follow after faith If we take good works in the former sense It s true that good works Scilicet faith and repentance though not expressely all good works are to be preached to and required from those that are yet passively uncalled For 1. Christ himself having preached the Gospel of the Kingdom or proposed the object which instrumentally begets immediately injoynes the duties or calls for the Acts to be exercised thereabout Repent and believe the Gospel Scilicet which I have preached Mar. 1.15 Secondly In the name of Iesus held out as the Saviour of sinners repentance and remission of sins or as the Syriaok conversion into the remission of sins is to be preached unto all nations Luke 24.47 Thirdly Peter bids the Iewes repent and be converted Acts 3.19 And Paul exhorts the Jaylor to believe on the Lord Iesu Acts 16.31 Take good works in the better sense and though it be true that Sensu diviso the uncalled should do these subsequent works as love the Brethren 1 Pet. 1.22 Call upon the name of the Lord Rom. 10.14 c. as being now immediately called to obey the truth and believe the Gospel by which they may be enabled and privileged thereunto yet not Sensu composito or while uncalled For 1. People under command should hoc agere not only do the things commanded but in that order as they are commanded to do them when servants are bidden come they should not then say they 'l go and when they are bidden go they should not then come or do this though both due in their season but when the Master saith come they are to come when he saith go they are to go and when he saith do this then are they to do it Mat. 8 9. People therefore being immediately and firstly called to repent and believe the Gospel should Hoc agere not set about doing other works of God though right and due in their season But do this work of God now required to be done Scilicet Believe on him whom he hath sent Obey the call which is First to renounce our own righteousnesse next to embrace the righteousnesse of Christ which God freely offereth in the Gospel English Annotat. in Rom. 10.3 Secondly All works which are required and as required by Christ should be done in faith Heb. 11.6 For otherwise though they may be good Ethicé and both taught and done in Genere moralium yet are they not good Theologicé as we now speak nor to be taught or done in Genere spiritualium And if they must be done in faith then not before faith But first should men believe and then through believing do all other works Qui vult bene operari non ab operando sed à credendo incipiat Thirdly the Apostles do constantly direct their practical exhortations to such as are visibly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} teaching them and onely them to observe all things c. according to Mat. 28.20 Fourthly Believers only are in a condition for acting in an Evangelical way and upon Evangelical grounds and that an Active obedience is not now to be pressed from or to the Law hath and shall be fuller cleared For as Mr Shepheard no friend to Antinomians in that very tract where he so learnedly opposeth them saith This caution is ever to be remembred that such acting be not to make our selves just but because we are already just in Christ not that hereby we might get life but because we have life given us already not to pacify Gods justice but to please his mercy being pacified towards us by Christ already And if so be that Believers are onely in a condition of thus acting and obedience active is not to be urged from the Law I see not but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Appendants to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Gospel should presuppose the preaching of that as Instrumental to bring persons into this condition and especially if not solely be preached to Believers The end or summe of the commandment is love and that out of a pure heart c. 1 Tim. 1.5 The sixth Passage But is it not good for a man to do all that he can viz. in way of obedience to Gods commandments Answ. The summe of all the commandments is that of the Sabbath Now to a Christian the Sabbath is to cease from his own works or working according to
a form or letter I Shall not here discusse whether this Solution be pertinent and full as to the objection But expresse the summe of both in four Queries and return answer severally to each of them The first Querie 1. Whether it be not good for a man to do all that he can viz in a way of obedience to Gods Commandments 1. Man may be considered either in the state of nature or in the state of grace Secondly it may be said to be good for a man to do c. either simply in relation to the work it self or in reference to the effects and consequents of the work that is the procuring thereby either a Temporal or a Spiritual good Thirdly by commandments may be meant either the precepts of the Law as a covenant written in nature or Scripture or the commandments given and as given by Christ who is Lord of all even of the Sabbath day Fourthly by way of obedience may be meant either a mans own way in which alone he can obey or Gods way Scilicet Accordingly as he commands 1. It is good for a man in the state of nature to do all that he can in way of obedience to Gods commandments under whichsoever notion considered in relation to the work it self For first Virtus per se ipsa amabilis vertue it self by it self is amiable and vice hateful Secondly a work that is good though only for the substance of it is better then that which is evil both for the substance and circumstances Thirdly it is good and commendable for any man to walk according to that light vouchsafed unto him and not to hold the truth in unrighteousnesse Rom. 1.18 2. It is good for a man in the state of nature to do all that he can in reference to the procuring of a Temporal good For first Because Ahab humbled himself the evil was not brought in his dayes 1 Kings 21 29. Secondly the Pharisees that gave almes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their reward Mat. 6.2 though in the present tense all here and with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing distinct from God like Esau's blessing gotten by selfish tears and not God for their reward Thirdly the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousnesse and have followed lust contrary to the light of Law and Reason And though a man doing what he can cannot prevent Yet if fourthly any say that to him eternal punishment shall be mittigated as to the degrees of it I shall not contend 3. It is not good for a man in the state of nature to do all that he can in his own way of obedience to Gods commandments however considered in reference to the procuring of a spiritual good that is all or any of those blessings which are the peculiar purchase of the blood of Christ for his elect For first This is a seeking them as it were by the works of the Law that is a working to get a right to or possession of the blessings purchased by Christ as if that were to be obtained by the carnal observance of an outward command whereas they are freely given by Christ through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners Rom. 9.32.4 5. Secondly All that a man while such can do though pretended and intended in a way of obedience really and in truth is Rebellious Disobedience For the minding of the flesh is enmity against God Rom. 8.7 and so by consequence the more he can do the more he can rebell and procures to himself the greater condemnation The minding of the flesh is death Rom. 8.6 And so the more the more deadly Homo non solum nihil potest suis viribus ad justitiam coram Deo sed etiam adjutus lege docente operibus per iegem extortis deterior efficitur Thirdly Neither Law nor the commands under the Gospel requires any such obedience as this man can perform For the Law requires that which is spiritual to be done in the life and power of the flesh such as man could have performed at his first creation The commands under the Gospel call for an obedience Evangelical to be done in the life and power of the Spiris of Christ such as the elect onely do and can perform after their second creation If all that a man can do were all or part of that a man should do if his way of obeying answered to Gods of commmanding or if the work when done were good by rule of any law there were some probability of it being good for a man to do all that he can in reference to the getting of some good by that Law But all things here being otherwise what can mans doing be good for But as it is sin so to procure the wages of sin which is death There is none in they are all gone out of the way and thence are they altogether become unprofitable Rom. 3.12 Thirdly there is no promise in Scripture of any spiritual good made to a natural mans doings though he do all that he can and how shall any man call them good in reference to the getting of that which God hath never promised upon any such condition Is not piety alone said to be profitable 1 Tim. 4.8 and that as and because it hath the promises Fourthly Paul did what he could in a way of obedience to Gods commandments and yet he confesseth at last he gained nothing thereby in reference to any spiritual good but was a looser and found all his doings to be dung Phil. 3.7 8. The natural mans looking for God to give him Christ or the blessings purchased by him because he doth this or that or works more than other men is not only groundlesse having no promise whereupon to bottom it but abominable even as if a servant should expect a pearl from his Master because he throwes Dirt in his face and that more constantly than other men doth that which is abomination in his sight Luke 16.15 And yet will needs perswade both him and others that he is doing acceptable service a prime piece doubtlesse of that Religion which derives it self à religando from binding of God to man and not man to God Fifthly Christ reclaimes men in the state of nature from doing all that they can in their own way of obedience to Gods commandments to do that which is not onely beyond their abilities to do but beyond their understandings while such to think that they should do it or how it is that God will have it done Scilicet To Repent and believe or to cease from their own dead works and dead way of working and accept of Christ through a saith not gotten by them but begotten by the word as the end of the Law for righteousnesse What shall we do say the Iewes that we might work the works of God This saith Christ is the
day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go