abound to his glory Rom. 3.5.7 Or if fifthly and lastly we say that out of the evil we do God many times bringeth good they will not stick to affirm that we say Let us do evil that good may come thereof whose damnation is just Rom. 3.8 The Eighth Passage Righteousnesse or good workes are to be done by me but are not profitable unto me but unto others THis Passage seemeth to contain three Positions the first Assertive Righteousness or good works are to be done by me The second exceptive But righteousness or good works are not profitable unto me The third Restrictive But righteousness or good works are profitable unto others For the first of these that it is true in Thesi is unquestionable and however it is already proved in the explanation of the fifth Passage If any take occasion from the Pronoun me and question it in Hipothesi 1. Whether righteousness or good works are to be done by Ministers 2. Whether by such as me whom those that style themselves able godly and Orthodox represent as Libertines and enemies to all good works Then first not only good works of piety such as preaching praying and the like are to be done by Ministers and sins of another nature Acted Cum privilegio Mat. 23.14 But works of righteousness and charity For first the Apostle saith Let ours also that is Homines nostri ordinis as Beza learn to maintain good works for necessary uses that they be not unfruitfull Tit. 3.14 And expressely requires these as well as those 1 Tim. 3 2 3. Secondly Paul enjoyneth Timothy to be an example to the Believers in word in conversation in charitie 1 Tim. 4.12 And Peter chargeth the Pastors in general to be examples to their flocks 1 Pet. 5.3 not to stand like posts only pointing out the way unto others but to walk in it themselves Thirdly Peter dehorteth them from false lucre from Lordlinesse and Domineering 1 Pet. 5.1 2 3. And Iohn wrot against Diotrophes who loved to have the preheminence and challenged him for prating against poor christians with malicious words and that not content therewith neither did he himself receive the brethren but forbad them that would and cast them out of the Church Ioh Epist. 3. vers. 9 10. Fourthly Melancthon who continued forty years at Whittemberg and yet was alwayes expecting a removal before the end of fourteen dayes found special need during his time both of exhorting and reproving the men of his own order and thence often cried Ab odio rabie Theologorum libera nos Domine and it is to be feared that in these dayes of ours there is not only need of reproving and censuring the Antinomian Ministers for neglecting works of piety But likewise of exhorting and admonishing the Ministers counted Orthodox to perform works of righteousness and charity to deal tenderly with religion And beware of offending the little ones Mat. 18.6 For first what Mr. Baxter saith of the humane nature in Magistrates without blemish to Magistracy I think may as truly be said of the humane nature in Ministers without blemish to the Ministrie That for the most part it can as ill bear a high estate as a mans brains can endure to stand on the pinacle of a Steeple never more subject to mis-judge of things than when advanced by the Magistrate to sit in Cathedrâ Secondly Saul I meane the blind zealot beginneth already to breath out threatenings as if he had letters in his pocket and were in hopes to mount to Damascus Thirdly if any enquire Quid rerum nunc geritur in Angliâ The answer is Consulitur de religione And I learned in a Sermon preached by the right worthy Vice-Chancellor at Oxford in my way betwixt Lancashire and London that Nunquam pejus de Religione consulitur quà m cùm incidit inter Reverendissimos 2. Righteousnes or good works are to be done in a special manner by such as me First That with well doing we may put to silence the ignorance of foolish men 1 Pet. 2.15 Secondly That we adorne the doctrine of God our Saviour in all things Tit. 2.10 And make it evident to all that we are not redeemed to sin but from sin Nor that we turn the grace of God into wantonnesse but are turned from wantonnesse by the grace of God which hath not onely brought Salvation but Sanctification freely and effectually teaching us what the law can onely tell to and in appearance force from them Scilicet That denying ungodlinesse and worldly lust we should live soberly righteously and godly in this present world Titus 2.12 Thirdly To heap coals of fire upon the adversaries heads coales I mean Amoris to destroy the sinne if possible for the persons sake which is the Gospel-way Not Furoris to destroy the person if God will permit for the sins sake which is the legal way knowing that it is written Vengeance is mine I will repay saith the Lord Rom. 12.19 20. For fourthly we are not only accounted by others but really know and acknowledge our selves to be of the number of those Bankerupts to whom much is forgiven and that therefore there is much reason of our loving much Luke 7.39 43. The debt-book is frankly crossed without our paying of one farthing and therefore it is not meet that we of all men should take our fellow-servants by the throats saying to any Pay what thou owest but be tender-hearted forgiving one another even as God for Christs sake hath forgiven us Eph. 4.32 And hence fifthly I cannot but admire the furious blindnesse of some zealots in these dayes that will maintain good works to be the cause if not of acquiring yet at least of continuing and not loosing Iustification and yet dare pull their fellow-servants by the throats that owe them I am confident under the value of an hundred pence Mat. 18.28 contrary to that very Scripture upon which they seem mainly to ground this their assertion RIghteousnesse or good works are not profitable unto me or other Christians First as procuring causes of election for which opinion soever be embraced whether that which presenteth man as the object thereof qua condendum qua conditum qua lapsum or qua credentem as to be created as created as fallen or as believing it matters not as to this all implying the works we now speak of to be subsequent as fruits and not antecedent as causes or conditions of election And however the Apostle saith That it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 The children being yet unborn neither having done any good or evill that the purpose of God according to election might stand not of works but of him that calleth it was said unto her The elder shall serve the younger as it is written Iacob have I loved but Esau have I hated Rom. 9.11 12 13. Nor secondly as the procuring cause of conversion or vocation For first
of the flesh nor of the will of man but of God If any say that a man may antecedently will regeneration or conversion by antecedaneous works of grace though not of nature I answer first It is said that God worketh in us to will Phil. 2.13 And to will is present with us who are born of God Rom 7.18 but never that he worketh it in them that are unborn So that secondly To will conversion is not a work of grace antecedent but subsequent thereunto and argues the Infant born and alive though yet it cannot tell so much but only cries thirsts and hungers for in this very willing there is a turning towards God and then undoubtedly a believing on the Lord Iesus And he that believeth is born of God 1 Iohn 5.1 Thirdly Christ puts not the except of entring into the Kingdom upon mans doings but upon Gods he sayes not except a man beget bear or convert himself but except a man be begotten born again or as some read it from above and be converted He cannot enter into the Kingdom of heaven Mat 18.3 Vbi manebit liberum arbitrium ubi facere quod in se est cum hic fieri nos doceamur non facere non nos operemar sed Deus operetur facturae non factores sumus funditus scilicet ruit omnis Theologia superborum Thirdly Man neither is nor should be active in reference to the effecting either Faith or Repentance for if so either as an agent in the producing of them or as an agent in the using of means to procure the producing of them from and by God not in the former sense for first faith is not of our selves it is the gift of God Eph. 2.8 It is given to you on the behalfe of Christ to believe Phil. 1.19 This is the work of God Iohn 6.29 Him hath God exalted to give Repentance unto Israel and Remission of sins Acts 5.30 Secondly Mr. Shepherd Mr. Baxter and before them Camero and Ferrius maintain that God doth not infuse a habit of Faith and Repentance whereby men are enabled antecedently by an inherent habitual grace to produce the acts of believing and repentance but doth himself say they first produce the first acts and then infuseth habits whereby men are enabled to act afterwards And if we should say with Mr. Kendal that faith is in us as the adjunct and hath to God only the relation of an effect that it denominates him alone the Authour of our believing though us the Believers because the subjects As the Boul only is said to runne and yet it is the man that is the cause of the motion I see little that Mr. Baxter is pleased or that others can say against it and not in the latter For first God hath appointed means to be used by the living through which he hath promised to beget faith in all the elect though for the present dead Go ye into all the world and preach the Gospel Mar. 16.15 but of means appointed of God for the dead to use thereby to get faith or to procure the raising of themselves from and by God we read not If any say that prayer is a means then first If by prayer be meant the intercession of Christ it is granted for it is his intercession alone that procureth the actual collation of all those blessings purchased by himself in the flesh promised in the new Covenant by the Father and conveyed to us by the Spirit But if by prayer be meant any petitioning of ours then is prayer not a means to but a consequent of faith for first How shall they call on him in whom they have not believed Rom. 10.14 The interrogation is equivalent to a strong negation viz. they cannot Secondly Christ taught his Disciples to pray in faith not before nor for faith Mat. 21.22 unlesse by faith be meant the increase thereof and then we pray Lord increase our faith Luke 17.5 I believe Lord help my unbeliefe Mar. 9.24 Thirdly he called them to leave all and follow him before they asked him any such a thing You have not chosen me but I have chosen you John 15.16 and after he had called them he prescribeth them a form of prayer or teacheth them to pray after this manner saying Our Father which art in heaven c. Mat. 6.9 Luke 11.1 2. And is it now agreeable to that form or letter to teach men to preferre the petitions before they can say the Preface or to enjoyn them to pray thy Kingdome come before they can cry Abba or Our Father These men I fear would teach their Scholars all the Alphabet of Christianity before Christs Crosse all the petitions before the Preface and it is doubtful then that as some coppies do they will leave out the conclusion also and the observation of all the Commandments before that which stands in the front Scilicet I am the Lord thy God which brought thee out of the land of Egypt Secondly God hath made no promise to an impenitent unbelieving man while such that upon condition of using such and such means or performing such and such duties he will bestow upon him either of those where it is said either implicitly or expressely if thou wilt do thus and thus I will give thee faith or I will give thee repentance And how any doing or dutying of man should be called means of getting any thing from God unlesse in a moral consideration and way of causation as conditions to some promise I have not yet learned from those Masters that stile one another the Orthodox Divines Thirdly though many enquired of the Apostles What they should do to be saved yet did never any ask what they should do to get Faith Repentance Conversion Regeneration or to get Christ into Christ nor did the Apostles leave any Directions or Rules to be observed by such Querists in future times but brought the word nigh unto them into their mouthes and into their hearts even the word of faith which we preach and tells them that faith comes by hearing and that hearing is not an Antecedent act of their own but that that also cometh by the word of God Rom. 10.8.17 The legal resolving of these Queries and the teaching of Nicodemus Disciples how to beget themselves the second time by entring into their own fleshly wombes is left to the Grand Casuists of these our dayes who can direct their followers how to beget that which is spirit of that which is flesh and how to get the fruits of the Spirit by doing the works of the Law can either ascend to heaven or go beyond the Sea to fetch such commandments as were neither given by Moses nor Christ that their Disciples may hear and do them and have their reward Fourthly Luther and other sensible believing men assert that Non nobis cogitantibus sapientibus volentibus oritur in nobis fides Christi sed incomprehensibili occulto opere spiritus
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
presence and various workings in and upon things by an Occult influence causeth to Christians their Seed-time and Harvest cold and heat Summer and Winter day and night a time to be born and a time to die a time to weep and a time to laugh a time to keep silence and a time to speak a time to love and a time to hate c. Eccl. 3.2 3. c. according to that Mar. 2.19 Can the children of the Bride-chamber fast or as Luke can ye make the children of the Bride-chamber fact while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast The presence of the Bridegroom pointeth out and maketh it a day of feasting unto such children what ever be the condition either of Iohn or the Pharisees Disciples But the dayes will come when the Bridegroom shall be taken away from them and then shall they fast in those dayes The absence of the Bridegroom pointeth out and maketh it a time of fasting mourning to those children though may be neither the Disciples of Iohn nor the Pharisees be troubled at the want of any such thing to which accordeth that of Iam. 5.13 If any among you be afflicted let him pray is any merry let him sing And hence it is that neither the Priest nor the Levite that pretended to walk precisely according to the Mosaical rules but the good Samaritan a man looked upon as irregular and an Antinomian by them is said by Christ to be neighbour to him that fell among theeves and proposed as an example to the Lawyer Do thou likewise that is shew mercy as this Samaritan hath done when thou seest a man in misery for that is the time to love indeed and he is thy neighbour which way soever he travels or what countrey-man soever he be Luke 10.29 and see 1 Iohn 3.17 2 Cor. 9.7 Secondly The Leper of Samaria that returned back and gave thanks as the present occasion required according to 1 Thes. 5.18 Ephes. 5.20 is commended above the nine that came from Iudaea and went on forwards according to the letter of the legal command to shew themselves unto the Priests Luke 17 15 16 17 18. Thirdly The blessed man is said to be like the tree by the Rivers of water that bringeth forth his fruit in his season Psal. 1.3 not so much working rationally or upon consideration of what will follow his doing or not doing as bearing fruits naturally from an internal principle of life in such a time as the husband-man expects and comes to seek for it Luke 13.6.7 Such a one was Timothy Phil. 2.20 who naturally or from his birth-principles as the word implieth cares for their estate And the blessed man Ier. 17.7 8. Thirdly we read not that either the Patriarks before the Law or Christ and his Apostles since the Law prescribed certain times afore-hand wherein they looked upon themselves as bound to perform such and such duties But they stood alwayes ready as in the volume of the Book it is written of them to do the will of their God yea his law was in their hearts Fourthly Christians now in the time of their darknesse or rather in the time of lights apperance which makes them truly see darknesse and their own blindnesse and in the confessionary part of their prayers acknowledge that they know not what to do or say unless it please God in much mercy by his Spirit to direct their minds and move and work their hearts to that which is the good acceptable and perfect will of God Rom. 12.2 we know not they will say in the very day of trouble when they ought to pray indeed what we should pray for as we ought But the Spirit it self maketh intercession for us with Groanings which cannot be uttered and he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Rom. 8.26 27. The seventh Passage Christians when they Glory glory in their sins THis passage seems to relate to the practice of Christians what it is that De facto they do glory in when they glory and not to the faith of Christians what it is that they believe De debito when they glory they should glory in And now there is a great difference in Theology betwixt these Queries Scilicet what Christians should do De debito and what Christians ordinarily do De facto To the first though it be not directly contained in the passage yet for clearing both the truth and my self I answer First negatively Christians when they glory should not glory in their own righteousness for first we are all as an unclean thing and all our righteousnesse as filthy ragges Isa. 64.6 Accounted by Paul {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dutig or dogs-meat fit to be thrown to the dogs of the concision and not to be reserved as food for the spirits of those that have Jesus Christ to rejoyce in Phil 3.3 8. Secondly Christ adviseth Not to let the left hand know what the right hand doth Mat. 6.3 And though he himself be pleased in mercy to say Well done thou good and faithful servant Mat. 25.21 yet he teacheth us to say though we did all things that are commanded us That we are unprofitable servants Luke 17.10 Thirdly The Pharisee is checked for preferring himself before the Publican though he acknowledged all the distinguishing works to come from God Luke 18.11 14. See Phil. 2.3 And those that pleaded Lord Lord have not we c. gathering acquaintance with God from a recital of the more than ordinary works which they had done in his name Hear God professing unto them I never knew you Depart from me ye that work iniquity Mat. 7.22 23. Mat. 25.44 Fourthly It is of grace not of works least any man should boast Eph. 2.9 I will make mention of thy righteousnesse even of thine only Psal. 71.16 Fifthly Glorying in our own righteousnesse and duties or performances argues a resting and rejoycing in them and seven of our eminent Divines five now Commissioners appointed c. Assert That Christians when they abound in much doing and well doing should be still as much afraid of resting in doing well as of committing ill And be content to have all flowers withered that refresh them without Christ And when after humiliation and casting down for sin they begin to stand upright as they think upon the legs of their prayers performances inherent graces and qualifications and righteousnesse and holinesse expressed in their lives and conversations They may yet notwithstanding all this be brought not to glory in themselves but in Jesus Christ and willingly come down from the throne of their own conceits sufficiencies abilities and lye at the footstool and threshold of Iesus Christ That seeing they know nothing are nothing have nothing do nothing they may be
and increased with goods and have need of nothing And knew not that she was wretched and miserable and poor and blind and naked Rev. 3.17 Fourthly Christians are sensible of and often humbled for many proud risings and secret boastings in their hearts occasioned by the sight and sence but of some outside fleshly performance whereby they think they have gained praise of men and seem to themselves to differ from others Ye are puffed up your glorying is not good 1 Cor. 5.2.6 3. Spiritual Christians when they that is the formal professors glory in their own righteousnes or when they that is they themselves glory really in the Lord do then most commonly in that imagined kind of glorying glory in their sins that is do publish or publickly declare though with detestation of and hearty compunction for their sins First what great sinners they were before their conversion and how God prevented them with his mercy calling to them before they ever looked after him I was a blasphemer a persecuter and injurious {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sed misericordia sum donatus as Beza but I was had mercie on because I did it ignorantly in unbelief 1 Tim. 1.13 which last words though some conceive added by way of extenuation yet doth Chamier out of Salmero interpret as added by way of aggravation of his sin Qausi diceret Deus vidit me per incredulitatem coecatum ut maia mea non agnoscerem ideò merâ suâ misericordiâ praevenit me peccatum enim causam esse summae bonitati ut subveniat As if he should have said God hath seen me blinded through unbeleef so that I could not acknowledg my misdeeds therefore he hath prevented me with his meer mercie for sin is a cause to infinite goodness that it may come and help and compares it with that parallel Gen. 8.21 Secondly what great sinners they yet are though converted according to that 1 Tim. 1.15 Christ came into the world to save sinners of whom I am chief Thirdly that the Law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Subintravit or obiter subiit as Erasmus came in unexpectedly as to the Iewes Scilicet Not that righteousness as they imagined but that the offence might abound Rom. 5.20 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was added as an appendant to the promise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for transgressions sake Gal 3.19 Scilicet To side with sin against the person or to be the strength of sin 1 Cor. 15.56 And not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Christ was delivered Scilicet for the taking away of sin from the person or siding with the person against sin by conferring either justifying or sanctifying grace Iohn 1.17 Rom. 4.15 And that yet for all this Where sin abounded {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Grace did much more abound Rom. 5 20. Fourthly that Christians are divinely ordered though never compelled permitted though never commanded to sin against God that hence God may prove true and every man a lyer That as it is written He may be justified in his sayings and clear when he is judged Rom. 3.4 Or that the most sanctified man may come sensibly to know that there is weakness and wickedness remaining in his heart which as yet he never saw as it is evident in the case of Hezekiah and Peter the one being left to himself for this very end after a most solemn profession made to God of the uprightnesse of his life Isa. 38.3.39.1 2. 2 Chron. 32.31 The other after a most zealous confession of the strength of his faith Mat. 26.33 34. Fifthly That as the Devil through his subtilty and malice doth often bring the greatest evil to them out of their good works Scilicet pride against God and Ignorance of self-nakednesse Rev. 3.17 So doth God through his infinite wisdome and goodness often bring great good out of their sins Scilicet the advancement of his free mercy in pardoning them at their worst condition when they have least to say for themselves and against the Devil and his severe justice in condemning the Devil at his best condition when he hath most to say for himself and against them witness his dealings with Adam Gen. 3.14 15. with David 2 Sam. 12 13. with Hezekiah 2 Chron. 32.26 and with Peter Luke 23.61 62. And now though this publication and penitential confession of sins be to a single eye and a spiritual man instrumental for the glorifying of Gods grace shining clearly in the glass of the Gospel above that cloudy appearance in the Law the casting down of man in himself and the rendering of sinne most odious and abominable yet looked upon with a double eye and to a carnal man it is all one with a real glorying in or a publick narration of our sins accompanied with a conceit of an excellency in and a delight arising from them For first Let christians confesse with Paul I was a blasphemer a persecuter and injurious and yet I was had mercy on or God who is rich in mercy for the great love wherewith he loved us quikened us when we were dead in trespasses and sins Eph. 2.4 and these men presently conceit that they teach people to commit those sinnes to prepare them for mercy or converting grace and that they not only deny good works to be the way to get salvation But assert bad works to be the way to obtain justification at the hands of God Secondly If christians confess after the receiving of grace and mercy that they are the chiefest of sinners or count all things but losse for the excellencie of the knowledge of Christ Iesus their Lord for whom they have suffered the losse of all things and do count all things but dung that they might winne Christ Phil. 3.8 And these men conclude peremptorily that they delight in committing the chiefest of sins and are professed enemies to all good works Thirdly if christians recite that of Paul the law entered that sin might abound but where sin abounded grace did much more abound These men proclaime them Antinomians against all Law and unlesse they will recant and use it not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as becometh the nature of a Law 1 Tim. 1.8 but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the very place and steed of the Gospel they will not let to swear that they are Libertines and teach men to continue in sin that Grace may abound Rom. 6.10 Fourthly If christians confesse with David Against thee thee only have I sinned and done this evil in thy sight that thou mightest be justified in thy sayings and over come when thou art judged These men not understanding how the unrighteousnesse of men serveth to commend the righteousnesse of God censure them either to judge God unrighteous who taketh vengeance or that it is mans duty to lye that the truth of God may thereby more
the Spirits guidance or no Shepherds Thesis 87.47 It is not essential to the rule to give power to conform unto it nor to command conformity but to be that according to which we are to be conformed Shep. Sab. Thes. 86. As the Spirit leads us to the word so the word leads us to the Spirit c. Thes. 89. Spiritus sanctus nunquam otiosus est in piis semper aliquid agit quod pertinet ad regnum Dei Luth. Clas. 1. cap. 11. Christians may expect {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be led by the Spirit Rom. 8.14 but not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to forcibly moved or born anew as the Prophets Though men may thus depute and appoint dayes to worship God yet they cannot state any such dayes but only as Gods providence calls them to it according to the present occasion Therefore it were certainly a sin if a State should appoint once every year to be a fasting-day in a religious way God did so but men have no power to do so the reason is this because they do not know but God may call them to rejoycing upon that day they have nor the liberty of the time c. Burroughs in Hos. Lect. 8. pag 409. Eph. 6.18 He doth not say say Zancby and others {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every particular time but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every season every fit time when just occasion and opportunity is offered Leigh crit sacr. Fatemur bona opera fidem sequi debore imò non debere sed sponte sequi sicut arbor bona non debet fructum facere sed sponte facit Luth. Cl. 3. loc. 9 Oratio est ardua magni laberis longe difficilem quam praedicatio verbi Orare est difficilimum opus idea etiam carissimum a id Luth. Cl. 3. loc. 17. In an Epistle prefixed to Mr. Burroughs Gospel-conversation Cham. Tom. 3. lib. 8. cap. 3. Sect. 24. David understood this reasoning to be indeed the true reasoning of the covenant of Grace and he pleaded thus with God Psal. 25.11 Pardon my iniquity for it is great Lord my iniquity is great therfore pardon it Ser. Burroughs in Hos. cap. 2. v 14. Lect. 12. This Therefore hath a strange and wonderful Wherefore c. Vide Zanch. fid. obs. in cap. cap. 13 Aph 7. Appositissimè igitur citatum hoc testimonium ab Apostolo rectè est explicatum â—er {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cum si finis etiam declaretur non quidem ipsis peccatoribus se Deo propositus fuos ad tempus tentationibus exponenti Beza in Ro. 3 4 If Gregory said truly of Adams sin faelâ—â— culpa it was a happy fault c. no question but God cat over-rule the sins of his people for their own advantage As a godly man said he go more good by his sins than by his Graces Audeo dicere c. Augustin I dare be bold to say that it is profitable for proud men to fall into manifest and open sins whereby they may be ashamed and made loathsom in their own eyes this therefore God doth to his people to prevent sin he letteth them fall into sin Burges Instit. Lect. 27. pag. 237. God suffered David to fall to cure his pride of heart make him know himself and magnifie the riches of his grace in his recovery Ball cove pag. 155. The first Position prooved Aphor. Epist. Dedica The second Position how true in the Negative Vocation according to the purpose of God is free not depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any natural gift vouchsafed Ball Covent pag. 324 See Crandons example of Bap. Aphor. pag. 242 It is onely Christ that opens heaven it is onely Christ that is the way to heaven besides him there is no way no truth no life Mr. Ambrose's second birth pag. 6. Ep. before Mr. Burrought Gospel-conversation We say that a christian in time of darkness and temptation is not to go by signes and marks but obedientially to trust God as David calls upon his soul often Burg. vind. Leg. pag. 34. Abraham after he had done many great works in the manner of Justification he presented himself before the throne of grace not only Sub forma pauperis but what it more of an ungodly man c. Ball Covenant pag. 72. The second Position how true in the affirmative The third position proved Calv. Instit. lib. 2. cap. 8. Sect. 54.
had gotten of them called an Approbation One of the Commissioners who appeared as to me more respective and ingenuous than any of the rest was pleased at after this to offer 1. A reference into the countrey for examination of things before witnesses as to the matter of fact if I conceived my self wronged and did desire it 2. A liberty as I apprehended to answer those passages in writing and present it to the Commissioners unto the latter I said nothing In order to the first I answered that for ought I knew the men in our countrey that were best known to them and to whom I should be referred were my professed adversaries to which the Gentleman replied that I might leave the choice of persons for the discharging of that duty wholly unto them Whereupon I desired a copy of the passages and time to consider both which were granted And upon consideration I did not think it meet to accept of the first offer Because 1. The letters of Reference since granted to neighbouring Ministers were commonly directed to those I took to be the Informers themselves assisted with some of their own brethren and collected from that compared with the entertainment I had already found That this sort of men had such an influence upon and were of that repute with the Commissioners that it was not possible for them to account me any other than an evil Doer They answered and said unto him if he had not been an evil doer we would not have delivered him up unto thee Ioh. 18.30.2 I am willing to submit to every ordinance of man for the Lords sake yet it suited not with that Christian wisdom and frame of Spirit the Lord hath given me to desire and petition for orders of this nature or voluntarily to put such a cause as this upon trial before the Judges qualified in such manner as I conceive them to be 3. If it be possible as much as lieth in me I desire to live peaceably with all men and therefore seeing they have smitten me on the one cheek and taken away my cloak which they knew to be the Summum jus or utmost that could be done by vertue of any Law or Ordinance yet in force it was upon my heart to follow Christs counsel even offer them the other and not forbid them to take away my coat also If the quiet enjoying of the unrighteous Mammon will make them my friends I love them so well as not to suffer them to incurre any further guilt by continuing my enemies And not the latter for 1. I freely and publickly delivered my judgement upon some of the passages instead of returning my yea or nay which was so stumbled at by the Commissioners that I thought my Writing would give no satisfaction at al but more offend 2. Though when called I was willing to submit my parts gifts and my life and conversation or any thing I can call mine to the credit of Commissioners impowred by the State yet the doctrine I preach being such as I cannot call mine own I dare not submit it to the vote of any man on earth unlesse they could make it out that they have their Commission immediately from Jesus Christ 3. I knew my self unable to answer De facto to all or any of these passages which I conceived would be chiefly if not solely expected For first I took no notes in writing of any Sermon preached by me for this eight years last past and if I had yet these being as the Informers well call them meerly passages not positions or conclusions it is not likely that I should have booked any of them 2. It is so far as I can learn from others or collect by circumstances three years and a halfe at the least since the Sermon was preached in which it is pretended that these passages were delivered and I have not so well studied the Art of memory as to recollect passages of so old a date Nor can I hear that any of those hundreds that were present at that publick meeting except only these Informers remember that I delivered any such or can punctually call to mind any form of words then used save the text it self Rom. 10 6 7.3 Though the passages as here presented without any thing consequent or antecedent sound somewhat harsh And those that know me best can scarce think that I should be so spermalogical or egregiously act the part of a babler as ipsis terminis to deliver any such Yet do I so clearly discern several precious truths latent in obscured by and struck at through this mist of words that though I cannot own the words themselves simply considered yet can I not disown the things hinted at by them without making shipwrack of faith and a good conscience And hereupon I did resolve to write an explanation of these passages that so I might according to the measure of light and grace received 1. Vindicate clear and free those truths of Christ which I looked upon as contemned darkened and here imprisoned through the unrighteousness of men 2. That such scruples and Queres might be removed as may hereby have been cast into your minds and disquieted the peace of your spirits 3. That I might discharge mine own conscience and leave with you a reason of the hope that is in me for the conviction if not satisfaction of all such as shall ask for or expect it And now my brethren I hope I need not in the close of all to put in one caveat more against my self and tell you what so many say and you your selves already know Scil. that I am a man not only subject to the like but more passions and infirmities than other men Yet however let me minde you that though I professe I neither speak nor writ any thing but what I believe to be a truth yet dare I not believe that all is true that I do speak and write nor do I think it safe either for you or me to adhere to any expressions or form of words whatsoever but such as the holy men of God have left upon record who spake as they were moved by the holy Ghost Sine verbo Dei temerarium est asserere quod videtur nobis bona consequentia trahi saith Luther It is a rashnesse to assert without the word of God that which seemeth to us to be drawn from it by good consequence And hence I much admire the greatnesse of the Beam that is in some mens eyes Daring to condemn others for asserting a perfection practical when they themselves practise towards others as if they were infallible in their judgements I confesse saith Baxter I was well acquainted with the Genius of many of my reverend and newly honoured brethren I thought that no godly man would have taken himself wronged if a man told him he had error no more than to tell him he had sin I took it for granted that Humanum est errare and that we know but in
part and that sanctifying grace had so farre destroyed pride and made the soul apprehensive of its imperfections that at least men of eminent godlinesse could have endured patiently to hear that they are not omniscient nor infallible that they have some ignorance with their eminent knowledge and why not in these points as well as others Try therefore all things and hold fast that which is good And with those noble Bereans search the Scriptures daily whether these things be so Know no man after the flesh and though you hear others say they are resolved to think the worse and that doubtless it is a Jesus of Nazareth and not of Ierusalem that is here held forth yet do not you say that you are resolved to think the better of what is written because you know who it is that writ it nor yet be ye affraid of their terrour or drawn aside by the excellency of their speech or wisdom from the simplicity of the truth But look up unto God and the word of his grace which is able to build you up c. Accounting as I alwayes preach Christ Jesus the Lord and me SCALES Aug. 18. 1654. Your Servant for Iesus sake IOSEPH HARRISON Certain Passages concerning Mr. Harrison Preacher at LUND Chappel in the County of Lancaster Concerning the above named Mr. Harrison he hath in a publick Assembly delivered these Passages following 1. HEarken not to the letter which saith labour but look for the Spirit to work 2. The Law was not given to an unconverted people but to a converted 3. I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 4. Repentance is a not saying in thy heart Do this that is this or that Commandment of God 5. There are two sorts of people First the uncalled to them onely preach the Gospel Secondly the called to them preach good works 6. But is it not good for a man to do all that he can viz. in way of obedience to Gods Commandments Answer The summe of all the Commandments is that of the Sabbath Now to a christian the Sabbath is to cease from his own works working according to a form or letter 7. Christians when they glory glory in their sins 8. Righteousnesse or good works are to be done by me but they are not profitable to me but to others The first passage Hearken not to the letter which saith labour but looke for the spirit to work THis passage though for the form Adversative yet doth not the position of the consequent necessarily remove the Antecedent For if ever delivered whether by way of dehortation or Inhibition it doth not in its naturall bent restraine á toto but tali not from a Hearkening to the letter at all but from such a carnall Hearkening to the letter which saith to us Labour as is destructive to or exclusive of an Evangelicall looking for the Spirit to work and in effect amounts to no more than this Hearken not Scilicet exclusively in the sense aforesaid to the letter which saith Labour But even then while so hearkening looke for the Spirit to work which Christ hath promised Letter may be taken either largely for the whole book of Scriptures or more strictly and properly for the Law of Moses so eminently lettered in tables of Stone 2 Cor. 3.7 And then 2. the letter or this Law may be taken either materially for the substance of what is there required or formally under the notion of a covenant as then dispensed by Moses 3. By hearkening may be meant either a meer Attentionall hearing or listening with the eare or a hearkning which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obedientiall 4. Looking for the Spirit may be interpreted either of a fantasticall opiniative groundlesse looking or of a Christian-like looking for the Spirit in faith bottom'd upon the promise And now 1 If by letter be understood the Scriptures or writings of the Old Testament and the New then 1. Christians are and it is profitable for them to Hearken search into read and meditate therein 2 Pet. 1.19 Acts. 17.11 1. Tim. 4.13 2 If holdeth forth the Credenda et facienda whatsoever is necessarie to be beleeved and done by Christians Ioh. 20 31. 2 Tim. 3.15.16.17 And yet 3. Christians are not to look upon or Hearken to the letter as able either to discover to or work in them what it holds forth and requireth of them or upon themselves as able either to understand or conform thereunto But acknowledging the letter in regard of the things signified to be spirituall Rom. 7.14 and themselves in regard of their owne powers to be altogether carnall 1 Cor. 2.14 Rom. 7.14.18 they are to look up unto God by faith in Christ for the Spirit of promise not onely to reveale to but in their mindes to work in them not only to will but to doe what is outwardly and objectively represented to them in the letter Iohn 16.13 Luke 24.45 Phi. 2.13 Gal. 1.16 For 4. as the Scriptures are not tho life but testifie the life to be in Christ and the great sin therein condemned even by Moses is not comming unto Christ for the life Iohn 5.39.46 So the letter is not that which enlivens or changes the heart but witnesseth that to be done by the Spirit it selfe 2 Cor. 3 6. And the great sin against the letter even of the Gospel is looking for it or for selfe and not for the Spirit of Christ to worke accordingly as there is promised See Iohn 6.63 2 Cor. 3.3 2 If by the letter be understood the law taken materialiter or that which is held forth by Christ and the Apostles to be the summe fulfilling of the Law as love to God and to our neighbours Rom. 13.8 11. and worshipping of God in spirit and in truth Iohn 4.23 24. Then first Christians as they are to hearken unto so really they are to delight in this law of God after the inward man Rom. 7.22 It is written in their hearts and put into their minds Heb. 8.10 They are taught of God to love one another 1 Thes. 4.9 They are circumcised from confidence in the flesh for this very end Scilicet That they may worship God in the Spirit and rejoyce in Christ Iesus 3. Phi. 3. And yet 2 Christians are to looke for the spirit in faith to strengthen them with might in the inward man Ephes. 3.16 And whereas thirdly They find a law in their members warring against the law of their mindes and that though to will be present with them yet how to doe that which is good they know not they are to pray continually that the God of peace will sanctifie them wholly 1 Thes. 5 23. and that through the Spirit they may mortifie the deeds of the body Rom. 8.13 Thirdly If by the Letter be understood the Law taken Formaliter Dispensed by Moses Sub ratione foederis for as a law saith Mr