but not of their finall estate to which they doe or may attain by grace in this life for Christ tels his Disciples Joh. 16.16 that he will pray unto the Father for them and he shall send another comforter unto them which certainly is the holy Ghost and he saith Christ shall abide with you for ever And those Scriptures which he produceth prove nothing to the contrary Psal 51.11 Take not thy holy Spirit from me for that spirit was for a time withdrawn from him for his great fall into adultery and murder Isai 63.17 Lord why hast thou made us to erre from thy way and hardned our heart from thy fear return for thy servants sake the tribe of thine inheritance Where the Prophet in the name of the young Saints and not in his own bebalfe complains of an hardnesse contracted by their own sinnes as see 1 Kings 8.57 The Lord our God be with us as he was with our fathers let him not leave us nor forsake us it seemeth to witnesse against him that God did not leave or forsake their fathers His conclusion from hence that the regenerate in this life doe always goe forward or backward and doe not at any time stand still or continue in the same estate is neither true nor consequent from the premisses Hosea 13.13 For he is an unwise son otherwise he should not stay long in the place of the breaking forth of children did not the pillar of fire and the Arke often stand still at which time Jsrael was not to move Page 24 by the same miscount That the righteousness of the regenerate in this life is not such as may stand before God Contrary to many Scriptures Prov. 28.1 The wicked flee when no man pursueth but the righteous is bold as a Lion 1 Joh. 22. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 3.7 Little children let no man deceive you for he that doth righteousnesse is righteous as he is righteous 1 Joh. 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement because as he is so are we in this present world That those who are converted can no further retain good inclinations thoughts affections or purposes to persevere or goe forward therein then as the Holy Ghost worketh and preserveth these in them This is not true for the Holy Ghost doth in time beget not only inclinations but habits in the understanding memory will and affections sometimes they need indeed the Spirits admonitory and excitant grace especially in time of temptation but not always either then or at other times See Rom. 15.14 15. where the Apostle saith That those Saints at Rome have no need of an outward admonisher or remembrancer at all times and the same may be concluded of an inward commonefaction Doth not Saint Paul charge Timothy to stir up the gift that was already in him 2 Tim. 1.6 And Christ himselfe gives the like charge Rev. 2.25 that which ye have already hold fast till I come Further he saith that if the Spirit of God withdraw it selfe the regenerate are blind and wander and slip and fall yet so as they perish not He speaks very favourably of wanderers if so be that they were ever truly converted but as the former part of his assertion is not true as to their blinding unless the Spirit of God wholly desert men so the latter part is false for some true converts may by their own default fall totally and finally and perish Heb. 6.4 5 6. Heb. 10.5 8. for the just shall live by faith but if any man draw back my soul shall have no pleasure in him 1 Tim. 5.12 Having damnation because they have cast off their first faith Nor do the Scriptures to which he refers us ratifie what he saith 1 Cor. 4.7 What hast thou that thou hast not received I say unto him again what hast thou received that thou dost bring this and all other Scriptures which are silent to the point in hand But 1 Cor. 1.8 seemeth to plead for him where the Apostle saith that God shall confirme you unto the end that ye may be blameless in the day of our Lord Christ and Phil. 1.6 Also being confident of this thing that he which hath begun a good work in you will perform it till the day of Jesus Christ But we answer that God indeed is constant on his part and will carry on the work which he hath begun if we prove not inconstant in our belief love and obedience to him as the Apostle speaks Rom. 11.12 goodness towards thee if thou continue in his goodness otherwise thou shalt be cut off and Christ himself Joh. 15.9 10. As the Father hath loved me so have I loved you continue ye in my love if ye obey my commandement sye shall abide in my love as I have kept my Fathers commandements and abide in his love So must Joh. 15.5 which he hath cited be understood He that abideth in me and I in him the same bringeth forth much fruit and Phil. 2.12 13. Work out your falvation with fear and trembling for it is God that worketh in you to will and to do of his good pleasure and 1 Cor. 10.13 Who will not suffer you to be tempted above what ye are able but will with the temptation make a way to escape that you may be able to bear it and that of 1 Pet. 1.5 remaineth true notwithstanding that ye are kept by the power of God through faith unto salvation ready to be revealed in the last time Pag. 25. he saith but he saith without any ground of truth that the four-fold liberty of the will answerable to the four-fold estate of man before and after the fall in regeneration and glory may serve for one ground to confirme the point in hand That sin will have a being in the best of men while they are here is false also and no less then these which follow That the regenerate estate of man is here but begun and not to be perfected Clean contrary to the Scriptures even now by him cited 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.5 That the estate of the regenerate here is but a growing in grace and a perfecting more and more and a prevailing in mortifying their corruptions but not attaining in this mortal life to have grace consummate nor corruption abolished but sin remaines and will remain till they lay down the body and be completely sanctified in glory But is not this principium petere to beg a principle or idem per idem probare But after a promise to confirme his position further by Scriptures Fathers and reasons he goes on and tells us out of Rom. 8.1 That the Apostle there doth not say that there is no sin in them that are in Christ but that there is no condemnation yet he tels us in the latter end of the same verse
such-like that he would intercede to his Father saying Father forgive them for they know not what they say 4. Querie Whether it be not interest and self-love in any to maligne others for what they hold out to the world for doctrines according to godlinesse before the said maligning persons do confute by plain Scriptures the said doctrines held out to be contrary to godlinesse and likewise give the said maligned persons freedom and time to make reply and answer for themselves for you may see what Festus said Act. 25.27 5. Querie Whether they do well and do as they would be dealt with who charge men for preaching poysonfull doctrine before they themselves have heard such kind of doctrine from them whom they charge with it or have received some information from others either viva voce or under their hands that the persons charged have preached such kind of doctrine 6. Querie Whether the holy Scriptures commonly called the word of God be not the rule and the only extornal rule to confute all error and confirm all truth by because it is said Isai 8.20 to the Law and to the testimony 7. Querie Whether an errour in Divinity be not a Scripture-axiome commonly mistaken and not understood As an Anabaptist for so some are called by others of divided judgments mistook that Scripture-axiome Matth. 20.25 26. where it is said The Princes of the Gentiles exercise dominion over them and they who are great exercise authority over them but it shall not be so among you From which exceptive particle but in the last clause the said person denied magistracy to be exercised over Christians for which cause he was some years since as it s said imprisoned in Lincoln-Castle and indicted upon the next opportunity before the Judge of Assise for that County Upon which Indictment he produced his Bible and desired the Judge that the place might be read where it is said but it shall not be so among you But who was most in fault for his said opinion the poor misunderstanding man who out of conscience did adhere to the translated Scripture or they who did translate the said two verses amisse and so led him from the mind of Christ to the said misunderstanding for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ofttimes contrarium adversus being added to the verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must make the said verbes to signifie to abuse and pervert their rule and authority which was no doubt our Saviours meaning when he said to his disciples but it shall not be so among you namely not to abuse any authority committed unto them which is a good caveat to all Christian magistrates to use their authority rightly and Christian-like according to which if the foresaid words had been translated as they ought to have been the foresaid conscientious man had no question submitted to Christian magistrates and so have been kept out of prison for who will not submit to magistrates out of obediential love while they exercise their ruling power and authority according to rules of justice prescribed by God without respect of persons because then there would be no complaining in our streets But saith Christ wo be to them by whom offences come Matth. 18.7 7. Querie Whether it be not the most compendious way of right judging every pretended divine controversie to put the said controversie into a Scripture-axiom or axioms and consider whether both parts which are commonly called the subject and predicate of the said axiom be expresly or equivalently contained in the Scripture as for instance It is said by the Romanists that Papa Romanus est caput Ecclesiae that the Pope of Rome is head of the Church and that Maria est mediatrix gratiae that Mary Christs Mother is the intercessor to her Son for grace and help for us in time of need Now it s confessed that caput Ecclesiae which is the prodicate or last part of the foresaid axiom is in the Scripture but we cannot find the subject or first part of the aforesaid axiom Papa Romanus in the Scripture which surely must be therein contained if ever we think to prove by Scripture that the Pope of Rome is head of the Church So must we find mediatrix gratiae in Scripture the predicate or latter part of the second axiom before we do with confidence affirm that Maria est mediatrix gratiae that Mary is the intercessor to her Son for grace to be given to us in our time of need therefore why should we believe the said assertions for divine truths when we cannot find those axioms to be expresly or equivalently laid down in Scripture 8. Querie Whether the sense we put upon an axiom expresly laid down in Scripture ought not to be proved to be expresly or equivalently in some one Scripture or other of Gods word that so we may justifie our said sense of the axiom to be the very mind of Christ according to the Scriptures As for instance Saint John saith of himself Rev. 1.10 I was in the Spirit on the Lords day In which words are these two divine axioms First That there is a Lords day Secondly that Saint John saith I was in the Spirit on the Lords day Now he that will presume to fix his proper sense upon the first axiom affirming what is meant by the Lords day or upon the second axiom what is meant to be in the Spirit on the Lords day must not he first prove that his said sense is plainly declared in some Scripture or other to be a Scripture-sense and so the mind of God otherwise he may justly be questioned why he putteth such a sense upon the said axiom which the holy Scriptures do not expresly hold out in some place or other of the said Scriptures And in case some other place of Scripture do fully declare his sense of the axiom to be divine according to his assertion yet he must prove by the context if not by the text of Scripture that his sense imposed is the sense and meaning of the axiom he hath laid down in the said place otherwise it had been much better for his advantage to have chosen the axiom in Scripture which expresly holdeth out his said sense then to put a sense upon an axiom which he cannot prove by the text or context to be the genuine sense of the said axiom The sense which too many Divines put upon Saint John's words is that Saint John meaneth by the Lords day the first day of the week which they call our Christian Sabbath in contradistinction to the Jews Sabbath to be set apart as the Lords day which we must solemnize and keep sacred as a day to the Lord commanded by him to be solemnized by all good Christians in holy duties as preaching the word hearing the same administring the Sacraments publickly with prayer and thanksgiving and also spend the remainder
of the day vacant from publick duties in private reading prayer and repetition of Sermons c. It is true and we confess it that the foresaid duties are most needful to be practised by us and that a day to do them in is most needfull to be appointed and assigned and as for our selves we do profess to all whom it may concern that we are most ready to perform the same duties enjoyned on the said day in every capacity we stand related unto yea we acknowledge our selves bound in obligation of Scripture and Conscience to observe the said day now set a part to be observed by this nation from outward and bodily labours so farre as we can do it without transgressing some other command of God incumbent at that time upon us and thus we acknowledge we cease from our said works as a figurative Sabbath which imports a cessation to rest and as an instruction to put our selves and others in minde to cease from thinking of our own thoughts words and actions Is 58.13 which are our sinful thoughts words and actions as being most properly ours because Saint James saith every man is drawn away of his concupiscence James 1.13 14. which we must cease from that so at length we may come into the true rest which is prepared for the people of God Heb. 4.9 This is our confession of faith in this particular aforesaid and if the Christian magistrates we are to live under do appoint two such Sabbaths aforesaid in a week to be observed by the nation we are ready to do what is required of us accordingly in every capacity we stand in But we still querie the said Divines whether they can prove by text or context that Saint John in the foresaid place Rev. 1.10 did mean by the Lords day the first day of the week or whether the first day of the week is specified in any place of Scripture in plain terms to be our Christian Sabbath and so to be used and set apart as aforesaid for the Lords day Thirdly what place is there in the New Testament which calleth the first day of the week the Lords day for Christians to observe as the Lords day in cessation from all bodily labours which are appointed for the benefit of the natural life because if there be no such day specified in the Scriptures as aforesaid it is lest to Christian magistrates to order and appoint a day of cessation from bodily employments in reference to the performance of such pious and needful duties aforesaid to the glory of God and good of our souls which must be cared for in special manner for Christ saith What will it profit a man to gain the whole world and lose his soul Matth. 16.26 Secondly because if the said day be set apart by God to the ends and purposes aforesaid and in such a manner as is pretended then we must be bold to tell the Christian magistrate that he hath no more liberty and authority to dispense with any civil affaires to be done on that day then any private man hath unless there fall out some present and unavoidable necessity to transact some performances for the preventing or suppressing of some imminent and destructive mischief In other cases we say if it be as aforesaid the Christian magistrates must not allow and tolerate such civil affairs to be done on the Christian Sabbath as are ordinarily and frequently allowed to be done for Christ who said Give unto Caesar the things which are Caesars said also Give unto God the things which are Gods Matth. 22.21 And likewise Christ-saith Math. 15.19 Let none teach for doctrines the traditions of men hence all especially in authority must be wary how they publish any thing to be Gods mind for to bind others to its observance as the positive command of Jesus Christ unlesse it be plainly expressed according to their sense in some Scripture-axiom or other for as an axiom is onely true or false so a divine axiom is always true 9. Querie In case it be a plain Scripture-axiom which is affirmed or denyed whether then to find out the true meaning and scope of the said Scripture-axiom as it s translated whether we say it be not requisite first to consider if the words of that axiom be rightly translated out of the original tongue or language in which the axiom was first written that is whether the words of the axiom in the translation do bear the same and as full a sense as the words in the original do evidently import Secondly whether the verbs if there be any in the said axiom be translated in the same mood and tense which the original language will bear and are usually put into when there is great reason for to make good sense so to do As for instance Solomon saith 2 Chron. 6.36 If they sinne against thee for there is no man saith our Translation in the said place that sinneth not and thou be angry with them c. Those words in the parenthesis for there is no man which sinneth not are offered and premised as the reason of the hypotheticall axiom if they sinne against thee Now it s as true as an usual saying that hypothesis nihil point in esse a supposition doth not put the thing absolutely but in possibility onely as 1 Sam. 12.25 But if ye shall still do wickedly ye shall be consumed both ye and your King now none can conclude from thence that they must needs continue to do wickedly or that there is not a possibility to abstain from doing wickedly but the hypothesis or supposition in that place doth onely declare that there was a possibility for them still to do wickedly or not to do so any more Hence also the hypothesis 2 Chron. 6.36 doth only declare a possibility to sinne or not to sinne against God if they sinne against thee Now Solomons words which are by him brought as the reason why he said to God if they sinne against thee which are those in the parenthesis aforesaid are so translated that they make the hypotheticall axiom if they sinne against thee ridiculous and nonsense because if it be true that there is no man that sinneth not then its ridiculous and nonsense to say to God or any other if they do sin when it is prejudged and declared that there is no man which sinneth not but it is most apt sense to say if they sinne against thee for there is no man which may not sinne or that is not in a possibility to sin by reason of the mans weaknesse for a long time and the manifold temptations he is liable unto Hence the Translators ought to have translated the said verse to make it good sense if they sinne against thee for there is no man which may not sinne which is the Potential mood of the verb and present tense of the same mood which the Translators ought to have rendred the verb In to sinne or transgresse though it is true that the
the rich man being in hell I say it is true of all men that they have Moses and the Prophets inwardly whom they ought to hear Luk. 16.29 30 31. To which adde that which is written Rev. 6.9 10. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held and they cryed with a loud voice saying how long O Lord holy and true dost thou not judge and avenge our blood on them that dwel on the earth And white robes were given to every one of them and it was said unto them that they should rest for a season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled Concerning which we may observe that they were no outward Prophets and Apostles for such cry not for vengeance but pray for their persecutors as Stephen did and therefore they must needs be inward and spiritual messengers of God who cry for vengeance against the earthly sins and lusts of men by whose means they had been killed Qui capere possit capiat Give me leave here to observe two things more upon Rom. 5.14 First that those persons are said here not to sin in Adams fall but rather if they had sinned that it was after the similitude of Adams transgression where the Apostle had fair occasion to speak of our guilt and fall through that sin if he had known any such thing Secondly that Christ is yet to come even to the beleevers namely Christ as he is the second Adam and the Lord from Heaven so Heb. 10.36 37. Jam. 4.21 22. 1 Pet. 1.13 1 Joh. 3.1 2 3. First he saith but untruly pag. 6. that the sin of Adam and the lust which he contracted did reign over all men from the first Adam to that Moses the Lawgiver so he means Secondly that not onely all men but every part of man is shut up under the guilt of that first Adam's sin what infants Christ and all Thirdly that the Apostle proves this at large Rom. 3.9 19 23. But what are those words to this purpose which he produceth there to wit what then are we better then they no in no wise for we have proved before that both Jewes and Gentiles are all under sin But I say first that the Apostle here doth not go about to prove that the infants of either are so Secondly that this is not corruption descended from our first parents fall but contracted by our own fall and disobedience But he goeth on with the Apostles words ver 19. Now we know that what things soever the Law saith it saith it to them that are under the Law that every mouth may be stopped and all the world may become guilty before God vers 23. For all have sinned and come short of the glory of God and Rom. 11.32 For God hath concluded them all in unbelief that he might have mercy upon all But doth the Law speak any such thing to or of infants No we have shewed the contrary out of Genesis 9.6 Eccles 7.29 Jer. 2.21 Mar. 10.14 1 Cor. 14.20 Jam. 3.9 before quoted to which adde Matth. 13.24 25. and the parable of the Talents Matth. 25. and that of the lost groat or peece of silver and that of the prodigal Son who had a portion to spend which he afterwards wasted as the said woman also had a peice of silver before she lost it Luk. 15. All which prove that by creation still we have a talent a measure and a portion of innocency and righteousness born with us After the universality of persons he goeth about to prove that sin defileth all the parts of man which is true when men open a free passage and entrance unto the Devil which all men do not But the Scriptures which he cites as Gen. 6.5 and 8.21 Rom. 3.13 14 15 16 17. do not fully prove it as he saith they do but none of those defects and defilements which he enumerates there and in the seventh page were drawn down from the first Adam to us That the whole frame of a mans heart is evil continually and pag. 7. he saith that our sin cleaves as close to our nature as blackness to the skin of an Ethiopian which cannot possibly be washed off Then Gods promises made Ezek. 36.26 and elsewhere that he will pour clean water upon us and cleanse us from all our filthiness and abominations are to no purpose and Christs design Ephes 5.25 26 27. is frustrated That it is an evil ever present with us Indeed the Apostle saith Rom. 7.21 of himself and others that were then or had been babes in Christ that when I would do good evil is present with me that is too usually but not alwayes for at length he knew nothing by himself 1 Cor. 4.4 and the Devil is at length cast out quite by those that wanre aright Rev. 12.10 yea he is ofttime made to flee away in the mean time Jam. 4.7 resist the Devil and he will flee from you But he goeth on and saith pag. 8. That it will be ever present with us to derive a deadness a damp a dulness and an indisposedness upon all our services How then is Gods oath made good who sware unto Abraham that he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear cheerfully in holiness and righteousness all the dâ— yes of our lives Luk. 7.73 74 75. or that fulfilled Prov. 4.12 When thou goest thy steps shall not be straitned and when thou runnest thou shalt not stumble See the contrary Psal 119.14 16.24 47. That this sin casts such iniquity upon our holiest things or duties that we stand in need of a priest to bear and expiate the same for us because it is said Exod. 28.38 that Aaron should bear the iniquity of the holy things which Israel should offer to the Lord. Which Scripture is perverted by him and others who understand it not for the gifts of their hallowed things which Israel offered unto the Lord were to be perfect and complete in themselves Lev. 22.21 22 23. if these were any way defective the priest was not to receive them nor offer them But that Aaron might offer those in an holy manner also after Gods prescript he was to wear upon his Mitre a Golden plate with this Inscription for a remembrancer Holiness to the Lord or else if he failed not they but he was to bear the iniquity of their holy or hallowed things How doth this Text then serve his turn to that end for which he cites it That this Sin derives venome upon every action that cometh from us Why doth the Apostle Paul then charge Timothy thus 1 Tim. 6.13 14. I give thee charge in the sight of God who quickneth all things and before Christ Jesus that thou keep this commandement without spot unrebukable till the coming of our
Lord Jesus Christ So was also Peters charge to all the Saints 2 Pet. 3.14 Wherefore beloved seing ye looke for such things be diligent that ye may be found of him in peace without spot and blameless That in our best works done by the contribution and concurrence of our own faculties such a perverseness doth adhere and such stubborness of ours is superinduced that God may justly charge us for defiling his grace But this is most absurdly spoken for his grace cannot be defiled and as for the evil which we mixe with them if it may turn away his eyes from his own gifts in us why doth the Lord say then Psal 32.2 that there are some in whose spirit is no guile and Psal 119.1 Blessed are the undefiled in the way and Mat. 5.8 Blessed are the pure in the heart if no such people can be found That our lust is the father of sin and the Adulterer for temptation is the father and our desire delight and consent is the mother That we may see this sin in our children before they have hair or tooth shewing it self to wit vanity pride frowardness self-love and revenge and the like for which he voucheth the words of Augustine saying I have seen a sucking infant that was not able to articulate a word look with a countenance pale with envy upon his fellow-suckling that shared with him in the same milk But what will he say to those children that are born with hair and teeth as some have been in our age or what vanity or pride hath he seen in children where the child of a Prince will consort with the brat of a beggar of his own age or what frowardness which sickness or pain hath not caused or what self-love and anger but what is planted by God in every living animal Wherefore Augustine's reason is truly childish and contrary to the Apostles words but in maliciousness or naughtiness be ye children 1 Cor. 14.20 There and pag. 9. he brings in Augustine crying out Ubi Domine quando Domine wherever was the place O Lord when ever was the time O Lord that I have been an innocent creature To this I answer when he was first created Eccles 7.29 Lo this have I found that God made man righteous before he went to be baptized Quid festinat innocens aetas ad peccatorum remissionem saith Tertullian lib. de bapt and before the Devil even by the Law and word of God abused him and led him into errour and had made him wise in his own eyes and holy or righteous with his own chosen wayes as Paul speaks of himself in the like case Rom. 7.9 For I was alive without the Law once but when the commandement came sin lived and I dyed How came that to pass vers 11. for sin taking occasion by the commandement deceived me that is made me self-wise self-holy self-righteous and by it slew me Doth not Augustine himself as well as others call those infants whom Herod slew about Bethlehem Innocents lib. 3. de lib. arbit Further he saith pag. 19. That this sin breaks forth unexpectedly witness Hazael 2 Kin. 8.13 But what is thy servant a dog that he should do this great thing But was this original sin that thus breaks out surely then he might have discovered in himself some inclinations thereunto long before and then he needed not so much to have wondred at it now May not proud and wicked and obstinate men be given up to heinous and inhumane sins brought upon them by Satans temptations into whose hands they are delivered for their former rebellions and incorrigibleness See Rom. 1.28 29 30. And even as they did not like to retain God in their knowledge so God gave them up to a reprobate mind to do those things which are not convenient being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate He saith also Witness Peter Matth. 26.33 35. Why what did Peter but discover a great deal of good will to Christ when he had as yet attained very little power to withstand so great a temptation as did lie in the fear of death or some other great damage yet both he and all his Fellow-Apostles were then alwayes ignorant and weak But he goes on and saith Who would have expected or feared Adultery from such a man as David after so much communion with God or impatience from Jeremiah after such revelations from God or Idolatrie from Solomon after so much wisdome from God or fretfulness or frowardness of spirit from Jonah after such deliverance from God or fearfulness in Abraham after so much protection from God or cursing from Job after so much patience and experience from God yea by the Vindicators doctrine we might have expected all these and all other sins from any of these because he saith that every man by original sin derived from Adam and which is not wholly to be subdued in this life hath the seeds of all sins in him But what if they had been as innocent as Adam before his fall might they not have been tempted as he was and overcome likewise for want of close depending upon God yet behold how this Champion of corruption to maintain his false doctrine doth falsly and reproachfully charge some of the most eminent Saints with sin where the Lord himself doth not for Job and Jeremy might and did curse their nativity in sin and not their first birth as some of the best Expositors speak and that without sin yea with a great deal of piety towards God Nor are the Prophets charged with impatience by the Lord himself but commended as a pattern of patience to us Jam. 5.10 and Abrahams concealing of his wife if he failed therein which may justly be questioned it is not so bad as to leave his wife and child twelve or thirteen years together nor did he use lying or speaking of falshood to help himself as this false son of Abraham doth Howbeit he concludes with a good prayer wishing that we may all learn to know our selves to which we say Amen But whereas each of the eleven Apostles said Master is it I this clearly proves not that they suspected themselves as he would have it but that they were not conscious to themselves of any such wicked intention or inclination Therefore his paraphrase here is rather humanum commentum then a comment upon that Text nor do all these instances prove any thing but that men are liable at leastwise for a time to all manner of temptations and that some in their infancy of grace may through humane infirmity be overcome by that temptation which when they grow strong in Christ they can easily by his grace and help overcome afterwards as Peter did his fear of death for Christs cause when he suffered martyrdome for him but this proves not that we must be alwayes babes and like reeds shaken with every wind of temptation yet should our former weakness and falings teach us
our sins not only where they pray for and with others in a mixt Congregation but alone by themselves also in regard of our innumerable sins formerly committed But we would aske Augustine againe doth Christ contradict himself in that prayer when he teacheth to pray thy will be done in earth as it is in heaven But he interrogating saith is this prayer to be said of Christ only or of beleevers also Yea it is the prayer of the sons of God also for they call God father all which is true but nothing to the purpose But he proceeds saying what are ye that say ye have no sin Lyars saith the Apostle 1 Iohn 1. To which first we say that men that say they have sin may be liars and nototious liars also witnesse the Vindicator And secondly that some men may say they know no sin by themselves for the present and yet speake the truth therein as Paul did 1 Cor. 4.4 but if any man saith he hath not sinned at all he is a liar and so Saint Iohn explains that in the first Epist chap. 1. ver 10. which he had spoken more darkely and especially to the babes in Christ ver 8. as may further appear chap. 2. ver 1. where he saith My little children thes things have I written unto you that ye sin not What doth he put them upon impossibilities then No he furnisheth them there and in the next verse with such a propitiator and healer of sin as is able to cure and take away the sins of the whole world if they would seek unto him for it is Jesus Christ the just or righteous But whereas in the next place he cites against us Luk 17.10 When ye shall have done all these things that are commanded you say we are unprofitable servants we have done that which is our duty to do But he is here like the man possessed who cut himselfe with stones Mark 5.5 for this Text shews that if we doe all those things that are commanded us which he implyeth that we may doe yet we doe but our duty therein and add nothing to the Lord and in that regard are but unprofitable servants and no dvantage to our Master O how unprofitable are they then who neither will doe all those things that are commanded nor suffer other men to be at quiet who indeavour to do and teach others their duty therein But he saith that we have a silly subterfuge for concealing our perfection or rather for saying we are unprofitable servants that were we never so righteous for humility sake we should say we are unprofitable servants But he answereth with Saint Augustine proper humilitatem ergo mentiris Therefore for humility sake thou lyest but it is certain that Christ never taught men for humility to ly No he did not but Angustine and he are far from truth if they say that Christ hath not taught them who hath fulfilled the Law and Gods will to say that they are still unprofitable servants for can a man be profitable to God as he that is wise is profitable to himselfe Iob 22.2 But he urgeth us again with Bernards words first in Anunciatione Mariae who is better then the prophet David of whom the Lord said I have found a man after mine own heart and yet he need not to say enter not into judgement with thy servant True so hath every man in regard of his manifold former sins but not always in regard of sins newly committed when he is throughly sanctified as they were 1 Ioh. 4.17 18. yet there is a time of greater grace and growth in grace promised then that which David had attained Zach. 12.18 In that day shall the Lord defend the inhabitants of Jerusalem and he that is fallen or a feeble one among them at that day shall be as David and the house of David thatâ—s of the beloved or of the Princess shall be as God as the Angell of the Lord before them Secondly he alledgeth this saying out of Bernard 23. Serm. 25. upon Cantic It sufficeth me for all righteousnesse to have him reconciled unto me whom I have only offended True but he is not fully reconciled unto any man nor any man fully reconciled unto him until he be dead with Christ unto al known sin Rom. 6.8 For if we be dead with Christ we beleeve that we shall also live with him and this cannot come to passe without receiving of abundance of grace and of the gift of righteousnesse as the Apostle speaks Rom. 5.17 and being thus justified by faith we have peace with God through Jesus Christ our Lord and no otherwise Rom. 5.1 But he brings a third saying of his in Serm. 10 contra vitium ingrati To be without sin is Gods righteousnesse but mans righteousnesse is Gods grace pardoning of sin Which accords well with our doctrine if rightly understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the putting away of sin as well as the pardon of sin Luk. 1.74 to give the knowledge of salvation unto his people for the remission or putting away of their sin to wit by sanctification Now this cannot be done but by the contrary goodness and righteousness Rom. 12.21 Be not overcome of the evil but overcome the evil with the good But page 25 he saith Wo to the miserable generation in whom their own insufficiency seems sufficiency So say we for our sufficiency is of God alone 2 Cor. 3.5 and we also bewaile the miserable generation that shall die in their sins because they believe not a sufficiency in Christ alone but in and through weakness it self a corporal death to purge away the dross and filthiness oi sin John 8.21 24. which also is his unbeleife But here which is his third digression without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cometh to distinguish of perfection and perfect men and first askes how Paul Phil. 3.12 13. denyeth that he was perfect and verse 15. ranks himself among those that are perfect To which he answers out of Augustine Sermon 28 we suppose he means de temp That he was perfect according to his intention not according to prevention and attainment and out of Bernard saying That great vessel Saint Paul grants perfection that is a going forward as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is not only one that is come to the end but signifieth him that moveth towards it and out of Ambrose in Rom. 8.9 which yet is known to be none of his comment That the Apostle speaketh unto Christians sometimes as unto them that are perfect and other times as those who are to perfect that which is required of them But this is one of his digressions and impertinences for we plead not for such an absolute degree of perfection as is expected in the world to come but a limited one which is called perfection viz. yet containeth a love of God above all and of our neighbour as of our selves which removeth all contrary lusts
defects in their best performances yes the Lord testifieth of Joshuah and Caleb that they had fully followed him Numb 14.24 Josh 14.6 and we have proved the contrary out of many places and therefore in his second reason he wrongeth Nehemiah and the Text it self when he saith that Nehemiah chap. 13.22 prayed that his good services might be remembred with Gods reward and also with his pardon or forgiveness for that implies a contradiction for the original fignifieth to spare as well as to forgive and so have our Translators rendred it in that place and that very genuinely Remember me O Lord concerning this and spare me according to the greatness or multitude of thy mercies That is preserve me from mine enemies to do thee further service But to retain corruption to the last breath the said Champion layeth aspersion upon the very grace of God saying there that good works do not come from such a pure principle of grace as doth exactly fill the soul But the Lord saith Psal 81.10 Open thy mouth wide and I will fill it And Christ also Mat. 5.8 Blessed are they that hunger and thirst after righteousness for they shall be satisfied And again he saith expresly that in the principle of grace there are some defects and therefore the works flowing from thence are imperfect Page 31 he saith in the same lying dialect that God reserves the consummation of grace to wit that whereby sin should be purged out and the Law fulfilled by us unto the state of glory True it is in the general which he speaks there that grace is glory begun and glory is grace consummate but not that grace which is called the laver of regeneration and the renewing of the holy Ghost for that must go before life and glory Titus 3.4 5 6 7. And though the spirits of just men made perfect are in heaven to wit in the heaven of Gods holiness of which the Prophet speaks Deut. 26.15 Is 6.17 yet there is a first a second and a third heaven here besides the outward heaven 2 Cor. 12.23 And that heaven is three-fold as well as the outward heaven one of calling and conversion another of justification or regeneration and a third of glorification and the Saints may be made perfect in the second heaven as to the final purging out of sins and the renewing of Gods image though in the third heaven we expect the perfection and transcendency of glory Paul was caught up into the third heaven but lived constantly in the second Phil. 3.20 Yea he tels all the believing Saints that were come to have that fellowship in some measure and degree with the general assembly and Church of the first-born written in that heaven and with the souls of the just men made perfect to wit some in grace and some in glory with the former they were upon the way in tendency unto the latter His third argument is that all our graces here are imperfect in this life But doth not Saint James tell us that there are perfect gifts that come down from the father of lights chap. 1.17 and Paul tels us that God will perfect his own work in us 1 Cor. 1.8 Phil. 1.6 And whereas he saith that these three divine graces faith hope and charity are so all our life long It is evident that not onely his charity but his faith and hope are truely such for the Apostle saith Jam. 2.22 that by workes Abrahams faith was made or declared to be perfect and if true see John 1 Epist 4.17 Herein is our love made perfect that we may have boldness in the day of judgment and for hope see Heb. 6.11 And we desire that every one of you do shew forth the same diligence to the full assurance of hope unto the end The like we might shew of patience Rev. 3.10 Because thou hast kept the word of my patience I will also keep thee preserve thee in this life But let us hear how he proves these three graces to remain alwaies imperfect in us For faith he saith and that truly must be grounded upon knowledge And we wish his had been so we mean aright understanding But the Apostle tels us saith he that we know but in part 1 Cor. 13.12 so that our Saviour may well say to the best of us as he did to his Disciples O ye of little faith Matth. 8.26 and the best of us may say with him Mark 9.24 Lord I believe help my unbelief But we have proved before that Abraham's faith whose steps we should follow Rom. 4.12 was perfect and that the Apostle had kept or fulfilled the faith 2 Tim. 4.7 yea that the faith was an estate which they had passed through and left behind Heb. 4.3 For we saith he who have believed do enter into rest Nor is the knowledge of true believers concerning things to be sought for by faith imperfect or in part onely although the things that God had prepared for those that love him and which are to be enjoyed in the third heaven or paradise are here but known in part for that which Christ spake to his disciples is made good to all true believers that seek it John 14.4 Whither I go ye know and the way ye know How can faith be the ground of things hoped for and the evidence of things not yet seen and not yet attained if it have not a knowledge of them See Heb. 11.1 2. Secondly he saith that which is perfect admits no increase No more did the faith of Abraham and of the Apostles and of many Saints more Acts 11.24 Thirdly he saith that our faith shall be perfected in heaven But both it and patience must be finished ere we can arrive at the third heaven Heb. 6.12 10.36 12.1 2 3. Fourthly he saith that fides est tam apparentium quà m non apparentium But Paul saith Rom. 8.24 25. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for it Lastly he saith we must believe in heaven the continuance of our happiness and therefore there is a perfect faith in heaven because it is grounded upon knowledge But as this man understands not what faith is so that faith is rather experimental knowledge and assurance then faith properly so called The faith of Gods elect purifieth our hearts here Acts 15.9 and through it we must be throughly sanctified ere we can obtain final remission of sins or that promised inheritance Acts 26.18 Unto whom I now send thee to open their eyes that they may turn from darkness to light and from the power of Satan to God to the intent they may receive remission ofi sins and an inheritance among them that are sanctified by faith that is in me saith Christ Where you may take notice also of the power of the will in turning to God after illuminating and preventing grace yea after men have been soundly chastised for sin by a work of the
new arguments from my friends against the truth of the point I shall endeavour to answer them by way of replication for their full satisfaction We are beholden to him for his promised endeavours and shall honour him when he hath set all the world on fire in the love of sin with this epitaph Quae si non tenuit magnis tamen excidit ausis As for their old arguments saith he they stink before God and good men Romes good creatures excepted But our hope is that when the true Sabbath comes our doctrine shall no more stink then the Mannaa which was kept from the sixth to the Sabbathday Exod. 16.24 But his and their doctrine who take his part therein shall be like the river in Egypt turned into blood for it is but the fading notion of flesh and blood whose fish shall die and the river it self shall send forth a stink where the light of Gods truth and wisedom is and doth appear Exod. 7.18 Yet he proceeds and saith that our arguments have been so fully answered and confuted but we know not by whom that were not men past shame as himselfe is in denying his own Mother sister and wife when they write unto him set on work of hell to wit to stir up men to purge away all sin by seeking and setting up thereagainst the kingdom of Christ and ingaged for wages to Rome but doth the Pope then hire men to cry down sin and preach up Christs kingdome they would forbear to disturb the peace of Gods Church But who are Gods Church are they not such as are sanctified in Christ Jesus called to be Saints 1 Cor. 1.2 3. and what is the peace of his Church is it not to have the enmity slain the partition-wall of sin between us and God between each other broken down by Christ Ephe. 2.13 14 15. Doe we then disturb or interrupt this peace by our doctrine yea we further it all that we can it is he and those which hold forth his doctrine who with the false Prophets make the breach between God and man wider instead of hedging up the gap Eze. 13.4 5. if we disturb the peace of any Church it must be that which cals her selfe Christs Church but in this and the like doctrine differs not far from the Synagogue of Satan as will be more evident hereafter But pag. 48. he tels us for a farewell to this point or position That he and his party doubt not but maugre the malice of men and devils whom he hath often in his mouth truth shall hereby be made more manifest and shall prevail and that the folly of those that resist the truth shall be made manifest to all men The Lord grant that we may obey the Apostles commands from such turn away and the Lord in mercy strengthen our faith in the belief of that promise 2 Tim. 3.9 They shall proceed no further Unto all which in Pauls sense we say Amen knowing him to come as nigh to those deceivers of whom Paul speaks as Joannes doth to Jannes And then he passeth on to his second position which he hopes to clear as the former and so he may quickly do even as smoke cleareth the eye-sight The second position is That no man can by grace in this life perform such perfect obedience to the Law of God as not to offend against the same or to be thereby justified otherwise then in and by Christ of grace given Which mixt position he resolves into three branches or single positions as we told you at the beginning First that no man can perform such perfect obedience to the Law of God as not to offend against the same which was our entire second position agreed upon at the first Secondly that no man can be justified by the works of the Law or by his obedience thereunto And thirdly that we are only justified by the righteousnesse of Christ And for the better understanding of the point saith he which points by his own distribution are three we must know that grace he means the word Grace is an equivocal word and that it is taken two ways in the Scripture he might have said ten ways at the least first pro gratia gratis data the free gift of God infused into our hearts by the Holy Ghost But so are not only the common gifts which the Schoolmen call gratia gratis data but the grace of sanctification which they call gratia gratum faciens which of those then doth he mean here doubtlesse that grace of regeneration contrary to the sense and distinction of the Schools Then secondly saith he grace is taken pro gratia gratum faciente for the free favour of God whereby he makes us acceptable to himselfe and in this last sense saith he we say that we are justified by grace that is by the free favour of God whereby he imputeth not our sins but he accounts us just by imputing Christs justice to us By which you may take a view what a learned Schoolman he is for his age who saith that he is sixty five years old or somewhat ancienter than his own Mother if we mistake not the year of her age Now as grace is taken by him in the first sense for we say not that the Law can be perfectly fulfilled but by the grace of sanctification I say saith he that no man by grace in this life can perform such perfect obedience to the Law of God as not to offend against the same Pag. 48. and 49. he saith that God never gave what not to Christ himselfe nor ever will give such grace to any what not in the world to come to fulfill the righteousnesse of the Law in their own persons and so thereby to be found justified or righteous by the same You see how far the Vindicator interests himselfe in the Counsell of God as to know that he will never so justifie any man and this knowledge he must have by private revelation for it is contrary to Gods revealed will and practise Tit. 1.3 4 5 6 7. 1 Cor. 6.11 1 Pet. 1.1 2 3. for saith he it stands not with the glory of Christ that any such grace should be given from above behold a bold peece of blasphemy and the reason saith he may be this if by our infirmities the strength of Christ be made perfect as doubtlesse it is in the renewing of mens souls and the fulfilling of the Law thereby it must needs follow that by our strength the virtue of Christs cross is abated 2 Cor. 12.9 Thus he But we say he which hath learned his Christ-cross may easily perceive that he understands not his A. B. C. in Divinity for the strength whereby the Saints do or may fulfil the Law of God is not their own humane strength but the power and virtue of Christ which derogates nothing from his cross or sufferings But he backs his former saying with another Scripture which he understands as little to wit 2 Cor. 5.21
the young men shall utterly fail but those that wait upon the Lord shall renew their strength they shall mount with wings as Eagles they shall run and not be weary they shall walk and not faint chap. 42.21 The Lord is well pleased for his righteousnesse sake he will magnifie the Law and make it honourable Which it would not be if it were impossible chap. 48.17 18. Thus faith the Lord thy redeemer the holy one of Israel I am the Lord thy God which teacheth thee to profit which leadeth thee by the way which thou shalt go O that thou hadst harkened to my commandements then had thy peace been as a river and thy righteousnesse as the waves of the sea chap. 51.4 5. Harken unto me my people and give eare O Nation for a Law shall proceed from me and I will make my judgement to rest for a light to the Gentiles my righteousnesse is neer my salvation is gone forth vers 7 8. Harken unto me ye that know righteousnesse the people in whose heart is my Law fear ye not the reproch of men neither be ye afraid of their revisings for the moth shall eat them up like a garment and the worm shall eat them up like wool but my righteousnesse shall be sure and my salvation from generation to generation Jerem. 31.32 33 34. Behold the dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Iudah saith the Lord not according to the covenant which I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my covenant they broke although I was an Husband unto them or therefore I must overule them saith the Lord but this shall be the covenant which I will make with the house of Israel After those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and remember their sins no more Where take notice of these things that the first covenant is a covenant of works and the effect a compulsive obedience out of fear of vengeance Secondly that the second covenant is made to those that now love God and righteousnesse and obey it out of good will after the days of compulsion are ended which must have their foregoing work to break mans strong lusts and inclinations to sin after which comes the revelation of free mercy and salvation out of grace unexpectedly witnessed from Heaven to the lost yet humbled penitent and praying or deprecating soul which melts his heart with godly sorrow and inflames his heart with love to God and righteousnesse and with an hatred of all known sin Thirdly that this second covenant is of sanctification and then of some degree of glory As to the former the Lord promiseth to put his Law into our inward parts and to work the same in our hearts which is done no other way but by regeneration and by the promised Spirit of Christ which is called the blood of the new covenant and the blood of the everlasting covenant for the purging or the dimission away of our sins whereof both the expiative and consecrating blood of the old Testament was a figure Exod. 24.8 and 14.14 10. and chap. 8.23 24. and whereof the wine in the Sacrament of the Lords Supper in the New Testament is a sign and representation as the bread broken is a representation both of his word to be broken received and eaten Jer. 15.16 and of his suffering patience and weakness which is a body of his to be broken unto us by degrees and received by faith and obedience where through we may remember Christs death and follow him therein crucifying sin till he come unto us in the Spirit and power of his resurrection Thus the Apostle saith ' Heb. 9.14 How much more shall the blood of Christ this Spirit and spiritual blood of Christ who through the eternal Spirit offered himself as man without spot to God purge the consciences or souls from dead works to serve the living God And Heb. 10.29 He that falls from grace counts the blood of this covenant wherewith he was sanctified an unholy thing or a thing of smal price and so doth despite to the Spirit of grace and hence it is that the Apostle prayeth Heb. 13.20 that God who brought again from the dead the Lord Jesus that great shepherd of the sheep would through the blood of the everlasting covenant make the believing Hebrews perfect in every good work to do the will of the Lord as Peter also tells the Saints 1 Pet. 1.18 that they were through the same redeemed or delivered from their vain conversation in a Jewish righteousness received by tradition from their Fathers This blood is promised unto them that walk in the light with God and his Saints 1 John 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all our sin With this blood the Saints washed their robes or imperfect righteousness and made them white Rev. 7.14 with this Christ washed the Apostles and made them Kings and priests unto God Rev. 1.5 6. for which they give him praise and glory and with this is the Devil overcome and cast out Rev. 12.11 A third thing observable in this covenant is that there is a clear full and glorious wisdome promised to each Saint in due time so that they shall not need to say to each other know the Lord for they shall know him from the least of them to the greatest for that perfect knowledge and love is then come which makes the imperfect knowledge and prophecying to cease 1 Cor. 13.8 9. Lastly the time of that perfect wisdome power and love is also limited namely vers 34. in those words for I will forgive their iniquities and remember their sins no more it is then when God hath purged and taken away all their sins by the same blood where forgiving of sins as in many other places is to be understood of the purging them away by Gods grace which we call dimission and that is the principal taking away of sin upon which the pardon or taking away of the guilt follows of course and is cast in over and above out of Gods abundant mercy for the death and sufferings of Christ But to proceed Ezek. 36.25 26 27. we have another of these promises of enabling grace Then will I pour clean water upon you and from all your sins and from all your idols will I cleanse you a new heart also will I give you and a new