Spirit will I put within you and I will take the stony heart out of you and I will give you an heart of flesh that flesh of Christ of which we spake before and will put my Spirit within you and I will cause you to walk in my statutes and ye shall keep my commandements and do them Luk. 1.72 73 74 75. To perform the mercy promised to our Fathers and to remember his holy covenant the oath which he swore to our Father Abraham that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life With which agrees that which follows 2 Pet. 11.4 whereby exceeding great and precious promises are given unto us that by them we should be partakers of the divine nature having escaped the corruption that is in the world through lust In both which places we may take notice that there are but two grand benefits promised in Christ the first in order of time and nature is deliverance from our spiritual enemies or our escaping out of corruption and the second is a partaking of the divine nature whereby we may serve God cheerfully and without fear in holiness and righteousness all our dayes Here is no mention made in these promises of the remission of sins either because it is an appendant to the first benefit God taking away the guilt with the corruption and fault or because the Lord counts it so inconsiderable a benefit in comparison of the other two that he makes no mention of it but casts it in over and above as Christ speaks Matth. 6.33 Seek ye first the kingdome of God and his righteousness and all other things shall be added unto you The fourth Topick shall be That this full obedience through the grace and help of God is made the condition to the greatest part of Gods promises and his spiritual blessings in special Exod. 19.5 6. Now therefore if you will obey my voice indeed and keep my covenant ye shall be a peculiar treasure unto me above all people for all the earth is mine c. And Exod. 23.20 21 22. Behold I send an Angel before thee the Angel of the covenant to keep thee in the way and to bring thee to the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my name or being is in him But if thou shalt indeed obey his voice and do all that I speak then I will be an enemy to thine enemy and an adversary to thine adversaries See Levit. 26.13 all manner of blessings are promised upon this score Deut. 11.8.9 Therefore shall ye keep all the commandements that I command you this day that ye may be strong and go in and possesse the land whether ye go in to possesse it and that ye may prolong your dayes in the land which the Lord sware unto your Fathers to give unto them a land flowing with milk and hony which land is a type of the heavenly Canaan Deut. 28.1 15. And it shall come to pass if thou shalt hearken diligently unto the voice of the Lord thy God to serve him and to do all his commandements which I command thee this day that the Lord thy God will set thee on high above all nations of the earth and all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of the Lord thy God blessed shalt thou be in the city c. Joshua 1.7 8. Onely be thou strong and very couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest Isaiah 1.19 If ye be willing and obedient ye shall eat the good of the land Ezek. 33.15 If the wicked restore the pledg give again that which he robbed walk in the statutes of life he shall surely live he shall not die Matth. 5.19 Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called least in the kingdome of heaven but whosoever shall do and teach them the same shall be called great in the kingdome of heaven Chap. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven Chap. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you to the end of the world Luk. 10.25 26 27. And behold a certain Lawyer stood up and tempted him saying Master what shall I do to inherit eternal life he said unto him what is written in the law how readest thou and he answered and said thou shall love the Lord thy God with all thy heart and with all thy soul with all thy strength and with all thy mind and thy neighbour as thy self And he said unto him thou hast answered right this do and thou shalt live See John 15.10 If ye keep my commandements ye shall abide in my love even as I c. 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and of the Spirit perfecting holiness in the fear of God Heb. 10.36 For ye have need of patience that after ye have done the will of God ye may receive the promise Rev. 21.14 Blessed are they that do his commandement that they may have right to the tree of life and may enter through the gates into the city The fifth Topick shall be The end of Christs coming to fulfill the law in us according to Gods covenant aforesaid Psal 22.30 31. A seed shall serve him it shall be accounted to the Lord for a generation he shall come and shall declare his righteousness unto a people that shall be born that he hath done this to wit wrought that righteousness in them Isaiah 53.10 He shall sow his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand See chap. 61.1 2 3. before cited Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall reign and prosper and shall execute judgment and justice upon the earth in men in his dayes Judah shall be saved from their enemies and Israel shall dwel safely And this is his name whereby he shall be called The Lord our righteousness to wit that righteousness which he executeth and worketh in his Saints Dan. 9.24 Seventy weeks are determined upon the people and upon the holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy by bringing in the everlasting righteousness aforesaid Matth.
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
John Tendrings friends must acknowledge if he be not alwayes a jugler that he meant this preface though varnished with Scripture-phrases should relate as consentanies together and also he would be found a consentany to them both in reference to his ultimate end namely to maintain though he cannot do it that sin will remain in the best Saints as long as they live Hence when he saith in the front of his salutes To all lovers of Gods truth we ask all unbiassed and understanding men whether he can mean if he intend the maintaining his positions any others but such that love his sinful positions and love that sin will remain in them as Gods truth as long as they live When he wisheth grace to them what grace doth he wish them but grace to keep themselves in a sinful life for he saith it is the Orthodox Protestant doctrine that sin will remain in the best Saints at long as they live When he wisheth them peace what can he wish but that they may be quiet not disturbed by endeavouring to mortifie all their sinnes in this mortal life because he affirms to his friends that sin will remain in them as long as they live When he saith grace and peace through Jesus Christ what can those words through Jesus Christ intend if considered in reference to his positions but that he would fain have Christ and sin dwell and be yoked together in him and his friends though it be contrary to the Apostles dehortation 2 Cor. 6.14 15. and so to have peace in a way quite contrary to that Ephes 2.14 15. where is hinted that the partition-wall of sin is to be broken down what is it but a plain mocking of Christ absit blasphemia dicto to call him the faithful redeemer of all his Saints and yet he doth not by the Vindicators doctrine redeem them from all sin in this life as if Christ either cannot or will not redeem them from all sins that they may serve the Lord without blame in righteousness and holiness all the dayes of their lives Luk. 1.74 75. Ephes 1.4 And whom can he call in his first paragraph his beloved friends if he mind his positions but such as stick to him in maintaining that sin will remain in the best Saints as long as they live and also will be ready to do us all the envious mischief they can for opposing them in teaching the contrary truths for none that read his book and have heard his scandalizing of us can believe that he accounteth us and them of our mind beloved friends What times can he mean when he saith these are the times foretold c. must not he mean if he will have his sinful positions still maintained the times wherein there is a falling away from this positions a defectioÌ„ from believing them Must not he mean when he saith as a forerunner of the great and terrible day even the forerunner of the great and terrible day to the man of sin 2 Thes 2.8 by the the downfall of his positions when Jannes which signifieth as an Onomastick saith one to be brought under and Jambres one who hath a sea in his head according to that Isa 57.20 shall proceed and prevail no further 2 Tim. 3.8 9. so that our Vindicator is more then bodily afraid he and his party shall be put out of credit if our doctrines of a possibility of a total mortification of sin in this life be once resenned and received Must not he mean when he saith there are many false Prophets among us such as prophesie and evidence the Scripture against his tenents aforesaid wherefore they are to him and his friends like Michajah to Abah who said that Michaâ—ah never in his sense of goodness spake good to him who sold himsellf to do wickedness Must not he mean by such false Prophets whose study is to deceive poor souls even the very elect those whose study and labour is if he mind his positions to undeceive poor souls by perswading them that sin shall pot if they will be baptized into Christs death Rom. 6.2.4 5. remain in them as long as they live and must not he mean by his elect if he mind what he saith of his positions such as are ordained and chosen let himself name by whom to remain in sin for his posâ—â—ion is that sinne will remain in the best Saints as long as they live When he calleth them men confident in an arme of flesh can any wise man who mindeth and understandeth his position think that those words can reach us who perswade all men to believe a possibility of mortifying all sin in them through the grace and help of Christ but that they reach only such men who like himself teach and maintain with bold confidence that sin will remain in the best Saints as long as they live because that sin is called flesh as aforesaid And therefore to maintain sin as the Vindicator and his friends do is to be confident in an arm of flesh And can a wise man believe his words do reach us where he saith Goliah -like the great Giant against little David when as the Veterator doth boast they are a hundred to one or two of us who said with him in his opinion and also such as were ready to joyn with him in petition to the higher powers against us with confidence they shall prevail though we know it will not be with dint of arguments but by dint of sword if they do prevaile against us and if so surely the Veterator and his complices are Goliah-like men confident in an arme of flesh when they would be willing to take such conâ—ses against us But let us have but our liberty to preach in their Pulpits our doctrines of a possibility of a total mortifica tion of sin in this life through the grace and help of Christ then as the Prophet said 1 King 18.24 Let the God which answereth by fire to purge away the filthinesse of Jerusalem by the spirit of judgment and burning Isai 4.4 be God and therefore if the doctrine of a possibility of a total mortification in this life be of God it will stand Act. 15.38 39. if not let Baal plead for himself Judg. 6.31 32 33. But to proceed what can the Vindicator mean in the next words of his preface of which number we have to deal with but with them as our selves do who plead against Baal and against the necessity of sins remaining in the best Saints as long as they live for that is his assertion in his Vindication that sinne will remain as aforesaid and therefore they are such as contradict his positions that he will deal with for he professeth that he will maintain them to the utmost of his little wit What can he mean where he saith in his next pargraph he regardeth not how he is esteemed of in this world for ingaging in this quarrel but that he regardeth not what contrary-minded men to himself
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
A REVINDICATION Set forth by William Parker In the behalfe of Dr. Drayton deceased and himself Of the Possibility of a Total mortification of Sin in this life And Of the Saints perfect obedience to the Law of God To be the Orthodox Protestant Doctrine and no Innovations as they are falsly charged to be of Dr. DRAYTON and W. PARKER In an ILLOGICALL VINDICATION Wherein the necessity of sins remaining in the best Saints as long as they live and the impossibility of perfect obedience to the Law of God is ignorantly and perversly avouched to to be the Orthodox Protestant Doctrine by one who subscribeth his name JOHN TENDRING The Anagram whereof is ' GINNE TO HINDER What! ' Ginne to hinder doctrines so divine Which teach in heavenly purity the Trine Would have the man to live without the sin The blessed state he was created in Under pretence of innovations late Taught by truths Lovers whom your soul doth hate Witness your tongue in flamed with hels fire Calling us Jesuits acting for Romes hire What! must Jehovah nil he will he dwel With sin while Saints retain their earthly cell What! did not Abraham drive the sowles away Gen. 15.11 Which came upon the Sacrifice to prey Was he compell'd to let them there abide No thence he forc'd them ere the evening-tide And must best Saints keep sin that soul disease Without their will till death bring their release Fie John Tendering this Vindication You settle sin Gods abomination I' th soul foretold of desolation Matth. 24.15 Which we remove but you cry out and say We teach to hell The clean contrary way London Printed by W.G. and are to be sold with the Examen to the late Synods Confession of Faith by Nathaniel Brook at the sign of the Angel in Cornhill and John Orme in Pellican-Court in Little Britain M.DC.LVIII The Vindicator before he entreth upon the prosecution of his sinful business in plain terms doth present a Preface to his beloved friends in Scripture-phrase like to a Pharisaical Saint with a specious salutation in the front of it A true Paraphrase of both which as they must intend in reference to his Position we shall offer the impartial and intelligent Reader in manner and form following TO all Lovers of Gods truth which I call Gods truth namely to live in sin and disobedience as long as we precious Saints live in houses of clay grace I wish to you yea so much grace as to be content to live in sin and disobedience to Gods law without hearkening to our enemies contrary doctrines and also peace I wish you even as much peace as you can expect by living all your life long in sinne for there is no peace to the wicked saith my God Isa 57.21 through Jesus Christ Who is no minister nor allower of sin but a faithful redeemer of his eminent Saints from all iniquity Tit. 2.14 The Vindicators first paragraph of his Preface beginneth thus Beloved friends for so I may call you who stick as close to my sinful cause as my skin doth to my sinful flesh These are the times foretold wherein there shall be a falling away from our sinful positions and defection from the faith of our sinful doctrine hereafter to be named as a forerunner of the great and terrible day to the man of sinne 2 Thes 2.8 and of the losse of our credit with all sober and wise people for our maintaining that sin will remain in the best of Saints as long as they live in houses of the clay that Adam our first parent was made out of There are many false prophets that is to us and our sinful cause whose study and labour is to undeceive poor souls though I say to deceive them if it were possible the very elect and choice ones who yet fight and contend for sin to remain in the best Saints as long as they live that so they may not be esteemed for better Saints then our selves are who live as it is well known to our neighbours we do I call them men confident in an arm of flesh Goliah-like to terrifie our weak ones who know not the depths of Satan Rev. 2.24 from hearkning to them because to say so it maketh a great noise in the eares of our friends by reason that Jeremiah saith cap. 17.5 Cursed be he that maketh flesh his arm though the truth is we our selves are the men confident in an arm of flesh because that sin is called flesh Gal. 5.19 20 21. and therefore to be confident for sins remaining in the best of Saints untill death is to be confident in the arm of flesh Goliah-like which signifieth as one saith fleeting away as indeed we are like to be for they defie the whole Israel of God that is all the prevailers of the God of this world who blindeth the mindes of unbelievers 2 Cor. 4.4 to make them the more hardy in a sinful cause as who more bold then blind bayard And Goliah-like we are like to be when little David the lovely servant of God with some pebble-stones 1 Sam. 17.4 out of the stony law Deut. 4.13 doth hit the champion in the fore noddle and throw him down to the earth from whence he came Rev. 3.11 But as long as I can stand to it I shall not as I tell you in my next paragraph be daunted by the foresaid Prophets who oppose our falshood however I am esteemed among them so that you my friends hug me and love me for ingaging in this sinful quarrel to maintain that sin will remain in the best Saints as long as they live I tell them in the said paragraph that applause I mean from them shall not swell us for we are not like to have much from them and their dispraise shall not deject us so that you my beloved friends continue to applaud us but if you do not we shall be dead in the nest I tell them their greatnesse shall not affright us because they are but yet few for we are as yet the greatest in number of what rank soever and my hopes are we shall continue so if I can but cunningly abuse them with swelling word of vanity as you see I do my utmost in this my Preface to keep them unto us which I doubt I shall not long do but untill they lay bare the nakednesse of my Vindication Yet as I tell you in my next paragraph I am resolved when the glory of the God of this world lyeth at the stake as it did when the Goddesse Diana Act. 19.26 27. was preached against and her crafts-men were like to lose all their gain because her magn ficence was neer pulling down And therefore beloved friends being such a people as we are we must not when such Prophets do so openly endeavour to undeceive our choice ones that they may live no longer in a perswasion that they must sinne while they live here we must not I say stand by with a guilty silence as if we were
say being resolved to quarrel with all that do oppose him in his sinful position a comfortable businesse we wiss to quarrel for that sin will remain in the best Saints as long as they live yea to maintain sinns quarrel he telleth us no applause from us because we do not intend to give it him but to blame him for his impudency shall swell him nor dispraise he meaneth from such great men as he knoweth disown his positions shall deject him so far is he from leaving his audaciousness to maintain sinne will remain in the best Saints as long as they live especially when the interest of the God of this world 2 Cor. 4.4 lyeth at the stake ever since that we perswade men that they may through the help of Christ destroy all sinne in them while they live in houses of clay What truth is opposed by us but his sinful doctrine which he calleth truth though it come from the father of lies for all sin is of the devill 1 Joh. 3.8 who is a lyar from the beginning for where is there one testimony in Scripture which declareth that sin wil remain in the best Saints as long as they live or one testimony in Scripture which evidenceth that no Saint ever died to all sinne until he put off his mortal body it is one thing what Saints are in this life for the most part and another what the doctrine of the Sriptures doth attest and teach what Saints ought to be in all holy and spotlesse conversation What people can he mean in the said paragraph which must not stand by with a guilty silence but such as are like himselfe and are ingaged by a confederacy to defend as long as they can that sin will remain in the best Saints while they live which we hope will not be long if we who are contrary-minded may have liberty granted to teach Gods contrary and saving truths unto the people of the nation where ever we may have opportunity to come And what can the obligation be by which he saith they are bound to maintain that sin will remain in the best Saints as long as they live but their sinful profits and pleasures which men must part with as they did Act. 9.18 19. if our doctrines be received otherwise they must go no longer for any other Saints in the world but such as are like Nebuchadnezzars image Dan 2.32 33. And what can he mean by those words in the said paragraph and withstand gain-sayers but that he and his friends will withstand us to the utmost yea with fire and fagot if they might obtain their vote for we have heard of their violence to stir up the Magistrates against us and it is sufficiently known that some have lamented and condoled their want of power as yet not granted them to chastise Hereticks and heresie in their sense as the Jews would do Paul for his heresie Act. 24.14 though they confess that Synods and Councels may erre and so do they in their late Confession of Faith What can the Vindicator mean by his words in his next paragraph where he acknowledgeth that he is not noted the unworthiest among the thousands of Levites as he stileth them of his mind to maintain sin as aforesaid but that he is of no smal esteem how notorious and vile soever his life and conversation is known and proved to be for above twenty years among the said Levites because he doth maintain his positions with more audaciousness and impudency then other Levites of his mind though with as little sense can do What can he mean when he saith in his next paragraph that he doth presume to present this part to those that desire to fear God but that in presumption he will present it to those and such like as are spoken of 2 Kings 17.41 who feared the Lord and served their Idols for it is the thing he contendeth to maintain that sin will remain in the best Saints as long as they live and therefore he must needs mean by them whom he saith fear the Lord such as are content that sin will remain in them as well as grace and not resist unto blood striving against sin Heb. 12.4 that it may all be destroyed by the grace and help of Christ that so God may be all in all in them according to that 1 Cor. 15.28 Whom can he mean when he further saith in that Paragraph that he will beg no patronage of great ones but that he will not beg a patronage of such great ones who dislike his sinful positions because he knoweth full well they disown him for them and likewise for his impious and profligate life Besides he thinketh it so advantagious to plead for the continuance of sin that it will gain the acceptation of all that be of his mind and have with Ahab sold themselves wickedly without begging their patronage and therefore he addeth further if he erre in the management of his sinful business he desires pardon that he cannot maintain it better for his will is you may see to do his utmost to maintain his positions though his will and abilities are not sufficient to do Satan the service he desireth to do in maintaining that sin will remain in the best Saints as long as they live for if men be perswaded to believe that position then the least of Saints may well be quiet in their sins without disturbing themselves for what they cannot as this Veterator saith hinder and remove by the grace and help of Christ to boot What can he mean when he saith also that he desireth not defence but that he doth not desire nor deserve to be defended himself if he do not his utmost endeavour to defend if he mind his position that sin will remain in the best Saints so long as they live What can he mean by those words in his next paragraph where he speaketh of a contest with Dr. Drayton and Parker but that he is vext at the heart and did contest with us because we stand to beat down all sin some or the most part of which he would have remain as his position doth witness in the best Saints as long as they live otherwise they are no company for him because he neither can nor desires to come up to such Saints And whom can he call men of blessed memory but such if he mind his position who maintain so desirable is a sinful life to him that sin will remain in the best Saints as long as they live And doth not he intend them by his reverend Clergy in the said paragraph who preach as he doth to maintain that sin will remain in the best Saints as long as they live otherwise he would have honoured the late Dr. Drayton of the reverend Clergy for his pious Sermons on 2 Cor. 7.1 What volumes can he mean by his words in his next paragraph which he saith many are not able to buy but volumes of such abused and unwarrantable testimonies as he
the true Church of Christ rending it with divisions and contentions for the sins cause to maintain that sin will remain in the best Saints as long as they live And thus rending the true Church by maintaining such division Joh. Tendring doth verifie another Anagram of his name Hot in rending Some men are fervent that no sin remain Some are more hot its being to maintain Those with tongue John Tendring's hot in rending These for his Saints hotter in defending You see his name suites with his Anagram Hence sins abetter he may say I am Hence sinners Champion you may call his name To plead for sin hence John doth take no shame Answer a fool according to his folly lest he be wise in his own eyes Prov. 26.15 A Confutation of the two subsequent Positions 1. That sinne will remain in the best Saints as long as they live in houses of clay 2. That it is impossible for the best Saints to obey the Law of God perfectly in this life HAving paraphrased the Vindicators preface and demonstrated the same paraphrase to be apt and genuine in a Relative sense to the Vindicators positions we come next to speake of the said positions laid down in the Pamphlet it selfe which is so full of digressions and perverted Texts of Scripture of Tautologies contradictions nonsense and other absurdities besides the error and impiety of his propositions that we doubted not but in a short time quin mole sua rueret but that it would ruinate it selfe Yet lest the Princock by our silence should grow proud of his borrowed feathers and others either be misled or confirmed in their error by what he hath written we thought good to put forth this short answer wherein we follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discover his errors howbeit the Reader must not expect the formall word Answer in our replies to this vindication for this we usually doe either by the adversitive word but or the interposition of a pasenthesis a connter-question or limitation in the close or some such like opposition and qualification to correct what he saith which when we have done in an anasceuastical and confutatory way we will cataâ—scustically establish what we have undertaken to maintain But first let us take a view of the positions themselves the first of which is this as he hath stared it That sin will have a being in the best of men so long as their souls have a being in the houses of clay Whence these absurdities will follow First that sin comes originally from Jehovah in that it is said to have a being for nothing is said to have a being of essence or existence but what first comes from the Being of beings Jehovah himselfe Secondly he here makes sin to be a supreme if not an almighty commander in that he saith sin will have such a being Thirdly herein he makes little difference between grown men and babes in Christ for sin saith he will have a being in the best of them till death Fourthly he doth not here exempt Christ himselfe as he was man Fifthly he makes our bodies or houses of clay to be the proper domicil and seat of sin and then neither Adam in his innocency nor Christ as man were free from sin for both dwelt originally in houses of clay The second position is this 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 by Christ of Orace given From whence you may observe these things likewise First that this man whose name Iohn imports the grace of God is called so per Antiphrasin for he is an enemy to and with Herod an imprisoner of the grace of God Secondly he questions not what men do de facto but what men can do in this life with the utmost helpe of grace Thirdly he makes the Law simply unlawfull because it is impossible as he saith to observe it both to nature and grace Fourthly he doth not here reserve a place of possibility for Christ himselfe as man to fulfill it Fifthly it appears here that the Vindex is a great lover of forbidden fruit for whereas Doctor Drayton told him at the first that he would not in this controversie have any thing to do with the worke of justification this man will needs bring in that by hook or by crook Sixthly that he is yet caught in the same snare which he laid for another for he tacitly saith that we cannot be justified by such a perfect obedience to the Law of God otherwise then by Christ of grace given and so say we yea if he grants us this he yields the other question also for he that can be justified by such a fulfilling of the Law through the grace of Christ hath no sin unsubdued left in him And if he runs into so many absurdities as he lancheth forth what will he doe when he comes into the maine His first and grand impertinency is this that he spends the first ten pages in a Common-place about sin wherein he is so intangled that he can scarcely find the way out again of which take this short account Pag. 1. He tells us that to the intent his ensuing discourse may be proper profitable for the informing of the weak establishing them in the faith of the truth which next after the glory of God which is not much glorified by our continuance in sin which is that he pleads for and the advancement of the truth which he directly here represseth is the onely thing here by him intended he shal observe this method there following But ere we come to that what difference is there betwixt the establishment of men in the faith of the truth the advancement of the truth which he makes two distinct things But what is his intended method First saith he I shall define what sin is in the generall which he may the better doe because of his long acquaintance with it which by his calculation of his age was twenty foure yeares before his Mother bare him and perhaps some years before her birth also Secondly he will shew what the first sin was Thirdly what were the causes of it Fourthly the effects of it Thus he loves still to ramble about from his right station And lastly what original sin is But what difference is there between the first sin and original sin which here he makes two things He tells us here also that the Hebrew word translated sin signifies properly misdoing or missing of the marke as if the Hebrews had not many words to denote sin though he can name none of them This learned Linguist tels us page 26. that the Apostle doth usually distinguish betwixt peccatum and crimen as if the Apostles writ unto the Churches in Latine Pag. 66. he shews also what a Logician he is making the efficient and formall causes of justification to be passive as well as active And
salvation but by another even Jesus Christ the righteous blessed for evermore But as the former part of his observation is false that we should not actually work out our own righteousnesse by Jesus Christ so it is evident that he understands not what he speaks in the latter words of his speech about being made righteous by another even Jesus Christ for there is no other righteousnesse for men to seek after but that which is required in the moral Law Deut. 6.25 And it shall be our reghteousnesse if we observe to doe all these commandements before the Lord our God as he hath commanded us which yet is of two sorts or degrees the one is the righteousnesse of grace and justification whereby sin is to be purged out and the other is the righteousnesse of glorification of the former the Apostle speaks thus Rom. 5.17 Much more they which receive abundance of grace and of the gift of righteousnesse shall reign by one Jesus Christ and of the latter of these David thus Psalm 119. vers 142. Thy righteousnesse is an everlasting righteousnesse and thy Law is the truth and vers 144. The righteousnesse of thy testimonies is everlasting This is that David hoped for in the end Psalm 17.15 I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse So Psalm 24.45 He shall receive the blessing from the Lord even righteousnesse from the God of his salvation and 69.27 Add iniquity to his iniquity and let him not enter into thy righteousnesse and Paul Gal. 5.5 For we through the Spirit wait for the hope of righteousnesse by faith 2 Tim. 4 8. Henceforth is laid up for me a crown of righteousnesse And as both those are attained by faith so they are called the righteousnesse of faith Rom. 1.17 For therein to wit in the Gospel is the righteousnesse of God revealed from faith to faith vers 18. for the wrath of God is revealed from Heaven against all ungodlinesse and unrighteousnesse of men So circumcision the signe of sanctification is called the seal of the righteousnesse of faith Rom. 4.11 and the Apostle explaining himselfe Phil. 3.9 10. what that righteousnesse of God is which he would attain by the faith of Christ saith that I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death if by any means I might attain to the resurrection of the dead And both these are to be attained by Christ in which regard he is called the end of the Law for Righteousnesse sake to every one that beleeveth Rom. 10.4 And as he is given by the Father that the righteousnesse of the Law might be fulfilled in us who walke not after the flesh but after the spirit Rom. 8.4 so he is called the Lord our righteousnesse Jer. 23.6 as is the holy Ghost the heavenly Jerusalem also in its descention unto us called likewise Jehovah sidkena the Lord our righteousnesse Jerem. 34.16 which is that life the Saints hoped for Gal. 5.5 as was said before If any man find any other righteousnesse of God unto salvation mentioned cleerly in the Scriptures let him takn it for his labour for that one mans obedience whereby many shall be made righteous Rom. 5.19 is the obedience of Christ within us to be attained by faith for the fulfilling of the Law and the former of those two righteousnesses and not his obedrence without us Let every one take heed how he casts his own soul or make the souls of others depend upon any other righteousnesse of God which hath no footing for it in the holy Scriptures but though there is no outward obedience of Christ for us that is made our righteousnesse by the Lord yet by his passive obedience Saints that forsake sin and subdue it by his grace are redemed from the curse of the Law Gal. 3.13 By which he also perfects or completes for salvation those which are sanctified by faith in him Acts 26.18 Heb. 10.14 These things thus being opened and premised we shall appeal unto all that are godly-wise whether those that are desirous to be saved are not to work out their own righteousnesse and salvation by faith and obedience in Jesus Christ See Psalm 24.3 4 5 6. Isai 51.1 Harken unto me ye that follow after righteousnesse ye that seek the Lord chap. 56.1 Thus saith the Lord keep ye judgement and doe justice or righteousnesse for my salvation is neere and my righteousnesse ready to be revealed Phil. 2.12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but much more in my absence so work out your salvation with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure See 1 Tim. 6.11 12. But thou O man of God flee those things and follow after righteousness godliness faith love patience meekness fight the good sight of faith lay hold of eternal life David saith Psal 119.166 O Lord I have hoped for thy salvation and kept or done thy commandements and so must all do in Christ that will be saved Rev. 22.14 Blessed are they that keep his commandements that they may have right to the tree of life and enter through the gate into the city But he goeth on and saith out of Job Who can bring a clean thing out of an unclean Not one Nor can this man bring any clean doctrine or pure wisdome unless by tradition from others out of his impure vessel Prov. 20.9 Who can say I have made my heart clean I am pure from my sin To which we answered before that this interrogation implieth paucity but not a nullity of such men witness that Text Is 55.3 Who hath beleeved our report But he saith page 23 by the new account That if my friends could produce but one such man and prove it then I would yield the bucklers But if we cannot produce any such man in our corrupt blind and unbelieving age shall our unbelief make the faith and promises of God of none effect for though it is true à posse ad esse non valet consequentia so it is as true that à non esse ad non posse fieri non est concludendum especially where we have Gods help ingaged by his promises if we will seek it But because we will now lay claim to the bucklers and that upon his clear and immediate promise we will shew him John with many his fellow-Apostles 1 Joh. 4.17 as was shewed before Herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this present world we can also shew him many thousands as we have done before of such perfect ones even in this life Rev. 7.9 17. and 14.4 5 6. But here he produceth by the help of some good neighbours the testimonies of the Fathers for he never read them himself unto which
and commands and all exhortations spoken and pressed in the name of the Lord and those in speciall which tend to the purging out of all sin and the fulfilling of the Law in Christ yet are not only precepts but possible to the Saints as the said Augustine elswhere confesseth The School also saith and that truly Ultra posse viri non vult Deus ulla requiri God promiseth grace to fulfil all that he requireth Secondly he saith that many of those places of Scripture do shew us not what we are now in via in the way but what we shall be hereafter in patria at the end of our pilgrimage when we shall be freed from the imperfection of our flesh and clothed with the garment of perfect righteousnesse Yea they doe in a speciall manner shew us both what we are and what we should be now in via or here now yet it cannot fully be set forth what we shall be hereafter for as Paul speaks 1 Cor. 2.9 But as it is written eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him Thirdly he saith that in many places the Scripture but he cannot produce one such terms them perfect and immaculate which have defiled their garments and polluted their consciences mark saith he not with no sins which is impossible but with no grosse sins or damnable enormities which as is said before is commendable But first we think the Vindicator alloweth no sin to be veniall but all mortal and damnable though not equally such Secondly we say that while any man pollutes his conscience he is neither called or accounted either perfect or immaculate by the Lord who is of purer eyes then to behold iniquity Haba 1.13 And thirdly what though all men have so defiled their garments for a time yet it is not impossible at length through grace to keep our souls and consciences so unspotted for so had Paul done 2 Cor. 1.12 and knowing that the like grace was attainable for others he prayed for it in their behalfe Phil. 1.10 11. that ye may be sincere and without offence till the day of Jesus Christ being filled with the fruits of righteousnesse 1 Thes 5.23 And the very God of peace sanctifie you wholly that your whole spirit soul and body be preserved blameless until the coming of our Lord Iesus Christ See also Heb. 13.19 20. before cited Fourthly he saith the Scripture pronounceth men perfect blameless and blessed not because they have no sins but because their sins are not imputed unto them Psal 32.1 2. But we have shewed before that this not imputing is a purging them away by sanctification as well as a remission Further he saith and therefore though the Saints are called righteous and perfect not only in regard of the imputative righteousnesse which is wrought in them by the Spirit of Christ but we must understand in what sense the Saints are inherently called righteous for we must not think them to be so perfectly righteous as to be void of sin or to be justified in the sight of God because that together with the sanctification of the Saints there is still in them a remainder of original coruption by the touch and stain of which their best works are corrupted and defiled and therefore we say that though the Saints and holy men of God may and have lived sine scandalo without offence and page 29. sine querela without reproof and complaint on mans part by or in the observance of all outward principles yet it is impossible the best of them should live and die sine peccato without sin So he Unto all which we briefly answer that his distinction of imputative and inherent righteousnesse is vain for they are all one as we have shewed before Secondly the Saints are or ought to be so perfectly righteous by inherent righteousness as to be thereby justified in the sight of God whether the word be taken for a purging from sin as it is Acts 13.39 or for a positive righteousnesse as Titus 3.4 5 6. for there is no other way of justification in Christ unto eternal life spoken of in the Scriptures Thirdly we have proved before that there is not nor ought to be such a remainder of original corruption always found in the best Saints as to stain and corrupt their best works Lastly we have likewise asserted by clear Scriptures that the Saints through Christ not only may but should live here at the length not alone sine scandalo and querela but sine peccato without sin as well as without scandal or just reproof for to that end Christ gave himselfe Ephes 5.24 25 26. But he tels us in that 29 pag. that Rom. 4.1 2. is a remarkable place So it is indeed but not for his purpose to prove that Abraham lived and dyed an imperfect man and with some remainders of corruption in him which words ought to be thus translated as they lye in the Greek Text What shall we say then that Abraham our father hath found according to the flesh or in his unregenerate estate for if Abraham were justified by works to wit before not after grace received he hath whereof to glory but not before God as he proveth in the following verse but of this more in another place Then here he shews by a distinction that the Saints whom he holds to be always imperfect in this life may be in a four-fold sense called perfect First in regard of their intention and aime at and desire of perfection for resting in a good condition saith he is contrary to grace grow in grace But may not the Saints rest when they are at the end of their journey and race which is the final mortification of sin through faith according to Heb. 4.3 For we which have beleeved doe enter into rest Let him here who is tantus temporum observator such an observer of tenses before mark the tenses here for the work of beleeving is past and the entring into rest is present The Saints in heaven are doubtlesse in a good condition is it against grace for them to rest in it Secondly he saith that the Saints are perfect inchoatively and because they goe on more and more but inchoation and consummation are two remote terms or stations and progression may stand at a great distance from perfection and the end of the race at leastwise in the beginning and the middle of it Thirdly he saith they may be term'd so comparatively or in respect of other mens unrighteousnesse And fourthly acceptatively because God accepteth them though not absolutely just by the reason of manifold sins and defects yet in Christ and for Christ his sake through whom all our imperfections are pardoned as just and righteous men But by his leave God accepts no man no not in Christ otherwise then as he is according to his present inward state and growth hence
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
as we shall in our catasceuastical or affirmative part of our discourse more fully manifest But he concludes with his form of prayer I pray God to enable us all to hold the unity of the spirit in the bond of peace and that we may renounce all those doctrines that set up any thing of man And much more say we do tend to the setting up of Satan or his kingdom to the abasing of Christ and that we embrace those doctrines which abase man and much more whatsoever is of the devil and which exalt the Lord according to that of the Psalmist Not unto us O Lord not unto us and much lesse unto the Devil but unto thy name and unto that only give the glory Psalm 15. Unto all which we say and that not formally but cordially Amen You see the Vindicator hath closed like a Saint of the Pharisaicall sect with a prayer even as specious in words of Scripture-phrase as his Preface was to his beloved friends placed in the front of his Vindication but when his prayer is explained to you in reference to his position That sinne will remain in the best of Saints as long as they live then it will appear to have the same scope and end to his said position as we have declared his Preface had For whom can he mean and include in the relative word us when he saith I pray God enable us but the Levites his friends and other his allies with himselfe For be it known to all men by these presents that we disown his Tenents and resolve to speak against them dum maneat Lachesi quod torqueat to speak until we lack breath if we have opportunity Secondly if to hold the unity of the Spirit be intended in reference to his position then these words must signifie to hold the onenesse of the wicked spirit for all sin is of the Devil 1 Joh. 3.9 therefore to pray in reference aforesaid to hold the unity of the Spirit is to pray to hold the onenesse of the wicked spirit in upholding and maintaining with one affection that sin will remain in the best Saints as long as they live Thirdly to hold it in the bond of peace is to pray in reference to the foresaid position that in the onenesse of affection to the wicked spirit that he and his friends may in all tyes bonds obligations of a quiet and peaceable agreement be bound together to maintain that sin will remain in the best of Saints as long as they live and not to disturb one another as those foresaid false Prophets do disturb them who deny their position Yea the Vindicator prayeth as ignorantly as he can if he maintain his position that he and his friends may renounce all the doctrine that sets up any thing of man to the abasing of Christ for if he intend that clause of his petitionary note in reference to our doctrine of a possibility of a total mortification of sinne in this life then his prayer is that nothing of man that is of us in contradistinction to himselfe and his friends may be set up to the mortifying of all sin and so to abase Christ by a total mortification of sin if he mean to prefer his own petition before our doctrine tendeth absit blasphemia dicto to the abasing of Christ But if he iutend to maintain to the end as he begun that sin will remain in the best Saints as long as they live then the said clause of his vote and prayer is a contradiction to himself and his position for doth any doctrine set up any thing of man but that Doctrine which maintaineth the necessary continuance of sin in this life for only sinne and allsin is of the Devill and man Joh. 3.9 Rom. 5.12 by one man sinne came into the world and 2 Thess 2.3 the devil or wicked one what ever men dream to the contrary is called the man of sin therefore for the Vindicator to pray that no doctrine be owned but renounced that sets up any thing of man is to pray against his own position that sin will remain in the best Saints as long as they live because only sinne and all sinne is from man as aforesaid And is there any thing which abaseth Christ but sins continuance when as the Lord complaineth thou hast made me to serve with thy sins and wearied me with thine iniquities Isai 43.24 Hence also upon the same account that the doctrine of sins remaining is the setting up of man and abasing of Christ we say here also the clause of his prayer which is expressed in these words And that we embrace those doctrines that abase man and exalt the Lord is a prayer for the embracing our doctrines because a total mortification of sin in this life is it which exalteth Christ in his holinesse will and power to destroy all sin according to that James 4.5 6. for the Lord offereth more grace that is to overcome it See Phil. 4.13 Joh. 1.16 who came to redeem us from all iniquity and purifie unto himselfe a peculiar people zealous of good works Titus 2.14 that the Lord may be exalted alone in that day Isai 2.17 Not unto us Lord Psal 115.19 in a better sense then the Vindicator doth apply those words in reference to his prayer relating to his position but unto thy name be the glory who hast in some measure made known to us and made us to believe the true doctrine which abases man and exalts Christ which doctrine is a possibility of a total mortification of sin in this world Thus we have traced the Vindicator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first to the last of his Vindication wherein the unbiassed Reader may easily comprehend what nonsense tacit contradictions besides open ones this Vindicator is guilty of in this his Vindication so that he hath first and last verified therein another apt Anagram of his name In no end right Our Gusmond hath spit folly with despite But marvel not for He 's in no end right The finis rei by his confession Of his positions is transgression Will you his friends elect this sinful wight To be your Pilot who 's in no end right Can he direct your souls unto heavens blisse Who at both ends doth steer amisse You Levites in his Preface cal'd to fight With us forbear for he 's in no end right His Jus and Saints mentioned in his letters Are mongrels compared with their betters For he cannot on best Saints temper light It to define who is in no end right Disown him then who hath no morning light Detest this vagrant who 's in no end right Having demonstrated the Anasceuastick or confutative part of our revindication and observed the Vindicators ends what they are we proceed to the Catasceuastick or confirmative part thereof in two axioms or assertions contrary to the Vindicators positions First we affirm that there is a possibility through the grace and help of Christ of a total mortification of
me so we are justified by faith in Christ Gal. 2.16 knowing that a man is not justified by the works of the law but by the faith of Christ Thirdly as we are sanctified by the Spirit of Christ so we are justified by that Spirit 1 Cor. 6.11 But now ye are washed but now ye are sanctified but now ye are justified in the name of our Lord Jesus and by the Spirit of our God Fourthly as sanctification is taken for a washing away of sin so is justification also Ibid. 1 Cor. 6.11 And such were some of you but now ye are washed but now ye are sanctified but now ye are justified Acts 13.39 And by him all that believe are justified from all things from which they could not be justified by the law of Moses Fifthly sanctification is taken for a positive or infused holiness or righteousness whereby the contrary unrighteousness is purged out 1 Thes 4.3 For this is the will of God even your sanctification and chap. 5.23 Now the very God of peace sanctifie you wholly So is justification used for an inherent holiness and righteousness Isaiah 45.24 25. Surely shall one say in the Lord have I righteousness and strength even unto him shall men come and all that be in censed against him shall be ashamed for in the Lord shall all the seed of Israel be justified in way of inherent righteousness and strength communicated unto them as was said in the former verse and shall glory Sixthly as this sanctification is gradually attained so is justification also Rev. 22.11 He that is unjust let him be unjust still but he that is justified let him be justified still and he that is sanctified let him be sanctified still that is more and more where justification and sanctification are used for an inhesive holiness or righteousness as was said before Seventhly as sanctification is communicated and given to make us obedient unto the law that it may be fulfilled by us so is justification also Rom. 8.4 That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit 1 Pet. 1.2 Elect according to the foreknowledg of God or through the sanctification of the Spirit unto obedience and the sprinkling of the blood of Jesus Christ Eighthly as forgiveness of sins follows sanctification as an individual companion of those sins that are purged away by it Acts 26.18 that they may receive remission of sins and an inheritance among them that are sanctified by faith that is in me so that remission of sins is not justification but an effect or concomitant of the same Rom. 8.33 Who shall lay any thing to the charge of Gods elect it is God that justifieth who shall condemn So did our Church believe and did pray for children and persons to be baptized saying Almighty and immortal God the aid of all that need c. We call upon thee for these infants that they coming to thy holy baptism may receive remission of their sins by spiritual regeneration Ninthly whereas our Saviour makes the new birth absolutely necessary to salvation John 3.3 Verily I say unto you that unless ye be born again ye cannot see the kingdome of God so Saint Paul leaves out sanctification in order of causes unless sanctification and justification be all one Rom. 8.30 Moreover whom he did predestinate them he also called and whom he called those he justified and whom he justified them he also glorified And so doth our Church in the 39. Article speak of sanctification under justification or else leaves it out as needless which were impiety in us to think which is yet more clear out of the thirteenth Article thus intituled ' Of works before justification The words of the article are these Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God forasmuch as they spring not of faith in Jesus Christ neither do they make us meet to receive grace Tenthly every grace and vertue of God whereby we perform obedience to Gods law is called a justification and all the graces of the Saints are named as so many particular justifications Rev. 19.8 And to her was granted that she should be arrayed in fine linnen clean and white for the white linnen is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or justifications of Saints Hence it is that Basil Psal 118. according to his account 119. upon vers 2. he cals the commandements justification as those which are to justifie or make just those that observe them rightly so before Psal 119.7 the law c. Eleventhly by doing and fulfilling of the law which we do accomplish by the grace and Spirit of Christ Rom. 8.4 we become fully justified before God Rom. 2.13 For not the hearers of the law are just before God but the doers of the law shall be justified Lastly as we are sanctified by the blood that is the Spirit of Christ Heb. 10.29 Of how much forer punishment shall he be thought worthy who hath troden under foot the Son of God and counted the blood of the covenant by which he was sanctified an unholy thing and done despite to the Spirit of grace So we are justified by the same blood Rom. 5.9 How much more being justified by his blood shall we be saved from wrath through him Hence it is also that the Apostle speaking of the love of Christ to him and his fellow-Apostles and Saints saith who hath loved us and washed us in his own blood and made us Kings and Priests unto God Rev. 1.5 6. where Saint John speaks of the work of justification See 1 Pet. 2.9 10. compared with Exod. 19.5 6. Concerning which work of justification by Christs internal righteousness take these few testimonies of the Fathers following instead of many more which might be alledged Justin Martyr in quaest ad Orthodoxos before cited But what is the universal righteousness of the law To love God above himself and his neighbour as himself which is not impossible to those men that apply themselves thereunto Wherefore the Apostle did not therefore say that no flesh should be justified by the works of the law because we cannot perform impossible things but because we will not do possible things Cyprian serm 6. de oratione Domini speaking of the Publican that went away rather justified then the Pharisee saith he by his humiliation deserved to be sanctified c. Where he makes sanctification and justification to be one and the same thing Hieron in lib. 1. dialog advers Pelag. That a man is not condemned for that which he hath not but is justified for what he hath Ambrose lib. 6. exam cap. c. I pray thee answer whether justification seem to conferred upon thee according to the mind But thou canst not doubt seeing justice or righteousness from whence justification hath its derivation but that it belongs unto the mind and not unto the body Epiphanius doth not onely make righteousness and goodness to
verse for he doth not hence nor Rom. 4. intend to condemn all righteousness of the law but onely the righteousness of the law exclusively considered without the faith of Christ but not that righteousness of the law which is through the faith of Christ and therefore he saith according to the Greek reading Phil. 3.9 10. that I may be found not having my ' own righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' but that righteousnesse which is through the faith of Christ Whence he sheweth evidently that he received the righteousness of the law which was that he attained not unto when he was a Pharisee v. 5 6. through the faith of Christ for the law is the rule of all righteousness and requireth all righteousness Matth. 19.14 15 c. but it must be attained through faith in Christ because that faith deduceth it from Christ and maketh it to be what it is ' even the righteousness of or from God by faith v. 9. The Translators by their translation turn the words as if Paul set the righteousness out of the law in contradistinction to another righteousness to be attained unto through the faith of Christ when as its the same righteousness for nature with that Paul had before but it was now qualified altered through the faith of Christ Pauls righteousness out of the law was not so qualified before he believed in the Lord Jesus according to his requiring Joh. 14.1 Hence we say that Paul did not account his best righteousness loss and dung nor yet his righteousness out of the law loss and dung through the faith of Jesus absolutely in it self but as it was unqualified with his faith in Christ And surely he did not advise Timothy to follow after the righteousness which is loss and dung when he biddeth him ' follow after righteousness holiness patience meekness 1 Tim. 6.11 12. They call St. Paul in their letters our great Apostle but very inconsiderately if his best righteousness he had was but loss and dung for then he was not very great in his attainments to attain to no other righteousness but that which is but loss and dung Saint Paul useth but a comparison to set out the difference of his righteousness of the law but comparisons do not determine things in their absolute nature but in their comparate affection as wisdome is better then rubies Prov. 8.11 There is a comparison of better worse yet it will not follow that rubies are worth nothing at all yet are they worth nothing in comparison of wisdome when they come in competition and one of them is to be removed then rubies are to be cast away rather then wisdome because wisdome is better then rubies There are many comparisons in Scripture of things and persons compared which are neither of them in their positive degree such as they seem to import in their comparative degree as Luk. 18.14 it is said the Publican went away rather justified then the Pharisee and yet it will not follow that either of them for the present were justified that is made righteous See in Ezek. 16.51 52 c. It is said of Judah thou hast justified thy Sisters Sodon and Gomorrah they are more righteous then thou c. yet none will say if they consider v 49. that Sodom was righteous Therefore its needful to ponder what is declared by comparate affections lest we judge of things amiss by putting our sense upon things from the comparative affection between them which we mistake often and so put our conceited sense to be that wherein things are compared when indeed they are not so to be compared without perverting the sense of the holy Ghost As once an highly esteemed preacher did pervert the sense of the Text Ephes 2.1 you hath he quickned who are dead in trespasses and sinnes from whence he gathered this Doctrine never intended by that text that an unregenerate man can no more stirre or contribute any thing to prepare his conversion then a logge or a stone or a dead body can move and he gave for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this reason because he is compared to a dead man to which indeed he is compared in respect of spiritual life which is no more in him then life in a dead carcass but yet the said unregenerate living man is not dead in his natural life also which yet quickneth and acteth all his organs and faculties whereby he may hear read and pray to God to make what he heareth and readeth powerful and effectual to the ends and purposes appointed that so faith ' at last may come by hearing Rom. 10. and through prayer for strength to avoid temptations he may through watchfulness abstain ' from fleshly lusts which war against the soul 1 Pet. 2.11 Thus it is easie to abuse comparisons to the bearing of false testimony against the mind of Christ They ingenuously confesse in their foresaid letters that they dare not accept of Dr. Draytons Sermon on 2 Cor. 7.1 which was sent unto them as a love-token to their souls by the said person of Honour because it doth direct them to place their perfection in inherent righteousness which they say they do obtain by faith alone in a mediator without them not within them no marvel that Dr. Drayton found so little respect from them and the Vindicator though a vagrant and not long known to them so much favour with them because he was for no inherent righteousnesse but imputative if he can get it to be his perfect righteousnesse with his imperfect and debauched life for then sinne may remain in him according to his positions and he may well confesse all his righteousnesse to be as filthy rags without any trouble to him because the hypocritical Church confesseth hers to be so Isai 64.6 And that they may justifie their not daring to own any inherent righteousnesse but such as is as filthy rags aforesaid in themselves they produce for their warrant Pauls testimony of the Coloss 2.10 saying to them ' you are complete in him that is as they dream without inherent righteousnesse but that which is aforesaid though Paul telleth them how it s to be complete in Christ ver 11. even by being circumcised with Christs circumcision made without hands in putting off the body of the sinns of the flesh not keeping it still to ' humble them with a voluntary humility ver 18. but that they might be eased of so great a burden and so complete in Christ being partakers of so great a benefit by Christs circumcision aforesaid But we wish them to go but not too late with the foolish Virgins Mat. 2.25 and buy some of the salve Christ mentions and anoint their eies Revel 3.18 that they may see whether they had no inherent righteousnesse in whom Christ was formed again Gal. 4.19 and whether they had no inherent righteousnesse who were changed into the image of Christ from glory to glory 2