part and that sanctifying grace had so farre destroyed pride and made the soul apprehensive of its imperfections that at least men of eminent godlinesse could have endured patiently to hear that they are not omniscient nor infallible that they have some ignorance with their eminent knowledge and why not in these points as well as others Try therefore all things and hold fast that which is good And with those noble Bereans search the Scriptures daily whether these things be so Know no man after the flesh and though you hear others say they are resolved to think the worse and that doubtless it is a Jesus of Nazareth and not of Ierusalem that is here held forth yet do not you say that you are resolved to think the better of what is written because you know who it is that writ it nor yet be ye affraid of their terrour or drawn aside by the excellency of their speech or wisdom from the simplicity of the truth But look up unto God and the word of his grace which is able to build you up c. Accounting as I alwayes preach Christ Jesus the Lord and me SCALES Aug. 18. 1654. Your Servant for Iesus sake IOSEPH HARRISON Certain Passages concerning Mr. Harrison Preacher at LUND Chappel in the County of Lancaster Concerning the above named Mr. Harrison he hath in a publick Assembly delivered these Passages following 1. HEarken not to the letter which saith labour but look for the Spirit to work 2. The Law was not given to an unconverted people but to a converted 3. I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 4. Repentance is a not saying in thy heart Do this that is this or that Commandment of God 5. There are two sorts of people First the uncalled to them onely preach the Gospel Secondly the called to them preach good works 6. But is it not good for a man to do all that he can viz. in way of obedience to Gods Commandments Answer The summe of all the Commandments is that of the Sabbath Now to a christian the Sabbath is to cease from his own works working according to a form or letter 7. Christians when they glory glory in their sins 8. Righteousnesse or good works are to be done by me but they are not profitable to me but to others The first passage Hearken not to the letter which saith labour but looke for the spirit to work THis passage though for the form Adversative yet doth not the position of the consequent necessarily remove the Antecedent For if ever delivered whether by way of dehortation or Inhibition it doth not in its naturall bent restraine á toto but tali not from a Hearkening to the letter at all but from such a carnall Hearkening to the letter which saith to us Labour as is destructive to or exclusive of an Evangelicall looking for the Spirit to work and in effect amounts to no more than this Hearken not Scilicet exclusively in the sense aforesaid to the letter which saith Labour But even then while so hearkening looke for the Spirit to work which Christ hath promised Letter may be taken either largely for the whole book of Scriptures or more strictly and properly for the Law of Moses so eminently lettered in tables of Stone 2 Cor. 3.7 And then 2. the letter or this Law may be taken either materially for the substance of what is there required or formally under the notion of a covenant as then dispensed by Moses 3. By hearkening may be meant either a meer Attentionall hearing or listening with the eare or a hearkning which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obedientiall 4. Looking for the Spirit may be interpreted either of a fantasticall opiniative groundlesse looking or of a Christian-like looking for the Spirit in faith bottom'd upon the promise And now 1 If by letter be understood the Scriptures or writings of the Old Testament and the New then 1. Christians are and it is profitable for them to Hearken search into read and meditate therein 2 Pet. 1.19 Acts. 17.11 1. Tim. 4.13 2 If holdeth forth the Credenda et facienda whatsoever is necessarie to be beleeved and done by Christians Ioh. 20 31. 2 Tim. 3.15.16.17 And yet 3. Christians are not to look upon or Hearken to the letter as able either to discover to or work in them what it holds forth and requireth of them or upon themselves as able either to understand or conform thereunto But acknowledging the letter in regard of the things signified to be spirituall Rom. 7.14 and themselves in regard of their owne powers to be altogether carnall 1 Cor. 2.14 Rom. 7.14.18 they are to look up unto God by faith in Christ for the Spirit of promise not onely to reveale to but in their mindes to work in them not only to will but to doe what is outwardly and objectively represented to them in the letter Iohn 16.13 Luke 24.45 Phi. 2.13 Gal. 1.16 For 4. as the Scriptures are not tho life but testifie the life to be in Christ and the great sin therein condemned even by Moses is not comming unto Christ for the life Iohn 5.39.46 So the letter is not that which enlivens or changes the heart but witnesseth that to be done by the Spirit it selfe 2 Cor. 3 6. And the great sin against the letter even of the Gospel is looking for it or for selfe and not for the Spirit of Christ to worke accordingly as there is promised See Iohn 6.63 2 Cor. 3.3 2 If by the letter be understood the law taken materialiter or that which is held forth by Christ and the Apostles to be the summe fulfilling of the Law as love to God and to our neighbours Rom. 13.8 11. and worshipping of God in spirit and in truth Iohn 4.23 24. Then first Christians as they are to hearken unto so really they are to delight in this law of God after the inward man Rom. 7.22 It is written in their hearts and put into their minds Heb. 8.10 They are taught of God to love one another 1 Thes. 4.9 They are circumcised from confidence in the flesh for this very end Scilicet That they may worship God in the Spirit and rejoyce in Christ Iesus 3. Phi. 3. And yet 2 Christians are to looke for the spirit in faith to strengthen them with might in the inward man Ephes. 3.16 And whereas thirdly They find a law in their members warring against the law of their mindes and that though to will be present with them yet how to doe that which is good they know not they are to pray continually that the God of peace will sanctifie them wholly 1 Thes. 5 23. and that through the Spirit they may mortifie the deeds of the body Rom. 8.13 Thirdly If by the Letter be understood the Law taken Formaliter Dispensed by Moses Sub ratione foederis for as a law saith Mr
the contrary hath been cleared in the explanation of the sixth Passage Secondly it is evident 2 Tim. 1.9 That God hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began Thirdly Christ himself professeth That he came not to call the righteous that is men that can act and do and think themselves able to perform such works or offer such sacrifices as can De congruo at least if not De condigno plead for the acceptance of their persons But sinners that are such as can neither act nor do but find themselves both unfit for and unworthy of any other recompence save the wages of sin which is death He called indeed all of all sorts outwardly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to repent but these alone effectually {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the thing repentance Mat. 9.13 That is unto an immediate and actual renunciation of all the works that they ever could and now fain would plead for themselves that loosing all they have of their own they may win the Kingdom of heaven not as their right in law according as the Pharisees laid claim unto it but violently at least in the account of all such men videlicet as sinners c. souldiers through the meer gift and absolute conquest of their Captain Iesus Mat. 11.12 13. Rom. 6.23 Nor thirdly as procuring causes of justification For as our own works are not the matter of that legal righteousnesse required in the old covenant So are they not the means of procuring that Evangelical righteousnesse which is held forth in the new Because first there is no Scripture that requireth them for that end but calleth mens labouring with that intent a seeking for righteousnesse as it were by the works of the Law and not by faith Rom 9.32.2 To him that worketh is the reward not reckoned of Grace but of Debt Rom. 4.4 So that if works were means to procure the new Covenant Justification we were not justified freely by grace but of due and debt It should not be said to him that worketh not but believeth on him that justifieth the ungodly His faith is counted for righteousnesse but to him that doth work and meriteth from him that justifieth the godly his work is imputed for it is righteousnesse 3. Those that assert works to be means or procuring causes say not that they are such Ratione valoris meriti propriè sic dicti By reason of any proportionable inherent worth But only Ratione pacti as they are conditions to some promise or other freely made by God and if that be true neither righteousness nor good works can be means or procuring causes of the the new Covenant Iustification because there is no promise thereof made to him that worketh or doth righteousness It is no where said in Scripture either ex pressely or implicitely that he that will work or perform such and such duties shall be justified by the blood of Jesus Nay though we read Acts 13.39 Whosoever believeth is justified yet it is no where said He that will believe shall be justified Fourthly and lastly Righteousnesse or good works are not profitable to me or other Christians either as the way through which we come as the means by which we shall get or as the condition upon which we may ground our hope of eternal Glory Not as the way For first not works but Christ alone is in Scriptures called the way Thomas saith unto him Lord we know not whether thou goest and how can we know the way Iesus saith unto him I am the way the truth and the life no man cometh unto the Father but by me John 14.5 6. He hath consecrated for us a new and living way in opposition to the old dead legal way through the vaile that is to say his flesh Heb 10.20.2 Works cannot be the way because they are neither the truth that is the substance of the Law and ceremonies nor the life which was held forth in the promises for they being not the truth we who are unworthy must not pass that way and they not being the life we who are sold under sinne cannot passe So that though works were granted to be a way in themselves yet it is impossible that they should be a way unto us The Gulf is so great Luke 16.26 that there is no descending or ascending but by Iacobs Ladder which was put down by God and not put up by men and is of that length that the top reacheth as high as God in heaven and the foot as low as Iacob laid upon the stone Gen. 28.13 14.3 A way is a steady and immoveable thing mounted so high that the waters cannot overflow it and thence called a high-way but works are sandy and slippery soon overflowed and not able to bear us up in the time of Temptation Though we know nothing by our selves yet who dare stand upon this ground and plead not guilty before God 4. Faith might more probably be called the way to heaven than works Sith as the Apostle saith by faith we stand 2 Cor. 1.24 and have accesse by faith into the grace wherein we stand Rom. 5 2. And yet is faith only said to be a coming into the way as Ioh 6.35 and never called the way it self Let therefore works be called as they truly are viae Regni the wayes of the Kingdome or motions of those that are in the way not upwards to God for the good of themselves but downwards to men for the good of others or the going forth of Christians from God like the Angel Heb. 1.14 to do service for Christ in the world and not their coming to God by Christ as in faith and prayer to wait upon and converse with him in heaven Not as a meanes For first The Scriptures hold them forth as such 2. If the works of Christians be the means or instumental cause then are Christians themselves constituted the principal cause and consequently the Authours of their own salvation And then it shall not only be true that Christ is the Authour of eternal salvation to those that obey him Heb. 5.9 But that Christians are the Authors of their own salvation by their obedience unto Christ 3. Promises under the Gospel that seem most legal do not run like those of the Law of Moses He that doth these things shall live by them that is by them as means of life But simply thus He that doth such or such things shall live and be saved Scilicet by the mediation of Jesus Christ Nor as conditions upon which we may ground our hope of glory For first It is not works but Christ in us that is the hope of glory Col. 1.27 In all other grounds there is yea and nay a doubtfulnesse and uncertainty which occcasioned Bellarmines Tutissimum est c. and therefore no sure and stedfast
Cor. 8.16 Thirdly were it not that the Gospel is and ought to be preached to persons that are uncalled why should those be damned that obey not the Gospel 2 Thes. 1.8 or how shall they be convinced of sin that believe not on Iesus Io. 16.9 Secondly if only be referred to the persons to whom we are to preach and the sense of the Quere be this Scilicet whether the Gospel is to be preached onely to the uncalled I answer negatively For 1. The Apostles in all their Epistles writing to Christians especiall Paul in the three first Chapters to the Ephesians preach the Gospel Paulus ad Romanos undecem capitibus fidem fundat quinque capitibus deinde mores superaedificat Ad Galat. Quinque fidem uno sexto mores docet Sic in aliis epist suis facit Secondly It is requisite and meet thus to preach First to prevent the bewitching of Satan Gal. 3.1 And natures continual lusting either to return again to the Covenant of Works or to be carried about with every wind of Doctrine Eph. 4.14 Secondly that christians beholding as in a Glasse the Glory of the Lord may be changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Thirdly the Gospel is said to work effectually in them also that believe 1 Thes. 2.13 and christians the more they grow in grace and in the knowledge of the Lord Iesus Christ the more they grow in a sence of their own weaknesse and unworthinesse which occasions that faithful saying still to be seasonable and worthy all acceptation That Iesus Christ came into the world to save sinners 1 Tim. 1.15 Thirdly The men that are most zealous for pressing the Law of works will allow the Gospel if a conditional covenant may be called Gospel to be preached to themselves and such like godly men whom they look upon as truly called Nay in old time Christ might have been feasted at the Pharisees houses provided he would never reprove them for taking the highest roomes to themselves Luke 14.8 nor appear a friend to Publicans and sinners Luk 17.39 Thirdly if onely be referred unto the Gospel or the Doctrine to be preached and the sense of the Quere be whether only the Gospel is to be preached to the uncalled Then first Christ in commission for preaching which he gave to the Apostles mentions only the Gospel and inserts not a word touching the Law of Moses and he that in hearing that believes and is baptized no mention of other works shall be saved and he that believes not what other works soever he doth shall be damned Mar. 16.16 Secondly Paul professeth that he was made an able Minister of the New Testament not of the letter but of the Spirit 2 Cor. 3.6 and that God hath reconciled us to himself by Jesus Christ and hath given unto us the ministery of reconciliation 2 Cor. 3.7.9 not of death and condemnation 2 Cor. 3.7.9 Thirdly the Law that was given by Moses to the Israelites onely as hath been shewen and not so much as for the use of the Gentiles while such but suppositively and secondarily in case they became Proselites and were by circumcision incorporated into the body of the Iewes And for the Covenant of Works made with Adam Mr. Baxter himself to use his own words doth now maintain that there is no such thing as a Covenant of works now in being to any on earth However the work thereof is indelebly and undeniably written in the heart the conscience bearing witnesse and the thoughts in the mean while excusing and accusing one another Fourthly I distinguish Inter praedicare legem praedicare de lege betwixt Preaching Law and preaching of the Law Praedicare de lege or to preach of the Law is to declare first what the Law in its own nature requires and what it behoveth them to do or die that think to become righteous or to get life by conformity thereunto as Luke 10.25.28 Rom. 10. 5. Mat. 5.22.28 Secondly that none were ever able to perform it all having sinned and come short of the glory of God Rom. 3.23 Thirdly that the Gentiles which had not the Law of Moses sinned against the Law of Nature Rom. 1.32 Rom. 2.12.14 15. And the Iewes who were under the law of Moses became guilty thereby before God Rom. 3.13 No flesh could ever be justified by the deeds of either law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for by each law whether of nature or Scripture to the conscience appealing comes an acknowledgement of sin Rom. 3.20 Fourthly that what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin hath condemned sin in the flesh and fulfilled the righteousnesse of the Law in us or is the end of the Law for righteousnesse Rom. 8.3 4. Rom. 10.4 Fifthly that though De facto the Law without seconded by the Law within accuse terrify and condemn yet De jure it hath nothing to do either to charge or condemn the elect of God Rom. 8.33 Rom. 8.1 Gal. 3.13 Rom. 6.14 Sixtly to tell to whom for what use and untill what time the Law was given and what great and precious priviledges we enjoy who are freed from the bondage of it Rom 3.19.5.20.6.14 Gal. 3.19.4 5. Seventhly and lastly to declare that love is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fulfilling summe and even the whole of the Law which is now the new commandment of our Husband Christ and not simply required of us as formerly by our old Husband but freely begotten in us by the immortal seed of the Word as fruit acceptable to God the Father All which are plentifully done by the Apostle Paul in his Epistles to the Romans and Galatians and should now be done by Gospel-Ministers as occasion is given either by the pride of the Pharisees the poverty of the Publicans or the rising of such contentious disputes about the Law as did in the dayes of the Apostles and are likely to continue till the end of the world But as for preaching the Law whether given to Adam or by Moses as a Covenant of life and death according as the Scriptures describe them Gen. 2 17. Rom. 10.5 Gal. 3.10 which is truly Praedicare legem or to preach the Law indeed as yet alive an abrogated repealed fulfilled satisfied Law being no otherwise a Law then a dead man a man as it was never commanded by Christ so was it never that we read of practised by the Apostles and by consequence not now to be revived by the Ministers of the Gospel And yet fifthly This excludes not all preaching that is minatory for those that manifest themselves to be positively uncalled especially and all sorts occasionally should be taught that he that believeth not the Son shall not see life but the wrath of God abideth on him Iohn
a form or letter I Shall not here discusse whether this Solution be pertinent and full as to the objection But expresse the summe of both in four Queries and return answer severally to each of them The first Querie 1. Whether it be not good for a man to do all that he can viz in a way of obedience to Gods Commandments 1. Man may be considered either in the state of nature or in the state of grace Secondly it may be said to be good for a man to do c. either simply in relation to the work it self or in reference to the effects and consequents of the work that is the procuring thereby either a Temporal or a Spiritual good Thirdly by commandments may be meant either the precepts of the Law as a covenant written in nature or Scripture or the commandments given and as given by Christ who is Lord of all even of the Sabbath day Fourthly by way of obedience may be meant either a mans own way in which alone he can obey or Gods way Scilicet Accordingly as he commands 1. It is good for a man in the state of nature to do all that he can in way of obedience to Gods commandments under whichsoever notion considered in relation to the work it self For first Virtus per se ipsa amabilis vertue it self by it self is amiable and vice hateful Secondly a work that is good though only for the substance of it is better then that which is evil both for the substance and circumstances Thirdly it is good and commendable for any man to walk according to that light vouchsafed unto him and not to hold the truth in unrighteousnesse Rom. 1.18 2. It is good for a man in the state of nature to do all that he can in reference to the procuring of a Temporal good For first Because Ahab humbled himself the evil was not brought in his dayes 1 Kings 21 29. Secondly the Pharisees that gave almes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their reward Mat. 6.2 though in the present tense all here and with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing distinct from God like Esau's blessing gotten by selfish tears and not God for their reward Thirdly the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousnesse and have followed lust contrary to the light of Law and Reason And though a man doing what he can cannot prevent Yet if fourthly any say that to him eternal punishment shall be mittigated as to the degrees of it I shall not contend 3. It is not good for a man in the state of nature to do all that he can in his own way of obedience to Gods commandments however considered in reference to the procuring of a spiritual good that is all or any of those blessings which are the peculiar purchase of the blood of Christ for his elect For first This is a seeking them as it were by the works of the Law that is a working to get a right to or possession of the blessings purchased by Christ as if that were to be obtained by the carnal observance of an outward command whereas they are freely given by Christ through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners Rom. 9.32.4 5. Secondly All that a man while such can do though pretended and intended in a way of obedience really and in truth is Rebellious Disobedience For the minding of the flesh is enmity against God Rom. 8.7 and so by consequence the more he can do the more he can rebell and procures to himself the greater condemnation The minding of the flesh is death Rom. 8.6 And so the more the more deadly Homo non solum nihil potest suis viribus ad justitiam coram Deo sed etiam adjutus lege docente operibus per iegem extortis deterior efficitur Thirdly Neither Law nor the commands under the Gospel requires any such obedience as this man can perform For the Law requires that which is spiritual to be done in the life and power of the flesh such as man could have performed at his first creation The commands under the Gospel call for an obedience Evangelical to be done in the life and power of the Spiris of Christ such as the elect onely do and can perform after their second creation If all that a man can do were all or part of that a man should do if his way of obeying answered to Gods of commmanding or if the work when done were good by rule of any law there were some probability of it being good for a man to do all that he can in reference to the getting of some good by that Law But all things here being otherwise what can mans doing be good for But as it is sin so to procure the wages of sin which is death There is none in they are all gone out of the way and thence are they altogether become unprofitable Rom. 3.12 Thirdly there is no promise in Scripture of any spiritual good made to a natural mans doings though he do all that he can and how shall any man call them good in reference to the getting of that which God hath never promised upon any such condition Is not piety alone said to be profitable 1 Tim. 4.8 and that as and because it hath the promises Fourthly Paul did what he could in a way of obedience to Gods commandments and yet he confesseth at last he gained nothing thereby in reference to any spiritual good but was a looser and found all his doings to be dung Phil. 3.7 8. The natural mans looking for God to give him Christ or the blessings purchased by him because he doth this or that or works more than other men is not only groundlesse having no promise whereupon to bottom it but abominable even as if a servant should expect a pearl from his Master because he throwes Dirt in his face and that more constantly than other men doth that which is abomination in his sight Luke 16.15 And yet will needs perswade both him and others that he is doing acceptable service a prime piece doubtlesse of that Religion which derives it self à religando from binding of God to man and not man to God Fifthly Christ reclaimes men in the state of nature from doing all that they can in their own way of obedience to Gods commandments to do that which is not onely beyond their abilities to do but beyond their understandings while such to think that they should do it or how it is that God will have it done Scilicet To Repent and believe or to cease from their own dead works and dead way of working and accept of Christ through a saith not gotten by them but begotten by the word as the end of the Law for righteousnesse What shall we do say the Iewes that we might work the works of God This saith Christ is the