work of God c. Actively and Passively The work now commanded to be done by you and yet the work which onely is must and can be done by God John 6.28 29. Men and brethren what shall we do say those Acts 2.37 Repent answereth Peter or abandon the present thoughts and actings of your minds whereby you are alienated from God and yield your selves up as dead lost men to be baptised or buried under water with Christ in Baptisme thence to be raised up by his mighty power alone to newnesse of life It is therefore good for a man instead of doing what he can in his own formal Hypocritical way of obedience to the outward commands First to learn experimentally from the lusting and rebelling of his own heart against Gods commandments that he can do nothing but sin That when the commandment comes Sin reviveth that sin taketh occasion by the commandment and worketh in him all manner of concupiscence Rom. 7.8 9. Secondly to acknowledge himself a sinner and guilty of death Rom. 3.19 20. Thirdly To digest judgement or admit without pleading for himself the letter or law to condemn and kill him Rom. 7.10 11. Fourthly Not to stick to save himselfe actively by doing and conforming to the letter But passively to suffer God to work in him upon him and concerning him the whole power of his will by the power of his word for if dead he may perhaps hear that which he never did nor could while he was alive even not the letter nor Epistle only sent by messengers but the voice of the Son of God and in hearing Believe and live Joh. 5.25 And here we conclude that it is hurtful for a man in the state of nature to be active or do all that he can or any thing he is able to imagine he either can or should do in reference to the procuring the spiritual goods or blessings purchased by Christ and firstly conferred upon his Elect as Regeneration conversion faith and Repentance and that we may the more particularly prove and clear this consider that here and in order to the collation of these it is true that the summe of all the commandments is that of the Sabbath or a ceasing of man from his own works or working according to a form or letter Nos praedicantes fidem omnino dehortamur ab operibus homines ut praedicemus Sabbatum non operando sed patiendo boni sumus cum patimur divinas actiones quieti ipsis Your strength is to sit still Isa. 30.7 For if man must act or be active in reference to his Regeneration and conversion which is the first special blessing that is conferred by Christ I ask first whether as an efficient principal or instrumental Not as principal for if so he might be said to Regenerate or beget himself the old man to be the father of the new man nay the new man the workmanship of the old made in himself by works Antecedent and not created in Christ unto works subsequent That which is born of the flesh be spirit contrary to John 3.6 Not as instrumental under God for first We are not begotten by corruptible but incorruptible seed by the word of God which liveth and abideth for ever 1 Pet. 1.23 Of water and the Spirit not water and the flesh John 3.5 Secondly If a man were actively instrumental in his Regeneration he might of necessitie be actuallie alive before regenerated for how should man act before he have life But man is not actuallie alive before Regenerated But dead in sin and trespasses Ephes. 2.1 And therefore not activelie instrumental in his regeneration nay he is so far from being an instrument that he is not so much as the matter out of which life is educed but only into which it is induced by the Spirit of life in materiâ privativâ non positivâ operatur Deus Thirdly Quid insanius fingi potest as Luther Doth not the flesh fight against the Spirit at actu and how then should it act for and with the Spirit before or in Regeneration Fourthly he should not for the Law doth not command any man to be born from above or of the Spirit of Christ And Christ doth not require any man to regenerate himself from below or in the power of his flesh All in this Kingdome of heaven is to be done in the power of his own Spirit the commands presupposing the giving of it in the Gospel And hence is that as the Ministerie of the Spirit to be preached antecedentlie unto those even to every creature And then doth this new husband Christ call for the bringing forth of those children to God which he hath already begotten by that immortal seed of the Word Secondly If man be or should be active herein he must needs antecedently know and will his conversion and the means of it for otherwise he acts sensuallie as a beast not as a man but he neither knowes nor wills either of these antecedentlie or till he be regenerated but opposes and accounts them foolishnesse That he knows them not is plain first from 1 Cor. 2.14 and Nicodemus cast Iohn 3.4 who could neither apprehend the thing nor tell any means or way to it though Christ had already told him But entering the second time into his mothers womb The new man in this resembling Melchisedech Heb. 7.3 being to a natural man for oughr he can find in Scriptures without Father without Mother and without Descent neither having beginning of daies nor end of life and that because he is made not after the manner of the sonnes of men but like unto the Sonne of God Secondly Christ saith The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whether it goeth So is every one that is born of the Spirit John 3.8 Thirdly We must be known of God before we can know God 1 Cor. 8 2 3 Gal. 4.9 Quia cogniti sunt ideo cognoscunt I know my sheep and am known of mine John 10.14 Man must be born again or from above before he can so much as see the Kingdom of heaven John 3.5 Nor can he antecedently will either of these First because he cannot know them and it is a general maxime Ignoti nulla cupido If there be none that understandeth there is sure for being any that seeketh after God Rom. 3.11 He knowes doing the old way and naturally can will as the old end so the old way to do to be saved but not suffering which is the new He can as little think of dying in and to his own flesh with which he so sweetly now converseth as the Disciples of Christs suffering those things and so entring into his Glory Luke 24.26 Oh what living man can think that either we must or that the Captain of our salvation was made perfect through sufferings Heb. 2.10 Secondly the Text is plain Iohn 1.13 Which were born not of blood nor of the will
and he goeth to another come he cometh to my servant do this and he doth it Secondly There would be no sin against the Holy Ghost but only against the letter whereas the great sin is called the sin against the Holy Ghost and offering dispite to the Spirit of Grace Acts 7.51 Heb. 10.29 Mat. 12.32 Thirdly Christians now should be in the same bondage as the Iewes were under the Law Scilicet bound Sub poena peccati mortis to act at the meer commandment of the letter Rom 7.9 But the law of the Spirit of life in Christ Iesus haeth made them free from that law of sinne and death Rom. 8.2.14 So that it is not the letter it self when of it self commanding or as simply spoken by our neighbour but to Iesus Christ himself speaking in the letter or speaking the things contained in the letter that Christians nextly and immediately owe their obedience And hence it is clear for ought I yet see that though sin De facto when committed be firstly and formally the transgression of the letter or law without yet in fieri or in committing it is firstly and more directly against the Spirit or law of the mind that is within And though it be granted that to crosse the Spirit is not that which firstly maketh the fact sin yet it is that which firstly maketh this or that Christian a sinner If thou wilt know in the definition of it what is Rebellion and what is sin consult with the letter or Law 1 Iohn 3.4 But if thou wilt know in individuo what is rebelling and sinning or who rebells and sins look within thine own heart even now standing out against some or other of the personal commands which are alwayes legal of Jesus Christ our King and Lord Behold I stand at the door and knock if any man hear my voice c. Rev 3 20. The words that I speak are Spirit and life John 6.63 If any ask how shall Christians know when to do this and when that or which of these in particular is to be done First must they set down the time themselves wherein they will perform such and such duties Shall they appoint aforehand such an hour they will pray and such an houre they will mourne for sinne and such an houre they will do acts of charity c. No For first Christians should stand fast in the liberty wherewith Christ hath made them free Gal. 5.1 And as in respect of times and seasons they are not to be enbondaged or imposed upon by others so much lesse by themselves what hath any man to do to be his own Law-maker By multiplying lawes to multiply sins Or to bind himself in such things as these in which Christ hath left him at libertie Gal. 4.9 10 11. Sith secondly It is clear that Christ never appointed any set times for his Disciples nor ordered them to appoint any for themselves to perform such and such duties in but left them free both as to the particular times to perform the duties in and as to the particular duties to be performed in such and such times He said When ye pray pray thus not ye shall pray then and there and this Mat. 6.6 7 9. and in like manner When ye give almes and when ye fast and as often as ye do this do it c. Mat. 6.2 3. Mat. 6.16.7 1 Cor. 11.25 26. Nay where do the Apostles throughout their Epistles ever enjoyn any such thing to Christians or ever reprove them for the neglect of any such a duty Thirdly There is the same reason for Christians to limit themselves unto certain places subpoena peccati as unto certain times which yet none do which know in any measure what is meant by christian liberty Though neverthelesse fourthly Christians out of a consideration of one anothers infirmities while here in the flesh as well as for order decency and conveniencies sake both may and should appoint times and places for assembling themselves together to provoke unto love and to good works and so much the more as they see the day approaching Heb. 10.24 25 1 Cor. 14.40 and are then in a special manner to stir up the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or gifts that are in them 2 Tim. 1.6 being strengthened {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in or by the grace that is in Christ Jesus 2 Tim. 2.1 Secondly must Christians wait for extraordinary impulsions of the Spirit No For first though sometimes and upon some special occasions Christians are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be vehemently stirred or sharpened in Spirit as Acts 17.16 yet not alwayes The work of the Spirit may be irresistible in it self and infallibly produce its effect in or upon and yet not work irresistibly as unto us For secondly our Spirits are not said to be forced but freed made free or freely carried out to work by the Holy Ghost He worketh in us to will Phil. 2.13 Thy people shall be a willing people in the day of thy power Psal. 110.3 Thirdly The Spirit ordinarily worketh us to or in us this or that by proposing to us objects sutable to the eye or eare as appeareth from those Ordinances appointed by Christ himself And therefore thirdly Christians like the wise Virgins With oyle in their vessels with their lamps Matth. 25.4 should continually watch and wait for their Lord and Master Jesus to call them forth to all or any of these either immediately by spiritual suggestions and heavenly impression upon their hearts and minds or mediately by providential objective administrations and occasions as and when it shall seem good unto him For first Christianus verus as Luther Class. 3 loc. 1. nec liber est nec servus neque Indaus neque Gentilis neque masculus neque foemina neque Clericus neque Laicus neque orat neque legit neque facit neque omittit Sed ad omnia prorsus indifferens est faciens omittens sicut ad rationem sese res rel obtulerit vel abstulerit A true Christian is neitner free nor bound neither Iew nor Gentile neither male nor female neither Clerk nor Layman neither prayeth nor readeth nor doeth nor omitteth but is altogether indifferent unto all things doing and omitting each as the matter or occasion shall either offer or withdraw it self Secondly This is agreeable to the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} form or letter which pointeth not out for Christians a Tempus Physicum of houres dayes moneths c. calculated by the motions of the Sun and Moon accordingly as was done to the Iewes under the Law as appeareth by their new Moons and their other appointed solemnities which continued till the time of Reformation or the passing away of old things Heb. 9.10 2 Cor. 5.17 But a Tempus Theologicum or Evangelicum calculated by the motions of the Son of righteousnesse Mal. 4.2 which by its distance and
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
to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares
as a description much lesse a definition of repentance but only an occasionall expression holding forth some single Act thereof Secondly I desire that they would be pleased Severally to enter into their closets and there for a while commune with their owne hearts and be still Selah And having compared their notes with what is written in their consciences tell of a truth ethice for Logicee I thinke they cannot First Whether or no they ever heard this passage delivered by mee in these very words Secondly Whether or no by the rules of Orthographie it should be closed with a period or space left for some thing Exegeticall to extend or explaine it Thirdly whether or no this Repentance or not saying in the heart doe this i. e. this or that commandment had expresse reference to any other commandment than this and that of ascending or descending mentioned in the text which being proposed at first by way of Querie by a desttessed distrustful soule came afterwards oftentimes to be imposed upon the soule it self as commandments from God though really they be the dictates of its owne tormented conscience For 1 the soul enquires who shall c. and if not stopt there by the word of grace the next Querie is shall I And then Thirdly neglecting the word of faith is too apt in the time of Temptation to turn back to the Covenant of works and look upon it self as bound by the law of God or legal Covenant either to ascend that is as Diodate to undertake by its own works to obtain a right to eternal life or to descend that is to take upon its self the pains of death and hell for satisfaction for its own sins And doubtlesse Evangelical repentance includes in it a not saying in the heart do this that is this or that commandement whether of ascending or descending which are accounted by a distressed distrustful soul to be the commandments of God or of Gods law yet in force Of the first for the attempting to do that is to bring down Christ from above And of the second for the attempting to do that is to bring up Christ again from the dead Rom. 10 6 7. And if ever such a passage as this fell from me in a publick Assembly Nisi mentis memoriae inops I am verily perswaded and speak it as in the presence of the Lord that first it was grounded upon and occasioned from that Text Rom. 10.6 7. Secondly that it was intended per dicentem by me that spake it in that sense or to that effect as is before explained Though thirdly I dare not aver but that the Dicta or the words spoken simply considered might sound harshly in such mens ears that first are accustomed to press an active obedience from the law of works secondly came filled with prejudice and thirdly never heard me preach nor expresse my thoughts upon any such a subject either before or since these passages were collected I have answered thus farre to this passage in Hypothesi though not to any of the rest because I have some special hints from the Text which containes part of it 1. To what purpose I might possibly speak 2. What might be the ground of these Informers misapprehensions and mistakes 3. That the unprejudiced reader from this to which De facto I can say a little may be directed in some measure how to judge of their dealings with me in the rest I shall now declare as if this had not been said what I conceive of the passage it self in Thesi 1 Repentance is either legal which consists chiefly in a sense of and sorrow for the transgressions of the law and a restlesse fear of the judgements threatned and deserved and this I grant is often followed nay commonly accompanied with a saying in the heart do this or that or what shall I do this commandment or that commandment to free my self thereby from fear and bondage Thus the Jaylour cries Sirs What must I do to be saved Or Evangelical which includes a Renunciation of a mans own Righteousnesse or the works The Ismaels begotten of his own flesh by the law and a turning unto Christ who is the Lord our Righteousnesse Sanctification and Redemption and this is that hereafter spoken of 2. By this or that commandment of God may here be meant either first those Vtopian fancied commands Deut. 30.12 to which the Apostle seems to allude Rom. 10.5 6. Or secondly some of the ten commandments which are and as they are the condition of the Covenant and Law dispensed by Moses or thirdly such scriptural commands which are and as they are given by Christ himself who hath all authority for a Directory and Rule to the lives and conversations of christians 1. If by this or that commandment be meant those Vtopian fancied commands which the deceitful heart of man not being able to hear or do the word that is nigh enquires to have fetched from heaven or beyond the Sea that it may hear and do them Then doth Repentance include not only a not saying in thy heart Do this but what is not a not saying in the heart So much as who shall ascend or who shall descend to inform thee of this or that commandment For 1. This is a sinful evading of the just sentence of the Law already given by God instead of submitting to judgement and acknowledging the sin and guilt And an hypocritical arrogance enquiring for some new Law as if God knew not how farre short all men come of keeping the old Rom. 3.23.2 It s a neglecting to look up to the Brazen Serpent now when stung with the fiery and a seeking for devised remedies run for a covering but not of Gods Spirit and so an adding sinne to sinne like as Adam did when he sewed Fig-leaves Isa. 30.1 2. If by this or that commandment be meant this or that of the ten as dispensed by Moses and have their bent by him described Rom. 10.4 He that doth them shall live in them then doth repentance include a not saying in thy heart Do this that is this or that commandment of God that by doing of them thou maist live in them For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse 2. Thou vainly goest about to establish thy own righteousnesse And 3. Thou rebellest against instead of submitting to the righteousnesse of God Rom. 10 3. 3. If by this or that commandment be meant the scriptural commands which are and as they are given by Christ himself according to that If ye love me keep my Commandements John 14.15 Then doth repentance include a saying in the heart Do this that is this or that commandement of God nay all the commandements of God together with a deniall of all ungodliness and worldly lusts which war against the spirit and are contrary thereunto Tit 2.12 Acts 3.36 1 Cor. 7.10 11. The fifth Passage There be two sorts of people first the uncalled to them only
Burgesse it was Adams Abrahams c. then though Christians may heare read speake of and hearken to the letter which saith labour and it may be but useful in divers respects as is hereafter shewne yet are not Christians bound to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or obedientiall hearkening thereunto as when it saith unto them labour upon that accompt but they are to hearken to the word which is nigh them even in their mouthes and in their hearts That is the word of faith which we preach and to looke for the Spirit in faith to worke in them through the ministrie of the Spirit all such effects as Christ hath purchased and the Father hath promised in that new covenant of which the Man Christ Iesus is the everlasting Mediatour The Antecedent of this position which is Negative is evident for first the Apostle opposes the Letter or law as dispensed by Moses unto the word of Faith or doctrine of the Gospel which we preach and dehorts from an obedientiall hearkening unto that and exhorts to a hearing and Cordiall beleeving of this as holding forth Christ the end thereof for righteousnesse and salvation to every one that beleeves Rom. 10.4.5.6 8.9 Secondly We are not under the law but under grace Rom. 6.14 I through the Law am dead to the Law that I might live unto God Gal 2.19 Wee are become dead to the Law by the Body of Christ that we should be married to another even to him who is raised from the dead we are delivered from the Law that being dead wherein we were held Rom. 7.46 Thirdly The binding of Christians to obey this Law renders Christ unprofitable to them for circumcision did it not simply for if so doubtless Timothy should not have been circumcised by any consent of Paul but because it was looked upon as making them debtors to doe the whole law Gal. 5.2 3 4 and necessarily putting them under the curse for not doing of it Gal. 3.10.12 If it be granted that Christians are freed from the Damnatorie but not from the Mandatory power of the Law and that the promissory being accidental to a Law this and the Directory essential Then note 1. that the question is not about a Law but this Law nor what is essentiall to or will make up the definition of a Law Politique but what is essential to and wil make up the Definition of the Mosaicall Law which was dispensed at Sinai subratione foederis and so not after the usual manner of other Lawes And now if wee beleeve Paul and will not be so very Logicall as to deny Moses description to be a Definition He describeth the righteousnesse which is of the Law That the man which doth these things shall live by them Rom 10.5 And Paul proves that as many as are of the works of the Law are under the curse Because it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal 3.10 He proposeth these texts as containing the Sum essentials of Moses Law And can no more be denyed so to doe for ought I See then that of Gen. 12.3 cited Gal. 3.8 to containe the Summe and essentials of the Gospel Secondly The Law is said to be dead Rom. 7.2.6 But how dead if both essentiall parts be vnited and in their vigour Can a man be said to be dead because he wants some Integrall part as a leg or Arme So Long as the body and Soule which are the essentials remain in vnion Thirdly Beleevers under the Old Testament were freed from the Damnatory power of the Law for they were blessed with faithful Abraham as well as beleevers now Gal. 3 9. But beleevers under the New Testament are freed from this Law or covenant as beleevers under the Old Testament were not and therefore cannot their freedome be Interpreted of a freedome from the curse or Damnatory power thereof as is fully cleared by Mr Shephard Thes Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatorie power of the Law at least quá foedus and if so quá dispensed by Moses which is the point to be confirmed Secondly Christians are to serve God not in the oldnesse of the letter but in the newnesse of the Spirit Rom. 7.6 whereas the Law or letter demands the service to be done in the power of the old man menaces death for the least failing therein and is disenabled either from accepting or rewarding any obedience unlesse so done Rom. 8.4 For though it be not against the service done in the newnesse of the spirit Gal 5.23 any more than the satisfaction made by Christ in the flesh yet as this so that is not exactly Idem the same there required at least not done per eundem by the same though being spirituall and proceeding from the spirit of Christ it be really the tantidem the tantamounts nay the Supramounts and farr more acceptable to the Father who is both the Soveraigne over and was the giver of the Law The consequence of this position which is affirmative is as plaine For first Christ hath promised to send the Spirit Iohn 16.8 And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27 nay what he hath already wrought Gal. 5.22 And sure then Christians should looke for the spirit to work and to work those very works in upon them in measure which are promised and have been wrought in others Secondly Christians are encouraged to pray for the holy Spirit Luke 11.13 and sure not to be idle but to worke either by in or upon them and shall they not looke for an answer to their prayers Thirdly Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12 to work their own salvation That is as Chamier Interprets it from the like phrase Gen. 2 Rev. 18 to be employed and worke in those things which concern their own salvation with feare as in the presence of God and with trembling at the sense of their own weakenesse and unworthinesse and that upon this ground because it is God that worketh in them c. And if though wee be called upon and said to work It is indeed not so much wee that worke as God that worketh in us shall we presume to set our selves to worke in conformitie to the letter and not firstly nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit And fourthly Seeing we received not the spirit by the workes of the Law but by the hearing of faith Gal. 3.2 wee are to looke for the spirit to worke not by the ministrie of the Law which saith labour but by the word of faith or doctrine of the Gospell For as Reynolds The Law can onely shew what is good gives no power at all
1. From Gods owne designation of the condition of that people to whom he gave this Law when as he calls them and reminds them in the preface That they were by him brought out of the Land of Epypt out of the house of bondage which agrees not with the condition of Pharaoh or any that stayed in the Land of Egypt and house of bondage or were else where scattered upon the face of the earth could he say to them or any of them Thee have I brought out and therefore thou shalt have c Secondly The Lord doth not promise I will be the Lord thy God upon condition that thou keep these commandments but declares absolutely to of that people to whom he gave the Law both in the preface and in the five first commandments that he actually and Antecedently was the Lord their God And now those expressions are used in Scripture of no other people but the children of Israel only whom he had already taken into the covenant made with Abraham the rest were accounted Aliens from the Commonwealth of Israel and strangers from the covenant of promise having not hope and without God in the world Ephes. 2.11 Thirdly The Law upon Mount Sinai as is confest by all and is cleare Exod. 19. was given Sub Ratione foederis under the notion of a Covenant but no other people entered into covenant but onely the children of Israel Moses came and called for the elders of the people c. verse 7. and all the people answered together and said c. verse 8. they answered for thereby obliged themselves and their children but neither did they nor could they capitulate or make any restipulation for the Gentiles whom they represented not nor were the Gentiles nor any for them called to such a stipulation as is evident from verse 3 16. Fourthly The Law was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing added to another not set up as a compleat ordinance of and by it self and therefore must be extended no further than that was to which it was added as subservient but that Scilicet the promise belongs only to Abraham and his seed and not to the rest of the world and so by consequence did the Mosaicall law and hence doth the Apostle say of the Iews to them belongeth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the covenants Rom. 9.4 And of the Gentiles that they were strangers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the covenants Ephes. 2.11 Fiftly The Gentiles were made Proselites and circumcised before they were looked upon as obliged to or by the Law of Moses And hence Paul laies it down for a general rule and thereupon dehorts them from submitting to circumcision If any among you be circumcised he is a debtour to doe the whole Law Gal. 5.6 Sixthly The Scriptures hold forth the giving of the Law by Moses as a special prerogative and a peculiar priviledge vouch-safed to the Iews and not to other nations I have written to them the Honourable things of my Law Hos. 8.12 He hath not dealt so with any nation Psal 47.19.29 When the Gentiles which have not the Law Rom. 2.14 What advantage then hath the Iewes much chiefly because unto them were committed the oracles of God Rom. 3.2 And it is reckōed amongst their other priviledges that unto thē appertaines the giving of the Law Rom. 9.4 Seventhly the Apostle writing to the Christians at Rome proves the Gentiles guiltie of sin from the Law of nature in the two first Chapters And the Iewes from the Law of Scriptures Chap. 3. from verse the first to the 19. And that he might charge those sinnes home upon the Iewes as the late English Annotatians observe he adds verse 19. whatsoever the Law saith Scilicet written it saith to them that are under the Law i. e. to the Iewes as is Generally agreed by commentatores Eightly The Law saith the same Apostle speaking of the Law which was ordained by Angels Gal. 3.19 and of himselfe and his Countrimen the Iewes as appeares from verse 23 the commutation of the persons verse 26 was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our Scholemaster or as Leigh our child-leader which led us who were children and therefore not the Gentiles who were accounted as servants and not of Abrahames seed and only us while children And therefore not now being the Sons of God by saith in Christ Iesus verse 25.26 The Gentiles before conversion neither were nor are accounted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} children And therefore not to be looked upon as put by the father under their paedagogie of the Law And now at conversion they receive the spirit of adoption and are Sons and so freed from that suppositive bondage of the Law under which they should have come at that time had not Christ by his death redeemed them from it Gal. 4.6.17 The third passage I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 1. THe comparison betwixt Iohn Baptist and me or any other now a Gospel Preacher is not in respect of any personall worth whether naturall acquired or given as if in any of these we did excel Iohn Baptist and were thereby enabled to preach that which hee could not nor in respect of the effects and powerfulnesse of preaching for he went before him in the spirit and power of Elias he was filled with the Holy Ghost even from his mothers womb many of the children of Israel did he turne to the Lord their God Luke 1.17 Nay he laid the Axe to the root of the Tree Mat. 3.10 and feld down the very generation of Vipers He forced them to disclaime their legal priviledges and righteousnesse brought them to confesse themselves sinners even as vile as beasts and as unfit as Stones Mat. 3.7.8.9 And to be washed in the same water with Publicans whom they loathed for Remission of sinnes But the comparison is in respect of the doctrine preached and that not because of any difference in the substance of doctrine as if Iohn had preached one Iesus and we another No for Iesus is the same yesterday to day and for ever Heb. 13.8 But only in respect of some difference necessarily arising from the circumstance of time or the variation of the subjects condition in the severall times wherein we preach He living before and wee since that Houre of Christ whence we have the advantage to declare some things of and concerning Iesus which Iohn during his time could not And now 1. The making of the comparison is warranted by Christ himself Verily I say unto you among them that are born of women there hath not risen a greater than Iohn the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 Here Christ compares Iohn with those that went before him and the least in the Kingdome of heaven that is the
Preach the Gospel Secondly the called to them Preach good works THis Passage may be resolved into three Queries 1. Whether there be two sorts of people the one called the other uncalled 2. Whether the Gospel only is to preached to the uncalled 3. Whether good works are to be preached to the called The first all sober christians hold in the affirmative yet because some there now are that maintain an universal calling of all of all sorts active at least if not passive Note 1. That by a people called are not meant a people called upon meerly by a Lecture read out of the book of conscience or the Dictates of a natural light For 1. Paul before his conversion or that light from heaven shined about him Acts 9. had this light within him and yet remained ignorant in unbelief and at the height that this could lead him unto persecuted Christ and the Church Neither can it be said that it was because of his not minding that light For 1. He laboured alwayes as much as possible for man to do to follow that light and profited more than his equals 2. Touching the law he was blamelesse and persecuted the Church out of pure zeale of acting according to this light 3. He bears the Jews record that they acted for God zealously according to this legal light and yet wanted knowledge or that Evangelical true light which shines from God in the face of the Lord Jesus 2 Cor. 4.6.4 The Jewes killed the Disciples and yet judged from this light that they did God good service not knowing indeed either the Father or the Son Joh. 16.2 3.2 Though all the Gentiles shew the work of the Law written in their hearts Rom. 2.15 yet not any work of the Gospel Nay where is it said that this light ever convinced Gentile of sin for not believing in Christ Is not this to be done by the Spirit of Christ Ioh. 16.8 Or where was ever Heathen savingly converted but by the foolishness of preaching The world by wisdom that is this light improved to the utmost knew not God And therefore it pleased God by the foolishnesse of preaching to save them that believe 1 Cor. 1.21.3 Adam had this light and it taught him first That he was naked 2. To Sew fig-leaves 3. And when those vanished at the voice of God to seek to hide himself under a thick covering But could neither teach him to confesse his sin and commit himself unto God nor tell him any thing of the seed of the woman That should break the head of the Serpent 4. The Apostle distinguisheth of a natural man and of a spiritual man And though he that is spiritual judgeth all things yet the natural man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 2 Cor. 2.14 15. Nay what needed Christ to send the Spirit of truth to lead the Disciples into all truth If the light thy already had could have discovered it to them and effectually guided them thereunto 2. By a people called are not meant a people called upon meerly by a Lecture read from the book of the creature the Sun the Moon the Stars c. For 1. Though the heavens declare the glory of God and the firmament sheweth his handy works c. Yet the Psalmist concludes them all imperfect As to the converting making wise and true enlightening of the soul and ascribes all those effects unto the word of the Lord vers 7 8.2 Though the Philosophers and wise men might by contemplation come to know the eternal power and God-head Rom. 1.20 Or A Deum absolutum as Luther speaks yet could they know nothing of a God manifested in the flesh and justified in the spirit which the Apostle calls the mystery of godlinesse 1 Tim. 3.16.3 God did not make use of any of the stars of the old creation but created a new one called his Star Mat. 2.2 And thereby led the wise men blind fold as it were in a way they knew not to Iesus Christ But thirdly By a people called are meant a people called out of the world by the Spirit in the preaching of the Gospel To know the only true God and Jesus Christ whom he hath sent Io. 17.3 For 1. This is the only means appointed by Christ for calling a people to himself Mar. 16.5.2 Christ intercedes in a special manner for those that shall be so called Neither pray I for these alone meaning his Disciples but for them also which shall believe in me through their word Iohn 17.20.3 People in the writings of the Apostles are denominated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Church or people called out only in reference to this call 4. By this it is that the true light comes into the world not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} appears or shines dimly through types and ceremonies as under the Promise and Law Iohn 1.1.4 5 nor to one Nation only as it did during Christs abode in the flesh Iohn 1.11 But now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it shineth forth clearly and effectually convincing the world of Sin Righteousness and Iudgement according to Christs promise or enlightening every man Iew and Gentile Greek and Barbarian even every creature Iohn 1.9.16.8 Mark 16.15 And yet 4. Some people of each sort or â singuli Generum in respect had to this Evangelical call are still uncalled either negatively as never having heard it or positively having heard and yet not so much as visibly yielded themselves obedient thereunto both are evident For if thousands live and die and never hear so much as that there is a Iesus 2. The Apostle witnesseth that of those that heard some mocked c. Act. 17.32 and brings Isaiah complaining Lord who hath believed our Report Rom. 10.16 Many may be called upon activè or quoad actum praedicandi and yet few called passivè or quoad effectum praedicationis In answer to the second Quere I say first the Gospel is to be preached to the uncalled For 1. Christ commands his disciples to go in to all the world and preach the Gospel to every creature Mark 16.15 Come for all things are ready Those very men are invited that were and while they were taken up with pleasures and profits insomuch that at the first hearing with one consent they began to make excuse Luke 14.17 18. Secondly preaching the Gospel is the meanes by which God calls the unregenerate to his Kingdom and Glory 1 Thes. 2.9.12 It is the power of God unto salvation Rom. 1.16 In Christ Iesus I have begotten you through the Gospel 1 Cor. 4.13 So that unlesse Ministers will refuse to use the means for conversion of sinners they must preach the Gospel to such Nay there is a necessity laid upon them and woe unto them if they preach not the Gospel 1
a form or letter I Shall not here discusse whether this Solution be pertinent and full as to the objection But expresse the summe of both in four Queries and return answer severally to each of them The first Querie 1. Whether it be not good for a man to do all that he can viz in a way of obedience to Gods Commandments 1. Man may be considered either in the state of nature or in the state of grace Secondly it may be said to be good for a man to do c. either simply in relation to the work it self or in reference to the effects and consequents of the work that is the procuring thereby either a Temporal or a Spiritual good Thirdly by commandments may be meant either the precepts of the Law as a covenant written in nature or Scripture or the commandments given and as given by Christ who is Lord of all even of the Sabbath day Fourthly by way of obedience may be meant either a mans own way in which alone he can obey or Gods way Scilicet Accordingly as he commands 1. It is good for a man in the state of nature to do all that he can in way of obedience to Gods commandments under whichsoever notion considered in relation to the work it self For first Virtus per se ipsa amabilis vertue it self by it self is amiable and vice hateful Secondly a work that is good though only for the substance of it is better then that which is evil both for the substance and circumstances Thirdly it is good and commendable for any man to walk according to that light vouchsafed unto him and not to hold the truth in unrighteousnesse Rom. 1.18 2. It is good for a man in the state of nature to do all that he can in reference to the procuring of a Temporal good For first Because Ahab humbled himself the evil was not brought in his dayes 1 Kings 21 29. Secondly the Pharisees that gave almes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their reward Mat. 6.2 though in the present tense all here and with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a thing distinct from God like Esau's blessing gotten by selfish tears and not God for their reward Thirdly the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousnesse and have followed lust contrary to the light of Law and Reason And though a man doing what he can cannot prevent Yet if fourthly any say that to him eternal punishment shall be mittigated as to the degrees of it I shall not contend 3. It is not good for a man in the state of nature to do all that he can in his own way of obedience to Gods commandments however considered in reference to the procuring of a spiritual good that is all or any of those blessings which are the peculiar purchase of the blood of Christ for his elect For first This is a seeking them as it were by the works of the Law that is a working to get a right to or possession of the blessings purchased by Christ as if that were to be obtained by the carnal observance of an outward command whereas they are freely given by Christ through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners Rom. 9.32.4 5. Secondly All that a man while such can do though pretended and intended in a way of obedience really and in truth is Rebellious Disobedience For the minding of the flesh is enmity against God Rom. 8.7 and so by consequence the more he can do the more he can rebell and procures to himself the greater condemnation The minding of the flesh is death Rom. 8.6 And so the more the more deadly Homo non solum nihil potest suis viribus ad justitiam coram Deo sed etiam adjutus lege docente operibus per iegem extortis deterior efficitur Thirdly Neither Law nor the commands under the Gospel requires any such obedience as this man can perform For the Law requires that which is spiritual to be done in the life and power of the flesh such as man could have performed at his first creation The commands under the Gospel call for an obedience Evangelical to be done in the life and power of the Spiris of Christ such as the elect onely do and can perform after their second creation If all that a man can do were all or part of that a man should do if his way of obeying answered to Gods of commmanding or if the work when done were good by rule of any law there were some probability of it being good for a man to do all that he can in reference to the getting of some good by that Law But all things here being otherwise what can mans doing be good for But as it is sin so to procure the wages of sin which is death There is none in they are all gone out of the way and thence are they altogether become unprofitable Rom. 3.12 Thirdly there is no promise in Scripture of any spiritual good made to a natural mans doings though he do all that he can and how shall any man call them good in reference to the getting of that which God hath never promised upon any such condition Is not piety alone said to be profitable 1 Tim. 4.8 and that as and because it hath the promises Fourthly Paul did what he could in a way of obedience to Gods commandments and yet he confesseth at last he gained nothing thereby in reference to any spiritual good but was a looser and found all his doings to be dung Phil. 3.7 8. The natural mans looking for God to give him Christ or the blessings purchased by him because he doth this or that or works more than other men is not only groundlesse having no promise whereupon to bottom it but abominable even as if a servant should expect a pearl from his Master because he throwes Dirt in his face and that more constantly than other men doth that which is abomination in his sight Luke 16.15 And yet will needs perswade both him and others that he is doing acceptable service a prime piece doubtlesse of that Religion which derives it self à religando from binding of God to man and not man to God Fifthly Christ reclaimes men in the state of nature from doing all that they can in their own way of obedience to Gods commandments to do that which is not onely beyond their abilities to do but beyond their understandings while such to think that they should do it or how it is that God will have it done Scilicet To Repent and believe or to cease from their own dead works and dead way of working and accept of Christ through a saith not gotten by them but begotten by the word as the end of the Law for righteousnesse What shall we do say the Iewes that we might work the works of God This saith Christ is the
day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go
presence and various workings in and upon things by an Occult influence causeth to Christians their Seed-time and Harvest cold and heat Summer and Winter day and night a time to be born and a time to die a time to weep and a time to laugh a time to keep silence and a time to speak a time to love and a time to hate c. Eccl. 3.2 3. c. according to that Mar. 2.19 Can the children of the Bride-chamber fast or as Luke can ye make the children of the Bride-chamber fact while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast The presence of the Bridegroom pointeth out and maketh it a day of feasting unto such children what ever be the condition either of Iohn or the Pharisees Disciples But the dayes will come when the Bridegroom shall be taken away from them and then shall they fast in those dayes The absence of the Bridegroom pointeth out and maketh it a time of fasting mourning to those children though may be neither the Disciples of Iohn nor the Pharisees be troubled at the want of any such thing to which accordeth that of Iam. 5.13 If any among you be afflicted let him pray is any merry let him sing And hence it is that neither the Priest nor the Levite that pretended to walk precisely according to the Mosaical rules but the good Samaritan a man looked upon as irregular and an Antinomian by them is said by Christ to be neighbour to him that fell among theeves and proposed as an example to the Lawyer Do thou likewise that is shew mercy as this Samaritan hath done when thou seest a man in misery for that is the time to love indeed and he is thy neighbour which way soever he travels or what countrey-man soever he be Luke 10.29 and see 1 Iohn 3.17 2 Cor. 9.7 Secondly The Leper of Samaria that returned back and gave thanks as the present occasion required according to 1 Thes. 5.18 Ephes. 5.20 is commended above the nine that came from Iudaea and went on forwards according to the letter of the legal command to shew themselves unto the Priests Luke 17 15 16 17 18. Thirdly The blessed man is said to be like the tree by the Rivers of water that bringeth forth his fruit in his season Psal. 1.3 not so much working rationally or upon consideration of what will follow his doing or not doing as bearing fruits naturally from an internal principle of life in such a time as the husband-man expects and comes to seek for it Luke 13.6.7 Such a one was Timothy Phil. 2.20 who naturally or from his birth-principles as the word implieth cares for their estate And the blessed man Ier. 17.7 8. Thirdly we read not that either the Patriarks before the Law or Christ and his Apostles since the Law prescribed certain times afore-hand wherein they looked upon themselves as bound to perform such and such duties But they stood alwayes ready as in the volume of the Book it is written of them to do the will of their God yea his law was in their hearts Fourthly Christians now in the time of their darknesse or rather in the time of lights apperance which makes them truly see darknesse and their own blindnesse and in the confessionary part of their prayers acknowledge that they know not what to do or say unless it please God in much mercy by his Spirit to direct their minds and move and work their hearts to that which is the good acceptable and perfect will of God Rom. 12.2 we know not they will say in the very day of trouble when they ought to pray indeed what we should pray for as we ought But the Spirit it self maketh intercession for us with Groanings which cannot be uttered and he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Rom. 8.26 27. The seventh Passage Christians when they Glory glory in their sins THis passage seems to relate to the practice of Christians what it is that De facto they do glory in when they glory and not to the faith of Christians what it is that they believe De debito when they glory they should glory in And now there is a great difference in Theology betwixt these Queries Scilicet what Christians should do De debito and what Christians ordinarily do De facto To the first though it be not directly contained in the passage yet for clearing both the truth and my self I answer First negatively Christians when they glory should not glory in their own righteousness for first we are all as an unclean thing and all our righteousnesse as filthy ragges Isa. 64.6 Accounted by Paul {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dutig or dogs-meat fit to be thrown to the dogs of the concision and not to be reserved as food for the spirits of those that have Jesus Christ to rejoyce in Phil 3.3 8. Secondly Christ adviseth Not to let the left hand know what the right hand doth Mat. 6.3 And though he himself be pleased in mercy to say Well done thou good and faithful servant Mat. 25.21 yet he teacheth us to say though we did all things that are commanded us That we are unprofitable servants Luke 17.10 Thirdly The Pharisee is checked for preferring himself before the Publican though he acknowledged all the distinguishing works to come from God Luke 18.11 14. See Phil. 2.3 And those that pleaded Lord Lord have not we c. gathering acquaintance with God from a recital of the more than ordinary works which they had done in his name Hear God professing unto them I never knew you Depart from me ye that work iniquity Mat. 7.22 23. Mat. 25.44 Fourthly It is of grace not of works least any man should boast Eph. 2.9 I will make mention of thy righteousnesse even of thine only Psal. 71.16 Fifthly Glorying in our own righteousnesse and duties or performances argues a resting and rejoycing in them and seven of our eminent Divines five now Commissioners appointed c. Assert That Christians when they abound in much doing and well doing should be still as much afraid of resting in doing well as of committing ill And be content to have all flowers withered that refresh them without Christ And when after humiliation and casting down for sin they begin to stand upright as they think upon the legs of their prayers performances inherent graces and qualifications and righteousnesse and holinesse expressed in their lives and conversations They may yet notwithstanding all this be brought not to glory in themselves but in Jesus Christ and willingly come down from the throne of their own conceits sufficiencies abilities and lye at the footstool and threshold of Iesus Christ That seeing they know nothing are nothing have nothing do nothing they may be
nothing in their own eyes that Christ might do all their works in them and for them and so may wholly live upon Christ and to Christ still drawing vertue from him seeing a need of Christ and nothing else and finding a fulness and help in him and nothing else Secondly christians when they glory should not glory in their gifts whether inward or outward For first It is forbidden Ier. 9.29 Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches Secondly they are but common to the Reprobate and the Elect No man knoweth either love or hatred by all that is before him Eccl. 9.1 See Luke 10.20 Thirdly who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 Fourthly gifts are bestowed upon us by God as instrumental to draw our hearts to glory in the mercy bounty and faithfulness of him that gives and that he is ours though we more unworthy than other men Gen. 32.9 10. and not in the enjoyment of the gifts themselves or that they are ours and other men more unworthy than we Luke 18.11 Thirdly Christians when they glory should not glory in their sins For first christians by their sins grieve the holy Spirit whereby they are sealed to the day of Redemption Eph. 4.30 and therefore are they to grieve and be humbled for their sins which is inconsistent with glorying in them nay even for the sins of their brethren 1 Cor. 5.2 And this godly sorrow worketh repentance not to be repented of Scilicet A detestation and renunciation of all sins I am troubled that I made you sorry and yet not for what zeal what revenge c. 2 Cor. 7 8 9 10 11 Secondly Christians should be so far from glorying in that they are or ought to be ashamed of their sins what fruit had you then in those things whereof you are now ashamed Rom. 6.21 And the carnal earthly minded christians glorying in the satisfaction of their lusts are said as a thing most abominable to glory in their shame Phil. 3.19 Thirdly the Saints as Iob David Peter c. are frequently brought by God to loath and abhorre sinne and themselves because sinners but never either to glory in their sins or in themselves because they had sinned against that gracious God Who doth neither behold iniquity in Jacob nor seeth perverseness in Israel Numb. 23.17 Secondly I answer affirmatively christians when they glory should glory in the Lord For first Christ of God is made unto us Wisdom Righteousnes Sanctification and Redemption that according as it is written He that glorieth let him glory in the Lord 1 Cor. 1.30 31. Secondly Glory is peculiar unto the Lord My glory will I not give unto another Isa. 42.8 Thine is the Kingdome Power and Glory Mat. 6.3 Thirdly Paul saith I will glory {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in mine infirmities or in the weakenings and disenablings of my self from attaining ease in the flesh by those crosses pricks or buffettings of Satans messengers yet not simply in them as considered in themselves but because he found them Instrumental through the wise and merciful ordering of his God to take away all occasion of glorying in any fleshly things and to give occasion to the grace and mercy of God to appear as sufficient for him and to the power of God to be made perfect through those his infirmities and to rest in and over him 2 Cor. 12.9 that so he might be brought to rest rejoice and glory which is the true christian sabbatizing only in the Lord See Phil. 1.3 That the answer to the second Querie may be more distinct and clear note first christians are either formal such only in outward profession or spiritual such also in deed and in truth Secondly The Pronoun they may relate either to these very Christians meant in this passage or to some others spoken of in a precedent connected though here omitted discourse Thirdly The quantity of the Praedicate is not to be supplyed with the adverb Semper alwayes or constantly but with Maximâ ex parte for the most part or most commonly or aliquando sometimes Fourthly glorying is either inward in the heart or outward in words And then this either real which is a publication or a publick narration of our sins accompanied with a conceit of an excellency in and a delight arising from them or imagined and such only in the accompt of some sort of men being indeed nothing else but a publick confession of our sins accompanied with a detestation of an inward compunction for them Fifthly Sins are either of ignorance or knowledge either such as appear black and ugly or such as appear white beautiful in the eyes of men 1. Formal Christians when they glory do most commonly glory both inwardly and outwardly in their seemingly beautiful if not ugly sins For first The Pharisees an embleme of such are said to sound Trumpets Mat. 6.2 and make their brags De splendidis peccatis of their fair outside sins Luke 18.11 which though highly esteemed by men yet are abomination in the sight of God Luke 16.15 Secondly The false Disciples are said as their common practice to glory in appearance or in the face that is in outward disguising and that coloured shew of mans wisdom and eloquence Engl. Annot. 2 Cor. 5.12 and the embondaging of others to the legal yoke Gal. 6.13 Thirdly The Apostle saith That such professors as minded earthly things gloried in their shame Phil. 3.19 And is it not apparant that many in these dayes do ordinarily boast of and rejoyce in fulfilling those lusts which they like slaves are secretly making provision for If not I say in fulfilling those that are from-wards them bringing shame abroad and want at home as drunkennesse whoredom swearing and the like yet in fulfilling those that are towards them bringing profit and worldly honour as covetousness pride envy c Secondly The most spiritual christians when they glory do in heart if not in words sometimes glory in their sins if not of knowledge yet of ignorance if not such as appear ugly yet such as have a fairer shew in the flesh For first Christians cannot say their hearts are alwayes clean from any sin except that against the Holy Ghost Psal. 19.12 13. Ier. 17.9 and then doubtlesse sometimes not free from glorying in their sins at least of ignorance Secondly The Christians at Corinth walked sometimes as men Enevyings strife and divisions and law-suits being amongst them 1 Cor. 3.3.6.6 and then consequently they gloried sometimes in fulfilling those lusts which for the present they walked after Thirdly the Church at Laodicea one of the seven to which Christ was pleased to write did for a time glory in a covering but not of Gods Spirit saying I am rich
sermone hos offendat quanquä id ipsum recte dicet verse 6. Pareus in Rom. Cap. 7 verse 4. The law is complexum quid containing in it command and blessing and cursing take command without blessing and cursing and it is no more Law with Moses Ball covenant page 100. Nos igitur mortuos dicit legi legem nobis quod eadem redit nam mortuo altero conjugum nexus conjugij utrinsque solutus est set positamorte nostra ponitur etiam mors legis quia lex nihil cum mortuis sed est ipsis mortua hoc est nulla Par. vbi supra Those that say the law is abolished as it is faedus but not as it is regula say true Burg. vind. legis p. 204. Cham Tom. 3 lib. 4 cap. 8. Sect 13. Totus liber actorum nihil aliud agit quám quod vocet ex lege non dari spiritum sanctum sedexaudiru Evangelii Luth. loc com clas. 1. cap. 28. Paulus cos demuÌ„ filios esse dei pronnnciat qui ejus spiritu aguntur bi agi proprio spiritu Divino autem vacuos esse volunt qui sint filii Dei ille servos Christi Calv Instit lib. 3 cap. 2. sect. 39. See the explication of passage the 6 Answere to quere the 4. Stat igitur firmissimuÌ„ primuÌ„ nostrae theseos membrum precepta decalogi quatenus per Mosen tradita sunt Iudet ad gentes nihil per tinere cum ad eos fuit missus .c. sic etium in signes Theologi omnes fentuint Zanc Tom. lib 1 pag .223 Muscul in loc. com There are some learned and sollid divines as Zen. He and River many Papist as Snares Medina which hold the law as delivered by Moses not to belong to us sect Burg. 7 page 57. Mr. Burgess himself undertakes to prove no more but that though when God gave the ten commandments fo the people of Israel they were the present subjects to whom he spake yet he did intend an obligation by these lawe not only udon the Jewes but also all other Nations that should be converted and embrace their religion Vind. lect 17. pag. 138. Leges non dantur extrani is sed in disenis leges venetae non obligant Romano c. Par in Rom. 3.19 it is no great danger to say that the lawes was abrogited as it was part of the matter of Moses law the parts falling with the whole and the matter with with the from not in themselves and absolutely but t as Part and as Phat matter Ca. p. to col Silvanus Taylor There cannot be faith in a beast or stone any more then there can be in them therefore reason or the light of nature make man in a passive capacity fit for grace although he hath no active ability for it and when he is compared to a stone it is not in the former sense but in the latter Burg. Vind. pag. 70 See Engl Annet in Luke 7 28 Parcus in lâ—c Beza in 1 Iohn 222 Rom 10 6 7 In the original they were submitted in the passive signification which supposeth that the great arrogancy that is in a man naturally being unwilling to deny his own righteousnesse and to take Christ for all Burg. Sect. 28. p. 254. Vide Heming in Ioh. 1.9 Luther in loc. com class 3. loc. 9. We should do us those Stewards that set bread and salt upon the table what ever dish there is so we should alwayes preach Christ and perswade them to believe in him Preston saith pag. 77. Saul made a Law that none should eat of any thing and so Jonathan must not tast of the hony Saeul indeed thought hereby to have the more enemies killed but Jonathan told him that if they had been suffered to eat more honey they should have bin more revived and enabled to destroy their adversaries thus the Papists they forbid us to eat of this hony this precious comfort in Christ as if thereby we should be hindred in our pursuit against sin whereas indeed it is the only strength and power against them Burgess vind. lect. 22. p. 209. In his reply to Crandon p. 43. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sine adjecto articulo generaliter accipitur Beza in loc. Piscat. in Rom. 2.21 Non per opera venitur ad fidem sed per fidem ad opera Luther What is the difference between Christians and Moralists and without this what is our preaching we may gather well neer as good instruction to resist vice out of Plutarch and out of Seneca as out of Pauls Epistles But this differenceth it we preach Christ and from Christ veriry ability and strength to do all things else Dr. Preston of Faith p. 74. Shepherd Sab. par 1. Thes. 101. Censet ne idem esse hominem hartari ad poenitentiam ad utendum suis naturalibus O vere Papisticam caecitatem quasi non prius exuendus sit vetus homo cum factis suis Cham. Tom. 3. lib 4. cap. 10. sect. 17 18. Atque hic est sinis cur Augistinus ex doctrina Apostolica demonstrat omnia infidelium opera esse peccata nempe ut omnes ad veram in Christum fidem sine qua quicquid fit peccatum est hortetur et stimulet quomodo igitur damnari potest haec doctrina imò contra doctrina quam adversarii tradunt efficit homines hypocritas retardat eos in sua ipserum infidelitate efficit ut gloriaÌ„tur in seipsis retardat eos à fide in Christum c. Zanch Tom. 4. lib. 4. p. 144. Concludimus ergo omnem sollicitudinem et zelam quibus homines erga salutem suam feruntur omnem diligentiam quam adhibere possunt esse vanam et frustaneam magis noxiam quà m utilem ad fidem et Spiritum renovationis Cited by the Remonst Ex libello etc. Collat. Hagiae habit p. 297. Luther clas. 3. loc. 11. Homo merè passivè habet nec facit quidpiam sed fit totus Luther loc. com class 2. lec 7. Shepherd sound Beleev pag. 99 100. Baxt. Replytr Kendall p. 132. Kendall against Goodwin cap. 4. pag. 142. Luther loc. com class 2. loc. 7. Calvin Instit. lib. 2. cap. 8. Sect. 28. Is demum cessare ab operibus suiscensetur qui non agitur suo arbitrio nec consiliis suis indulgit sed a Spiritu Dei diversa patitur Calv. Cbristus tune regnat in nobis quando nos ab operibus nostris feriatos inhabitet in Sabbato suo per nos sanctificato ipse in nobis manens facit omnia opera nostra Luth. Calv. Instit. lib. 2. cap. 8. Sect. 30. Aliud erat Hypocritas esse aliud tanquam Hypocritas Voluit autem ne hypocritis quidem similes esse The Law with out though it be no rule of the spirit yet it is that rule according to which the spirit guides us to walk and by which we are to judge whether the guidance be