Father to him so that he will be dutiful and obedient to you now you are not his Father nor he your Child upon this condition though in this way you may manifest and express your affections at your pleasure Now take a view of your six Arguments and let us know what be your second thoughts of them and also your answer to those places so fully meeting and opposing you in this your way as the Angell did Balaam in his way is infirm and nothing satisfactory Mr. B. If that in Gal. 3.18 and Rom. 4.14 be rigidly and universally true then the doctrine of the Socinians would plainly prevail who from these do urge there was no grace nor faith nor nothing of Christ vouchsafed unto the Jews whereas they had the adoption though their state was a state of bondage Answ 1. Truth is to be received in love to it for it self though no errour nor danger a thing impossible should be prevented by it 2. If Socinians do urge those places to inferre that no grace c. come by the Law but by the promise onely made and given long before let us see how you would except against this but both you and the Socinians are wide and deceived though not in the same way 3. They had the adoption indeed but that was by faith in the promised seed and the putting them under that pedagogy of Moses made their state so servile What you say in the rest of this Lecture hath been presented to us before where also the answer and satisfaction is to be found LECT XXV Rom. 3.27 Where is beasting then c. I Cannot cease to muse that you so prosecute your matter in this large acception and sense of the Law knowing that the question is of the morall strictly taken You chuse rather to keep the thickets and bushes then to appear in the open plains we may guess why Yet take notice that the doctrine you raise doth not grow from your text no not in your own exposition for you expound it of the Law of works strictly taken as it is opposed to the Law of faith But your doctrine you so frame and carry as that you tell us The Law as a Covenant of grace given to the Israelites in some sense doth oppose the grace of the Gospel which assertion suppose true yet is no fruit of this tree hath not its rise from your text 2. Being witty to coyne and devise things of your own head without Scripture-ground you say it is for this end viz. To discover the nature of the Law and Gospel a fair pretence and promise without reality of performance for you rather cover and darken then otherwise 3. You bring in Calvin to little purpose who distributes the Law into three kindes and he doth not say that the morall Law differeth only from the Gospel in regard of clearer manifestation but denyeth it to have or contain any grace in it and so in nature and kinde to differ from the Gospel or word of grace and not gradually onely And the like may be said of Pareus 4. You have often received what is thought of your so often sod Coleworts presented here again to the Reader that they under the Law did enjoy grace c. viz. that they had it not by the Law c. Mr. B. That the doctrine of the Law in the more preceptive nature of it may be compared with the doctrine of the Gospel having the grace of God axnexed to it and going along with it now this in some respects is an unequall comparison Answ Why do you now more straiten the Law then did Calvin in that his testimony who takes the Law for that rule of life in which God requireth of us that which is his own giving us no ground of hope unless in every respect we walke according to it And you tell us of the Gospel having the grace of God annexed to it c. as if the Gospel could be separated from that grace which is the subject matter of it for doth the Gospel speak of or hold forth unto us any thing else beside the grace of God is so proper and peculiar to the Gospel that not one word of it is mentioned in the Law for the Law is of works and the Gospel is called the word of his grace But perhaps you will say By grace you mean the spirit of life that reneweth and quickeneth the soul if you do so yet it hath been cleared that although the Spirit do not alway and in all produce and work this work of renovation yet the Gospel is the ordinary instrument that is used for this and not the Law That expression of yours If you take the doctrine or letter of the Gospel without the grace of God is very improper for it is as if you could take the writing without the matter it specifieth and entreateth of Again observe that the difference between the letter of the Gospel and the letter of the Law as you call them is in that the Law is said then to kill when the spirit worketh effectually by it for then sin reviveth in the conscience and so J died saith Paul Rom. 7.9 and so the Commandment was found to be to death ver 10. but the Gospel then killeth and leaveth in death and condemnation when the spirit worketh not in the heart to receive and mingle it by faith Heb. 4.2 Joh. 3.19 2 Cor. 4.4 Your counsel is good to make the parallel equal but this is unequal in you still to make Law and Gospel equally and alike the instrument of grace and life Mr. B. pag. 2 3 4. I come to the Antinomian difference and there I finde such a one that I am confident was never heard of before In Hony Comb God saith he saw sin in believers of the old Testament but not in the new c. Answ Our weakness makes us stumble and to be offended where no cause is sometime and with too much confidence to condemn or reject such pretious truths as are received and justified by the Children of wisdome I have spoken before to this phrase In sobriety of mind ponder this The Scripture doth not say that Christ did actually take and do away sin till he came and shed his blood for that purpose and the object of their faith in the old Testament was the promise of future good things to be done and wrought by Christ when the fulness of time appointed came Gal. 4.4 so that God is said to have patience in bearing with his people till he received full satisfaction Rom. 3.25 and this finished and plenary work of redemption that the Gospel holdeth forth to us was the object of their hope who onely lived in a certain expectation of it according to the promise yet did that faith and hope both sustain save and serve them sufficiently according to that their condition wherein it pleased the Father to place them Their Gospel in brief was That Christ should appear and
stand with a covenant of grace your own words imply that it is not then a covenant of grace as you formerly asserted M. B. page 155. How necessary it is to have this law promulged if it were possible as terribly in our congregations as it was on mount Sinai this would make the very Antinomians finde the power of the law and to be afraid to reject it Answ 1. If it were so necessary that the outward promulgation or preaching of the law should be so terrible as your wisdom requireth surely God would have it so for he hath power to do it but the special power and terror is inward and spiritual God by his convincing spirit making the heart shake and tremble in the conscience of sin and a cursed perishing condition of this terrour and consternation your Antinomian may scon have much experience as you yea more for he findeth death in that ministration by the reviving of sin Rom. 7.9 10. and therefore is dead to it as Gal. 2.19 but you say life cometh by the law and so live by doing and working an assured argument that you were never truely slain by the law 2. Would you now have the law become so terrible in your congregations why then did you reprove them that made it like a horrid Gorgon c. you mean surely this terrour only for the Antinomians not for others you thunder against your adversaries but deal gently with friends Also you dash sin out of countenance which is well but do not throw down mans righteousness but establish it rather A little after you say The Antinomian counteth sin nothing because of justification But in what sense doth he so vilifie it I dare affirme that none hateth sin more is so weary of it complaineth so of its remaining and dwelling in the flesh and the sorrow it sometime breeds him c. And yet if he make light of it how can he prize justification from it he that accounteth nothing of sin cannot rightly esteem of a Saviour to save from it therefore contrarily our counting all things loss and dung even our best works legal zeal reformation and worship because mingled and defiled with the leprosie of sin for the excellent knowledge sake of Christ Jesus our desire ever to be found in him not having our own righteousness to know nothing but Christ crucified c. do argue sin to be our greatest and most fearful evil to our apprehensions but it is not so with you and your disciples who seldome or never preach or desire to hear of a Saviour of free justification and do so wrangle with the doctrine of grace and faith And lastly it is confessed that by faith in the blood of Jesus and the grace of justification raigning in the conscience sin Satan and hell be conquered defied and triumphed over Who can lay any thing to their charge Thanks be to God through our Lord Jesus Christ c. he that envyeth this in others is to be pitied because of his poor condition What account do you make of a debt you know is discharged It troubleth you little in reference to danger by suite or law Lastly That phrase of Gods not seeing sin in a believer is still an eye-sore to you and many other And to add this to the former It argueth that you make nothing of sin For 1. If you hated it you would seek to get your soul cleansed from it 2. If you loved God you would not come and appear in his sight untill you were washed from it seeing it is unto him so hateful and abominable that he cannot endure the sight of it and therefore calleth upon his people to wash and make them clean and then to come Or yet 3. If you feared God and stood in true aw of him knowing how terrible he and his presence is where he seeth and marketh iniquity for who may abide it Psal 130.3 or who then can stand you durst not abide in his fight without that faith and assurance that the blood of his Son Jesus hath washed and cleansed you from all your sinnes If as that Martyr said the vaile were taken off Moses face such a glory and dreadful Majesty would break forth as would confound your spirits and be intolerable your sins being set in the light of his countenance then you would not deal with God without faith in the blood of Christ Extrae Christum horrendum est imo de Deo cogitare Calv. nor durst entertaine a thought of him out of Christ in whom iniquity is done away never to be remembred any more Then you cry out Oh blessed man whose iniquities are for given and whose sin is covered and so use your own words say all that ever you preached or writ against this is false you knew not what you said Thus a day of temptation and trouble may come in which you all who have disparaged and despised this may be brought to acknowledge and embrace it as an useful and most acceptable truth of God full of soul-consolation which in your wretched security is now loathed and rejected the law is so mitigated and modified in your opinion and Ministery that Sinai is your Sion you are not afraid to stand there LECT XVII Exod. 20.1 And God spake c. M. B. THe Antinomian pleads for the universal abrogation of the law Answ He is an Antinomian that doth so but you cannot finde the adversaries you deal with guilty of such a crime yet you are no fit advocate to patronize or defend the law for it is abrogated by your self if that be true as it is most certaine that lex non damnans non est lex a law without power to condemn is no law for the law you would establish hath no condemning power as you say therefore the law is by you abrogated How fully satisfactory is Luther to any reasonable man Non quod lex pereat imo manet vivit regnat in impiis sed pius est legi mortuus sicut peccato diabolo Inferno mortuus est quae tamen manent mundus ac impii ea habebunt Ideo cum Sophistae intelligunt legem abrogari tu intellige paulum quemlibet Christianum universae legi abrogari mori tamen legem manere Sophisters do understand and take the law to be abrogated but the truth is the Christian is abrogated and dead to it and yet the law remaineth entire Henceforth correct your self and cease to slander or mistake your poor brethren and without cause so to embitter your words with gall and servour of spirit and the Lord forgive you What further is spoken in this Sermon against the Antinomians is either chargeable upon Islebius or some other not known to me or 2. Is grounded upon a meer mistake of our tenets or is answered elsewhere so that to avoide prolixity I meddle with no more LECT XVIII Mat. 5.21 22. Yee have heard that it was said by them of old time Thou shalt
law wherefore I am not the first deviser or broacher thereof nor alone in this opinion as walking in an unbeaten path But unto me it is most strange that M. B. should be so self-confident and bold of spirit as to presume to carry it with violence against all others Let me commend unto thee the words of Perkins because he is worthily approved of and best known unto the simple sort upon Gal. 3.2 Here saith he we see the difference between the Law and the Gospel the law doth not minister the Spirit unto us for it onely sheweth our disease and giveth us no remedy the Gospel ministereth the Spirit And upon Gal. 2.19 Evangelical sorrow is sorrow for sin because it is sin this indeed is the grace of God but it is not wrought by the law but by the preaching of mercy and reconciliation c. the Law then being the cause of no good thing in us And Cudworth on Gal. 6.2 in the last difference between Law and Gospel hath these words The law is no instrumental cause of faith repentance or any saving grace Is this now but seemingly to comply with our opinion when they say the law is no instrumental cause of faith repentance nor of any saving grace nor yet of any good thing in us and still these Authors were no Antinomians but we must be so because our Adversaries like those of Stephen Act. 7. do rule and will have it so I tremble to consider the woful consequences if the Ecclesiastical power should be once in their hands but I trust God will not suffer the wise and honourable Parliament so to intrust them But let us listen what his conceit is M. B. I shall now labour to maintain the positive part that the law preached may be blessed by God instrumentally to work the conversion of men An. The question is not of Gods power whether he may or can do it but whether he hath done it let it appear in all the New Testament that any one was converted but by the Gospel Nay Paul and Priests with others who had been zealous in the way of the law were then onely converted when they received the Gospel and become obedient to the faith Act. 6.7 or did God ever reveal it that his will is to convert by the law God can or may make heavy mountains to ascend as high as the Sun and there abide and the waters in the Sea to burn like straw or other combustible matter but he never did so as yet If you shew it to be his will we shall question it no further M. B. And it is necessary to make this good Answ Because you have undertaken it and are resolved to oppose the apparent and generally received truth to be contrary to all the Orthodox to gratifie Sion Colledge to get a name to your self of being a knowing man seeing more then all other learned Divines or at least to maintain your owne credit now it is necessary for you M. B. For were the contrary true it would be a Ministers duty in great part to lay aside the preaching of the Moral Law as not instrumental and subservient to that maine end of the ministry which is the conversion of souls Answ If I take your words in their true sense they argue 1. I am sorry to speak it that M. B. knoweth not what conversion of the soul is but this may be tryed by and by 2. That he intendeth when he preacheth to convert people by the Law and looketh that the Spirit should make it effectual for that purpose and however he putteth in or subservient to that main end yet he meaneth not onely preparatorily for that he saith he cannot yeeld unto which yet is the clear judgement and constant and sound doctrine of all true Divines but he will be singular But see his ground and how sandie uncertain and weak it is to lay and erect an edifice of so great consequence upon it M. B. I suppose that Jesus Christ hath obtained of God by his death that such efficacy and vertue should go forth in the Ministery that whether it be by Law or Gospel he preacheth the souls of men may be healed and converted thereupon Answ And must your meer supposition satisfie us in a controversie so newly needlesly and yet dangerously started up to the great offence and disturbance of the Church of this nature and high concernment you may suppose Christ hath redeemed all men and Devils A Papist supposeth that Christ by his death hath obtained that his Alms-deeds Penance and good works should have a meritorious vertue and efficacy in them for pardon and salvation and upon that deceitful foundation or supposition the silly deluded wretch buildeth and hazardeth his everlasting salvation Oh that any should be so simple and unwise to content himself with an I supposed it is so 2. You say whether it be by law or Gospel so as if God and Christ are indifferent and it is left to mans choice to use either as he liketh for conversion that is more liberty then is allowed you 3. That the souls may be healed and converted The right order is first to be converted then healed Mat. 13.15 But let this pass yet it is requisite that we agree about the terms for some doubts or differences may arise from the ambiguity of the words yet not as if I would yeeld that regeneration conversion or healing of which I see you make no difference in whatever Scripture-acceptation are wrought instrumentally by the law but to help the weak reader and to clear the truth every way And first Regeneration is the begetting again of the soul to God which God doth freely of his owne accord by the word of truth Jam. 1.18 but because this will not be current that this is meant of the Gospel onely as is objected and as is to be discussed more fully in the next Lecture in that the law is also called the word of truth Let me therefore add two pregnant Texts to put this out of all doubt that it is to be understood of the Gospel exclusively The first is Eph. 1.13 In whom you also after you heard the word of truth the Gospel of your salvation by which Paul telleth how the Ephesians came to their faith and hope in Christ namely by the preaching of the Gospel So saith Calvin He adorneth the Gospel with two Epithets in that he calls it the word of truth and in that it is the instrument of salvation which two adjuncts saith he are diligently to be observed And the Gospel is not onely a certain truth which cannot deceive for so is the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the word of truth as if properly no truth were without it and the vertue and efficacy of it is such that it bringeth salvation unto us as it is also Rom. 1.16 The Gospel is the power of God to salvation c. and therefore Paul was not ashamed nor afraid to
what Gospel what then doeth it But who will regard how promiscuously he preach seeing if he desire and intend either regeneration healing or conversion of the soul or yet as pag. 192. the increase of grace and holiness the Law as Gospel may indifferently be preached by him and blessed by God And though in respect of the use and end intended the law be subservient yet in their way propounded Gods and mans righteousness and of the effects produced by either viz. life and death they are and must be contrary M. B. And this must needs be the opinion of all sound Divines whatsoever may fall from them at other times as appeareth by their common answer to the Papists question If the Law and the commands thereof be impossible to what purpose then doth he command them Then we answer That those commands are not onely informing of a duty but they are practical and operative means appointed by God to work at least in some degree that which is commanded Answ You know they do not plainly and professedly say this is their opinion and therefore without alledging one sentence out of any directly to second this of yours you labour to derive and infer it as busily as you may such poor shifts are you put unto 2. Neither is it the opinion of all for those are as sound whose answer is That the law doth therefore command things now impossible that we may see our great loss by the fall with our present disability that so we may be humbled a viled and confounded in our selves 3. To incline and dispose the soul to look into the Gospel-way in which all cometh as to beggers by faith and prayer Therefore Augustin saith God commandeth things impossible not as you say that in commanding he may give power but that we thereby feeling our owne utter insufficiency may be occasioned to turn precepts into prayers saying Da quod jubes God bids us turn not thereby to enable us but that finding thereby both the necessity of it and also our inability we may cry Turn thou us and we shall be turned Thus we see whose hand worketh the will and deed 2. You also still mince the matter saying At least in some degree you love to play at small games rather then sit out you are uncertain not resolved as yet what to affirm and stick unto this being a fiction of your owne and no Scripture or Author can be produced to confirm or countenance it It was never questioned but what is wrought by the ministry of the word is to be attributed to the Spirit as the principal efficient and other passages of which he still giveth some verbal touch being already cleared I now proceed to his Arguments M. B. I bring these Arguments to prove the Law and preaching of it the means of Conversion 1. That which is attributed to the whole word of God as it is Gods word ought not to be denyed to any part of it Now this is made the propertie of the whole word of God to be the instrument of conversion 2 Tim. 3.16 Answ 1. Your proposition is unsound and will not be granted many things are often attributed to the word in general which canot be affirmed of every part of it Rom. 15.4 Whatsoever things are written were written for our learning that we through patience and comfort of the Scripture might have hope that is saith Piscator through patience arising from the comfort of the Scripture viz. that be written aforetime Now in the second premise page 188. you tell us that however the law may be blest to conversion yet it cannot be the ground of our justification adoption and consolation nor a man cannot have hope nor comfort in whatever he doth but it must be the promise onely of the Gospel See how your self will not have righteousness comfort and hope from every part of the word no from no part of the law but do restrain it to the Gospel onely and yet the greatest part of what was then written was law 2. Your Assumption is denyed also viz. That it is the property of the whole word to be the instrument of conversion And your place 2 Tim. 3.16 will not conclude it For first the Apostle speaketh not there of conversion but of conversation manners and life to the converted Secondly If all Scripture were to reprove correct then none is to comfort but one part is to reprove and another for consolation a third for doctrine c. law is to kill and Gospel to make alive what part is for one effect and purpose hath not formally any partial ability or fitness for another let the eye see the tongue speak and the feet walk as being purposely made and fitted for their proper offices The whole Scripture is as a promptuary or full Treasury out of which may be drawne and taken what is needful for faith and manners but what is for manners will be unaptly used to build up in the faith Also Matth. 13. the word compared to the seed is vers 19. called by Christ himself the word of the kingdom or note of distinction and by it is meant the Gospel as all know Lastly for that place Heb. 4.12 let Piscator satisfie you if the context will not serve you he saith it is Sermo Evangelii the word of the Gospel which is effectual to pierce the heart and convince the minde of the truth of the heavenly doctrine in it so that none can with a quiet conscience derogate from the credit or verity of it And he addeth that usitatissimum est c. It is a very usual thing with Paul by the word of God in general to mean the word of the Gospel M. B. 2. Argument is taken from those places where the law is expresly named to be instrumental in this great work not to name that place Rom. 7.14 where the law is called spiritual in that respect as well as in others because it is that which worketh spiritually in us as Paul was carnal because he wrought carnally Answ Indeed that place might well have been spared in this controversie for you finde nothing in it for your turne It is called spiritual because of the spiritual nature of it in opposition to Pauls which was carnal and because Paul was carnal therefore he wrought carnally but his working carnally did not make him carnal Also the law is called spiritual because of its spiritual discovering and convincing power or efficacy but not because of any spiritual change it wrought upon Paul as the whole context and every circumstance there maketh it plain the law let him see the vitiousness of his nature what repugnancy and contrariety was in him to that purity holiness and perfection held forth in the law and so occasionally by the commandment sin became exceeding sinful vers 13. M. B. The places are clear out of Psalm 119. and Psal 19.7 The Law of God is perfect converting the soul That which the Antinomian objecteth
inconsistent interpretation They say the law is not the instrument of sanctification Gods Spirit sanctifieth not by the law the law is the instrument of no good c. It is true you say and thus they mean that is the law not animated by Gods Spirit or separated from it Answ So neither do either they or any think Law or Gospel to be 2. If that be their meaning they might deny the Gospel to be instrumental also 3. But you read their words in the Assertion of grace to be that the Spirit doth not animate nor use the law in sanctification or conversion save onely preparatorily Now you must either grant us that these Authors unto which might be added all others of any special account are guilty of as much Antinomianisme as your adversaries are in this respect or that your quarrell is as weakly managed as it was causlesly undertaken yea and that you with your society have erred in opinion and practise I shut up all with that so pertinent and pregnant saying of Calvin on Gal. 3.19 Si quis excipiat cum lex regula sit pie recte vivendi cur potius transgressionum quam obedientia causa positadicitur Respondeo Vtrumque veram justitiam demonstret tamen in hac naturae corruptione nihil quam augere trangressiones ejus doctrina donec accedat Spiritus regenerationis qui ipsam cordibus inscribat hic autem non datur a lege sed fide percipitur M. B. I come to consider of those places c. I shall not take all because one answer may serve for many they being built upon the same ground Answ You are farre indeed from taking all but onely such by your perverse usage and wresting whereof you may more subtilly and easily elude and seem to evade M. B. First the state of the question is obscurely propounded by him for thus he saith The promise or the Gospell and not the Law is the seed or doctrine of our new-birth Assert pag. 163. Now here are ambiguities as first the promise or Gospell for by this he seemeth to decide a great question that whatsoever is a promise in the Scripture this belongeth to the Gospell but a command or threatning that belongeth to a law whereas this needeth a great discussion Answ You see a mote in your Brothers eye and consider not the beame in your own How changeable have you been in the assertion and question last discussed and handled you are so inconstant and mutable in your termes sence and scope that it is very uncertain and doubtful as yet what you are resolved to stand to But 2. where its said the Promise or Gospel and not the Law c. do you accuse this of ambiguity surely without cause except for your humour or to take occasion to trouble the simple with a dotage which none of mean understanding would ever question As for your so great question as you call it All the promises in the Scripture cannot belong to the Gospel for the law hath its promises Do and thou shalt live in them where life is promised conditionally of this is spoken before and it is of the By. 3. If the word promise were onely used yet being placed antithetically in opposition to the law who can doubt what should be meant by it Paul in Gal. 3.18 thus useth it If the inheritance be of the law it is no more of promise but God gave it to Abraham by promise Argumentum a contrariis Haereditas est promissione nempe nuda ac simplici seu gratuita non igitur ex lege i. c. promissiâ—ne conditionalis Piscat In Gal. 3. How often doth he in that Chapter as in Rom. 4. oppose law and the promise Also to avoid all ambiguity as much as was possible it followeth Or the Gospel by which it is easie to conceive what is meant by him who hath not a minde to cavil and seek a knot in a rush The learned tell us That in the Scriptures use and sense Testamentum foedus promissio pactum Evangelium ferè sunt Synonyma Well by promise then is meant the Gospel so that controversie is decided and there is no place for ambiguity And if you turne to your named pag. 163. the word promise is not at all in the proposition but a wanton spirit may finde himself sport at his pleasure M. B. 2. The State of the question is not about the Gospel or the law as they are both a doctrine but as the Spirit of God working by one or the other the not attending to this maketh the Argument so confounded Answ The proposition is formally this The Gospel and not the Law is the instrument of true sanctification What need these cautions and vain words as if none can speak plain English but you And as by your Predecessour Dr. Tailer so here we must be stiled and taken for confused men but you onely are distinct and seraphical M. B. 3. He saith It 's not the seed of the New-birth whereas conversion or regeneration is made the writing of the law in the heart and Matth. 13. The word of God in general is compared to seed sown Answ And he saith nothing but he may truely affirm it still 2. You put no difference between regeneration conversion and writing the law upon the heart which yet in propriety of phrase sense and use are distinct as is shewed before who now is guilty of confusion 3. And although the work you mean should be the writing of the Law in the heart yet it followeth not to be by the law for how then should the law in sanctification be established by faith Lastly It is not the word in general but with restriction the word of the Kingdome that is the Gospel that is compared to the seed sown see Mat. 13.19 M. B. The first instance is John 17.17 Sanctifie them c. I answer 1. The word Sanctifie when applyed to men doth not signifie onely justification or renovation but setting apart to some peculiar office or charge Answ The words in the Assertion are To Sanctifie in the sense of the Hebrews from whence it is taken is to separate any thing from a prophane and common use and so to consecrate it to God or to convert it to a sacred and divine use So that if you have learned men for your great and full Library may well exceed my poor and diminished Study who so take it that Christ prayed here for the fitting of the Apostles for their great charge yet that is of fishers to make them fishers of men and so to separate them from their former prophane and worldly calling and trade unto a sacred which thing my words do include and import also 2. But then to sanctifie them must be more then to ordain them for that function even to endue them with a great measure of holiness and gifts requisite for so high a calling Yet 3. All that I read do take the word as I say And sith Christ
doth include others also even all that the Father gave him in that prayer I still incline to their judgement 4. You say the word doth not onely signifie c. whereas the word onely is not there but now is foisted in by you 5. And your meer reason why to sanctifie cannot comprehend justification or renovation is because these cannot be applyed to Christ who saith For their sakes I sanctifie my self that they also may be sanctified through thy truth Answ This is much against you as I conceive For 1. did not Christ sanctifie himself viz. his humane nature that he might be the root cause and means of communicating righteousness and holiness both to justifie renew and change them 2. Neither will it follow on the other hand that a word of so extensive a sense may not as it is aplyed to Christ be taken more strictly or in one sense onely and to his Elect more largely as it agreed to their condition M. B. If sanctification do here include justification how by the Antinomian principle can our Saviour pray for the justification of them that were already justified Answ Answer your self how do you aske forgiveness of sins in the Lords Prayer and yet believe they are forgiven in your Creed 2. His prayer is extended also to all that afterward should come to believe through their word and ministery M. B. But in the next place grant sanctification for renovation how doth this prove that the law is not used instrumentally for our Saviours argument is universal They word is truth and may not this be affirmed of the Law as well as of Gospel Answ Our Saviours words be indefinite But why pass you over these words in that very place pag. 164. which be so material so pertinent and satisfactory to this your query viz But if we note well what this word of truth is it will be more evident for this end compare with this that place Eph. 1.13 and Col. 1. where the word of truth is said to be the Gospel of salvation and the Antithesis used in John 1.17 sheweth that it is a special and peculiar prerogative of the Gospel to be called by that name by way of excellency as also Calvin Piscator c. affirm Thus far in the Assertion unto all which you stand not onely mute without a word of reply but here you ask a question which they answered before you formed it and so would have prevented It s granted the Law strictly taken is truth but as it is observed by all the learned the Gospel in many like places is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. B. The next instance is Tit. 2.11 12. For the grace of God bringeth salvation teaching t is c. Answ All this may be granted and nothing maketh against this opinion for none deny the Gospel to be instrumental Answ But the place doth import it to be peculiar to the Gospel for that word of grace or the grace of God appearing in that word that bringeth salvation teacheth to deny ungodliness c. And I put not in that word effectually ambiguously as you charge me but to avoid and prevent all ambiguity for I grant the Law teacheth these same things materially but not with efficacy and success as doth the Gospel the Spirit being pleased to utter such divine force and vertue in that Ministery unto the Elect. M. B. But is not here a contradiction The Author before made the Gospel and promise all one whereas here it doth command holiness and godliness Is not this with the Papists to make a new Law let him reconcile himself Answ You are better skilled in tying knots then in unloosing any If the Gospel and promise be all one that is not of my making I found them so Gal. 3.18 as is shewed before and see that you both take and leave them so according to the true intent of Scripture 2. You say It commandeth but there is no such word in the text but teaching to deny that is instrumentally The holy Ghost is that spiritual unction that teacheth believers and doth it effectually by the Gospel Unctio docet vos Spiritus S. efficax est per praedicat Evangelii saith Piscator on 1 John 2.27 And this they receive saith he as the members from the head the branches for the vine But this is not wrought by nor effected onely by a literal and outward command The Spirit moveth and teacheth a spirit and cometh from the union with Christ I wish your Tenets did not more interfere with Papists But I forbear Now you may see how your thoughts need reconciling not my opinions the light by this hath happily done it Lastly do you deny that grace moveth or teacheth effectually because that all are not thereby effectually turned unto holiness then God worketh nothing effectually in any because he doth not in every one not in Peter because not in Iudas else to what purpose do you make this flourish M. B. Beside the Argument may be retorted upon him What word teacheth to deny ungodliness c. that sanctifieth c. but the law doth so Psal 119. A young man whose lusts are strongest c. may be cleansed by attending thereunto Answ But as it is retorted it hath no force in it for every word that teaceth doth not sanctifie therefore although the Law do teach it is no consequence your proposition is not universally true so you conclude nothing What say you of Philosophical precepts and instructions and of the dictating and teaching of every natural conscience do these sanctifie onely this word of grace that bringeth salvation doâ—â— so indeed if you mean Pharisaical washing of the outside onely as of hands cares eyes c. these laws have washed their disciples and hearers witness Paul before his conversion to the faith a man touching the Law blameless the whole generation of the Pharisees Aristides Socrates c. but what soul insides had they full of pride malice envy infidelity c. And many that I know of your legal stamp which like him that was born of the bond-woman condemn and persecute the children of the promise Gal. 4.29 That place in Psa 119. proveth no more but that a young man may be cleansed by attending to the word and who is against that or what maketh it for your opinion But that of Peter Martyr is most for our assertion for if the Law attain such effects onely when it is written in the hearts or bowels which cometh by the new Covenant Jer. 31. then it is not by the outward commandments or ministry of it And surely he could not conceive as you say that the Spirit doth use the Law to write it self in the heart but as both he and others affirm this is effected by the Gospel so Lex sola fide suffulta est The Law is established by the preaching of Faith which is the thing we contend for and you have brought nothing to weaken much less to overthrow
it M. B. A third and last instance out of Scripture in answering of which all is answered from Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith that of the Gospel or doctrine of Faith In the opening of this Text we must take heed of three errors Answ A Caveat against all error is necessary but it is well that you accuse your Antinomian of none of those three And it had been wisdom in you to have taken heed of affectation of singularity for in rejecting all other of the Orthodox you substitute a most doubtful opinion of your owne as may appear by and by M. B. First I may demand whether any under the old Testament were made partakers of Gods Spirit or no. If they were how came they by it there can be no other way found but that God did give his Spirit in all those publick Ordinances unto the believing Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Answ You might beware of co-incidency with the first error you named of having Faith before the Spirit for ever we come not to Faith by our reason and will yet you grant a giving of the Spirit to believers as if they first believed then received the Spirit but the gifts and operations of the Spirit are divers It s by the Spirit that the soul cometh to union with Christ and after the woman touched the hem of his garment she received a healing vertue but let this pass 2. By your next expression you might seem to be an Antinomian for They obeyed the Law say you but not by the power of the Law but by the power of Grace what difference now but I like not to force the joyning of hands where the parties hearts be not first linked yet the Reader may take it as if you contradicted your self for why are your words so exclusive but if it be not by the power of the Law originally as by the first and principal efficient yet you mean still it is a subordinate and secondary cause or mean of conveyance Egregie sane M.B. Again in the next place which hath alwayes much prevailed with me did not the people of God receive the grace offered in the Sacraments in the Circumcision Paschal Lamb They were partakers of Christ as well as we and yet the Apostle doth as much exclude Circumcision and these Jewish Ordinances from grace as any thing else wherefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Answ When a man willingly of himself is going down a steep place every thing will further him If you had not first conceived this silly and weak opinion of your self out of a humour of contradiction and desire to be accounted the vindicator of the Law you needed not to be so puzled and put to such shifts nor to seek out such sandy grounds and tottering Pillars to support what you see cannot be upholden I may so far credit you that this hath prevailed with you as you tell us but I cannot think it alway did so for you have not alway thought of this nor alway been of this private opinion that the Law is the doctrine of regeneration 2. Grant that this prevailed to keep and continue you in that minde yet would I learn if I might be so bold what brought you into it at first sure it came by some immediate inspiration for I see neither clear Scripture nor Author for it 3. As it hath so prevailed with you so I am sensible of no force at all in it whether to incline or carry the judgement unto it at first or to keep the minde the same still Consider better of it It is granted the people of God did receive the grace offered in their Sacraments c. and were partakers of Christ as well that is as truly and as really as we now what is this to your purpose I ingenuously profess I see not wherein it maketh one jot for you or to confirm your tenet what would you infer hence you say the Apostle did as much exclude these ordinances from grace as any things else and as well as much as the Law that must be your meaning Answ Your self have seemed still to exclude the Law from Grace and to make a direct opposition between them 2. As for Circumcision and these Ordinances being in their prime institution types yea signes exhibitive of Christ and if not essential parts yet appendances of their Covenant of Grace which cannot be said of the Law it being a doctrine of another nature and use therefore neither the Apostles nor Prophets in that case and sense did exclude them from Grace but onely as the hypocrites Ceremonia Legis in sua natura consideralae non autem quatenus suo tempore Sacramenta erant gratiae Pisc Gal. 3. and unbelievers did use them as resting in the things done or using them being antiquated and our of date or joyning them with Christ and Faith as necessary observances to salvation c. Now as this assertion will be too bold as unjustifiable That the Apostle doth as much exclude the Jewish Sacraments in their prime pure and right use from Grace as he doth the Law so that Argument is too childish viz. If the believing Jewes were partakers of Christ and did receive grace by these Ordinances so did they receive grace by the Moral Law also If you look again there is neither contradiction in Scripture nor occasion given to seek out such an uncouth and unwarrantable exposition of the words M. B. Some there are that understand by the Spirit c. Answ Here you first present your Reader with Beza's interpretation but that is misliked as not to your purpose Again say you thus it may be explained As by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the law thus far I approve which the false Apostles taught viz. That Chrict was not enough to justification unless the works of the law were put in as a cause also Answ If you look into Act. 15. and compare vers 1. and 5. it seemeth that they taught Christ for justification for it is said vers 5. they believed and what should they believe in Christ for but for righteousness and yet they required Circumcision and the keeping of the Law of Moses as necessary to salvation vers 1 5. when we are justified we must work to get heaven So many now hold and teach that good works and observing of the Law are not needfull to justification but they are to salvation of which sort you will prove one if I mistake not Contrary to Act. 15.10.11 Now why tempt ye God to lay a yoak on the Disciples necks c. that is as though he
the Law Rom. 3.20 Rom. 7.7 Also you are much deceived when you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Cor. 15.45 The first Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living soul nor as if he could quicken himself or others for that is peculiar to God himself no man as yet quickned his own soul And the opposition in that place sheweth the great difference between those two words for it followeth The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit in that he both quickned himself being dead and quickneth all his members Lastly see that place Gal. 3.2 If there had been a Law which could have given life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness should have been by the Law In which words Paul intimates that there was never Law given that could vivifie or which had any quickening vertue to impart or communicate unto any I will not trouble you with commentaries directly contradicting and overthrowing your exposition of that place because I perceive you so abound in your own sence that their judgement is not esteemed by you and you have greater store of them to satisfie you when you please then I have And lest you should be mistaken you adde Not that we could have life by vertue of any obedience but when we by grace are inabled to obey them c. Now I thought that you rather should have thus said as more pertinent to the question in hand But that they do instrumentally vivifie convert and give us life to obey them But in this saying of yours you grant as much as we contend for for if grace that cometh by the Gospel do inable us to obey the Law then it is not the Law that instrumentally doth convert and give life and strength to walk in it And your last clause is dangerously ambiguous seeming to import that Christ is not our salvation of himself without our works or obedience to the Law you will speak out more plainly and fully in some other place And you give us a poor reason why you inclined to this your opinion viz. because Socinians deny grace and justification under the Law or old Testament as if there were no middle way to take which could like you but either you must run on the rocks on one side or other Incidit in Scyllam c. Mr. B. And thus I come to another question which is the proper and immediate ground of strife between the Antinomians and us and from whence they have their name And that is the abrogation of the morall Law Answ Toto Coelo erras This is not the controversie except you mean that you do assert the Abrogation of it for it may sooner and more easily be concluded from your tenets then any of ours who hold the Law to be inviolable but this may appear afterward 2. If their name be from hence then if you prove them not guilty of the Abrogation of the Law you and others have falsly accused and standered them for Antinomians and now you for ever quit them from that aspersion I will be bold before the encounter if he that shall prove guilty of the abrogation of it in whole or in part shall be the Antinomian then mutato nomine de te narratur fabula look to your self Mr. B. Paul maketh an objection and he doth it for this end to take away the calumny and reproach cast upon him by his Adversaries as one that would destroy the Law Do we make void the Law Answ If you and your partners in your ministery did go with a right foot in the foot in the Gospel or tread in his steps the same would be charged upon you and you might be glad to pretend or wipe off such aspersions Hoc nomine pessime audiebat inter Judaeos non mode Paulus sed Dominus queque ipse acsi tota sua praedicatione legis abrogationem moliretur Nunquam tanta cautio c. Christ himself saith Calvin who is the wisdom of God could not so preach the doctrine of free-Grace but some took occasion from his words as you from ours to say or think he destroyed the Law hence was that prohibition Do not think I came to destroy the Law Matth. 5.17 Do you think your self more wise or wary in your Preaching then Christ or Paul was if not suspect your self in that you bear not the like reproach When innocency is thus traduced Presertim ver◠facile obtinet falsa hac imaginatio inter vos qui prepostera legis intelligentia c. Calv. and condemned quis stabit The Disciple is not above his Master if Christ and Paul were counted Antinomians Abrogaters of the Law who will not take up the same Cross And it is remarkeable by whom they were so opposed and aspersed even by the preposterous Zelots of Moses Law a generation which ever have and will hinder the free passage of the Gospel and disturb the peace of the Church like Cain Ishmael c. I thought here to have ended Sic ergo nes meminerimus Evangelium dispensare ut nostro decendi modo lex stabiliatur sed nulla alia firmitaetu quam fide Christi suffulta Id. but that in the closure I observe that you approve of Austins intepretation viz. The Law is established because by the Gospel we obtain grace in some measure to fulfill the law we obtain it not then by the Law and do obtain by faith in Christ still not by the Law then obedience in some degree to it Your eyes are strangely holden if you see not how this interpretation maketh fully for us and wholly against your self You adde Which obedience though it be not the Covenant of grace yet is the way to salvation Now there is nothing out of the covenant of grace can be proved to be in a strict and prosense the way to salvation Ubi ad Christum ventum est primum i◠eo invenitur exacta legi◠justitia quae por imputationem etiam nostra sit deinde sanctificatio qua sermantur cordae nostra ad legis observantiam c. Calv. To believe in Christ is the onely way to it Act. 16.31 Mark 16. Christ dwelleth in the heart by faith and he that believeth on the Son hath everlasting life Joh. 3.36 By attributing too much to the Law and our works you obscure the glory of Christ and of free-grace mingle Law and Gospel entangle and deject the hearts of the faithfull carry them from Christ and that union in spirit with him hinder the right exercise of faith and prayer c. for you teach that by the Law we receive grace conversion sanctification so that the Law enliveth filleth buildeth satisfieth It doth not make us poor feeble humble empty nothing in our selves that so we may seek out for all receive and live by faith in Christ our head grow up in him and so be built up in this way of
heart no not in the least syllable of it untill it be there implanted by the faith of the Gospel Note you well this by the way And however the learned vary somewhat about this yet I can read no word favouring your odde Opinion Now come we to your Arguments Mr. B. The first shall be taken from the relation of the covenanters Argn. 1 God on the one part and the Israelits on the other God did not deal as this time as absolutely considered but as their God and their Father hence God saith he is their God And when Christ quoteth the Commands he brings the Preface Hear O Israel the Lord thy God is one Rom. 9.4 Now unless this were a Covenant of grace how could God be their God who were sinners Answ God dealt with them now not absolutely indeed but yet with relation to his promise formerly made by meanes of which he had freely chosen and taken them to be his peculiar people having long before said to Abraham I will be a God to thee and to thy seed after thee Gen. 17.7 And hereupon the constant Martyr Mr. Bradford intending to comfort one dejected and distreffed in mind upon consideration of some failing or want of obedience as I remember writeth to this effect Let this cogitation be still in your mind that before God aske any thing of us he saith he is ours I am the Lord thy God giving himself and then all he hath to be ours And this he doth in respect of himself of his own mercy and truth and not in respect of us for then were grace no grace In consideration whereof saith the Martyr Whatever he commands though of duty we be bounden to accomplish and be culpable and guilty if not yet he requireth the same no further of us then to make more in love and more certaine of this his covenant That he is our Lord God which is made in respect of his grace in Christ Jesus and dependeth nothing on our obedience So this Covenant is most free and most sure for ever and the onely refuge and plea of the soul in the hour of tentation It is more then evident then that God as now so from the first stood reconciled to his people in Christ Jesus and in him became their God and took them into that happy relation of being his people his peculiar treasure and Children And all your Scriptures if now you look on them again do hold forth this and can speak no other truth What infirmity is this Cannot God take a people into Covenant with himself and become their God and Father in Christ his Son and yet govern and put them under the Law but we must then inferre either that all his grace and favour is conditional or else the Law we are made to live under for a time is a Covenant of grace Argn. 2 Mr. B. If we consider the good things annexed to this Covenant it must needs be a Covenant of grace for there we have remission of sin whereas in the Covenant of works there is no way for repentance or pardon In the second Commandment God is described to shew mercy to thousands c. Answ If God promise and shew mercy in this way of obedience as we Parents also commonly do deal with our Children looking pleasantly upon them using them kindly c. when we find them most dutifull and tendering and receiving them lovingly and gently upon their submission after some failing will you so farre forget the truth and your self as to infer and conclude thence that the Covenant is established on our obedience It is one word and way by which we are begotten and become Children to God our Father and he may rule us and shew us favour by another word and way especially whilst we be in minority as Gal. 4.1 2 3. And what could keep the Children of Israel in the conscience of their many faults and failings from despair or what could erect their spirits and preserve still a confidence and cheerfull hope in them was it not as Mr. Bradford said That knowledge and inward perswasion that God was their Father and they his Children by a free and faithfull promise of meer grace in Christ to come Mr. B. 3. Argn. 3 If we consider the duties commanded in the Law so generally taken it must needs be a Covenant of grace for what is the meaning of the first Commandment but to have one God in Christ our God by faith Answ What is said to the other Deus Pater seipsum in Christo abscondidit ita ut nusquam alibi quam in Christo quaeramus agnoscamus c. resolveth this also for this Commandment presupposeth that God was their God and did not now by his Law become their God by promise in the Messiah to come on his part and by faith receiving it on their side And to keep them to his faith in Christ and to prevent defection or Idolatry he propounds himself to be known and acknowledged onely in Christ the promised seed saying I am thy God in my Christ that so they might love him trust and delight in him Mr. B. From the ceremonial Law Argn. 4 All Divines say That this is reduced to the Morall so that sacrifices were commanded by vertue of the second Commandment Now all know that the sacrifices were Evangelical and did hold forth remission of sins c. then there must be grace included Answ Now I understand what you would have reduced to the morall Law And in this passage of yours I observe divers strange things as 1. That the ceremoniall should be reduced to the morall as if the one were not entire and absolute of it self without the other or that they were not distinct species under the same genus the whole Ministration by Moses being divided into Law morall ceremoniall judiciall so that every of the three is absolute of it self for the matter and doctrine contained in it and in respect of the end and use it was given for 2. You cannot let us see one syllable concerning the sacrifices in the second Command The Lord delivered by the same authority he had over them and as equally and immediately required the observation of each of these which in nature and office were so distinct And the charging of Israel with all and every of them is grounded still upon this I am thy God therefore was it that his people were to be instructed governed and ordered as he pleased He signified his will and mind in the matters of faith by the ceremoniall Law 2. Touching morality and duty in the morall 3. And what concerned the polity and republique in the judiciall Law I see not but that you may as well reduce the judiciall to the first Commandment or to the second Table as the ceremoniall to the second Commandment and thus confound all making but one Law 3. And I marke another thing viz. That in this you have one eye and respect to
in that you say that this made the great commotion at first between the Orthodox and the Antinomians Before I entermeddle with this dispute let me deliver my opion Which is That Repentance cannot be said properly to be the doctrine of the Law and yet the Law is not by this wholly excluded as you say it is by the old Antinomians whom you mean or what their Tenets were I know not neither think it much material I shall love the truth in any and maintain them no further Now my inducement hereunto is because the Law never mentioneth Repentance nor hath any word to exhort and call thereunto It worketh indeed preparatorily in the soul by revealing sin and misery so as a man findeth himself undone without help or hope in great distress but this is not Repentance for here Man is a Patient being convinced subdued and brought in his spirit under the work of the Law And this may well be called the former Mortification which is not of sin in Man but in the Man for sin as Rom. 7.11 But to repent is an act a thing to be done put upon man being plunged into this great depth of woe and horrour as a hopeful and initial mean to obtain mercy pardon and salvation this is clear to me from Act. 2.37 38. Where those Jews being beaten down and exceedingly terrified in the conscience of that horrid fact the killing of the Lord of Life and crying out as sinking in despair for advice and councell presently Peter said unto them Repent c. whence I collect with Ambrose that all that former sight and sence of sin and legall terrour was no part of Repentance It was yet to begin yea and secondly It was prescribed as the first course to be taken with hope of recovery Not that Repentance was in their or any mans power for it is God that giveth it 2 Tim. 2.25 26.3 None are bid to Repent without a promise of mercy annexed withall to move him to it which promise holding forth the grace of the Gospel is doubtless first hearkened unto received and credited and so the burthened conscience conceiving now a good hope through Faith in this promise begins to repent and seek unto the Lord. Hence Isaiah saith chap. 55.7 Let the wicked man return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon and Joel 2.13 Rent your hearts and not your garments and turne to the Lord your God for he is gracious and mercifull c. So that to me it is clear that in order of nature the doctrine that holdeth forth the graciousness of the Name and nature of God in Christ in whom he is propitious ought first to be published both because our conceits naturally are that God will not favour and receive sinners but the just and good are they onely unto whom the promises of acceptance and blessing do belong And also in that God in that Ministry of the Law hath already appeared unto the dejected soul in another forme and under a contrary notion revealing wrath threatning a casting off and shutting up all mercies in displeasure against it because of sin for how else possibly can these naturall and inbred conceits and imaginations of God be raised out of the mind and the soul be perswaded that notwithstanding and beyond all that it apprehends of God in his Law and is become sensible of yet there is hope of mercy forgiveness and redemption with the Lord So that the effectuall and immediate incentive and introduction to repentance and turning to God is the promise of Grace by Jesus Christ When Benhadad King of Syria and his servants being in great strait and danger of losing their lives considered what they had heard of the Kings of Israel how that they were mercifull see their humble resolution Let us put ackcloth on our loynes and ropes upon our heads and go out to the King of Israel 1 King 20.31 But on the other side Adam not so conceiving of God out of the inward privity of his disobedience and being then altogether ignorant of any mercy to be shewed by God in that way that afterward God acquainted him with he in stead of repenting and falling down in a sorrowfull confession of what he had done and crying peccavi In his inward horrour and fear ranne away hid himself and then would fain have excused the matter Now if the way be thus freely set open for all he that comes not in is inexcusable and he that desireth may come but this is not that any soul should rest contented with hearing that it may be freely welcome but that it come indeed and so it find an effectuall entrance into that state and kingdom of Grace for too many do hover and dally with these weighty things and the inward terrours ceasing to pursue the soul to the utmost the bare knowledge and having of the letter of this word of Grace sufficeth them being never truly converted healed and comforted And this is the main reason of their hankering after the legall way for a supply of what they want or of turning this Grace into wantonness So that I cannot but marvell that you or any experienced Christian should so oppose D. Crisp whom the Lord raised up and used as a choice instrument to open this free way to poor sinners that if God had given them a heart to come whatever their sins were they might come and welcome and nor be rejected nor denied what they defired as if his doctrine were against repentance whereas it tendeth to breed and bring forth true Repentance not to be repented of I had thought to have writ a Treatise onely upon this Subject seeing how opposite mens minds are to that so acceptable truth of God Who will seek unto him that smiteth him humbling and casting down himself at the foot of the Lord willingly if he do not first hear and know that God pardoneth iniquity and delighteth in shewing mercy God draweth the froward heart of man with the Cords of his love and overcometh his evill and rebellious nature by shewing and commending his kindness even as afterward he frameth their heart and putteth his own into the same way to follow him in labouring to overcome evill with good Rom. 12.21 Ephes 5.1 2. And lastly who will not be contented to be numbered amongst transgressors yea and willingly sit down with the greatest and chiefe of sinners when he heareth that God is mercifull to sinners justifieth the ungodly and where sinne aboundeth maketh his Grace to abound the more thereby taking occasion to manifest and magnifie his graciousness in the eyes of all the World as Rom. 5.20 Ephes 2.7 Ephes 1.6 By this you may see still that the Law excludes and keeps out the sinful soul and that it may convert and turne unto God the word of his Grace onely is to be preached Now I come to consider what you write Mr. B. The word repentance is
Ministerii sumpla and the express words in the text do make it more then manifest that the Apostles comparison is taken from the very substance of Moses Ministery to wit the Morall Law and not that part onely which is Ceremoniall as you would have it for verse 7. it is called that Ministery that is written and engraven in stones Whence it is easie to gather that Paul speaketh not of the Ceremoniall Impressum insculptum ex hoc locoisacile colligitur Paulum non agere de Ceremoniis sed de ipse Decalego B. but Morall part for it was the Decalogue that was so written and delivered in Tables of Stone 2 Your words imply that there is no difference in truth and strict sence between Law and Gospel so that the Spirit be taken with them both which directly contradicteth the Apostle who calleth one the Ministery of death and condemnation and the other of life and righteousness for the Spirit working by the Law doth kill and condemn and therefore is also called a Spirit of boudage Rom. 8.15 but the Spirit by the Gospel quickneth and giveth life being a Spirit of Adoption and liberty The Spirit is one and the same but the Ministrations be different and so are the effects produced by either You say the difference is because Christ the Author of the Gospel is the fountain of Life But is not Christ the Author of the Law also He is called the law-giver And though Christ be the Author of Life yet you cannot shew wheâ—e the Law is called the Ministery of Life as if Christ did use it to convey and give Life Also to say that the Spirit quickeneth by the Law is to enforce a sense flatly against the Apostle Moreover your expressions do make the place more obscure dark in telling us that the Gospel also without Gods Spirit is the Ministration of death because it is as impossible to believe as to obey the Law Whereas Paul therefore calleth the Gospel the Ministration of righteousness and life in that the Spirit thereby begetteth faith in the hearts of the Elect whereby they come to righteousness and life So Piscator The Law then having the Spirit working by it killeth as we see in Paul Rom. 7. But the Gospel maketh alive justifying all the Elect of God 2. You fail much in your second respect also for 1. as is proved and cleared that the opposition is chiefly between the Morall Law and the Gospel 2 However in a proper and true sense the Law is done away in the kingdom of Christ yet where infidelity is the Law remaineth but where the word of righteousness and life is there can the Ministery of sin and death have no place even no more then the darkness of midnight hath at noon-day but spirituall things are spiritually discerned 3. Paul intends that glory to be of the Law whereas you interpret it to be that accidentall glory which did shine upon Moses A word of these things shall suffice LECT XXIX Matth. 5.17 Whosoever shall break one of these least c. SEe and consider the words of the Prophet Psal 7.14 15 16. This Lecture above all yet sheweth much gall to be in your ink Now your task is neer an end The residue is but to make a grave or ditch for your Antinomian and to describe and delineate the man that all mistake being prevented he may forthwith be sentenced and sent to his appointed place but stay Where or who is he You are in a golden dream Mr. B. When there shall be a reformation and truth break forth c. then those corrupt Teachers who would poyson men should be discovered and be of least that is of no account Answ Seeing this will be when the truth breaketh forth Now Lord send forth thy light and thy truth that all false teachers and doctrines of lies and vanities may be put to shame and confusion And if your dream be true look to your self You fear not perhaps presuming upon your own supposed innocency externall sanctity the present state of our times the reputation you are in the authority and multitude of your combined fraternity c. as being now set upon a mountaine that will never be moved But the Church the Truth and quarrell is Gods He is strong that is Judge to put down the mighty from their seats to scatter the imaginations of the proud and to returne all the intended evill upon the head of the authors and devisers In him the fatherless find mercy he preserveth the simple and meek that trust in him Read Isa 66.5 Hear the word of the Lord ye that tremble at his word Your Brethren that have cast you out for my Names sake said Let the Lord be glorified but he shall appear to your joy and they shall be ashamed and Joh. 16.2.3 Some look for no better from your hands if left unto your will and have already sound the like dealing for the Scripture must be verified Mr. B. They overthrow the law when they hold such principles that will necessarily by way of consequence inferre the abrogation of the Law And thus though some Antinomians do expresly and boldly assert the abolishing of it at least to believers Yet others c. disclaiming it held such assertions as necessarily inferre the abrogation of it Answ You cannot prove and make it appear that any do assert the abolishing of it so it may be taken for a slander and false accusation 2. In way of correction as having overshot your self and would eat some of your Words You say At least to believers Now first What need believers a Law so farre as believers they live by Faith and walke by Faith yea and warre by Faith 2. The Law affordeth nothing to nourish or supply any defect in the Christians Faith 3. Yet you nor none can directly and duely inferre hence that they do abrogate the Law so much now to vindicate them But to returne your words upon your self I think that you do hold such principles that necessarily by way of consequence at least do abrogate the Law yea and make void repentance in great part after Faith is come and bring in carnal security and a false peace into the soul for one principle of yours is That direction and obligation to obedience be the sole essential constitutes of the law So that that which condemneth justifies promiseth and threatneth is not properly the Law but it hath been not onely asserted but proved already that these are as assential to a Law as the former Again What will you call that which doth condemn and promise favour and peace to the good if it be not Law I am sure it is no Gospel have you a third name for it 2. Whence have these power to condemn c. if no Law be in them The Scripture faith The Law doth curse reveal wrath c. I argue thus Whosoever denieth the Law a power to condemn and justifie he destroyeth the Law But Mr. Burg.
whose be the errours and mistakes Be thou wise and impartial and if any can in love clear them to be mine he may call for my retractation and have it The Lord keep us in that faith and love which is in Christ Jesus Farewel MONOMACHIA or A single Reply to Mr. Rutherfords book called Christs dying and drawing of Sinners vindicating and clearing onely such positions and passages in the book intituled The Assertion of Grace as are by him palpably mistaken and perverted and so miscalled Antinomian THe first Exception that I find is against this passage in Assert pag. 37. Holy walking and good works can no more be meanes or the way to the kingdom as Mr. Towne and other Antinomians say then motion within the City can be a way to the City in regard the man is in the City before he walk in it Reply If all must be Antinomians who so have held and said in our sense then you will condemn with us all the Orthodox But 2. If you can put a good construction upon their words why will not charity do the like for us will you be partial 3. Where is your confutation or conviction of errour 4. The kingdom of grace and glory is but one in nature and kind as all do assert the difference is in regard of degrees And the entrance into it is by regeneration Joh. 3.5 which is before all works therefore we do rightly teach that a man must first be in the New-Jerusalem the City of God before he can walk in it 5. If you will take the kingdom strictly for the future state of glory and felicity which you know your Antinomians do not in this their position yet even then it is the free gift of God without condition of our works as Rom. 6.23 The free gift of God is eternal life through Jesus Christ our Lord. Neque enim obedientia nostra ant causa est aut conditio propter quam accepti coram Dco As the mean through which it can be received is Christ so faith is the instrument by which as a gift is received and taken by the hand from the giver Lastly There is one in your bosome will tell you that we are not against good works which God hath ordained that we should walk in amongst men onely as you grant them to be improperly conditions of life so we according to the Scriptures and the Orthodox do affirm that opinion to be false and dangerous from which it's most hard to withdraw mens minds and thoughts it is so naturall unto them and in the best construction it doth obscure the free grace of God in Christ Jesus Importing that Christ saveth not without works or faith cannot receive Christ in the promise for both righteousness and life but he is held forth for salvation upon condition and after our good works so that faith also must be kept in suspence and Gods promise too untill the end of our holy walking Mr. Rutherf Neither do these places make justification and regeneration all one as Mr. T. with other Antinomians do for we are not regenerated by faith but that we may believe but we are justified by faith 2. Regeneration putteth in us a new birth the image of the second Adam justification formally is for the imputed righteousness of Christ which is in Christ not in us Reply 1. You may see there pag. 78. that it is brought in as the saying of Melancthon whose words upon Joh. 3. are these Christus justificationem dicit esse regenerationem c. Christ saith that justification is regeneration this is indeed to mortifie the flesh and to be renewed in Spirit True mortification is the sence or feeling of death whereby the flesh is confounded and judged vivification is in that death a sense of life peace joy of heart c. As also of Mr. Fox who saith thus Regeneration is not a being altered into a new bodily substance from what we were but a being turned by reconciliation into a new state of grace so as such who were before dead to God and damnable creatures and children of wrath are now accepted purged justified from the malediction of original and actual sin they who were separated from God are restored again into favour and grace I could adde others of as good judgement and experience as is any adversary Your reasons are invalid for 1. If regeneration be to faith and so be before it then it followeth that either we come not to Christ and become one with him by faith which elsewhere you affirme as do others or else regeneration doth precede our union which is against the noon-light of Scriptures We are in Christ before we become new creatures 2 Cor. 5.17 Joh. 15.1 2. 2. Then regeneration is not the begetting of man again to God as Jam 1.18 but a begetting of new qualities or a renewing of Gods Image in him who as yet is a sinner in the state of nature a Child of wrath c. And so the accident will be before and without its proper subject there being found the likeness of a Sonne without the Sonship it-self Or at least by your opinion one may be regenerated and so the Child of God who is not as yet justified nor in favour and acceptance with God This is clear if regeneration be to faith And then we are to believe that we may be justified reconciled c. 3. Then also either the word is not the seed of our new birth as 1 Pet. 1.23 or else the word is effectual to regenation without and before faith But the word profiteth not without faith Heb. 4.2 And faith is first required to make us Sonnes of God as Joh. 1.12 The power to become the Sonnes of God is given to them that receive Christ or believe in him so Gal. 3.26 Ye are all the Children of God by faith in Christ Jesus If by faith then not before it Our second thoughts may be more satisfactory Mr. Rutherf pag. 257. Mortification and new obedience as Mr. T. and others say is but faith in Christ and not abstinence from wordly lusts that war against the soul Reply 1. Abstinence from worldly lusts cannot be mortification formally and properly so called for it is to kill and crucifie lust Gal. 5.24 that is more then to abstain from it 2. Your accusation is false for I say not so see the place again Mr. Rutherf pag. 272 To repent to mortifie sin is not to condemn all our works as Mr. T. saith Assert pag. 15 16. righteousness and judgement and our best things in us and then by faith to flee to grace nor is it to distrust our own righteousness and to embrace Christ in the promise Because 1. this is faith and we are justified by faith not by repentance and mortification neither receive we Christ by repentance Reply Your wrong is manifold for I confound not faith and repentance but say that they are inseparable in the subject and yet to be
distinguished as Mark 1.15 Repent and believe the Gospel 2. I do not make repentance and to mortifie sin all one as I there speak of repentance 3. Neither say I that to repent and to mortifie sinne is by faith to flye to grace embrace Christ c. The Law is against you as a false witness in all these And you cannot but perceive that I speak of that legal repentance and mortification which you with others so much stand for as requisite before faith Which is when a man is so laid open to himself so effectually convinced and wrought upon by the Law that he seeth acknowledgeth and renounceth all things in him and done by him as sinne and abomination before the Lord whatever esteem he hath had of them formerly or whatever shew they may make Yea and as sinne the sting of death appears and reviveth in all which is the very mortification the wounding and killing of the soul Rom. 7.10 so all these seeming excellencies and good things become mortified within him and his heart that lived and rejoyced in them now dyeth unto them finding nothing but vanity sin and death in all things out of Christ Thus he repenteth and changeth his mind with shame and sorrow that ever he so exalted and established his own righteousness of works as did Paul and those zealous Jews being converted to the faith And because we are necessitated to carry this body of death to the grave and therefore sin and death will ever and unavoidably be in us and all our works and we can by faith in Christ alone finde true righteousness life peace confidence joy and salvation hence Christ is our onely treasure who hath our hearts delight and all else are renounced and accounted as dung and dross Phil. 3.9 You neither may nor can rightly understand my words as spoken of that Evangelical repentance or mortifying of sin in life and conversation by the Spirit of which we read Rom. 8.13 Colos 3.5 Also you know that both in the Scriptures and Authors repentance is somtimes taken largely as comprehending faith also with the effects and fruits of it and so it is divided into mortification and vivification But fince all fulness is in Christ who is made unto us wisdom righteousness sanctification and redemption that all our rejoycing should be in him he that liveth by faith in him is the onely mortified man Psal 73.25 Whom have I in heaven but thee and there is none upon earth desired besides him Mr. Rutherf pag. 273. There be two things in the Law 1. The authority and power to command 2. To punish pag. 275. It s most false that Mr. T. saith To justifie and condemn are as proper and essential to the Law as to command 3. It s false that we are freed from active obedience to the moral Law because Christ came under the active obedience for law requires obedience out of love Reply These two authorities of the Law are repeated and inculcated by you and Mr. Burg. usque ad nanseam Dictator-like you still say It 's false it 's most false c. but where is there any truth or weight in what you say against me I can contemn your vain and reproachfull words and do account your self-coined distinctions as windy without warrant and weight You have a satisfactory answer in my former Reply I may challenge you to produce one syllable for a Law commanding without its condemning power Remember Matth. 5.17 18. 2. That the Law requires obedience out of love its true but we worke from self-love and for self-ends viz. that we may live thereby and not dye The first Adam by his obedience might have preserved himself in that life and state of holiness and happiness he had by creation but now in Christ our life and and felicity is attained and kept by faith we believe that we may live And we love and obey freely for no such ends as not standing and falling by our obedience or disobedience moral Also if our love be changed from legal into evangelical void of selfness Yet that altereth not the cords of the law nor the chaines we were in but Christ hath happily freed us from them The change is in the true Christian and in his estate but you can shew no change in the Law Neither do we destroy the Law as you slander us again but do establish it by faith Rom. 3.31 Where I see that Paul preached the same way that we do in that he was so put to clear and vindicate his Ministery as you do us This also will serve for that exception in pag. 275. where you set the same Coleworts before your Reader It is your constant doctrine that works have reward here and eternall life hereafter and that they be conditions and the way to life and glory how this will consist with faith and Christ let all judge Mr. Rutherf pag. 332. Town in Assertion pag. 56 58. A believer is as well saved already as justified by Christ and in him Divines say Our life and salvation is inchoate but they speak of life as it is in us subjectâ—è Quantum ad nos spectat or in respect of our sense and apprehension here in grace our faith knowledge sanctification is imperfect but in regard of imputation and douation our righteousness is perfect and he that believeth hath life not he shall have it or hath it in hope onely Answ If we have glory really actually perfectly but want it onely in sense we have the resurrection from the dead also actually we want nothing of the reality of heavrn but sense but we are not yet before the throne Therefore holy walking can be no way nor condition nor means of salvation c. therefore no wonder they reject all sanctification as not necessary and teach men to loose the reynes to all fleshly walking Reply Justification puts the soul into a present state of salvation The Scriptures are plain He hath saved us 2 Tim. 1.9 Tit. 3.5 Eph. 2.8 and These things have I written unto you that believe c. that ye may know that ye have eternal life 1 Joh. 5.13 This is the record that God hath given to us eternal life and this life is in his Son ver 11. and Ephes 2.5 God hath quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus I muse you stumble in so clear light Hence saith Musculus Before God we are all that which he willed and also hath caused us to be Christ is not alone in his eyes but we also are conjoyned to him The Assertion doth present you with testimonyes sufficient you believe so farre as you see and feel If you deny our perfection in Christ our head In whom we are compleat Col. 2.10 deny also our union with him that we have received him have him are now the Sons of God 1 Joh. 3.2 Yea then deny that God hath given us as yet
their actions else perfection should be in us and no need of justification if we sin not What gaine you by this you say by justification there is no removal of sin but of the guilt or obligation to eternal wrath c. But the Scripture speaketh not of guilt nor obligation to punishment but of sin and the debt it self whereof we being discharged the obligation to the curse ceaseth upon that yet we may be discharged in our accounts with God of sin and it be still dwelling in us and we confess it too Now what flashly divinity is this nay is not your doctrine truely fleshly for it is self-liking and from a carnal principle That our good works are conditions of life and salvation And that Christ saveth from eternal wrath but we must suffer temporary punishment here we may sin and the law not curse us c. hence is your doctrine so currant and acceptable to all carnal mindes M. Rutherf pag. 572. Towne by the word Law Rom. 6. I understand saith he Moral law with all its Authority Answ If we be freed from all authority of the law then hath the sixth command no authority from God to teach that murder is a sin that Idolatry is agaainst the second commandment Reply By like consequence it may be said If there be no curse nor condemnation in the law we live under as you teach us then the sixth Commandment cannot curse or condemn for murder c. Your Argument holdeth not what the law saith it is to them that are under it The law may have power though you in a true sense be not under it So the Law teacheth what sin is and what curse is annext to sin though you agree with the prophane and secure in heart who in their imaginations deceitfully separate sin and the curse as they would sin without peril M. Rutherf Then the Believer when he lyes whores c. is not obliged to know and see from the light of the law that these be sins Reply In like manner by your doctrine he is to see no condemnation nor danger by the Law for these sins but may live and continue secretly in sinning for the Law to him hath no condemning power deliver your self and acquit me M. Rutherf Mark saith T. Three grounds of mistake 1. That justification and sanctification are separable 2. To ease men by faith of the yoke of the law is to suffer them to run after the course of the world 3. That all strict conformity to the law is right sanctification Answ 1. Not any of these is owned by Protestant Divines they are all in Mr. T. forged calumnies Reply I hate forging and wish you used it no more then I you finde not me charging Protestant Divines with these but whether Mr. Burgess with the President and fellows of Sion Colledge who unanimously justifie and commend to the whole Kingdome his Sermons and Doctrine and Dr. Taylor whom your self so much defend be Protestant Divines I leave that to your thoughts For 1. Mr. Burgess saith expresly That the Law is used as an effectual instrument of Sanctification Regeneration and Conversion And D. Taylor saith If a man be freed from the Law he may whore steal c. as if there were no power in the word of Grace and spirit to renew guide and keep us in the good wayes of God And to the third I say If hundreds teach not so then I am mistaken Who is now the forger of Calumnies whether they owne them or no. I avow them as I say Yet you say we never make the Law the efficient instrument of sanctification and you know it is otherwise They for whom you so plead and against whom for that cause we except have taught and published as I say Mr. Rutherf I cannot see that sanctification is any thing by Antinomian Doctrine but meer justification Reply You want eye-salve or will not see how often may you read them distinguished in the Assertion Mr. Rutherf Mr. T. passes by all guidance of the Saints by Commandment of Law or Gospel and tells us of a leading by a free Spirit onely So that by the Antinomian doctrine we are no more under the Gospel as a directing and Commanding rule then under law What hindereth then but Antinomian justification bids live as we list 2. A dead letter forbids no sin commands no duty but the Gospel without the Spirit is a dead letter as well as Law Reply 1. Is Mr. Rutherf guilty of denying all truths he never mentioneth but 2. The Assertion telleth you of a sanctifying vertue and power of the Spirit by the Gospel to subdue sin change the heart and freely dispose it to walk according to the rule of the Law this you read And under this dominion and guidance of this Evangelical spirit of Christ are all the Sons of God Rom. 8.18 What an indirect and undue inference then do you make saying We teach men to live as they lift First there is a change in their list and will from what they were The Spirit lusteth against the flesh Gal. 5. And 2. I tell you If this Spirit have not soveraignty over you and power to renew and guide you you will neither follow the rule of Law nor Gospel The unction leadeth into all truth You call the Gospel a dead Letter It s no Scripture-phrase which saith it s the ministration of the spirit 2 Cor. 3.8 yet it makes not against me at all Mr. Rutherf If by conformity to the law in the letter Mr. T. means external obedience without faith in Christ He knows Protestant Divines acknowledge no sound sanctification but that which is the natural issue and fruit of justification and flows from faith And such strict conformity to the law we hold to be true sanctification though all enemies to holy walking cry out against it such as are all mockers of all religion the Prelatical and Antinomian party who mock strait walking Reply Bona verba quaeso But 1. I know Protestant Divines hold sanctification to issue out of justifying faith and you cannot but know many who deny it and that some will have sanctification to be coetaneous unto yea to precede justification 2. If it be the issue and fruit of faith by which the heart believeth first to justification and salvation how is it that you teach strict conformity to be a necessary condition mean or way of salvation which by faith is attained in order before holy walking He that believeth is saved Abraham did believe and work both but he did onely by faith come to blessedness and so all his children Gal. 3.9 2. You are ill-transported when in your distemper you conjoyn us with the Prelatical party though I doubt not but amongst them were divers as sound for doctrine and life as in your party and make us both mockers and enemies to holy walking Sir doth the Law now regulate you when you are so far from charity and truth The Lord forgive and
through Christ we have entrance unto the Father and Eph. 3.12 By him we have boldness and entrance with confidence by faith in him If Mr. Rutherf object But these are not in full and absolute perfection where yet true faith may be Who saith so or who but Mr. Rutherf would so closely pervert the truth that I may retort his owne words Being justified by faith we have peace c. In whom believing ye rejoyce c. God hath begotten us againe to a lively hope c. Rom. 5.1 1 Pet. 1.3 8. Nay saith Mr. Rutherf This is a close perverting of the truth for he doubts not but that there are many weak believers of a trembling timerous and troubled spirit whose faith is not yet able to over-master their fears which cause torment and disquietness but I cease And Mr. Rutherf hereby smels our faith Reply Naribus utilis yet no unsavory errour And know it that it is the effect of the law of works upon the natural conscience and the unbelief of the Gospel that keep the soul in bondage through that slavish fear Mr. Rutherf ibid. The covenant of grace commands faith and also good works as witnesses of faith but Mr. T. will have good works in any Notion of an Evangelick command to stand at defiance with the covenant of grace Repl. What contend you for if you grant grace to be the fountain-cause of all holy walking then not the law 2. If it be a lively and free fountain then doth holiness issue out of it as a pleasant stream and how now do good works stand at defiance with the covenant of grace Besides it is said Catachrestiâ—â—s abusively and not properly that the covenant of grace commands faith and good works for it promiseth to give both to them who have power to neither Lastly these works are not done as conditions to obtain eternal life for that is said passim to be by faith without works faith for salvation good works for conversation Mr. Rutherf ibid. The man under the law cannot give himself to be ruled by the law after the minde and will of God as Mr. T. saith except Antinomians be Pelagians Reply It s a palpable wrong I have no such words as that a man under the law can give himself to be ruled by it after the mind and will of God you have a strange conscience that no better bridleth you though your affections be void of love to your Adversary I might more truely reply by your doctrine That a man under the law can do it for you free none from under it or else you are not ruled by it after the mind and will of God And that is most propable who now is the Pelagian But to deal plainly what say you of Paul and many zealous Jews who in earnest applied themselves to do the things of the Law so that Paul saith touching it he was blameless and that before his conversion to the faith To do it after the mind and will of God is your addition Mr. Rutherf Paul speaks of a man under the Law in the flesh and in opposition to that under Grace married to Christ he that is dead to the Law married to Christ and serves God spiritually And it 's clear the Apostle counts it a part of deliverance from the Law and a fruit of our marriage to Christ that we bring forth fruit to God walk holily and serve in newness of spirit Reply Jam convenimus What contend you for all is granted that I desire or said for 1. then Christ and not the Law as a husband makes fruitfull 2. Then there was a serving of God under the Law in the oldness of the letter 3. Where or how then find you me to be against holy walking and according to the rule of righteousness Is not this your false slander Assert How can Christ redeem us from the Law except in the same sense and extent that Christ was under it Mr. Rutherf 1. Christ was under the Law of Ceremonies I hope Gentiles were not under that Reply The question is of the moral and you talk vainly of ceremonial Mr. Rutherf If Christ was under the Law as a rule to free us from it why commands he to imitate him Reply Christ was under the Law for life even to obtaine favour and salvation for us so he is in the end of the Law for righteousness to all that believe 2. It is by his spirit and power any imitate him walking as he did and so do keep the Law as he did freely in love not for self-life or self-ends for so did Christ who sought not himself Assert pag. Mr. T. hath a strange evasion The spirit is free why will you controle and rule it by the Law whereas the nature of it is freely to conforme heart and life to the outward rule of the law without the help of the law as a crooked thing is made straight c. Mr. Rutherf To do the will of God meerly as commanded from the power of an outward commandment is legal saith Saltmatsh and Mr. T. saith it is to controul the free spirit Three means saith T. are passive to hear read receive Sacraments are so many restraints laid on the free spirit Reply I say again If the spirit rule you according to the Law then neither Law nor you do rule it but the Law is onely the rule or pattern according to which the Spirit formeth you What can be more plain to him that will see and grant any truth And this makes no contrariety but a sweet harmony between the word and the spirit yea and establisheth the Law by the faith and Spirit of the Gospel And here you would range us among the old Anabaptists Enthusiasts c. and love to expatiate having burst the banks and bounds of charity and truth I am not more strange to you then this is to me That you are of such a spirit 2. Where say I that meanes are passive The Spirit is pleased to blow sweetly by all Evangelical meanes as Preaching Prayer Sacraments c. and we rightly using them do carry our selves passively that the Spirit may thereby breath and give life to our Spirits and that we may have it more abundantly Mr. Rutherf What T. meaneth in saying The spirit freely conformeth the heart to it Reply The sense is easie and plain if your mind were not finister Mr. Rutherf If the meaning be that the Law of it self cannot convert a man to God Antinomians father most falsly such dreames on us but if the Spirit conform us to the outward rule of the Law then must the Law be yet a rule to our obedience Reply When you please you can spell out my meaning But 1. Whether it be your dream or no I leave it Yet you know that your Brethren so hold and teach and may be forced to own this brat or novell-assertion of theirs 2. As if Mr. Rutherf were in a dream he in his other book would seem
tendering Christ to thieves c. whoso upon that ground or tender receiveth him in so doing doth confess himself a thief and if he were not self-convicted and condemned he would never believe or receive Christ for the end of the action is it that putteth him upon the action he believeth in Christ or receiveth him that he may be saved therefore he seeth he is lost and cannot otherwise be saved This is clear But that expression is most strange when you say that sinners remaining in that damnable state do believe For 1. Can they possibly be out of that damnable state before they believe or any other way but by faith in Christ 2. Again if they believe in Christ can you imagine that they shall remain in statu quo prius What a false myst is this or vile dust that you cast before the eyes of people but you are in the net and your end is perceived But what preparations would you desire more then that God should give a heart to such sinners to come to Christ a heart sensible of sin apprehensive of danger desirous to be in a secure condition and that is resolved that peace and safety is onely in Christ and by Christ else the soul cometh not to Christ and if it come not to him it hath no encouragement by Dr. Crisp's Ministery Do not condemn the innocent You often speak of a lazie dead faith If yours were truely operative we should finde you more in the way of truth and charity Faith worketh by love Gal. 5.6 I end commending to your second thoughts your own words pag. 128. Though thou were upon the borders of hell yet the Gospel though it except thee from all actual mercy yet not from the duty of believing and coming to Christ Those that sin against the holy Ghost are condemned for unbelief Be reconciled first to your self and so to the Doctor 8 Exception against Mr. Town Mr. Rutherf Mr. Town saith All our obedience as it is the work of the Spirit is passive Reply Here I observe a twofold failing 1. In that the occasion of these words and unto which they relate is concealed Dr. Tailer said God looketh not on their obedience as theirs but as it is his own work in them Now then I grant it in a sort to be his own work but so it is passive to us and so it must be unless you put no difference between what the Spirit worketh in and upon us and what we work by the same Spirit for here we act And your dealing is not fair in that you leave out the words in them for so Mr. T. saith What the Spirit worketh is passive to them But 2. see how you pervert this and so infer as you please That now it is sacriledge for us to be holy and to adde any of our active holiness to Christs active obedience Repl. The former Clause ariseth not from my premises as you cannot but see unless this be the meaning to make our selves holy which is Gods work alone not ours at all And if you will adde our active holiness to Christs it is no other then sacriledge though Mr. T. hath no such words for you steal and take from Christ what you put to your own obedience M. Rutherf page 121. Use Antinomians cry down duties This is not the way of grace Repl. You take it to be your duty and part unjustly to charge your brethren 2. Duties are to be cried and chased out of the way of Free-grace if you rightly conceive and take it as Eph. 2.8 9. Tit. 3.5 Rom. 11.6 But they are not to be denied in practice and conversation Mr. Rutherf p. 126. Often that which troubleth is subtil and invisible pride he will not believe for want of self-worthiness as I dare not rest on Christ nor apply promises because of my sinful unworthiness I am not good enough for Christ Then you adde Right and saving humiliation conjoyned with faith c. Repl. First you principle your hearers by your doctrine for such temptations and thoughts telling them that sinners as sinners have nothing to do with Christ they must be better qualified bring saving humiliation repentance and faith and now you chide and reprove them for such conceits of their wants and unworthiness as to be thereby letted and deterred for coming to Christ This is your inconstancie And if now you apprehend this to be the ordinary and usual temptation of a troubled dejected sinner desirous of Christ and would clear it that self-unworthiness is no bar why are you so invective against Dr. Crisp Oh consider and be better advised But it is improper and unscripture-like to call humiliation saving as also inconsistent with self-unworthiness 9 Exception Dr. Crisp We cannot gather assurance of a spiritual state from holy walking Mr. Rutherf Holy walking is performed by that efficacious grace promised in the Covenant as an argument on which we may build our peace as a grace threeded upon the free promise Repl. He that believeth is onely in a safe and sure state Joh. 3.36 2. The question will be Whether the holy walking be performed by that efficacious grace of the Covenant You must know it as an effect of such a cause for all walking in a Legal way will not argue it as we see in Paul while a Pharisee Phil. 3.8 First the soul must be in the covenant of Grace and be certain of that else it cannot say This is the performance of the promise nor That holiness of mine is threeded upon the promise A servant may be obedient as well as a childe but that will neither make nor prove him free in Christ by adoption It was not Abel's sacrifice that did witness his faith for Cain sacrificed also but his faith proved his offering to be good and acceptable Heb. 11.4 But I must that any experienced man should say that there is no more light of evidencing a good estate nor more certain ground of peace and comfort in a true justifying faith then is in holy walking and sincerity or should oppose Dr. Crisp seeing his doctrine is not onely true but so very necessary especially considering how Some of you grant that many do seek and gather all their peace and comfort in a meer Legal way and by their reformation and performances in whom the Law never wrought to death and condemnation that all their life and hope might be the faith of Christ their righteousness He that was sensibly dead knoweth how he was quickned and restored to life and he that knoweth in himself what death and life is If then he need and can do it he may use his after-holiness and obedience as Adminicula fidei but so ut alibi statuat solidura firmamentum Calv. See more in answer to Mr. Burgess if need require 10 Exception Mr. Rutherf Mr. Eaton brings divers Reasons to prove that we are not both righteous in the sight of God and yet sinners in our selves Repl. What an open
I knew him not But I perceive this to be your fundamental error for from the want of knowledge of the true nature and efficacie of this doctrine of Free-grace have you raised all slanders Christian liberty is carnal licentiousness to a Legal eye a loveless apprehension and a faithless heart Such spirits as are not principled for it cannot skill of it and misconceit breeds misreports and too much credulity is an easie inlet for the worst you can say into such a minde as receives not the love of the truth Grace is by him turned into wantonness c. Thus you bely him and they that are not of the light believe you and hence is the overflowing of your gall which hath so filled the veins and passages of your book with bitter invectives and falshoods If you had produced one clause rightly interpreted crying down true holiness in its due place and for its proper ends you might have had credit Yet true Evangelical sanctification will discover the vanity and unsoundness of Legal reformation It is not all one To serve in the oldness of the Letter and in the newness of the Spirit Also Christ our righteousness is the bond of union with God by faith in whom we abide in God and walk with him We cannot deal immediately with God in our own holiness Lastly you think we are out of love with sin onely for fear of an ill turn and do not hate it as sin as if the love of God and the love of sin could lodge in one soul or the Spirit received by the hearing of faith did not work and cause an antipathy and contrariety against sinfulness or that the chain of the Covenant of grace could be broken and one link or branch sundered from another If you so mistake your Patients we will not have your for our Physician FINIS Reader these books following are printed for Nath. Brook and are to be sold at his shop at the Angel in Cornhil 1. TImes Treasury or Academy for Gentry excellent grounds both divine and humane for their accomplishment in arguments of discourse habit fashion with a Ladies Love-lecture and Truths triumph summing up all in a Character of Honour By Ri. Brathwait Esq 2. Morton on the Sacrament In folio 3. That excellent Piece of Physiognomy and Chiromancy Metoposcopie the Symmetrical Proportions and signal Moles of the body the subject of Dreams to which is added the Art of Memory By Ri. Sanders Student Fol. 4. Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers which have written the Hermetique Mysteries in their ancient Language By Elias Ashmole Esq 5. Chiromancie or the Art of Divining by the lines engraven in the hand of man by Dame Nature Theologically Practically in 19 Genitures with a learned discourse of the soul of the World and universal spirit thereof By Geo. Wharton Esq 6. Catholike History collected and gathered out of Scripture Councels and ancient Fathers modern Writers both Ecclesiastical and Civil in answer to Dr. Vane's Lost Sheep returned home By Edw. Chisenhale Esq 7. The whole Art of Survey of Land shewing the use of all Instruments but especially the Plain Table Whereunto is added an Appendix to measure regular Solids as Timber Stone useful for all that intend either to sell or purchase 8. An Arithmetick in Number and Species in two Books 1. Teaching by precept and example the operation in Numbers whole and broken by Decimals and use of the Logarithms Napyers bones 2. The great Rule of Algebra in Species resolving all Arithmeticall questions by supposition with a Canon of the powers of numbers fitted to the meanest capacity by Jonas Moore late of Durham 8. 9. Tactometrica or the Geometry of Regulars after a new exact expeditious maner in Solids with sundry useful Experiments Practical Geometry of Regular-like Solids and of a Cylinder body for liquid vessel-measure with sundry new Experiments never before extant for Gauging A Work very useful for all that are employed in the Art Metrical By Joh. Wyberd Dr. in Physick 10. An Astrological discourse with Mathematical Demonstrations proving the powerful and harmonical influence of the Planets and Fixed stars upon Elementary bodies in justification of the validity of Astrologie By Sir Chr. Heydon Knight 11. Magick and Astrologie vindicated in which is contained the true definitions of the said Arts and the justification of their practise proved by the authority of Scripture and the experience of antient and modern Authors by H. Warren 12. An Astrologicall judgement of Diseases from the Decumbiture of the sick also the way of finding out the cause change and end of a disease also whether the sick be likely to live or die By N. Culpeper 13. Catastrophe Magnatum or the downfal of Monarchy by N. Culpeper 14. Ephemerides for the year 1652. being a year of wonders by N. Culpeper 15. Lux Veritatis or Christian Judicial Astrology vindicated and Daemonology confuted in answer to N. Homes D.D. By W. Ramsey Gent. 16. The History of the Golden Ass 17. The Painting of the Antients the beginning progress and consummating of that noble Art and how those antient Artificers attained to their still so much admired excellency Israels redemption or the prophetical History of our Saviours Kingdom on earth By Robert Matton 18. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul at a Dispute held in the School at Cambridge at the Commencement March 3. 1646. By Charles Hotham Fellow of Peter-house 12. 19. Teratologia or a discovery of Gods wonders manifested in former and modern times by bloody rain and waters By I.S. 20. Fons Lachrymarum or a fountain of Tears from whence doth flow Englands complaint Jeremiah's lamentations With an Elegie upon that son of Valour Sir Ch. Lucas By J. Quarles 8. 21. Oedipus or a Resolver being a clue that leads to the chief Secrets in Nature and true resolution of Amorous Natural Moral and Political Problems By C. M. 22. The Celestial Lamp enlightning every distressed soul from the depth of everlasting Darkness to the height of eternal Light By Tho. Fettisplace 23. Nocturnal Lucubrations or Meditations Divine and Moral with Epigrams and Epitaphs By Robert Chamberlain 24. The unfortunate Mother A Tragedy By Tho. Nabs 25. The Rebellion A Comedy By T.R. 26. The Tragedy of Messalina By Nat. Richards 8. 27. The remedy of Discontentment or a Treatise of Contentation in whatsoever condition Fit for these sad and troublesom times By Jos Hall late B. of Exon and Norwich 12. 28. The grand Sacriledge of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table By the late Reverend Daniel Featly D.D. 4. 29. The cause and cure of Ignorance Error Enmity Atheism and Prophaness or a most hopeful way to Grace and Salvation By R. Young 8. 30. A Bridle for the Times tending to still the Murmuring to settle the Wavering to stay the Wandering to strengthen the Fainting By Joh. Brinsley Minister of Gods Word at Yarmouth 31. Comforts against the fear of Death wherein are several evidences of the work of Grace By John Collins of Norwich 32. Iacob's seed or the excellency of seeking God by prayer By Jer. Burroughs Minister of the Gospel to the two greatest Congregations about London Stepney and Cripplegatâ—â— 33. The Zealous Magistrate a Sermon by Tho. Threscot 34. Britannia Rediviva or a Soverain Remedy to cure a sick Common-wealth preached in the Minster at Yorke before the Judges August 9. 1649. by J. Shaw Minister of Hull 35. The Princess Royal preached in the Minster in York before the Judges March 24. 1650. by Joh. Shaw Minister of Hull 36. Anatomy of Mortality divided into eight Heads 1. The certainty of Death 2. Meditations of Death 3. Preparations for Death 4. The right behaviour in Death 5. The Comfort in our own Death 6. The comfort against the Death of Friends 7. The Cases wherein it 's lawful or unlawful to desire Death 8. The glorious Estate of Gods Children after Death By George Strende 37. New Jerusalem in a Sermon for the Society of Astrologers August 1651. 38. Mirrour of Complements fitted for Ladies Gentlewomen Scholars and Strangers with forms of speaking and writing of Letters most in fashion with witty Poems and a Table expounding hard English words 39. Cabinet of Jewels discovering the nature vertue value of pretious Stones with infallible Rules to escape the deceit of all such as are adulterate or counterfeit by Tho. Nichols 40. Quakers Cause at second hearing being a full answer to their Tenets 41. Divinity no Enemy to Astrology a Sermon intended for the Society of Astrologers for the year 1653. By Dr. Tho. Swadlin 42. Historicall Relation of the first planting of the English in New England in the year 1628. to the year 1653 and all the material passages happening there Exactly performed 43. Select Thoughts or Choice Helps for a pious spirit A Century of Divine breathings for a ravished soul beholding the excellencie of her Lord Jesus By I. Hall B. of Nor. A new piece 44. The holy Order or Fraternity of Mourners in Zion To which is added Songs in the night or Chearfulness under Affliction By Ios Hall Bp. of Norwich A new Piece 45. The Art of Memory or a cure for a weak Memory Wherein the natural defects of that noble faculty are artificially repaired by the regular application of Images and Idea's easie to be apprehended by the meanest capacity and useful to all persons from the Gown to the Clown A new Piece 46. History of Balaam and Ionah and Iohn the Baptist in Verse with other Poems By Io. Harvy Esq A new Piece 47. Re-assertion of grace Vindiciae Evangelii or the vindication of the gospel Or a Reply to M. Anth. Burgess Vindiciae Legis and to M. Rutherford By Robert Towne A new Piece 48. Anabaptist anatomized and silenced or a Dispute with M. Tombs By Mr. Joh. Cragge A new Piece 49. Practical Divinity or the grounds of Religion in a Catechistical â—y By M. Christopher Love A new Piece