Burgesse it was Adams Abrahams c. then though Christians may heare read speake of and hearken to the letter which saith labour and it may be but useful in divers respects as is hereafter shewne yet are not Christians bound to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or obedientiall hearkening thereunto as when it saith unto them labour upon that accompt but they are to hearken to the word which is nigh them even in their mouthes and in their hearts That is the word of faith which we preach and to looke for the Spirit in faith to worke in them through the ministrie of the Spirit all such effects as Christ hath purchased and the Father hath promised in that new covenant of which the Man Christ Iesus is the everlasting Mediatour The Antecedent of this position which is Negative is evident for first the Apostle opposes the Letter or law as dispensed by Moses unto the word of Faith or doctrine of the Gospel which we preach and dehorts from an obedientiall hearkening unto that and exhorts to a hearing and Cordiall beleeving of this as holding forth Christ the end thereof for righteousnesse and salvation to every one that beleeves Rom. 10.4.5.6 8.9 Secondly We are not under the law but under grace Rom. 6.14 I through the Law am dead to the Law that I might live unto God Gal 2.19 Wee are become dead to the Law by the Body of Christ that we should be married to another even to him who is raised from the dead we are delivered from the Law that being dead wherein we were held Rom. 7.46 Thirdly The binding of Christians to obey this Law renders Christ unprofitable to them for circumcision did it not simply for if so doubtless Timothy should not have been circumcised by any consent of Paul but because it was looked upon as making them debtors to doe the whole law Gal. 5.2 3 4 and necessarily putting them under the curse for not doing of it Gal. 3.10.12 If it be granted that Christians are freed from the Damnatorie but not from the Mandatory power of the Law and that the promissory being accidental to a Law this and the Directory essential Then note 1. that the question is not about a Law but this Law nor what is essentiall to or will make up the definition of a Law Politique but what is essential to and wil make up the Definition of the Mosaicall Law which was dispensed at Sinai subratione foederis and so not after the usual manner of other Lawes And now if wee beleeve Paul and will not be so very Logicall as to deny Moses description to be a Definition He describeth the righteousnesse which is of the Law That the man which doth these things shall live by them Rom 10.5 And Paul proves that as many as are of the works of the Law are under the curse Because it is written Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Gal 3.10 He proposeth these texts as containing the Sum essentials of Moses Law And can no more be denyed so to doe for ought I See then that of Gen. 12.3 cited Gal. 3.8 to containe the Summe and essentials of the Gospel Secondly The Law is said to be dead Rom. 7.2.6 But how dead if both essentiall parts be vnited and in their vigour Can a man be said to be dead because he wants some Integrall part as a leg or Arme So Long as the body and Soule which are the essentials remain in vnion Thirdly Beleevers under the Old Testament were freed from the Damnatory power of the Law for they were blessed with faithful Abraham as well as beleevers now Gal. 3 9. But beleevers under the New Testament are freed from this Law or covenant as beleevers under the Old Testament were not and therefore cannot their freedome be Interpreted of a freedome from the curse or Damnatory power thereof as is fully cleared by Mr Shephard Thes Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatorie power of the Law at least quá foedus and if so quá dispensed by Moses which is the point to be confirmed Secondly Christians are to serve God not in the oldnesse of the letter but in the newnesse of the Spirit Rom. 7.6 whereas the Law or letter demands the service to be done in the power of the old man menaces death for the least failing therein and is disenabled either from accepting or rewarding any obedience unlesse so done Rom. 8.4 For though it be not against the service done in the newnesse of the spirit Gal 5.23 any more than the satisfaction made by Christ in the flesh yet as this so that is not exactly Idem the same there required at least not done per eundem by the same though being spirituall and proceeding from the spirit of Christ it be really the tantidem the tantamounts nay the Supramounts and farr more acceptable to the Father who is both the Soveraigne over and was the giver of the Law The consequence of this position which is affirmative is as plaine For first Christ hath promised to send the Spirit Iohn 16.8 And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27 nay what he hath already wrought Gal. 5.22 And sure then Christians should looke for the spirit to work and to work those very works in upon them in measure which are promised and have been wrought in others Secondly Christians are encouraged to pray for the holy Spirit Luke 11.13 and sure not to be idle but to worke either by in or upon them and shall they not looke for an answer to their prayers Thirdly Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12 to work their own salvation That is as Chamier Interprets it from the like phrase Gen. 2 Rev. 18 to be employed and worke in those things which concern their own salvation with feare as in the presence of God and with trembling at the sense of their own weakenesse and unworthinesse and that upon this ground because it is God that worketh in them c. And if though wee be called upon and said to work It is indeed not so much wee that worke as God that worketh in us shall we presume to set our selves to worke in conformitie to the letter and not firstly nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit And fourthly Seeing we received not the spirit by the workes of the Law but by the hearing of faith Gal. 3.2 wee are to looke for the spirit to worke not by the ministrie of the Law which saith labour but by the word of faith or doctrine of the Gospell For as Reynolds The Law can onely shew what is good gives no power at all
to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} knowledge from the effects or an assurance of knowledge than of Faith 1 Iohn 2.3 1 Iohn 3.14 19. because drawn by reason enlightened from fore-granted premises the one whereof at least is evident to sence The former of these is independant as to works infallible hath its evidence in and from its self is fully satisfactory to the Spirit of a Christian and is most lively manifest and vigorous in the evil day The latter is dependant upon works will not amount to a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or full assurance hath its evidence in and from the Ergo or manner of inference is very convincing and silencing to reason because grounded upon sence and is ordinarily had in the good Sun-shine dayes of a Christian Secondly they are profitable c. to prevent Satans bringing believers into despaire or shaking us on though he cannot shake us from of the foundation of our faith And hence doth Peter exhort Christians to adde to their faith through which they were already established in the present truth 1 Pet. 1.12 Vertue and to vertue knowledge and to knowledge temperance c. and assureth them that if they do these things they shall never faile 1 Pet. 1 10. Because by the constant going on in these the advantage is taken from Satan of casting stumbling-blocks in our way which the committing of gross or discernably poysonous sins doth afford unto him they being as it were Darts put into the devils hands which he sets on fire in hell and shoots with terrour through the Canon of the Law to batter down that spiritual Kingdom of righteousnesse peace and joy which Christ hath erected in us 3. Though the Testimony of my conscience or my own integrity and innocency in such a particular cause or fact be not able to bear me up to plead at the judgement seat of God for I know nothing by my self saith Paul c. yet is the Testimony of a good conscience or my own righteous dealing in such or such a cause namely instrumental to encourage and embolden me under and against the false accusations aspersions and extra-judicial censures and sentences of all sorts of men and creatures whatsoever Hic murus aheneus esto nil conscire sibi c. could the Poet say And here Paul accounted it a very small thing to be judged of them or of mans judgement 1 Cor. 4.3 And Peter adviseth Christians to have a good conscience and telleth them that it is better if the will of God be so that they suffer for well-doing than for evil doing 1 Pet. 3.16 17. Fourthly and lastly good works are profitable c. To manifest to others the reality of our faith and the purity and undefilednesse of our Religon and undefiled before God and the Father is this To visit the fatherless and widowes in their affliction and to keep himself unspotted of the world Iam. 1.27 RIghteousness or good works are profitable unto others For first The Apostle expressely asserteth That they are good and profitable unto men Tit. 3.8 2. Calvin maketh the very essence of works as good to consist in their being profitable unto others and saith that in tota lege syllaba una non legitur c. In the whole Law there is not one syllable read which prescribeth a rule to man concerning those things which he should either do or omit for the profit of his flesh Insomuch that thirdly It is Antinomianisme with him or contrary to the bent of the Law for a man to love and doe for himselfe first and then secondly To love and do for his neighbour as for himself making love to self the rule and so superiour to the love of his neighbour This saith he was not the intent of the Lord in that Law Thou shalt love thy neighbour as thy selfe Sedubi naturali pravitate solebat But whereas by a natural depravity the affection of love was wont to reside within our selves He sheweth that it ought now to be diffused another way it being the property of true love not to seek her own things 1 Cor. 13.5 And hence 4. it was in my thoughts to have discussed the point a little with these Informers and enquired how this work of theirs deemed so righteous can be called good fith it will be hard to make it appear that it is profitable to any save themselves and me To them carnally and Per se feeding though not filling that which in them lusteth unto envy To me spiritually and Per accidens as the messenger of Satan was by his buffeting unto Paul But because I am perswaded it will be harder for them to kick against the prick they have made in their own spirits then it is for me to grapple with that they have made in my flesh I shall be silent as to that and willingly if my God see it good suffer here with Abel as a man of vanity and nothing and leave them Cain-like men of great possession though smally bettered if in the land of Nod And yet I must needs say to give even Cain his due the pattern of all such as sin against the law of love 1 Iohn 3.12 That he dealt farre more candidly with Abel then they have done with me for he first talked with his brother and then afterwards slew him Gen. 4.8 These men have bent their bowes and shot their Arrowes poysoned well nigh four years in the Quiver and are yet to talk and make it out that their sacrifice is of so much worth as to entitle them to the birth-right and impower them cum privilegio to trample upon the necks of their poor younger brethren But notwithstanding this my brethren in your patience do you possess your soules Mat. 21.19 give place unto wrath Rom. 12.19 Let the Lord of the Vineyard do what pleaseth him unto these husbandmen Luke 20.15 FINIS A vindication of the answer to the Queries lieth by me in scattered sheets the publishing called for and at hand Reply to Crand pag. 43. Reply to Mr. Blake page 49. The word is an Instrument of Gods Spirit not cooperative but passive working only per modum objecti as it containes a Declaration of the divine will and it proposeth to the understanding will the things to be known beleeved and practized Blake of covenants Sec. 20. out of Mr. Pemble Grace and faith vbi vid. et Kend answer to Goodwin cap. 4 pag 163. The power of the spirit doth not work upon the word to put life into it but it works upon our soules to put life into them Pemb. Vind. p. 122. vind. leg. pag 142. The doctrine I wil insist upon is this that the Law was delivered by God on mount Sinai in a covenant way page 220 Voluit dicere legem nobis esse mortuam et sic nos ejus jure selutos Sicut mulier mortuo marito ejuslege liberatur sed videtur rationem habere Iudaeorum ne tali
the Spirits guidance or no Shepherds Thesis 87.47 It is not essential to the rule to give power to conform unto it nor to command conformity but to be that according to which we are to be conformed Shep. Sab. Thes. 86. As the Spirit leads us to the word so the word leads us to the Spirit c. Thes. 89. Spiritus sanctus nunquam otiosus est in piis semper aliquid agit quod pertinet ad regnum Dei Luth. Clas. 1. cap. 11. Christians may expect {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be led by the Spirit Rom. 8.14 but not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to forcibly moved or born anew as the Prophets Though men may thus depute and appoint dayes to worship God yet they cannot state any such dayes but only as Gods providence calls them to it according to the present occasion Therefore it were certainly a sin if a State should appoint once every year to be a fasting-day in a religious way God did so but men have no power to do so the reason is this because they do not know but God may call them to rejoycing upon that day they have nor the liberty of the time c. Burroughs in Hos. Lect. 8. pag 409. Eph. 6.18 He doth not say say Zancby and others {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every particular time but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every season every fit time when just occasion and opportunity is offered Leigh crit sacr. Fatemur bona opera fidem sequi debore imò non debere sed sponte sequi sicut arbor bona non debet fructum facere sed sponte facit Luth. Cl. 3. loc. 9 Oratio est ardua magni laberis longe difficilem quam praedicatio verbi Orare est difficilimum opus idea etiam carissimum a id Luth. Cl. 3. loc. 17. In an Epistle prefixed to Mr. Burroughs Gospel-conversation Cham. Tom. 3. lib. 8. cap. 3. Sect. 24. David understood this reasoning to be indeed the true reasoning of the covenant of Grace and he pleaded thus with God Psal. 25.11 Pardon my iniquity for it is great Lord my iniquity is great therfore pardon it Ser. Burroughs in Hos. cap. 2. v 14. Lect. 12. This Therefore hath a strange and wonderful Wherefore c. Vide Zanch. fid. obs. in cap. cap. 13 Aph 7. Appositissimè igitur citatum hoc testimonium ab Apostolo rectè est explicatum â—er {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cum si finis etiam declaretur non quidem ipsis peccatoribus se Deo propositus fuos ad tempus tentationibus exponenti Beza in Ro. 3 4 If Gregory said truly of Adams sin faelâ—â— culpa it was a happy fault c. no question but God cat over-rule the sins of his people for their own advantage As a godly man said he go more good by his sins than by his Graces Audeo dicere c. Augustin I dare be bold to say that it is profitable for proud men to fall into manifest and open sins whereby they may be ashamed and made loathsom in their own eyes this therefore God doth to his people to prevent sin he letteth them fall into sin Burges Instit. Lect. 27. pag. 237. God suffered David to fall to cure his pride of heart make him know himself and magnifie the riches of his grace in his recovery Ball cove pag. 155. The first Position prooved Aphor. Epist. Dedica The second Position how true in the Negative Vocation according to the purpose of God is free not depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any natural gift vouchsafed Ball Covent pag. 324 See Crandons example of Bap. Aphor. pag. 242 It is onely Christ that opens heaven it is onely Christ that is the way to heaven besides him there is no way no truth no life Mr. Ambrose's second birth pag. 6. Ep. before Mr. Burrought Gospel-conversation We say that a christian in time of darkness and temptation is not to go by signes and marks but obedientially to trust God as David calls upon his soul often Burg. vind. Leg. pag. 34. Abraham after he had done many great works in the manner of Justification he presented himself before the throne of grace not only Sub forma pauperis but what it more of an ungodly man c. Ball Covenant pag. 72. The second Position how true in the affirmative The third position proved Calv. Instit. lib. 2. cap. 8. Sect. 54.
Preach the Gospel Secondly the called to them Preach good works THis Passage may be resolved into three Queries 1. Whether there be two sorts of people the one called the other uncalled 2. Whether the Gospel only is to preached to the uncalled 3. Whether good works are to be preached to the called The first all sober christians hold in the affirmative yet because some there now are that maintain an universal calling of all of all sorts active at least if not passive Note 1. That by a people called are not meant a people called upon meerly by a Lecture read out of the book of conscience or the Dictates of a natural light For 1. Paul before his conversion or that light from heaven shined about him Acts 9. had this light within him and yet remained ignorant in unbelief and at the height that this could lead him unto persecuted Christ and the Church Neither can it be said that it was because of his not minding that light For 1. He laboured alwayes as much as possible for man to do to follow that light and profited more than his equals 2. Touching the law he was blamelesse and persecuted the Church out of pure zeale of acting according to this light 3. He bears the Jews record that they acted for God zealously according to this legal light and yet wanted knowledge or that Evangelical true light which shines from God in the face of the Lord Jesus 2 Cor. 4.6.4 The Jewes killed the Disciples and yet judged from this light that they did God good service not knowing indeed either the Father or the Son Joh. 16.2 3.2 Though all the Gentiles shew the work of the Law written in their hearts Rom. 2.15 yet not any work of the Gospel Nay where is it said that this light ever convinced Gentile of sin for not believing in Christ Is not this to be done by the Spirit of Christ Ioh. 16.8 Or where was ever Heathen savingly converted but by the foolishness of preaching The world by wisdom that is this light improved to the utmost knew not God And therefore it pleased God by the foolishnesse of preaching to save them that believe 1 Cor. 1.21.3 Adam had this light and it taught him first That he was naked 2. To Sew fig-leaves 3. And when those vanished at the voice of God to seek to hide himself under a thick covering But could neither teach him to confesse his sin and commit himself unto God nor tell him any thing of the seed of the woman That should break the head of the Serpent 4. The Apostle distinguisheth of a natural man and of a spiritual man And though he that is spiritual judgeth all things yet the natural man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 2 Cor. 2.14 15. Nay what needed Christ to send the Spirit of truth to lead the Disciples into all truth If the light thy already had could have discovered it to them and effectually guided them thereunto 2. By a people called are not meant a people called upon meerly by a Lecture read from the book of the creature the Sun the Moon the Stars c. For 1. Though the heavens declare the glory of God and the firmament sheweth his handy works c. Yet the Psalmist concludes them all imperfect As to the converting making wise and true enlightening of the soul and ascribes all those effects unto the word of the Lord vers 7 8.2 Though the Philosophers and wise men might by contemplation come to know the eternal power and God-head Rom. 1.20 Or A Deum absolutum as Luther speaks yet could they know nothing of a God manifested in the flesh and justified in the spirit which the Apostle calls the mystery of godlinesse 1 Tim. 3.16.3 God did not make use of any of the stars of the old creation but created a new one called his Star Mat. 2.2 And thereby led the wise men blind fold as it were in a way they knew not to Iesus Christ But thirdly By a people called are meant a people called out of the world by the Spirit in the preaching of the Gospel To know the only true God and Jesus Christ whom he hath sent Io. 17.3 For 1. This is the only means appointed by Christ for calling a people to himself Mar. 16.5.2 Christ intercedes in a special manner for those that shall be so called Neither pray I for these alone meaning his Disciples but for them also which shall believe in me through their word Iohn 17.20.3 People in the writings of the Apostles are denominated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Church or people called out only in reference to this call 4. By this it is that the true light comes into the world not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} appears or shines dimly through types and ceremonies as under the Promise and Law Iohn 1.1.4 5 nor to one Nation only as it did during Christs abode in the flesh Iohn 1.11 But now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it shineth forth clearly and effectually convincing the world of Sin Righteousness and Iudgement according to Christs promise or enlightening every man Iew and Gentile Greek and Barbarian even every creature Iohn 1.9.16.8 Mark 16.15 And yet 4. Some people of each sort or â singuli Generum in respect had to this Evangelical call are still uncalled either negatively as never having heard it or positively having heard and yet not so much as visibly yielded themselves obedient thereunto both are evident For if thousands live and die and never hear so much as that there is a Iesus 2. The Apostle witnesseth that of those that heard some mocked c. Act. 17.32 and brings Isaiah complaining Lord who hath believed our Report Rom. 10.16 Many may be called upon activè or quoad actum praedicandi and yet few called passivè or quoad effectum praedicationis In answer to the second Quere I say first the Gospel is to be preached to the uncalled For 1. Christ commands his disciples to go in to all the world and preach the Gospel to every creature Mark 16.15 Come for all things are ready Those very men are invited that were and while they were taken up with pleasures and profits insomuch that at the first hearing with one consent they began to make excuse Luke 14.17 18. Secondly preaching the Gospel is the meanes by which God calls the unregenerate to his Kingdom and Glory 1 Thes. 2.9.12 It is the power of God unto salvation Rom. 1.16 In Christ Iesus I have begotten you through the Gospel 1 Cor. 4.13 So that unlesse Ministers will refuse to use the means for conversion of sinners they must preach the Gospel to such Nay there is a necessity laid upon them and woe unto them if they preach not the Gospel 1
work of God c. Actively and Passively The work now commanded to be done by you and yet the work which onely is must and can be done by God John 6.28 29. Men and brethren what shall we do say those Acts 2.37 Repent answereth Peter or abandon the present thoughts and actings of your minds whereby you are alienated from God and yield your selves up as dead lost men to be baptised or buried under water with Christ in Baptisme thence to be raised up by his mighty power alone to newnesse of life It is therefore good for a man instead of doing what he can in his own formal Hypocritical way of obedience to the outward commands First to learn experimentally from the lusting and rebelling of his own heart against Gods commandments that he can do nothing but sin That when the commandment comes Sin reviveth that sin taketh occasion by the commandment and worketh in him all manner of concupiscence Rom. 7.8 9. Secondly to acknowledge himself a sinner and guilty of death Rom. 3.19 20. Thirdly To digest judgement or admit without pleading for himself the letter or law to condemn and kill him Rom. 7.10 11. Fourthly Not to stick to save himselfe actively by doing and conforming to the letter But passively to suffer God to work in him upon him and concerning him the whole power of his will by the power of his word for if dead he may perhaps hear that which he never did nor could while he was alive even not the letter nor Epistle only sent by messengers but the voice of the Son of God and in hearing Believe and live Joh. 5.25 And here we conclude that it is hurtful for a man in the state of nature to be active or do all that he can or any thing he is able to imagine he either can or should do in reference to the procuring the spiritual goods or blessings purchased by Christ and firstly conferred upon his Elect as Regeneration conversion faith and Repentance and that we may the more particularly prove and clear this consider that here and in order to the collation of these it is true that the summe of all the commandments is that of the Sabbath or a ceasing of man from his own works or working according to a form or letter Nos praedicantes fidem omnino dehortamur ab operibus homines ut praedicemus Sabbatum non operando sed patiendo boni sumus cum patimur divinas actiones quieti ipsis Your strength is to sit still Isa. 30.7 For if man must act or be active in reference to his Regeneration and conversion which is the first special blessing that is conferred by Christ I ask first whether as an efficient principal or instrumental Not as principal for if so he might be said to Regenerate or beget himself the old man to be the father of the new man nay the new man the workmanship of the old made in himself by works Antecedent and not created in Christ unto works subsequent That which is born of the flesh be spirit contrary to John 3.6 Not as instrumental under God for first We are not begotten by corruptible but incorruptible seed by the word of God which liveth and abideth for ever 1 Pet. 1.23 Of water and the Spirit not water and the flesh John 3.5 Secondly If a man were actively instrumental in his Regeneration he might of necessitie be actuallie alive before regenerated for how should man act before he have life But man is not actuallie alive before Regenerated But dead in sin and trespasses Ephes. 2.1 And therefore not activelie instrumental in his regeneration nay he is so far from being an instrument that he is not so much as the matter out of which life is educed but only into which it is induced by the Spirit of life in materiâ privativâ non positivâ operatur Deus Thirdly Quid insanius fingi potest as Luther Doth not the flesh fight against the Spirit at actu and how then should it act for and with the Spirit before or in Regeneration Fourthly he should not for the Law doth not command any man to be born from above or of the Spirit of Christ And Christ doth not require any man to regenerate himself from below or in the power of his flesh All in this Kingdome of heaven is to be done in the power of his own Spirit the commands presupposing the giving of it in the Gospel And hence is that as the Ministerie of the Spirit to be preached antecedentlie unto those even to every creature And then doth this new husband Christ call for the bringing forth of those children to God which he hath already begotten by that immortal seed of the Word Secondly If man be or should be active herein he must needs antecedently know and will his conversion and the means of it for otherwise he acts sensuallie as a beast not as a man but he neither knowes nor wills either of these antecedentlie or till he be regenerated but opposes and accounts them foolishnesse That he knows them not is plain first from 1 Cor. 2.14 and Nicodemus cast Iohn 3.4 who could neither apprehend the thing nor tell any means or way to it though Christ had already told him But entering the second time into his mothers womb The new man in this resembling Melchisedech Heb. 7.3 being to a natural man for oughr he can find in Scriptures without Father without Mother and without Descent neither having beginning of daies nor end of life and that because he is made not after the manner of the sonnes of men but like unto the Sonne of God Secondly Christ saith The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whether it goeth So is every one that is born of the Spirit John 3.8 Thirdly We must be known of God before we can know God 1 Cor. 8 2 3 Gal. 4.9 Quia cogniti sunt ideo cognoscunt I know my sheep and am known of mine John 10.14 Man must be born again or from above before he can so much as see the Kingdom of heaven John 3.5 Nor can he antecedently will either of these First because he cannot know them and it is a general maxime Ignoti nulla cupido If there be none that understandeth there is sure for being any that seeketh after God Rom. 3.11 He knowes doing the old way and naturally can will as the old end so the old way to do to be saved but not suffering which is the new He can as little think of dying in and to his own flesh with which he so sweetly now converseth as the Disciples of Christs suffering those things and so entring into his Glory Luke 24.26 Oh what living man can think that either we must or that the Captain of our salvation was made perfect through sufferings Heb. 2.10 Secondly the Text is plain Iohn 1.13 Which were born not of blood nor of the will
day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go
and he goeth to another come he cometh to my servant do this and he doth it Secondly There would be no sin against the Holy Ghost but only against the letter whereas the great sin is called the sin against the Holy Ghost and offering dispite to the Spirit of Grace Acts 7.51 Heb. 10.29 Mat. 12.32 Thirdly Christians now should be in the same bondage as the Iewes were under the Law Scilicet bound Sub poena peccati mortis to act at the meer commandment of the letter Rom 7.9 But the law of the Spirit of life in Christ Iesus haeth made them free from that law of sinne and death Rom. 8.2.14 So that it is not the letter it self when of it self commanding or as simply spoken by our neighbour but to Iesus Christ himself speaking in the letter or speaking the things contained in the letter that Christians nextly and immediately owe their obedience And hence it is clear for ought I yet see that though sin De facto when committed be firstly and formally the transgression of the letter or law without yet in fieri or in committing it is firstly and more directly against the Spirit or law of the mind that is within And though it be granted that to crosse the Spirit is not that which firstly maketh the fact sin yet it is that which firstly maketh this or that Christian a sinner If thou wilt know in the definition of it what is Rebellion and what is sin consult with the letter or Law 1 Iohn 3.4 But if thou wilt know in individuo what is rebelling and sinning or who rebells and sins look within thine own heart even now standing out against some or other of the personal commands which are alwayes legal of Jesus Christ our King and Lord Behold I stand at the door and knock if any man hear my voice c. Rev 3 20. The words that I speak are Spirit and life John 6.63 If any ask how shall Christians know when to do this and when that or which of these in particular is to be done First must they set down the time themselves wherein they will perform such and such duties Shall they appoint aforehand such an hour they will pray and such an houre they will mourne for sinne and such an houre they will do acts of charity c. No For first Christians should stand fast in the liberty wherewith Christ hath made them free Gal. 5.1 And as in respect of times and seasons they are not to be enbondaged or imposed upon by others so much lesse by themselves what hath any man to do to be his own Law-maker By multiplying lawes to multiply sins Or to bind himself in such things as these in which Christ hath left him at libertie Gal. 4.9 10 11. Sith secondly It is clear that Christ never appointed any set times for his Disciples nor ordered them to appoint any for themselves to perform such and such duties in but left them free both as to the particular times to perform the duties in and as to the particular duties to be performed in such and such times He said When ye pray pray thus not ye shall pray then and there and this Mat. 6.6 7 9. and in like manner When ye give almes and when ye fast and as often as ye do this do it c. Mat. 6.2 3. Mat. 6.16.7 1 Cor. 11.25 26. Nay where do the Apostles throughout their Epistles ever enjoyn any such thing to Christians or ever reprove them for the neglect of any such a duty Thirdly There is the same reason for Christians to limit themselves unto certain places subpoena peccati as unto certain times which yet none do which know in any measure what is meant by christian liberty Though neverthelesse fourthly Christians out of a consideration of one anothers infirmities while here in the flesh as well as for order decency and conveniencies sake both may and should appoint times and places for assembling themselves together to provoke unto love and to good works and so much the more as they see the day approaching Heb. 10.24 25 1 Cor. 14.40 and are then in a special manner to stir up the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or gifts that are in them 2 Tim. 1.6 being strengthened {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in or by the grace that is in Christ Jesus 2 Tim. 2.1 Secondly must Christians wait for extraordinary impulsions of the Spirit No For first though sometimes and upon some special occasions Christians are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be vehemently stirred or sharpened in Spirit as Acts 17.16 yet not alwayes The work of the Spirit may be irresistible in it self and infallibly produce its effect in or upon and yet not work irresistibly as unto us For secondly our Spirits are not said to be forced but freed made free or freely carried out to work by the Holy Ghost He worketh in us to will Phil. 2.13 Thy people shall be a willing people in the day of thy power Psal. 110.3 Thirdly The Spirit ordinarily worketh us to or in us this or that by proposing to us objects sutable to the eye or eare as appeareth from those Ordinances appointed by Christ himself And therefore thirdly Christians like the wise Virgins With oyle in their vessels with their lamps Matth. 25.4 should continually watch and wait for their Lord and Master Jesus to call them forth to all or any of these either immediately by spiritual suggestions and heavenly impression upon their hearts and minds or mediately by providential objective administrations and occasions as and when it shall seem good unto him For first Christianus verus as Luther Class. 3 loc. 1. nec liber est nec servus neque Indaus neque Gentilis neque masculus neque foemina neque Clericus neque Laicus neque orat neque legit neque facit neque omittit Sed ad omnia prorsus indifferens est faciens omittens sicut ad rationem sese res rel obtulerit vel abstulerit A true Christian is neitner free nor bound neither Iew nor Gentile neither male nor female neither Clerk nor Layman neither prayeth nor readeth nor doeth nor omitteth but is altogether indifferent unto all things doing and omitting each as the matter or occasion shall either offer or withdraw it self Secondly This is agreeable to the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} form or letter which pointeth not out for Christians a Tempus Physicum of houres dayes moneths c. calculated by the motions of the Sun and Moon accordingly as was done to the Iewes under the Law as appeareth by their new Moons and their other appointed solemnities which continued till the time of Reformation or the passing away of old things Heb. 9.10 2 Cor. 5.17 But a Tempus Theologicum or Evangelicum calculated by the motions of the Son of righteousnesse Mal. 4.2 which by its distance and
Anchorage for the soul Heb. 6.16 But all the promises of God in him are yea and in him Amen unto the Glory of God 2 Cor. 1.20 And thence as there needeth not so there is not any other sure and stedfast ground of our future enjoying the things promised but the present indwelling of Christ in the heart by faith 2. As other foundation or ground of hope can no man lay than that is laid which is Iesus Christ 1 Cor. 3.11 So the very attempting to lay another ground is both an overturning of the Faith and a turning back unto the Law of Moses It being not the title and interest to the Kingdom or the Ius ad rem But the possession of the Kingdom or the Ius in Re that was promised in the law and to be hoped for by the Iewes in case they could observe it 3. Let works be made the condition upon which as some assert Christians must necessarily ground their hope of Glory and there will be no ground of hope left for such as walk in darkness and have no light Isa. 50.10 or that cannot by a reflexe Act discern themselves actually performing such and such conditions The conditional promises as a learned writer observeth being made rather to the Acts than Habits And least we as well as they should leave such poor souls comfortless consider First The admonition of the seven brethren in the forecited Epistle Scilicet there is a sturdy stoutness and unyieldingness of spirit in men against the blessed truths of the Gospel made known unto them they must have peace comfort and assurance their own way or else they reject all They would find a principle of life and power within themselves and not go to Christ for it they would bring something to Christ and not fetch all from Christ not knowing that the way which all believers have gone after much wearying of themselves to find some thing in themselves hath been at last to rowle themselves wholly upon the free grace of God through Jesus Christ seeing nothing in themselves yet giving glory to God by believing And if they could bring their hearts so disposed and qualified yet they see the danger of resting in what they are have and do And if want of such and such conditions and qualifications had ground enough to keep them from Christ it might have hindred any that ever did cast themselves upon the free grace of God because they would still have been at a losse finding a defect in them 2. That he that is born of God may have the seed remaining in him that he cannot sin and yet not always be able to bring forth the fruits of righteousnesse at least not always see himself so bringing forth for that the being of grace in doth not necessarily infer the seeing of grace by a christian That which we look upon as Luz may be Bethel the Lord in that place and yet Iacob knew it not Gen 28.16 The promise made good and applied to the soule and yet the soul not make good the condition nor apply it self unto the promise God be with us according to his word Heb. 6.13 and yet we as to our apprehensions at a distance from God Psal. 77.3 10.2 The Scriptures hold it forth as a firme qualication for a believer to see himselfe unqualified {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Poor or beggerly in spirit Mat. 5.3 and that then a man is in the fittest condition for the Kingdom of heaven to come to him when he sees himself able to perform no conditions whereupon he may ground his coming into the heavenly Kingdom {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The poor are Gospellized Luke 7.22 the rich need not they can Gospellize unto themselves both fetch down a promise suitable to that condition they have performed and form a faith ad libitum out of that condition sutable to the promise 4. Though they be promises made to such and such conditions and such Christians as have them while they can certainly say and see they have them may ground their hopes though neither infallibly nor ultimately thereupon yet are there absolute promises or rather declarations of everlasting love through Iesus Christ to poor wretched creatures that can say nothing for but all against themselves Scilicet that they are ungodly and the chief of sinners 2 Tim. 2.25 And God by these without those is able both to beget and increase faith in the heart of a sinner and keep him by his mighty power alone through faith in that word unto salvation He through the Spirit waiting continually for the hope of righteousnesse by faith Gal. 5.5 For 5. Though saith receive much refreshment and encouragement from sence yet it receiveth life and nourishment only from the word Rom 10.17 2 Pet. 2.2 Abraham the Father of the faithful may part with Isaac the only sensible ground he had of the accomplishment of the promise and yet his faith not be thereby destroyed but proved to be a true working faith indeed And Christians may loose the light of all their works and yet not loose the life of faith nor ground of hope but come experimentally to know the true difference betwixt faith and works what it is to believe on him who justifieth the ungodly Rom. 4.5 and to be justified by faith without the works of the Law Rom. 3.28 O woman great is thy faith saith Christ to her that believed and yet saw and confessed her self to be a dog Mat. 13.27 28. And as that saith Mr. Burges is the best manifestation of love when it is carried out to an enemy So is that faith when relying upon God though feeling terrors and hell within us See Burgesse justificat Lect. 14. Sect. 8. pag. 117. Citing and approving of Luthers two-fold pardon the first of meer faith and obtaineth much of God the latter of experience and takes off from the excellency of faith RIghteousnesse or good works are profitable to me and other Christians 1. As subservient subsequent Testimonies of our adoption in Iesus Christ For there is assurance in a believing soule successively or conjunctly as pleaseth God to order either primary which is the result of a direct act of the holy Spirit or secundary which is the result of a reflexe act of an inlightened understanding The first cometh like faith not by seeing but by hearing and the active instrument if we may call it an instrument by which the holy Ghost gives conveyes or begets it is by his own voyce testimony or word And the Passive instrument through which as the Conduit it is conveyed into the heart or inwards of a Christian is believing the Gospel or word of reconciliation as it is evident from Rom. 8.16 Eph 1.13 1 Iohn 5.10 Heb. 10.22 The second is collected from sence or a visible discerning the effects and fruits of the Spirit of Christ in and flowing from a believing heart and is more properly called Scientia