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
are made to Christ He saith not The promises be made to seeds as of many but to his seed as of one that is Christ Gal. 3.16 therefore the collection of the scattered promises is in Christ onely and by union with him we come to have in terest and right to them all and not by our works M. B. Though God be not a debtor to thee yet he is to himself to his own faithfulness Answ God is a debter to whom he made the promise which is not to himself but to Christ whom he hath ordained and given for a covenant to his people Isa 49.8 M. B. You add O Lord It was free for thee before thou hadst promised whether thou wouldst give me heaven or no but now the word is out of thy mouth Answ 1. If God were free and at liberty not to give you heaven untill he saw some of your good works to promise it unto Then 1. there is no firm decree in the minde of God or purpose to save you from eternity Or 2. It is not founded upon grace but works foreseen but now he hath written your name in the book of life and it is now become his will to give you the Kingdome for you have so pleased him with your holy duties that you have moved him to make you a promise of it This is your way I would beloath to wrong you neither is it a pleasure to me to let any see your nakedness but onely you have forced me to let you see how you publish your own errours or failings while you seek the shame of others Further was it not as free for God whether he would have made a promise to Adam for the recovery of life and felicity and whether it should be of meer grace or of works 2. The Papists now do disclaim proper merit and claim all as belonging to works ex vi promissionis 3. If you look for a promise of life to your works then is not Christ the Gospel Faith Doctrina Evangelii apud Paulum to spectat ut Chirographum deleat illam naturalem opinionem ac sententiam legis exanimo tollat inseribat aliam de Deo opinionem c. and free-grace denyed or excluded and the way is not with you Believe and thou shalt live or be saved as Act. 16.31 nor yet believe and then work I believed therefore I spake but be holy and do good first and upon that ground well laid make claim to the promise and build thy faith and hope of Salvation but Christ is become our righteousness our onely foundation and hope of glory 1. Cor. 3.11 Col. 1.27 Your divinity and way be to your self Alas Sir What other fruits can this teaching bring forth in your hearers but to confirm and maintain that legal and natural opinion men have of God and to make them despise true Faith Grace Christ and his Gospel M. B. God is faithful therefore saith David I will make mention of thy righteousness that is faithfulness onely and then marke what the Apostle saith of this speech This is a faithful saying and worthy of all acceptance c. Answ It is true God is faithful and so all that walk in in the steps of Abrahams faith do judge him to be Rom. 4.20 Heb. 11.11 but that covenant of sure mercies and peace is founded on the rock Christ and not on the sandy ground of works 2. To that of David Bernard understandeth it of imputed and passive righteousness which he saith also is ours by the gratious act of free donation when we were yet sinners as it is said Rom. 5.15 the gift of righteousness 3. That faithful saying of Paul 1 Tim. 1.13 is that Christ came to save sinners directly against you who teach that our good works have the promise then must we be good our selves first before we can do good and so not sinners and that salvation is not for sinners but the godly Lastly the faithful labour and suffer shame because they know and are assured aforehand by their faith in Christ entitling them unto it that they have in heaven an enduring substance that glory and kingdome laid up and reserved in Christ will more then countervail all their labour and loss for his names and truths sake 1 Cor. 15. ult Heb. 10.33 With a bleeding heart pitying you and the people under your Minister I write this M. B. Object Is then the Gospel a covenant of works I shall answer that afterward Answ Indeed you overthrow the Gospel and do strangely shuffle and confound grace and works how weak your answer is and ineffectual to free and clear you from these thoughts you are so sensible of will be seen in its place M. B. They are testimonies whereby our election is made sure 2 Pet. 1.10 Answ Calvin saith upon that place If it should be so that our vocation and election for the stability of them should be founded and relye on good works it would follow it did depend upon us against all Scripture which teacheth first that our Election is grounded upon the eternal purpose of God then that of Gods free pleasure and goodness our vocation is both begun and perfected If it be understood of certainty to others there is no absurditity in it but if we should refer that assurance unto conscience it so ought not saith he in my judgement as if the faithful thereby should before God acknowledge themselves to be elected and called but simply I take the meaning to be that by their holy life their calling may firmly appear and so they be discerned from Reprobates Now this is but to taste and know the inward and hidden goodness of the tree by the fruits and so to judge and determine of it but he that hath no surer and cleerer testimony within himself will still be uncertain and wavering for how can works certifie me of my estate further then I know see assuredly that they a rise come from true Faith then we must first know that we have Faith which hath a cleer evidence in it self Heb. 11.1 and yet is Faith more out of question when we feel it work by love Gal. 5.6 and 2 Cor. 5.14 The love of Christ constraining us feelingly and effectually to all good for his Names sake M. B. They are a condition without which we cannot be saved A. It was taught and received among the learned and Orthodox Anâ—ea justificati reconsiliati salvi libere operamur before you were born that being first justified reconciled saved we then work and that freely which before we cannot Christ is no sooner our righteousness then he is our salvation also I muse what your Faith is or what treasure or pleasure at all it bringeth into your soul you may as well and truly say Our works are conditions of our righteousness or justification as of our salvation if salvation be by Grace works are excluded as Eph. 2.8 Rom. 11.6 and if grace be free it is without
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
upon false grounds 1. That a man cannot distinguish himself from hypocrites 2. That there can be no assurance but upon a full and compleat work of godliness Answ 1. No A man cannot distinguist himself certainly without faith's evidence how would you have discovered Paul having a zealous respect to all Gods Commandments 2. No one nor all your works can bring assurance sufficient I dare say that soul which seeketh establishment and to overcome doubting that way is far from it in the secret bottom of it Imperfections in all whereunto the conscience is privie will more weaken then confirm Semper operum respect nest trepidandi materia M. B. 4. All those Arguments will hold as strongly against faith for are there not many believers for a season or may not a man then know assoon the nature of his heart as the truth of his faith Answ 1. Though true faith fail never yet that is not simply from the nature of faith for there is no gift of grace but of it self it is perishable Constancy and immutability natural be only proper to God therefore Christ prayed that Peters faith might not fail 2. Faith doth not ascertain in that it indureth but in that by it the soul hath an effectual entrance into that grace wherein it standeth irremoveably Rom. 5.2 3. There is not that light of evidence in sincerity which is in faith Heb. 11.1 faith giveth light to those things which otherwise cannot lightly be discerned M. B. Now let us consider their grounds for this strange assertion Answ I cannot say what assertion you mean but it is not much material M. B. Because Rom. 4. It is said God justifieth the ungodly Now this hath a twofold Answer 1. That which our Divines do commonly give that those works are not to be understood in sensu composito c. therefore they compare these passages with those of making the blinde to see c. not that they did see while they were blinde but those who were blinde do now see and this is true and good Answ If you grant that a man is as meerly ungodly till he be justified as a man is blinde till his eyes be opened with those divines the Doctor and you might agree but this answer likes you not though you say it is good and true so well as another viz. Mr. B. 2. But I shall secondly answer it c. Vngodly there is meant of such who are so in their nature considered having not an absolute righteousness yet at the same time believers even as Abraham was So then the subject of justification is a sinner yet a believer Now it is impossible that a man should be a believer and his heart not purified Act 15. Answ So that in few and plain words your opinion is as we see by this and other passages where you call Abraham the ungodly man That a man must be a believer have his heart purified by faith be qualified as Abraham was at least then when it was said his faith was imputed for righteousness before he can be capable of justification here is poor and cold comfort to a distressed conscience who feels himself nothing but a meer compound of sin and misery Do you put men to believe and to know they believe and to be sure faith hath purified the heart but you mean not faith neither but the Law and sanctified them before they come to God who justifieth the ungodly A profound Rabbi O strange Divinity much good do it you You fear infection and so get as far from Doctor Crisp and from Paul's Doctrine as may be yet truth is with you Your Comes individuus to part at and you is impossible You might have named some of those learned men for I know them not But to deal punctually 1. You know that Doctor Crisp speaks of justification as it is Gods only free act absolving and discharging all the Elect of all their sins at once even then when he laid them on Christ Now as God said to Job Where wast thou when I cast the mountains so where was this Faith purity of heart and sanctification then this is no evasion you know but by this all you have said is annihilated he makes faith not to be necessary to justification but the evidence of it in due time for the relieving staying and comforting of the conscience troubled and affected by sin and the Law 2. To draw nearer to you who have thus set your self at this great distance that your longest weapon cannot teach your Adversary to harm him I will grant you that the Scripture setteth forth God as a justifier of them that are of the faith of Jesus Rom. 3.26 but let me then aske whether it be his faith or Gods act in justifying that doth alter him and his condition Israel looked upon the Brazen Serpent but the blessing of health came from God which did effect the cure 2. You say faith purified the heart Act. 15. what before justification or after Calvin and Luther understand that purifying to be by justification Luthers words are Totus purus es ratione hospitis tui because of Christ received by faith the heart becometh pure And when you tell us Abraham is that ungodly man if you mean he was ungodly when he was justified there is no difference But if you consider him otherwise he was then a worker and so the text is fully against you To him that worketh not c. But when Paul saith He believed in God who justifieth the ungodly it is a description of the object of faith or of God on whom faith believeth even that God whose nature property office and promise is to justifie an ungodly man and not a declaration how the subject or man is to be qualified So that the true God of the Gospell findeth men ungodly when he justifieth them but leaveth them not so Or if you will understand the place of Abraham yet there is no circumstance requiring it how ever he was so qualified by faith his heart purified he reported and found to have exellent things in him at that time when it was said his faith was imputed for righeousness Gen. 15.5 yet God in whom he believed is said to justifie them that are without such qualifications even the ungodly M. B. Another place they much stand upon is Rom. 5. Christ died for us while we were enemies while we were sinners But why then do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ c. be shall be pardoned which we say is a Contradiction for how can an enemy with Christ close with Christ So that would seem more then in some places they seem to allowe Answ You doe not surely deny the truth of that Scripture but argue the inconsistency of it with that assertion viz. That such great enemies and sinners closing with Christ can be pardoned this is a Contradiction say you I
last day Come ye blessed of my Father receive the Kingdome prepared for you from the foundation of the world For I was hungry and ye gave me meat c. Matth. 25.34 35. but the promise of inheriting is to them in that they were elected to it from eternity and prepared for it by the righteousness of faith were found in Christ and heirs annexed with him and these works in ministering to the necessities of the Saints did flow from their hearts and fervent love unto Christ and declare the truth of their faith and of their Adoption and Election It is for the weak and simple sort that I have been thus large M. B. When we deal with adversaries especially Papists in disputation then we ought to speak exactly Answ You now deal with a friend however you slander and account of us but with whomever you deal or in what case soever you nor I cannot be too exact and careful in our words and expressions nor may we use more liberty at one time then other Yet it is true learned men are found in their disputes more distinct and clear for as the Fan cleanseth the barn-floor so opposition inforceth them unto it and so I think you clearer in these controversal Lectures then ordinary but if we be not distinct clear and soâ—iâ— in every Sermon that so our hearers may be rightly instructed throughly established and well able to answer the objections of the tempter and of his own thoughts which are not so easily satisfied as an adversary of flesh and blood without us a little failing herein may occasion much danger in the time of inward dispute and conflict of conscience One thought of the necessity of a work or of the presence of any thing but Christ may prove the sinking and the casting away of the soule for ever Let me add two more considerations and I have done First That many who have not the true faith and be not of the slock of Christ yet may and do flourish in good works are full of pity and compassion honest and sober in life true and just in their dealings careful in performing duties and zealous in their religious way now if you teach thus as you do in this book 1. That good works are necessary to salvation in regard of their presence 2. Good works are the way to heaven and salvation 3. Our holy duties have a promise of pardon and eternal life 4. There is some kinde of Analogical relation between good works and heaven comparatively with evil works 5. Our goodness is a motive moving God to favor and bless us as a King is moved to prefer one that daily saluteth him 6. To every good action thou doest there is a promise of eternal life 7. Good works be conditions without which a man cannot be saved 8. They are necessary by way of comfort to our selves and the like Will not such Doctrine hearten and encourage them in their way make them bless and speak peace falsly unto themselves and conclude that their case and estate is safe and good to say nothing of a hundred more fearful consequences and dangerous effects of it And Secondly consider how this kinde of teaching doth sute and agree well with the principles of nature and answereth the dictates and requirings of every natural conscience therefore ponder that of Luther Omnibus propria est qui salutis nâ—go io kumanam raâ—ione in consilium adhibent It is saith he the property of all those who consult with reason in the matter of salvation to be offended at the doctrine of the mercy and grace of God for although God himself did preach this doctrine concerning the free promise of his mercy unto our first Parents in Paradise and in ages after did illustrate and confirm it c. yet this cleaveth and sticketh firmly within us that we confess God indeed to be merciful yet reason thus judgeth that they alone do obtain mercy who give themselvs to righteousness or in whom something may be found worthy of some kinde of respect Humana sapiâ—ntia ossâ—nditur eo si gratâ—ae predicatione c. more then is in others and afterward The wisedom of man saith he is offended as if by the preaching of grace the justice of God is abolished and that they were affraid least carnal security and sinful licentiousness would be bred among men So ignorant are we by nature of the true nature and efficacy of the doctrine of heavenly grace and salvation M. B. Good works are necessary upon these grounds 1 They are the fruit end of Christs death Tit. 2.14 Tthere are two things in our sins 1. the guilt and that Christ doth redeem us from 2. the filth and that he doth purifie us from Answ It is the filthiness and loathsomness of sin that maketh us odious and guilty if God abhor us it is because of the vile and evil nature of sin which Christs blood doth cleanse and purifie us from that so a way may be made in divine justice for our reconciliation and acceptance Guilt is an effect of justice in the Law not holding the sinner innocent but binding it over to the curse and death till it be purged and washed Rev. 1.5 He hath loved us and washed us from our sins in his blood M. B. 2. There is some kinde of analogical relation between them and heaven comparatively with evil works so in those places where it is said If we confess our sins he is faithful and also just to forgive us our iniquities 1 Ioh. 1. So 2 Tim. 4.8 A crown of righteousness which the righteous Judge c. Answ You tell of an ordinability of works and say that evil works cannot be ordained to eternal life but good may a very dark expression who ever read of ordination of works to heaven or hell but of the worker and secondly there can be no ordinability in good works nor by them to life unless you can make it to appear that God hath any respect unto them either in ordaining or accepting us unto eternal life but in this case good works and grace are made directly opposite and contrary one to the other If by grace c. not by works Rom. 11.6 the soul is become ordinable by free grace but not disposed by works 2. In your first Scripture 1 Ioh. 1.9 There is mention made of no work but only of confession of sin And is that such a good work Judas confessed that he had sinned If there be any ordinability in it it is not because of any goodness in the act of confession simply but because God hath purposed and promised in that way or after that order to dispence and give his pardon and so this place maketh directly against you for it is by the knowledg and confession of sin and not by any good thing the soule findeth or acknowledgeth in it self that its ordinability is effected And whereas you observe that God is not only faithful but
just also to forgive they are arguments to porswade a man to take that course without fear or doubt for man naturally hath that opinion of God that where he sheweth favor unto any it is for some goodness and therefore he dare not come as a naked and meer sinner into Gods sight and presence as is plain in Adam Gen. 3. But if he can bring nothing else he will make promise of amendment in some hope of mercy to be the rather shewed him hence to correct and satisfie our thoughts and to encourage us to take this course to come as we are in our sins making our selves nor our case or matter better then it is he requireth a free and simple confession of sins adding that God is faithful in his promise in which he hath declared a gracious minde to pardon such in his Son and also that his justice the thought whereof in that case chiefly terrifieth is so fully satisfied that now non obstante imò salva justitiae God may in order of his justice forgive and save To that other place 2 Tim. 4.8 I have before shewed how you misinterpret it for that righteousness unto which the crown belongeth is the righteousness of God and not ours Rom. 1.17 Rom. 10.3 of faith and not of works that we have done Tit. 3.5 Rom. 3.22 M. B. Hence some Divines say that though godliness be not meritorious nor causal of salvation yet it may be a motive as they instance if a King should give great preferment to one that should salute him in a morning this salutation were neither meritorious nor causal of that preferment but a meer motion arising from the good pleasure of the King and so much they think that particle for I was an hungry doth imply Answ O how welcome and pleasing is this teaching to mans nature It tendeth to withdraw our eyes and considerations from off Christ unto our selves and from free-grace unto our works whereunto all are most prone by nature If our goodness be a motive moving God 1. Then God seeth something out of himself exciting and moving him to do good and if you hold this foresight of goodness which thus moved him was from eternity you are not far from Arminianisme or Popery and if he was moved at the time of doing good which many of them also hold as the King you instance in then this new and present motion in God to do good is a child of time begot in his minde or occasioned of late and God showeth more kindness then from the beginning he intended Lastly a motive must needs have some influence if not into the act of salvation yet into the minde of God for the salutation worketh upon the kinde nature and heart of the King stirring him up to be so bountiful and the man may thank his salutation in great part for his preferment O happy man I and happy was that time that I met and so saluted the King but the Gospel calleth from all such fleshly rejoycing in our selves that he that rejoyceth may onely so do in the Lord Christ in whom and for whose sake onely God sheweth all favour exalteth and blesseth with all spiritual blessings And why do you bring in and propound this to your hearers and the whole world as now but both because you like and approve of it and would put all upon the like course and practise in hope so to speed But before they had done good or evil it was said Jacob have I loved c. The true God loveth accepteth and saveth freely in Christ without any thing considered in the party M. B. So that God having appointed holiness the way and salvation the end hence there ariseth a relation between one and the other Answ Keep the Law and Works as you told us Luther said here below on the earth and by faith mount up live and converse above in heaven then the way in which the soul walketh to salvation is Christ and his righteousness a way sanctified by his blood Heb. 10.19 20. Believe and be saved and so the relation will be between salvation and Christs righteousness and not our righteousness of works distinguish between believing Abraham and working Abraham as Luther wisely c. Secondly For that place I was an hungry it makes nothing for your purpose For. 1. The kindome was prepared from the foundation of the world therefore God was not moved by works Mat. 25.34 2. It is an argument from the effect of true faith working by love by which faith they being accepted to life eternal did declare and witness the truth of it by such seasonable proper and kindely fruits as is there mentioned all relating to Christ and being expressions of ardent love to him and this is that God may appear to be just therefore he proceedeth to give sentence according to what is manifest to all for faith is hid in the heart and not seen nor known M. B. 3. There is a promise made to them 1. Tim. 4.8 Godliness hath the promises Answ Some by Godliness in that place understand the righteousness of faith by which we become Saints towards God and indeed all true piety is vertually included in it 2. Actual holiness is produced by it and if the promises were to this active righteousness yet not primarily nor yet causally but by reason of justification the sole root and foundation of it There is a secret faith in all that we do saith Luther and unto this God in his promises of any good hath respect and for it or more truely to Christ apprehended by faith is the promise made so that in having Christ we have all the promises else we have none Yet it 's more plaine and direct to take Godliness in that sense it is in 1 Tim. 3.16 Great is the mystery of godliness that is of Christian religion in general but all tendeth to one though this seemeth to me to be the meaning of it Secondly You say That the promises lye scattered up and downe in the word of God so that to every godly action thou doest there is a promise of eternal life Answ If every Godly action have a promise of eternal life then either so many actions so many eternal lives be due as where promise is of twelve pence a day to a labourer and so many dayes work so many twelve pences become due or at least there be so many rights and interests in it as be holy actions But eternal life can but be due to all holy actions joyntly and to no one singly if it should be due to works 2. It is true that promises be so made in the Law wherein there is a concatenation or linking of all in one yet they are upon such hard conditions that it is poor comfort and small or no hope of having any performed it being impossible The Law is weak through the flesh Rom. 8.3 but the New Testament is upon better promises which are sure to faith because they
from it 2. As for your instance in the Magistrate I answer If the Magistrate have no power to punish he is no compleat Magistrate See Rom. 13.4 He is a minister of God a revenger to execute wrath upon him that doth evil this is one maine part of his effice and as effential to it as it is to countenance and defend the innocent and good Also 1 Pet. 2.14 Governours be sent of purpose for the punishment of evil doers and for the praise of them that do well 2. Your other instance of confirmed Angels is as ineffectual They were under a law say you Answer Well it is true and those that fell are condemned by that law they were under And now suppose any of them that do stand should yet sin as did the other would they not fall into the same condemnation It may be disputable yet it is currant with most that the Elect Angels are confirmed by Christ now I would learn Whether the benefit they have by Christ is in that the condemning power is taken from the Law they live under so that though they fall it cannot hurt them or is it in that they are upheld and established in their integrity that they cannot fall as did the evil angels and yet the condemnation remaineth in the law still Who then do now need most rectifying I fear you wittingly do oppose the truth And your manner of replying doth confirme this my opinion If what is said be true and evident let it leave you satisfied and not go on against the clear light M. B. Every believer though justified by Christ is under the moral Law of Moses as also the Law of Nature Answ You are too bold and peremptory in your assertion For 1. If believers be under those laws then he is under their curse Sâ— judice nemo noâ—â—ns absolâ—itur Ascendet quisque mentis suâ—e â—â—â—bunale c. for both of them do curse and condemne all that any way disobey them but every one under them do many wayes disobey them Where is there any one if any stirring be in him but he may observe within his own thoughts and feel a sentence given out against him daily for one thing or other that he is found to be guilty of But is it not written that Christ was made under the law to redeem us from under it Gal. 4.4 again Rom. 6.14 you are not under the law but under grace whether now shall we believe Paul thus saying by the infallible Spirit of God or shall we credit you speaking contrary of your own head by a private spirit 2. You say though justified by Christ Now I here would aske whether by justification his condition or estate be not changed he was under the Law before and is he so still what availeth then his justification or where is his liberty wherewith Christ hath made him free Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have access unto this grace wherein we stand This grace of justification is like the City of Resuge for the peace and safety of the soul unto which it betaketh it self by faith that so it may finde rest and security by escaping the coademnation and danger of the Law when it is pursued by sin and the tempter Heb. 6.18 so that a Christian by his faith seeketh to be delivered from the law in the purest obedience and best works whereof the conscience cannot be secure nor dare not rest vae etiam laudabili vitae si remota sit misericordia Indeed faith worketh also by love in another sphere and consideration and here in love he is under the law serving his neighbour in the freedome and willingness of his minde Gal. 5.13 according to that exhortation Eph. 5.2 Walk in love as Christ hath loved us and given himself for us c. but this appertaineth onely to our conversation and the things of this life and is so perfect in none but that law he serveth under will finde matter and cause of condemnation so that still the soul elevated and kept above in saith by which it liveth Gal. 2.20 would be found in Christ having his righteousness which is perfect and everlasting and not having its own righteousness which is of the law Phil. 3.9 If there be no curse nor danger in the works of our own righteousness or of the law it having lost its condemning power as you affirme why should Paul be afraid to be found there But in temptation and the time of inward conflict the truth benefit and necessity of this will better appear and so be discerned and readily received and without temptation Christianus nullus est It seemeth your spirits live and abide under the law as under a quiet and peaceable government without sense or fear of condemnation and without inward molestation or chock of conscience in that you tell us of being under both the natural and moral law and yet free from condemnation of either And you would patronize D.T. Regula vitae and yet dare not nor cannot do planè plenè I finde you in doctrine agreeing with Doctor Laud who in a Sermon on Ashwednesday before the King his text being Jer. 6.16 said that the old pathes wherein we might rest were the Creed the Lords Prayer and the ten Commandments and added that the law was like unto a serpent at the hedge bottome which had lost its sting I believed him not though you do And so he told the King and the rest what a pestilential sect the Antinomians were and thus he did labour as you do to make the world believe that there are some abolishers of the law that these against whom you write and all others who go in the same way are such and so not to be tolerated in the kingdome And about the same time D. Gifford after many invectives against that sect and sort for it is spoken against everywhere Act. 28.22 in the closure he gave this wise admonition to his hearers viz. To repent to believe and to do as they should do and so he would warrant them to be saved Here was repentance faith and inchoate obedience as in your friend D. Tailer but in which will you place salvation In all you and these your complices do say and teach and then in none at all doth the truth of God say for If ye be circumcised Christ profiteth nothing Gal. 5.2 You cannot but see as D. Tailor in that his book so others of great note amongst you to preach and print many erroneous things and why do you not blaze or reprove those their assertions as being far more palpable and of more dangerous consequences then is the worst or weakest expression you can finde in your Antinomian authors Is it out of a pure zeal for God I doubt it or you come forth thus Goliah-like to shew your valour and to defie the family of faith And so to gratifie others you
for reconciliation and peace or Christ to be a Sanctuary or hiding place or any to flie to him for refuge and salvation It seemeth you would have the law to be preached more mildly then some Antinomians do and with much mitigation of justice and yet you blame others for too little law you are not good to please and few mens Ministery like you so as doth your own But this I dare say he that was never killed was never made alive where the law worketh not to condemnation there the Gospel never brought justification to life And by this meanes the law is subordinate and subservient in making sensible of sin guilt and damnation in suppressing and destroying that pestilent opinion and conceit which every one hath of himself his own strength and righteousness And lastly when a man lyeth in that deplorable and desperate case sighing and lamenting under that burden of fin and wrath in making to desire and seek after help and remedy And in a remote and general sense or accidentally it may be said to have Evangelical purposes in that all hope of righteousness acceptance and life being quite lost and gone by the Law the minde and intent of God hereby is to drive man to believe in JESUS CHRIST But of this you will tell us your minde more fully afterwards as you say LECT XI Gen. 2.17 But of the tree of the knowledge of good and evil thou shalt not cat of it for in the day that thou eatest thereof thou shalt surely dye M. B. pa. 105. THe Antinomian cannot by his principles avoid that Christ intentionally dyed and so offereth his grace to all Answ That is Christ intended by his death fulness perfection or sufficiency of salvation for all and that so it should be tendered to all though the elect only can conceive it through faith and that it will prove the judgement and condemnation of others who were invited to be guests but refused to come in as Mat. 22. and had it propounded and offered to them Rom. 10. ult this is a truth as received by the Orthodox Ancient and Modern so consonant also to the Scripture and hence Christ is called the Saviour of the world And there is neither errour nor danger in it You say in another place that God justly requireth faith to the Gospel of all to whom it is preached in that we all had power to believe given in Adam is not then the object of faith or the grace of the Gospel to be propounded to all with command that they believe even for the obedience of Faith Rom. 1.5 This is the commandment of God that men believe on the Name of his Son Jesus Christ c. how should they receive and apply Christ unto whom he is not preached or offered or how can any be reproved for rejecting of him whom they might not receive or blamed for not coming unto him to have life whenas yet they had no way nor leave given as Joh. 5.40 You will not come unto me that you might have life LECT XIII Gen. 2.17 In the day thou eatest c. M. B. IN page 124. and 125. For did not God deal thus with Adam If he would obey he should live but if not then be must dye will you say with the Antinomian That this was an unlawful thing and this was to make Adam legal and one that was not affected with the goodness of God to him Answ If you deal candidly you should name your Antinomian and not charge any crime upon the guiltless you think he cannot be wronged too much 2. But if the continuance of Adams felicity was upon condition of his obedience it followeth not that it is so with the Elect in the second ADAM Christ for here they have a far more free and safe estate then was that in time of innocency LECT XIV Gen. 2.17 In the day thou eatest c. M. B. p. 132. ANother maine question is whether the estate of reparation be more excellent then that in innocency New here we cannot say one is absolutely better then another as the first estate of Adam did far exceed this in the rectitude it had c. Answ Our slate of reparation without all controversie doth far excell that of Adams innocency even as an infinite Good exceedeth a finite yea and in respect of rectitude immortality and felicity your three instances but then we must believe more then we see or feel yea and things centrary to what these our senses are set upon In Christ Jesus there is a new creation old things are past and all things are become new he that by faith putteth on Christ beareth the image of the heavenly whereas the image of Adam was the image of an earthly man As is the earthy such are they that are earthy and as is the heavenly such are they that are heavenly But our life is hid with Christ in God and when Christ who is our life shall appear then shall we also appear with him in glory Againe the state of reparation is more excellent then that of innocency in regard of immortality for the life that Christ hath purchased and brought to light can never be extinguished it is an everlasting life without fear danger or possibility of perishing here is no subjection nor propensity to death or mortality but Adams state was not so absolute and happy and though the body dye and outward man perish yet the state is imperishable and unchangeable And saith Christ He that believeth in me shall never see death Joh. 8.51 Lastly unto faith there is no infelicity for all the creatures stand reconciled in Christ unto the believer a firme and inviolable covenant is made for him with the beasts of the field the fowls of heaven and the creeping things of the ground Hos 2.18 Job 5.23 Also crosses afflictions tabulations and death it self not only cannot separate from the love of God in Christ Rom. 8. ult but all are yours saith Paul for your furtherance and hope the world or life or death or things present or things to come 1 Cor. 3.22 And all work together for good to them that love God Rom. 8.28 But this state is not discerned save by the eye of saith yet this is the truth of the Christian condition by the means of the blood of sprinkling which hath slaine and abolished all enmity and sanctified all things unto us and as it standeth and is confirmed in the minde of God and by him is revealed and held forth in the word of atonement he that is truly and effectually called by God is stated in that grace and blessed condition where he is without fear or danger of evil The defects or imperfections which you speak of are not in the state but in our sight and apprehension not in the thing or object but in our little saith The word and ordinances are left us to use for the increasing of our knowledge faith assurance consolation and full contentment
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
faith to the everlasting Kingdom You thus swerve from the truth and the old and good way LECT XXII ROM 3.31 Do we then make void the Law Here you tell us It is hard to set up Christ and grace and not thereby to be thought to destroy the Law But it is easie with who was never suspected 2. You say Your Antinomians still are mistaken in this point and plunged into a dangerous errour You should make your words good and discover the errour if not help them out we expect this from you 3. But now like blind Sampson unto whose fact you allude you have raised a doctrine which will lead you to lay your hands on the chiefe pillars of the Antinomian edifice Mr. B. The question then at this time to be discussed is whether the Law be abrogated or no by Christ to the believers under the Gospel Answ Who would question it for Christ came not to destroy the Law but taught that every Apex or lota of it is imperishable Matth. 5.17 18. Indeed your doctrine is the Law is deprived of all power to justifie accuse or accurse but who can receive it If these be no tittle or part of the Lawd understand nothing And yet you tell us often of promises of great rewards for your legall obedience and good works cherefore there is a power to justifie command and bless established by you or else which I rather think your tenets be inconsistent and mutually overthrow each other Mr. B. If we would speak exactly and properly we cannot say in any good sense that the Morall Law is abrogated at all Answ If you would keep there denying according to the truth of the Scripture any mitigation at all either totall or partiall we might soon agree shake hands and lay down our weapons Mr. B. We may say it is mitigated Answ It is then because your Tongues are your own or that you will speak before God say so and so without your Warrant Such teaching of mitigating and Evangelizing the Law of Gods accepting the will for deed c. hath occasioned such dangerous confusion of Law and Gospel these sad controverfies in the Church much instabilitie and many mistakes in the peoples minds c. Mr. B. But you must still distinguish when we speak of the Law some parts of it from the whole Some parts of it may be abolished and yet not the whole nature of it for there are in the Law these parts 1. Commands 2. Promises of life to him that doth them 3. The threatnings of eternal death to him that faileth Now the Morall Law although it be abrogated in respect of the two later to a believer yet in respect of the former it doth still abide yea and will continue in Heaven it self as we have already proved that one part of the Law may abide when the other doth not Answ Like Foundation like Building This makes all your opposition dispute and discourse so weak and soon annihilated in that your ground is so faulty and failing 1. Why are you so inconsiderate thus to distinguish where God doth not and so audacious as to mutilate his good Law which he delivered and would have still to be preserved entire and perfect 2. All this tendeth to nothing but to make the Kingdom and way of the Law so easie and tolerable that the soul may here find a requiem where to settle her abode and never enjoy nor come to Christ and dwell under his shadow and Kingdom where Grace through his righteousness reigneth to eternall life Rom. 5.21 3. What is the reason your discourse is so loose and improper did you not even now tell us that to speak properly and exactly we cannot say in any good sense the Morall Law is abrogated and have you so soon forgotten what you said or are you regardless of any good sense or propriety of words You make three parts I would know what parts they may be called Homogeneal all of them truely law as a drop of the Ocean is as verily water as the whole Sea or Heterogeneal as Timber and Stones be parts of a House but not of the same kinde and nature in themselves and the Soul and Body be two essential parts constituting the man yet the one as flesh the other as spirit and not of one of these alone but the compositum of both is the man So here I demand when you tell us we must distinguish some parts of the Law from the whole Whether these parts be essentiall and requisite to the making or constituting of the whole Law If these three be all parts then to take away two will mutilate if not destroy the whole Law the whole consisting but of three cannot be entire and perfect having lost two And the rather I ask this because pag. 139. you say but prove not for it is not your manner your Disciples and so all other must be jurati in verba Magistri that the Law most strictly taken is meer Mandative without any promises at all Now if the meer Mandative be a Law why do you call the other two there excluded as not needfull parts of it and not rather with Dr. Tailer appendices to it 4. To distinguish between part and part may be granted and usefull but as to distinguish between soul and body between Christ and his Church or between the signe and grace in the Sacrament but to separate and sunder one part from the the other you know here its intoleable and destructive and you so distinguish that you plainly separate and cut off two parts from the third as abolished And yet the whole nature of the Law remaineth if we can believe you not abrogated to the believer you have often put your Adversarie to reconcile his tenets when there was no such cause as you see here is to agree yours The Law in regard of the threats and promises say you is abrogated a very bold assertion which never can be made good When you promise eternall life unto every good work a believer doth as pag. 40. is it not a legall and conditionall promise so as no good work no eternall life and how then can you here say that the promises of the Law be abrogated to a believer And when a believer with Noah David Lot c. doth fall into open and scandalous offences do you not threaten and terrifie him that he may be moved and stirred up if he be secure to seek for healing by faith in the blood of Christ And doth not this also convincingly argue that the reproofs and threats of the Law are of force and not abrogated Lastly if the preceptive part continue in Heaven you cannot say that justice there shall be without power for the two other also what though it doth not actually condemn any Is God without power to make another World because he maketh it not And whereas you say That you have already proved two parts to be abrogated and one still abiding you either forget
your self or your ipse dixit must suffice you said so much indeed pag. 139. but proved not one syllable there nor here Much more might be added to discover the vanity and errour of your opinions and exceptions against us but this shall be all at this present Mr. B. Those that say the Law is abolished as it is foedus but not as it is regula say true The Law may be considered as it is a Covenant or as it is an absolute Rule requiring conformity unto it Now it may be granted that the Law is abolished in the former notion though not in the later Answ Those that say the Law as it is foedus is also regula and where it doth regulate there it is foedus a Covenant and that the Law is neither abolished as foedus nor regula say most truly and properly according to the Scripture If you look upon the Law and consider it as God propounded it you never find an absolute rule where it is not a Covenant we want your scriptum est Though God deal with his people in a Covenant of meer mercy it followeth not that his justice in his Law is abrogated or any whit diminished beside Christ having once answered and fully satisfied that hath also made a clear way for this manner of Gods dealing but this is onely the object of the faith of the Elect. 2. You are ready to grant what liketh you to any one save the truth to the favourers of it In your last page Law was not abrogated at all in any good sense say you but now it may truely be granted thus you play fast and loose as you please In whom now is inconstancy You promise to shew but take time for it and till then we will wait that the Law given by Moses was a Covenant of Grace If you understand it of the Morall Law it will be denied therefore look well what you affirm Mr. B. Whosoever expecteth life and justification by the Law he sets up the Covenant of works again nor is it any advantage to say These works are the works of grace and wrought by the spirit Answ 1. By the Law you must needs understand the Law of nature or as it was given to Adam for your opinion is that the Law given by Moses was a Covenant of grace by which then till it was antiquated it seemeth the Church might expect life and justification so that when God said by Moses Whosoever doth these things shall live in them herein they were to seek righteousness and life and not by faith I know not how you can evade but leave it to your second thoughts 2. You set up the Covenant of works again when you teach that salvation is due to good works by vertue of Gods promise though not of merit this doth none other but set up mans righteousness and the Law as foedus yet in words you would seem sometime to deny it And remember also your own words viz. It is no advantage to these works or works of grace for still it is by doing 3. And by this now we may learn what you mean when you say the Law instrumentally regenerateth and converteth for it did so in Davids time and in the old Testament that Law by your opinion was not the Law of works but the Covenant of grace But seeing you say withall that that Covenant of grace is now abrogated then it is not now to be used to quicken and convert It was of use and force in Davids time but not now say you therefore the Argument is inconsequent Or may we take you thus Christ hath obtained that the Law given to Adam may be instrumentall for the Spirit but how is it then that you bring no other Scripture but Psal 19. and 119. which you grant to be meant of the Law comprehensively that is as here for the Covenant of grace you see this will not prove the Law of works to be a converting word Thus you are found further from the truth and at great variance with your self here is much need of reconciling and salving Mr. B. The Law is a rule to walk by though not a Covenant be justified by Answ The just both liveth and walketh by faith 2 Cor. 5.7 then not by the Law 2. If the Law by Moses be a Covenant of grace then it was to be justified by If you object you mean the Law largely taken for the whole dispensation of Commandments Morall Judiciall and Ceremoniall I reply you cannot make all these of one nature so not all to make a Covenant of grace 2. To say the denomination is given to the better part I answer as no text warranteth this so the natures of the Laws is not thereby changed If you say of the whole heap in the floore It s as Corn that maketh nor proveth not chaffe to be Wheat Also so the judiciall which was for the government of the Jewish Commonwealth is as much the Covenant of grace as the Morall Law But this is to decline the question and to confound what you should keep distinct Mr. B. The Antinomian distinction of the Law abolished as a Law but still abiding in respect of the matter is a contradiction The Law saith the Antinomian in the matter of it was not denied to be a rule according to which a believer walketh and liveth Answ You much wrong your Adversary and more endanger your self if there be any evill in a false accusation as the ninth command for he saith not the Law is abolished as a Law but that it is inviolable and for ever Neither can nor yet would any man so conclude from his words but you his words are as you say The Law in the matter of it is not denied c. but what ground is here to inferre an abolition And where he saith A believer walketh according to the rule of the Law yet it is not by vertue from the Law regulating him but from another power within renewing and disposing the heart thereunto He is like the honest Traveller who keepeth the high way freely of his own accord and taketh pleasure in so doing And yet the work here is so imperfect and he cometh so far short of what is in that Law that he findeth and acknowledgeth a power therein threatning and condemning for it so that his free justification by grace is his continuall Rocke and refuge and his faith therein the sole preserver of his peace and safety But by your doctrine there should be no more need of justification Christ or faith after conversion for the Law hath onely a Mandative power say you but none to condemn or curse I muse that your own experience doth not convince you of your errour Thus we reach and say The Law or more properly and plainly that there may be no evasion God in his Law obligeth and bindeth unto that rule of perfect righteousness and also to the curse inevitably for every failing and disobedience You tell of a
hath no Sovereignty by right ascribed to him 2. That God maketh and imposeth his law with such a command to be obeyed in it doth argue his Sovereignty in his law and mans subjection to him in it as his Sovereign But. 3. In the Scripture-language and use I finde no difference between them Psal 103.19 It is said The Lord hath prepared his throne in heaven and his kingdome ruleth over all Is not this all one with Reigneth Psal 110.2 God saith to Christ Rule thou in the midst of thine enemies As did he not rule and reigne as Lord and King see Luke 19.14 We will not have this man reign over us and verse 27. Those mine enemies that would not have me reign over them bring hither and slay them before me which is meant of Christ whom the Father appointed to be ruler over all to that in ruling he reigneth and they be indifferently used still Ezek. 20 33. As I live saith the Lord surely with a mighty hand with a stretched-out arm and with fury poured out will I rule over you Here is the word Rule and yet dominion and sovereignty in ruling unto the utmost extent Also Rev. 2.27 19. 15. He shall rule them with a rod of iron doth God rule where he reigneth not It s a strange conceit and a bold assertion of you and Doctor T. let it vanish as the smoke The law hath a kingdom and so hath Grace another if we can discerne and distinguish the one from the other we need not to lessen the power of either Lastly And in what sense it is said the law doth not reign over a believer in the same and no other may it be said the law doth not rule him but this is not because either reigning or ruling power be taken from the law but that in a true and proper sense the Scripture affirmeth the believer not to be under the law but under Grace Rom. 6.14 He that knoweth not this mystery cannot stand fast in that liberty wherewith Christ hath made him free nor endure in temptation You onely and vainly repeat what you read but consute nothing there is reason why As you do not like so you cannot oppose the clear truth your spirits fail you yet add to that you bring in out of D. T. That a Christian by Christ is freed from the law and also freed to it to love it live and walk in it In regard of that righteousness and salvation he standeth in with God which is the object of his faith he is freed from it but in regard of his holy and unblamable conversation and life here below Christ by his Spirit doth set free and enlarge the heart actively to run the way of Gods commandments so that yet in walking according to this rule he is not ruled by the law but by the Spirit within proceeding from Christ unto whom he stands in subjection as unto his Soveraign Lord and King I hope you will now be satisfied and the world too at least so far as to account of us no more for Antinomians If any thing yet be darke we must consider the Gospel is a great mystery You might well have kept in those reviling and hateful words or have been better advised ere you had shot so reproachful speeches though they be Arrowes taken from the quivers of other men yet is it that you might vent some spite by them and when they return you will finde the point of them towards your self Then you give Antidotes where there is no danger of infection If any need them he may use them in stead of better M. B. He sets up free grace and Christ not who names it often his book or in pulpit but whose heart is inwardly and deeply affected with it Answ A private Christian not gifted to preach or print may be more affected with it then the Minister and yet not so set it up in the hearts of others for want of those means of communication 2. Out of the abundance of the heart the mouth speaketh If you were inwardly more affected with this doctrine you would preach and commend it more then any other as Paul who desired to know nothing but Christ Crucisied 1 Cor. 2.2 Phil. 1.20 and sought that he might be magnified whether by his life or death the main subject of his ministery was the unsearchable riches in Christ Eph. 3. 8. Consider these words of Luther in his preface to the Galations In my heart this one Article reigneth even the faith of Christ from whom by whom and unto whom all my divine studies day and night have recourse to and fro continually And I perceive that I could not reach any thing neer c. But it is a sure Argument of small reigning or power it hath in that soul whose mouth and pen is so busied to cavil and write against it Also may not another as truly say That he sets up the law not who names it often but whose heart is most sensibly and deeply affected with the power and inward work of it some would be Doctors of the law not knowing what they say nor whereof they affirm 1 Tim. 1.8 And now also who will most heartily and experimentally set up and endear Christ and free-grace he who teacheth the law to be onely a rule of life yet to have no reigning power but disableth it from cursing and condemning so that a man may bless himself and finde peace and rest in the righteousness of his owne works or he that teacheth that the law is ever revealing wrath threatning and pursuing with the dreadful curse and vengeance all that are of the works of the law in that when they have done their utmost they are come short of what it requireth and therefore it will suffer them to have no rest nor confidence save in the righteousness of God by faith Certainly this mans doctrine will much more make Christ and Free-grace desired and prized by all that have any discerning spirit and a broken and believing heart FINIS SIRS AS I have in part vindicated and cleared the lovely Truth so unworthily aspersed and used by your hands so in recompence of my great pains occasioned by you I desire that in patience you would suffer both your selves and others to see your own face and pourtracturei in your nature lineaments and colour without the least painting or mixture at all Truth rejoyceth in the light I have onely contracted and placed together some few of your assertions that were dispersed 〈◊〉 doubting but time may produce a fuller and more perâ—â—â—â—â—â—â—psâ—s and Inventory A Model of new Divinity or certain Miscellaneous Anti-evangelical inconsistent or ambiguous Positions and Tenents which the Adversaries having Decryed depressed and defaced the doctrine of Free-Grace do assert substitute and publish in Pulpit and Press Mr. Burgess 1. THe Law includeth Christ secondarily and occasionally 2. The Law given to Adam was not cursing and condemning 3. The Law hath no power to
Christ and life in and with him but all is still kept in suspence and reserved till future So where the Spirit of truth saith God hath given unto us Christ and eternal life in him your Ghost saith nay but he will his promise is de futuro give us them upon condition of our good works and by them as a way we must come to Christ and salvation God hath conveyed and given nothing by promise There is no Christ nor life in reality and substance communicated by the word and Sacrament these are empty shels The just liveth by faith what feedeth he on to nourish and encrease life what on the Wind well you teach that we must live in hope to have all in the end upon condition of our obedience and service And for this reason you call upon men to work and please God But the truth saith Christ hath received all for us and we enjoy all in him You say that because we hold works are no conditions of salvation therefore we loose mens reines to carnal walking It s a Popish cavil or slander And argueth a spirit in the Author too servile and mercenary which will do no good but for lucre and to gain by it and such a spirit must needs accompany your doctrine Mr. Rutherf pag. 463. Mr. T. saith In sanctification as well as in justification we are meer patients and can do nothing at all and pag. 464. The blessedness of man is onely passive not active in his holy walking Reply As this is objected in your other book so you have your answer to it But my words are in Assert pag. 68. What can you do to the sanctifying or changing of your self more then in your justification It s Gods act to sanctifie throughout you cannot make one hair white or black Who would think that Mr. Rutherf would quarrel with this You alter my words to make them capable of your gloss and sense But all men may see that I speak of the act of sanctification and not of the expression and fruits of it If you can sanctifie your self in whole or part glory in your freewil and power but that is the greatest arrogancy of Antichrist saith one So I leave you with your absurdity unto the worlds censure you shew neither text or reason against me 2. And that blessedness is passive not active in holy walking you must grant or when you say any thing against it deserving or requiring it you may then expect your answer Blessedness in holy walking is declarative shewing how God hath renewed and enlarged the heart but that phrase is yours not mine Mr. Rutherf Town the Antinomian said Pag. 501. David confessed his sins not according to truth and the confession of faith but from want and weakness of faith c. Reply My words are David prayed that his sins might be pardoned which you grant were pardoned Now then did he thus pray according to truth and the confession of faith or from want or weakness of faith and of the effectual apprehension of forgiveness Is not Mr. Rutherford now the Antinomian who against Law so palpably mistakes his Adversary There is great difference between confessing of sinne and praying for pardon If God my own conscience men yea Satan require that I confess my self a sinner I shall readily do it for this is to justifie God in his Law saying There is none righteous c. And this may well stand with my faith and effectual apprehension of pardon for I confess what I am in my self I believe what I am in Christ through that grace that justifieth the ungodly Thus while your mistakes onely make me erroneous whom otherwise you find not so who is now the Antinomian Is not the Author of the errour so all will returne to your own discredit and disadvantage And what a gross slander is that which followeth viz. Town and all Antinomians teach that it is unbeliefe a worke of the flesh of old Adam c. that justified persons confess or feel sin sorrow or complain of the body of sin as Paul Rom. 7 This is as if the continual dwelling of sinne in us did not trouble us or could not consist with faith in justification by Christ or that now the spiritual estate of the soul being clear and safe made up in Christ sin in no other regard were sorrow or trouble to us But you cannot in this neither make good your charge You care little how falsly you accuse us so that you make your Bill foul and black enough to make us still more odious and vile M. Rutherf pag. 505. M. T. contendeth for a compleat perfection not onely of persons justified but also of performances so that saith he pag. 75. I believe there is no sin malediction or death in the Church of God he will have a perfection not of parts but also of degrees this he proves from Luthers words perverted Reply What perfection I contend for you must yeeld me or else with your heart you believe not that there is a holy Church which is indeed as Luther saith nothing else but I believe that there is no sin no malediction no death in the Church of God but this is in Christ not in our selves by justification not by inherent sanctification for this is imperfect You say I pervert Luther take his words again So mightily saith he worketh faith that he that believeth that Christ hath taken away sin from him he like Christ is void of sin Again Christ will have us to believe that like as in his own person there is now no sin nor death even so there is none in ours there is no defect in the thing it self but in our incredulity Let us see what construction or sense you can make of these words But you pervert my words or meaning as if I meant it that sin dwelleth not still in us a fiction But Luther addeth as you read in the Assertion That to reason its a hard matter to believe these inestimable good things and unspeakable riches Moreover Satan with his fiery darts and his Ministers with their wicked and false doctrine go about to wrest it from us and utterly to deface this doctrine and specially for this Article we sustaine the cruel hatred and persecution of Satan and the world for Satan feeleth the power and fruit of this Article Consider what you Read M. Rutherf pag. 510. When D. Tailer objects as a limb of their fleshly divinity No action of a believer after justification is sin M. T. Answers Nothing but of the way no action is sin the disorder or ataxie of the action is sin But D. T. meaneth that there is no disorder in the action of a justified man by their way c. can this be any but the divinity of the flesh Reply If the Dr. say it you will swear it But my answer is direct to his words yet sith you now help me to know his meaning I say there is disorder in
grant you repentance Amen Mr. Rutherf pag. 575. There is a twofold keeping in of sinners one meerly legal they care not for Mr. T. Gaole Reply The law is not my Gaole but Gods and both they and you may be made to minde it more then either yet doth you speak too contemptibly Mr. Rutherf Mr. T. will have the believer so free so perfect as the law needs not to teach nor direct him in one stop he doth all without a keeper by the free compulsion of a Spirit separated from Scriptures which is right down A believer is neither under law nor Gospel but a Spirit separated from both guides him Reply When I say the Spirit of the Lord is his keeper do I teach then he hath no keeper 2. He receiveth the Spirit that leads him by the Gospel how false then is your charge who speak or dream of a spirit separated from Gospel and not I. And yet the Spirit breatheth and bloweth in the heart and the voice or sound of it is there heard when there is no sillable of outward Law or Gospel but you have sufficient answer before As for your instances of Joseph and David I ask of you whether it was the Spirit within that kept them from offending or the law T. pag. 5 6. I muse you omit to shew what it is to be under Grace Mr. Rutherf Dr. Taylor did not omit to shew what it is if you did not omit to read his words he is clear to any Reply Before you complained you could not see what was plain before you but now you can see what is not extant this is the fruit of partiality Mr. Rutherf But let your exposition stand you are not under the law as teaching directing regulating believers in the way of righteousness but the Gospel giveth power to subdue sin without any teaching or regulating power of the law But what is the power of subduing sin to the Antinomians not sanctification but justification that is a power to believe that Christ hath obeyed law for me we are obliged to no personal sanctification c. then to be inherently holy is unlawful to Antinomians Reply The exposition is not mine verbatim yet even in your owne expression the light of truth is so clear and convincing on our part that you turn your back on it as afraid to meddle And being disposed to take occasion to wrangle you demand what it is to subdue sin whereas it is set before you even the weakening of the power of sin within us that it domineer not over us Indeed the Prophet Micah 7.19 useth the phrase of subduing by justification and that is a true subduing it in the conscience that it there raign not to death condemnation And yet by your confession this must precede and is the proper cause of subduing it in conversation and then that will necessarily follow issuing out of this faith So that in fine this is but a Papistical cavil That to teach justification is the overthrow of holiness and good works Lastly whereas you tell of obliging to sanctification I answer we are to believe that God will sanctifie us and that throughout and put his Spirit into us to lead us in his wayes and so in that faith desiring and hungering after it to seek to him as a sick man longing for health unto his Physitian and to wait in the use of his ordinances that he may so perform The new Covenant properly requireth nothing of man but God knowing his spiritual poverty and utter disability calleth upon him to seek to him who worketh both the will and the deed of his owne pleasure Open thy mouth and I will fill it Psal 81. Your slanderous conclusion is both against the rule of Gods law and of all humane arts But such extravagancy becometh or still pleaseth Mr. Rutherford T. Assert pag. 6. I deny not the law to be an eternal and inviolable rule of righteousness yet the Grace of the Gospel doth truly and effectually conform us unto it Mr. Rutherf pag. 578. I ask to whom the law is a rule if to Believers then they must be under it 2. That rule the grace conformeth unto we must be under 3. An inviolable rule of justice cannot be violated without sin Then the Believer cannot violate the law and murder but they must sin and violate the rule c. Reply It s true the law is an inviolable rule but not to him as a Believer or in the things of his Faith but here he departs from it for he doth not the Law to be saved but believeth after the rule of the Gospel 2. If you consider him morally I see not but he may be conformed to the rule of the law and yet not under it but under grace and the rule of the spirit which conformeth him 3. In this your moral or civil conception of him you take him quite out of Christs kingdom where grace reigneth And now grant he doth murder and sin It is death and condemnation by the same rule and law so that he must be totally removed out of the limits of the law before he can be freed and secured from either sin or death You leave faith and fall from grace in all your arguments And they are as forcible to maintain the condemning power of the law to believers as the regulating for where the law regulates it may condemn and so it doth the best Saint here if you bring him and his life under it T. Assert pag. 7. Through faith is bred assured confidence lively hope c. M. Rutherf pag. 579. This is a close perverting of the word of truth the Antinomians faith may here be smelt then whoever once wavereth or doubteth are yet under the law of works A doctrine of despair to broken reeds who cry I believe help my unbelief Reply I must commend to you Jam. 1.6 7. But observe good Reader what is here excepted against viz. Through Faith in Christ is bred assured confidence lively hope pure love towards God invocation of his name without wavering fear or doubting not questioning his good will audience acceptance which would never be effected by all the zeal and conscience towards God according to the law of works And now judge impartially what truth can be current with Mr. Rutherf I aske 1. can assured confidence lively hope c. come or be effected any way else then by faith in Christ If there want light at Noon-day Read Heb. 3.9 where your Bible-Note saith That he calleth that excellent effect of faith whereby we cry Abba Father confidence and to confidence he joyneth hope which is termed a lively hope that God begets unto 1 Pet. 1.3 see also Heb. 10.22 23. Rom. 15.13 and 10.14 How shall they call on him on whom they have not believed But it is like this moveth M. Rutherf that it is said that these cannot be attained by all the zeal according to the law of works yet Paul clears it Eph. 2.18 That
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
are resolved to venture against the pikes of old tryed and pure truth innocency and a good conscience Well henceforth be better advised like one bemisted you have mistaken your way misrepresented your adversaries and run your credit cause and conscience into a great hazard and you may expect worse in all these without wise and timely retreat The counsel is good if it can be seasonably taken and it cometh from a friend and well-wisher M. B. page 63. This law of nature can never be abrogated And herein we may demand of the Antinomian Whether the law of nature do binde a believer or no whether he be bound to obey the dictates of his natural conscience Answ If a man were not first bound he could not be said properly to be loosed or set free It is granted yet with much limitation and in some things only that every one is bound to obey the dictates of his natural conscience and it is as true to be granted by you also that in case he hearken not at some times or in some things or in case of defect and failing or imperfection this natural law will give out sentence of condemnation for the same as Rom. 2.15 from which it is the peculiar and continual office of faith to set free and secure the conscience So that you do very improperly demand whether the law of nature do binde a believer quatenus so whereas a man believeth that he may be set at liberty in Christ In whom he in his spiritual estate towards God in the things of his peace and life is free as Christ is free with whom by a true and real union he is become one spirit 1 Cor. 6.17 And so is passed from judgement of condemnation and from death to life Fidei nil proponi debet praeter meramgratiam aâ—que haec est ejus objectum Calv. John 5.24 And here faith doth not stand bound to give ear to the voice of either implanted or moral law for the procuring or preservation of peace and comfort but turning from both and not regarding them doth direct and confine ear eye the thoughts and meditations of the soul to that alone simple object Christ and to what he speaketh in the word of grace and salvation whose blood sprinkled and shed for remission of sins cryeth for better things then the blood of Abel This is the proper office obedience and exercise of faith So in God will I praise his word Psal 56. here will I settle my thoughts and fortifie them against the dictates and accusations of a natural conscience sense of sin reason law Satan or whatever assaileth If faith give not an acquiescence and rest to the foul in that free and full atonement by Christ and the goodness and favour of God in him it is in danger to be lost for ever And as you have given me this fair occasion so for the more simple and weak Christians sake who is little versed herein and principled otherwise let me further add That although nature do acknowledge a God and that he is to be worshipped and served Nil magis adversatur fidei quam lex ratio Luth. yet this opinion which is also seconded and much strengthened by the moral law is not without danger and is repugnant to the doctrine and knowledge of faith for nothing is more cross to faith then the law and natural reason the maine battel and dispute in a believer is between the dictates of his natural conscience confirmed by the moral law and the principles of his faith and as the law of faith doth enter and prevaile so it captivateth razeth and expelleth the natural and legal knowledge and thoughts of God and imprinteth a divers from them only suiting to the Gospel or covenant of Grace for now since the death of the Testator the covenant is so ratified and confirmed with God that he remembereth the sins of his people no more but abides fully In illa gratuita reconciliatione per obsignationem spiritus acquiescit It a gloria datur Deo non considerat fides quicquâ—d in nobis vel aliis creaturis ei adversari videatur Olev and for ever pleased with them in his Son and through faith herein the conscience also is made to yeeld to it to receive and imbrace it and so is led and brought into this confidence of the quietness and peace of God towards us and hereby effecteth our assured rest in God reconciled for ever which is the true Christian Sabbath Thus every high thing exalting it self against the knowledge of God according to the Gospel is to be cast down and every thought to be brought into captivity to the obedience of Christ 2 Cor. 10.4 5. And by this is glory given unto God while one thing is felt or suggested within and another is believed Let this be well marked of great and continual use in every Christian that the law implanted by nature is ever contradicting and reclaiming against the testimony of God in the word of his grace whence ariseth the difficulty and impossibility of believing save by the power and operation of God Col. 2.12 therefore in the weighty things of faith to hearken to the natural conscience or moral law will quite overthrow whole Christianity and turn aside the soul to destruction The seeds of morality and remanents of the covenant of works may be found in nature but there is no sparke nor intimation of any pure Gospel In innocency Adam was not principled to finde and receive his righteousness peace and life in another out of himself M. B. Think not that because he Christ dyed to free you from the curse of the law that therefore you are freed from the obedience Answ And do not you think nor teach that Christ came to take away the curse and condemning power from the law contrary to his own express words Mat. 5.17 18. where he saith that every jot of the Law is imperishable and in his opening and applying it afterwards he doth as command so reprove threaten and condemne 2. You will not deny but what Christ hath performed for me as my surety that I am so freed from that it may not be required of me to that end as before 3. Christ doth free us that we by his Spirit may serve freely and cheerfully and without all fear in holiness and righteousness before God all the dayes of our life Luk. 1.76 Therefore are we taken into a New covenant that giveth power and fitness so to serve wherein he promiseth the law in our hearts to put his Spirit into us to give a new heart and a new way c. which the covenant of works could not do Jer. 31. Ezek. 36.27 c. M. B. Vse of instruction against the Antinomians who must needs overthrow the directive and obligative force of the law of nature as well as of Moses Ans This is but the old slander the same false charge so often repeated It is by this
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