had gotten of them called an Approbation One of the Commissioners who appeared as to me more respective and ingenuous than any of the rest was pleased at after this to offer 1. A reference into the countrey for examination of things before witnesses as to the matter of fact if I conceived my self wronged and did desire it 2. A liberty as I apprehended to answer those passages in writing and present it to the Commissioners unto the latter I said nothing In order to the first I answered that for ought I knew the men in our countrey that were best known to them and to whom I should be referred were my professed adversaries to which the Gentleman replied that I might leave the choice of persons for the discharging of that duty wholly unto them Whereupon I desired a copy of the passages and time to consider both which were granted And upon consideration I did not think it meet to accept of the first offer Because 1. The letters of Reference since granted to neighbouring Ministers were commonly directed to those I took to be the Informers themselves assisted with some of their own brethren and collected from that compared with the entertainment I had already found That this sort of men had such an influence upon and were of that repute with the Commissioners that it was not possible for them to account me any other than an evil Doer They answered and said unto him if he had not been an evil doer we would not have delivered him up unto thee Ioh. 18.30.2 I am willing to submit to every ordinance of man for the Lords sake yet it suited not with that Christian wisdom and frame of Spirit the Lord hath given me to desire and petition for orders of this nature or voluntarily to put such a cause as this upon trial before the Judges qualified in such manner as I conceive them to be 3. If it be possible as much as lieth in me I desire to live peaceably with all men and therefore seeing they have smitten me on the one cheek and taken away my cloak which they knew to be the Summum jus or utmost that could be done by vertue of any Law or Ordinance yet in force it was upon my heart to follow Christs counsel even offer them the other and not forbid them to take away my coat also If the quiet enjoying of the unrighteous Mammon will make them my friends I love them so well as not to suffer them to incurre any further guilt by continuing my enemies And not the latter for 1. I freely and publickly delivered my judgement upon some of the passages instead of returning my yea or nay which was so stumbled at by the Commissioners that I thought my Writing would give no satisfaction at al but more offend 2. Though when called I was willing to submit my parts gifts and my life and conversation or any thing I can call mine to the credit of Commissioners impowred by the State yet the doctrine I preach being such as I cannot call mine own I dare not submit it to the vote of any man on earth unlesse they could make it out that they have their Commission immediately from Jesus Christ 3. I knew my self unable to answer De facto to all or any of these passages which I conceived would be chiefly if not solely expected For first I took no notes in writing of any Sermon preached by me for this eight years last past and if I had yet these being as the Informers well call them meerly passages not positions or conclusions it is not likely that I should have booked any of them 2. It is so far as I can learn from others or collect by circumstances three years and a halfe at the least since the Sermon was preached in which it is pretended that these passages were delivered and I have not so well studied the Art of memory as to recollect passages of so old a date Nor can I hear that any of those hundreds that were present at that publick meeting except only these Informers remember that I delivered any such or can punctually call to mind any form of words then used save the text it self Rom. 10 6 7.3 Though the passages as here presented without any thing consequent or antecedent sound somewhat harsh And those that know me best can scarce think that I should be so spermalogical or egregiously act the part of a babler as ipsis terminis to deliver any such Yet do I so clearly discern several precious truths latent in obscured by and struck at through this mist of words that though I cannot own the words themselves simply considered yet can I not disown the things hinted at by them without making shipwrack of faith and a good conscience And hereupon I did resolve to write an explanation of these passages that so I might according to the measure of light and grace received 1. Vindicate clear and free those truths of Christ which I looked upon as contemned darkened and here imprisoned through the unrighteousness of men 2. That such scruples and Queres might be removed as may hereby have been cast into your minds and disquieted the peace of your spirits 3. That I might discharge mine own conscience and leave with you a reason of the hope that is in me for the conviction if not satisfaction of all such as shall ask for or expect it And now my brethren I hope I need not in the close of all to put in one caveat more against my self and tell you what so many say and you your selves already know Scil. that I am a man not only subject to the like but more passions and infirmities than other men Yet however let me minde you that though I professe I neither speak nor writ any thing but what I believe to be a truth yet dare I not believe that all is true that I do speak and write nor do I think it safe either for you or me to adhere to any expressions or form of words whatsoever but such as the holy men of God have left upon record who spake as they were moved by the holy Ghost Sine verbo Dei temerarium est asserere quod videtur nobis bona consequentia trahi saith Luther It is a rashnesse to assert without the word of God that which seemeth to us to be drawn from it by good consequence And hence I much admire the greatnesse of the Beam that is in some mens eyes Daring to condemn others for asserting a perfection practical when they themselves practise towards others as if they were infallible in their judgements I confesse saith Baxter I was well acquainted with the Genius of many of my reverend and newly honoured brethren I thought that no godly man would have taken himself wronged if a man told him he had error no more than to tell him he had sin I took it for granted that Humanum est errare and that we know but in
part and that sanctifying grace had so farre destroyed pride and made the soul apprehensive of its imperfections that at least men of eminent godlinesse could have endured patiently to hear that they are not omniscient nor infallible that they have some ignorance with their eminent knowledge and why not in these points as well as others Try therefore all things and hold fast that which is good And with those noble Bereans search the Scriptures daily whether these things be so Know no man after the flesh and though you hear others say they are resolved to think the worse and that doubtless it is a Jesus of Nazareth and not of Ierusalem that is here held forth yet do not you say that you are resolved to think the better of what is written because you know who it is that writ it nor yet be ye affraid of their terrour or drawn aside by the excellency of their speech or wisdom from the simplicity of the truth But look up unto God and the word of his grace which is able to build you up c. Accounting as I alwayes preach Christ Jesus the Lord and me SCALES Aug. 18. 1654. Your Servant for Iesus sake IOSEPH HARRISON Certain Passages concerning Mr. Harrison Preacher at LUND Chappel in the County of Lancaster Concerning the above named Mr. Harrison he hath in a publick Assembly delivered these Passages following 1. HEarken not to the letter which saith labour but look for the Spirit to work 2. The Law was not given to an unconverted people but to a converted 3. I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 4. Repentance is a not saying in thy heart Do this that is this or that Commandment of God 5. There are two sorts of people First the uncalled to them onely preach the Gospel Secondly the called to them preach good works 6. But is it not good for a man to do all that he can viz. in way of obedience to Gods Commandments Answer The summe of all the Commandments is that of the Sabbath Now to a christian the Sabbath is to cease from his own works working according to a form or letter 7. Christians when they glory glory in their sins 8. Righteousnesse or good works are to be done by me but they are not profitable to me but to others The first passage Hearken not to the letter which saith labour but looke for the spirit to work THis passage though for the form Adversative yet doth not the position of the consequent necessarily remove the Antecedent For if ever delivered whether by way of dehortation or Inhibition it doth not in its naturall bent restraine á toto but tali not from a Hearkening to the letter at all but from such a carnall Hearkening to the letter which saith to us Labour as is destructive to or exclusive of an Evangelicall looking for the Spirit to work and in effect amounts to no more than this Hearken not Scilicet exclusively in the sense aforesaid to the letter which saith Labour But even then while so hearkening looke for the Spirit to work which Christ hath promised Letter may be taken either largely for the whole book of Scriptures or more strictly and properly for the Law of Moses so eminently lettered in tables of Stone 2 Cor. 3.7 And then 2. the letter or this Law may be taken either materially for the substance of what is there required or formally under the notion of a covenant as then dispensed by Moses 3. By hearkening may be meant either a meer Attentionall hearing or listening with the eare or a hearkning which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obedientiall 4. Looking for the Spirit may be interpreted either of a fantasticall opiniative groundlesse looking or of a Christian-like looking for the Spirit in faith bottom'd upon the promise And now 1 If by letter be understood the Scriptures or writings of the Old Testament and the New then 1. Christians are and it is profitable for them to Hearken search into read and meditate therein 2 Pet. 1.19 Acts. 17.11 1. Tim. 4.13 2 If holdeth forth the Credenda et facienda whatsoever is necessarie to be beleeved and done by Christians Ioh. 20 31. 2 Tim. 3.15.16.17 And yet 3. Christians are not to look upon or Hearken to the letter as able either to discover to or work in them what it holds forth and requireth of them or upon themselves as able either to understand or conform thereunto But acknowledging the letter in regard of the things signified to be spirituall Rom. 7.14 and themselves in regard of their owne powers to be altogether carnall 1 Cor. 2.14 Rom. 7.14.18 they are to look up unto God by faith in Christ for the Spirit of promise not onely to reveale to but in their mindes to work in them not only to will but to doe what is outwardly and objectively represented to them in the letter Iohn 16.13 Luke 24.45 Phi. 2.13 Gal. 1.16 For 4. as the Scriptures are not tho life but testifie the life to be in Christ and the great sin therein condemned even by Moses is not comming unto Christ for the life Iohn 5.39.46 So the letter is not that which enlivens or changes the heart but witnesseth that to be done by the Spirit it selfe 2 Cor. 3 6. And the great sin against the letter even of the Gospel is looking for it or for selfe and not for the Spirit of Christ to worke accordingly as there is promised See Iohn 6.63 2 Cor. 3.3 2 If by the letter be understood the law taken materialiter or that which is held forth by Christ and the Apostles to be the summe fulfilling of the Law as love to God and to our neighbours Rom. 13.8 11. and worshipping of God in spirit and in truth Iohn 4.23 24. Then first Christians as they are to hearken unto so really they are to delight in this law of God after the inward man Rom. 7.22 It is written in their hearts and put into their minds Heb. 8.10 They are taught of God to love one another 1 Thes. 4.9 They are circumcised from confidence in the flesh for this very end Scilicet That they may worship God in the Spirit and rejoyce in Christ Iesus 3. Phi. 3. And yet 2 Christians are to looke for the spirit in faith to strengthen them with might in the inward man Ephes. 3.16 And whereas thirdly They find a law in their members warring against the law of their mindes and that though to will be present with them yet how to doe that which is good they know not they are to pray continually that the God of peace will sanctifie them wholly 1 Thes. 5 23. and that through the Spirit they may mortifie the deeds of the body Rom. 8.13 Thirdly If by the Letter be understood the Law taken Formaliter Dispensed by Moses Sub ratione foederis for as a law saith Mr
to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares
as a description much lesse a definition of repentance but only an occasionall expression holding forth some single Act thereof Secondly I desire that they would be pleased Severally to enter into their closets and there for a while commune with their owne hearts and be still Selah And having compared their notes with what is written in their consciences tell of a truth ethice for Logicee I thinke they cannot First Whether or no they ever heard this passage delivered by mee in these very words Secondly Whether or no by the rules of Orthographie it should be closed with a period or space left for some thing Exegeticall to extend or explaine it Thirdly whether or no this Repentance or not saying in the heart doe this i. e. this or that commandment had expresse reference to any other commandment than this and that of ascending or descending mentioned in the text which being proposed at first by way of Querie by a desttessed distrustful soule came afterwards oftentimes to be imposed upon the soule it self as commandments from God though really they be the dictates of its owne tormented conscience For 1 the soul enquires who shall c. and if not stopt there by the word of grace the next Querie is shall I And then Thirdly neglecting the word of faith is too apt in the time of Temptation to turn back to the Covenant of works and look upon it self as bound by the law of God or legal Covenant either to ascend that is as Diodate to undertake by its own works to obtain a right to eternal life or to descend that is to take upon its self the pains of death and hell for satisfaction for its own sins And doubtlesse Evangelical repentance includes in it a not saying in the heart do this that is this or that commandement whether of ascending or descending which are accounted by a distressed distrustful soul to be the commandments of God or of Gods law yet in force Of the first for the attempting to do that is to bring down Christ from above And of the second for the attempting to do that is to bring up Christ again from the dead Rom. 10 6 7. And if ever such a passage as this fell from me in a publick Assembly Nisi mentis memoriae inops I am verily perswaded and speak it as in the presence of the Lord that first it was grounded upon and occasioned from that Text Rom. 10.6 7. Secondly that it was intended per dicentem by me that spake it in that sense or to that effect as is before explained Though thirdly I dare not aver but that the Dicta or the words spoken simply considered might sound harshly in such mens ears that first are accustomed to press an active obedience from the law of works secondly came filled with prejudice and thirdly never heard me preach nor expresse my thoughts upon any such a subject either before or since these passages were collected I have answered thus farre to this passage in Hypothesi though not to any of the rest because I have some special hints from the Text which containes part of it 1. To what purpose I might possibly speak 2. What might be the ground of these Informers misapprehensions and mistakes 3. That the unprejudiced reader from this to which De facto I can say a little may be directed in some measure how to judge of their dealings with me in the rest I shall now declare as if this had not been said what I conceive of the passage it self in Thesi 1 Repentance is either legal which consists chiefly in a sense of and sorrow for the transgressions of the law and a restlesse fear of the judgements threatned and deserved and this I grant is often followed nay commonly accompanied with a saying in the heart do this or that or what shall I do this commandment or that commandment to free my self thereby from fear and bondage Thus the Jaylour cries Sirs What must I do to be saved Or Evangelical which includes a Renunciation of a mans own Righteousnesse or the works The Ismaels begotten of his own flesh by the law and a turning unto Christ who is the Lord our Righteousnesse Sanctification and Redemption and this is that hereafter spoken of 2. By this or that commandment of God may here be meant either first those Vtopian fancied commands Deut. 30.12 to which the Apostle seems to allude Rom. 10.5 6. Or secondly some of the ten commandments which are and as they are the condition of the Covenant and Law dispensed by Moses or thirdly such scriptural commands which are and as they are given by Christ himself who hath all authority for a Directory and Rule to the lives and conversations of christians 1. If by this or that commandment be meant those Vtopian fancied commands which the deceitful heart of man not being able to hear or do the word that is nigh enquires to have fetched from heaven or beyond the Sea that it may hear and do them Then doth Repentance include not only a not saying in thy heart Do this but what is not a not saying in the heart So much as who shall ascend or who shall descend to inform thee of this or that commandment For 1. This is a sinful evading of the just sentence of the Law already given by God instead of submitting to judgement and acknowledging the sin and guilt And an hypocritical arrogance enquiring for some new Law as if God knew not how farre short all men come of keeping the old Rom. 3.23.2 It s a neglecting to look up to the Brazen Serpent now when stung with the fiery and a seeking for devised remedies run for a covering but not of Gods Spirit and so an adding sinne to sinne like as Adam did when he sewed Fig-leaves Isa. 30.1 2. If by this or that commandment be meant this or that of the ten as dispensed by Moses and have their bent by him described Rom. 10.4 He that doth them shall live in them then doth repentance include a not saying in thy heart Do this that is this or that commandment of God that by doing of them thou maist live in them For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse 2. Thou vainly goest about to establish thy own righteousnesse And 3. Thou rebellest against instead of submitting to the righteousnesse of God Rom. 10 3. 3. If by this or that commandment be meant the scriptural commands which are and as they are given by Christ himself according to that If ye love me keep my Commandements John 14.15 Then doth repentance include a saying in the heart Do this that is this or that commandement of God nay all the commandements of God together with a deniall of all ungodliness and worldly lusts which war against the spirit and are contrary thereunto Tit 2.12 Acts 3.36 1 Cor. 7.10 11. The fifth Passage There be two sorts of people first the uncalled to them only