heard 3. True prayer is for the fulfilling of his promise in his own way and not in ours M. B. If the Ceremonial Law the Sacraments and Sacrifices were blessed by Gods Spirit while they were commanded to be used for the strengthening and increase of grace notwithstanding the deadly nature of them now then the Moral may be blessed c. seeing it stands still in force Answ While those ordinances were in use they were effectual to increase faith and so to quicken confirm and cheer the heart against inward temptations from sin Satan the fear of death of judgement c. for they were instituted for that purpose and fitted also in that they held forth and shadowed Christ Crucified the body and substance life and thing signified If you can prove that the moral law was either ordained or so fitted for that end you say something else water is not so weak as is this Argument M. B. Let the use of them be c. Answ The Lord let you see your error and failing and give you a right use of what is said Indeed the law is holy yet it is manifest that maketh neither heart nor life full of holiness though you abound in legal performances M.B. What is regeneration but the working of the moral law in the heart that is the Image of God Answ Regeneration giveth a new being birth and estate as well as a new Image It maketh us both Sons and also like our heavenly Father but the law is the instrument for neither but the word of truth which is the Gospel of salvation Jam. 1.18 as is cleared before You seem to have a zeal but not according to knowledge and so would lead and hasten on your hearers in a wrong way LECT XXI Rom. 3.31 Do we then make void the Law c. M. B. Let us consider a great mistake of the Antinomian Author in the Assertion pag. 171. where he makes the very ground why they are charged with Antinomianisme to be because they do not hold the law to be used by God instrumentally for the conversion of men certainly this is a great mistake for there are many learned men who hold the work of the law to be no more but preparatory Answ Sir It is no mistake at all for both Dr. Tailor and many others upon that ground have so concluded and condemned us And if your words will sufficiently satisfie the world that this our Opinion and Tenet is so Orthodox and free from Antinomianism as you are enforced to do lest otherwise you should unavoidably as you see and say bring many yea all the learned into the same condemnation with us except your self who yet in so doing might put your owne neck into the coller I doubt not then but the truth will also clear and free us in all other out assertions And so in despight of all ill-will our innocency which hath so unjustly suffered and been so unworthily aspersed a long time by you and others will at last come to light and we shall mirabile dictu stand recti in curia Plead thou our cause O God of our righteousness M. B. Yet for all that they do peremptorily maintaine the use and obligation of the law in respect of believers therefore they are not in that respect condemned for that error Answ Surely if I understand any thing neither they nor yet your self will be so peremptory as to maintain the use and obligation of it to believers quatenus tales To faith or in the state or things of faith there is no obligation nor use of the law If the law be useful to the working Abraham as Luthers phrase and distinction is yet here they all and you also must do so at the last unanimously confess that the law hath power actually to condemn him in all his works and wayes so that by his faith he ever retireth in spirit and returneth to Christ his righteousness that so he may enjoy and preserve his peace freedom life and comfort your best performances need remission of sins much more you for these your Lectures Again if the learned be not condemned for this errour in this respect yet you account it an errour in them and cannot prove it so or else how is it so intolerable in us are you become partial and inequal judges M. B. The question is not whether by the power of the law we come to obey the law but whether Grace may not use the precepts or law preached for the inflaming of our affections so in love with the things commanded that we are thereby made more holy And thus I interpret those Authors that deny the law to be instrumental to holiness that is not animated by Gods Spirit or separated from it An. Now you should address your self to encounter and you begin to shrink in diffidence doubtless of your cause which you perceive so unjustifiable that no advocate will be found to patronize it for did not you in pag. 187. say that you suppose Christ Jesus hath obtained by his death that such efficacy and vertue should go forth of the ministery that whether it be law or Gospel the souls might be healed and converted And now you seem to be no longer of that minde that by the power of the law we come to obey the law which as you mean it is all one with conversion If we come not by the power of the law to obey then it is by the power of the Gospel onely and so we agree If you reply You mean by no power inherent in the law I say There is no inherent or physical vertue neither in the Gospel to effect our conversion 2. Now the question must be onely whether Grace may not use the law c. This is the liberty you can allow your self to alter and to state the question as best liketh you If you misliked the form and terms wherein you found it why became you opponent And now your expressions in this be so uncouth and improper as that grace may use the precepts c. and your meaning in the residue so obscure and doubtful and I so unwilling to wrong you the least jot that I had rather forbear then meddle any further I shall deliver my minde how pertinent to your question or satisfactory to your self it shall prove I know not thus This word of God which revealeth the riches of grace and exceeding kindness in giving righteousness and salvation to the soul is the true and proper instrument for the inslaming of the affections in love both to God his law and all the things of God and the law neither maketh to love God nor its owne commands And here you so mince it that your expression onely is to make us more holy as if already you granted now that the law doth not instrumentally initiate or work sanctification at first but increase it afterward consider this well Lastly Those Authors you mean are not beholden unto you for your so gross and
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
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
A RE-ASSERTION OF GRACE OR VINDICIAE EVANGELII A Vindication of the Gospell-truths from the unjust censure and undue aspersions of Antinomians In a modest Reply to Mr. Anth Burgesses Vindiciae Legis Mr. Rutherfords Triall and Tryumph of Faith from which also Mr. Geerie and M. Bedford may receive a satisfactory answer By ROBERT TOVVNE AMBR Quia Conscientiae suae luce clarescunt alienis rumoribus sordidentur JOHN 16.2 They will put you out of their Synagogues yea the time cometh that whosoever killeth you will thinke that he doth God service JOHN 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world LONDON Printed for the Author and are to be sold at the Angell in Cornhill 1654. The PREFACE THe written Papers of this Booke originally under the Authors owne hand did accidentally fall under my view by meanes of a faithfull friend and brother who first gave me intelligence that there was such a work in hand but not as yet perfected afterward obtaining a sight of it in its primary engrossings he borrowed the same for a time in which he might peruse and reade them over and so in the interim before they were returned to the owner they came to me the which when I had considered I found therein a composure of very excellent matter the Doctrine of the Law of God truly published in its lightening lustre and native purity drawne forth from under the vailing glosses with which it lay covered the meere Inventions of Sathan transformed into an Angell of light and restored to its former integritie and proper use Psal 12. as Silver tryed in a furnace of earth purified seaven times So that Sinah's Thunderclapps or the bolts of Horeb doe here appeare Shot out the cloudes and Pharisaicall expositions darkening the counsell of God by words without knowledge being dissolved and broken thorow Job 38. And moreover that the fainting sinner might not utterly be excluded I found comprized therein the bringing to light of life and immortality through the Gospell the opening of the kingdome of heaven the doores being largely expanded in Christs owne way 2 Tim. 1. and method of preaching which reason and the seede of the Serpent sowen therein the enemie to the simple truth of God hath endeavoured by all subtile workings and secret insinuations either wholly to shut or else to open and but to the halfe by the key of such qualifications that there is no possibility for any heart sensibly discovered by the doore so opened to enter in Onely the hypocrite who lives in a fooles paradise fraighted with a vaine imagination of his owne conditionall goodnesse doth conceitedly seeme to himselfe to enter into the kingdome of heaven Josh 6. by that way which Sathan hath prepared and cast up but the issues thereof are the issues of death leading to Jericho the accursed City so that this he shall have in the end He shall lye down in sorrow Isa 50. John 9. and because he thinks that he seeth therefore his sin remaineth For the end cannot be enjoyed but only in God own way appointed by himselfe which way thou shalt finde most clearely held out John 14. and convincingly proved in these ensuing treatises to be Christ himself by whom the believing heart hath accesse to God and comes with boldnesse to the throne of grace no man comming to the Father but by him John 10. And also that he is the doore ready to entertaine and receive into peaceable habitations and sure dwellings all such as are wounded with the invenomed arrowes of their hidden abhominations and stand trembling under the hand of God fearefull of his fiery wrath and justly deserved indignation which none may abide nor otherwise can avoid John 3. And that he is the truth of the brazen Serpent which is lifted up upon the pole in the wildernesse not for the whole but for the mortally wounded to look unto And the water of life to coole and refresh the withered heart Psal 23. parched with the heat of sin at the which as still waters the weake sheepe may drinke which otherwise were not able to stand in or withstand the boysterous streames and hold its footing in the clashing waves so that out of his belly flows the Rivers of Living Water John 10. And the good Shepheard who fully manageth that relation for the good of his tender ones he feeds his Flock Isa 40. like a Shepheard he gathers the Lambes with his arme John 15. and carries them in his Bosome and gently leads those that are with young The Vine in which the Branches live and in whom his people enjoy their life by faith Gal. 2. being dead in themselves through the Law John 1. Colos 1. Isaiah 6.1 Rev. 1. Eph. 5. Eph. 1. Acts 15. Rom. 8. so that what they have or enjoy doth proceed and issue from that Root so full of moysture of which fulnesse they receive and grace for grace They live but it is in him who is their life They are righteous and that compleatly but it s through his Robes They are cleansed and washed but it is by his Bloud They are accepted but it is in the Beloved They are adopted but it is in the first begotten among many Brethren Their Hearts are purified but it is by the faith of the Son of God They are free from Condemnation but it is because they are in Christ Jesus for to such there is no condemnation Nay reckon up all their participations and we shall finde that they are in and proceed from him who is the head Coloss 1. that in all things he might have the preheminence So that What have they but they have received it And a believing man may say most truely In Christ I have and am all things but out of him I am meerly nothing nay less than nothing and vanity And why should this Doctrine be so impugned but that the strong man armed and keeping his house will not be quiet for feare he should be dispossessed but by all means possible both as Fox and Lyon bestirres himself that he may keep and retain his ancient hold when as it ought rather to be highly extolled and magnified in Heart Press and Pulpit Mic. 4. seeing it lifts up and establisheth the mountaine of the house of the Lord in the top of the mountaines and exalts it above the hills and doth but fulfill that saying of Isaiah where the Prophet speakes in the person of God himselfe Isa 52. Behold my Servant meaning Christ shall deale prudently he shall be exalted extolled and shall be very high though many should be astonished at him because his visage not appearing comely to the eye of fl sh and blood was so marred more than any man and his forme more than the Sons of men But what God in Himselfe or his Word hath most highly exalted that Sathan alwayes an enemy to the truth of God and the seed of the
by him then you canonize him for Orthodox M. B. But they never used such expressions in the Antinomian sense as if hereby we were made not only perfectly righteous but also holy and without sin Answ When the Authors have the same expressions and use the same words yet if you may be the Glossary your sinister mind can make their sense to vary and differ 2. They who say we are persectly righteous do affirme us to be holy also and without sin in the same sense and manner but not inherently for if the law require holiness and righteousness how can we be justified in Christ from what the Law hath against us and yet not be as well holy as righteous in him and so without sin what can be spoken by the Spirit of God more plainly then this Christ hath loved us and washed us from our sins in his blood Rev. 15. See also Col. 1.22 And read Luther on Psal 130. vers 3. who there saith They that put not their trust herein alone that by the death of Christ their sins are taken away and Gods eyes closed that he cannot see their sins must needs perish for this onely do the Scriptures set forth that our life resteth wholly and alonely in the remission of sins and in that the Lord will not see our sins but in mercy cover them c. In the reading of which words the said Author of the Honey-comb was much convinced and sore terrified and troubled as he confessed But your carnal reason can put a lower and strange sense upon all such places and so present them in your own shape that nothing may offend any beyond a carnal sense no truth can be admitted what God speaketh plainly will be received no further then wit conceiveth and letteth us see how it may be true and then we will say we belive it but that is not to give credit unto God in what in his word he propoundeth but to assent unto reason as it comprehendeth LECT XV. Exod. 20.1 And God spake c. M. B. HAppily the Law will be more extolled in its digninity then ever by those opinions which would overthrow it Answ It is impossible for any to extoll the Law above the dignity due and proper to it but what you attempt for that purpose doth neither gaine glory to the Law nor commendation to your self 2. You tell us of opinions overthrowing it yet can let your reader see none more subverting and injurious then your own Indeed you bear the world in hand that the adversaries which you have made or feigned to your self do speak against the use of the Law and preaching of it cry down the Law utterly abolish it c. all which with more such-like interwoven stuff is fasly suggested by you to render them erroneous and odious but you can make no such things appear M. B. page 139. For we may either take the word Law for the whole dispensation of the commandments moral judicial and ceremonial or else more strictly for that part we call the moral law yet with the preface and promises added to it And in both these respects the law was given as a covenant of grace which is to be proved in due time or else most strictly for that which is meer mandative and preceptive without any promise at all Answ It is granted the word Law is capable of the two former significations but that in both those respects it was given as a covenant of grace especially in the later more strict sense for the moral law Is a new-coyned and bold assertion lately come out of the mint having as yet no image or superscription upon it save onely ipse dixit to make it currant If your spirits be grown so wanton and confident by reason of some supposed parts or abilities more eminent in your self that you will not keep tract of the Orthodox but slight and reject all humane authority as falling too short of that height you aime at in your aspiring thoughts yet reason requireth it of you to shew your reader some clear text of Scripture upon which you ground your distinction and positions If the moral law strictly and properly so called was given as a covenant of grace Why is it called a law of works requiring mans righteousness And then Paul argued nothing solidly when he said If it be of works it is no more of grace and if of grace it is no more of works else grace is no more grace To admit the one is to exclude and deny the other so inconsistent they be in this point Rom. 11.6 But you take time to prove it and you have your asking and we wait your leisure In the interim you present us with as uncouth and unwarrantable an assertion viz. that the word Law is taken for that which is meer mandative without any promise at all c. It will prove as difficult as bold an enterprize to undertake the proof and defence of this The Scriptures define the law in these words Do and live and so implyeth the contrary viz. He that doth not shall dye so that the mandative is not without the promise nor threatning When Paul saith They that are of the works of the law are cursed Gal. 3.10 doth he not argue convincingly that the works of the law which we do in obedience to its command cannot be secured and set free from the curse And that the law is ever invested with divine authority to promise and threaten to curse and bless to kill and give life I should be afraid so to limit the Lords Soveraignty and to devest him of so much power in his just and holy law as to make him some petite and under-ruler or commander allowing him in his law onely a jurisdiction to make and impose a law without a full and due reigning power having no more light to clear it then as yet you hold forth unto us And now with this wittily-devised key you can pick out and give us the right sense of all those assertions which the learned have concerning the difference between the Law and the Gospel and putting your sense into their words can make them speak as you please But though you can shew us no text to ascertaine the verity of any thing yet you give us a reason as weak and unsound as is your affirmation viz. M. B. For if you take as for the most part they do all the precepts and threatnings scattered up and down in the Scripture to be properly the law and then all the gracious promises where-ever they are to be the Gospel then it is no marvel if the law have many hard expressions cast upon it Answ This reason seemeth to occasion your forged distinction And 1. You would father this upon the learned but tell us of no Author book nor testimony It would have been to your credit and the justification of your weak and questioned cause to have produced one sentence or sillable sounding that way 2.
mistakes First concerning the nature of the life of grace which is not in works nor the expressions of inherent holiness or sanctification for to move and walk in the law of works or of our own active righteousness is a legal life but that is the life of grace which reviveth quickeneth and comforteth the mortified Vita anima est sentire gratiam Dei mors animae est sentire iram Dei Scult dejected and distressed conscience which lay in extreme wo and in the shadow of death being apprehensive of the sentence of condemnation passed upon him by the law and the spirit of bondage If you know not yet what this life is and wherein it consists ask the condemned prisoner whose life is gone by the law and he will say his pardon would be his life which must come from the meer grace and mercy of his Prince Your great reading may tell you that when divinity was more pure and distinct then it is now repentance was said to have two parts Justificat vitae hoc est unde nascitur vita Pisc 1. Mortification 2. Vivisication and the object of both these is the man who is spiritually slain by the law as Rom. 7. and again quickened through the faith of the operation of God and so made partaker of the first resurrection Revel 20.6 hence it s said Col. 2.13 You hath he quickened together with him forgiving you all your trespasses and the efficient or worker of both these is God who killeth and maketh alive and man is the patient the soul receiving the pardon of sins hath entrance into the presence and favour also of God and in his favour is life and his loving kindness is better then life In his presence is fulness of joy saith the Psalmist Hence we read that justification is to life Rom. 5.18 and Christ is the bread of life whoever eateth of him shall live for ever John 6. and whosoever heareth his voice shall live John 5.25 Thus life cometh by believing but law is not of faith Gal. 3.21 If there had been a law that giveth life surely righteousness which is our justification should have been by the law Gal. 3.21 for righteousness and life come both one way but you confess our righteousness cometh not in that way of the law and so I hope hereafter you will say life cometh another way Here let me commend a sentence or two unto your self and the rest of the brethren yet for your sakes I will not English them Vos falsa imaginatione decipitis miseros homines quasi ex lege vivere debent eóque praetextu in lege ipsos detinetis Evangelio interea facitis invidiam quasi in nihilum justitiam redigat quam ex lege habemus atqui lex ipsa est quae nos sibi mori cogit Rom. 7. pulchre describit Paulus neminem legi vivere nisi cui lex est mortua hoc est otiosa fine effectu nam fimul atque lex in nobis vivere caepit jem nobis infligere lethale vulnus quo perimus c. ergò qui legi vivunt nunquam senserunt vigoram legis ac ne gustarunt quidam quid lex sibi vellet Calv. Paulus est hic haereticus omnium hareticissimus estque haereses ejus inandita quia dicit mortuum legi vivere Dēo Pseudo-apostoli docebant nisi vixens legi mortuus es deo hoc est nisi vixeris secundum legem coram deo es mortuus Panlus plane contrarium dicit Nisi fueris mortuus legi non poteris vivere Deo c. hanc doctrinam ratio sapientia humana non capit ideo perpetuò contrarium dicit scilicet si vis vivere deo oportet te legem servare c. Est que hoc principium una maxima omnium Theologorum vivens secundum legem vivit Deo Luth. Est omnino impossibile aliquem simul legi Deo vivere nunc cessante lege peccato morte adsit justitia Christi salus vita aterna Quicquid est in me gratiae justitiae vitae pacis ac salutis id omne est Christi haecn ipse mihi donat aboles legem damnat peccatum mortem mortificat ut ego vivam habeam in ipso aeternam pacem justitiam consolationem vitam Sed Christum intueor amplector qui crucifixus a me apprehensus mihi dat vitam sic viverit in me Christus Corn. He that hath any Christian experience knoweth that when the soul lyeth in death and darkness the apprehension and presence of Christ who is received and cometh into the heart by faith is the onely true light life peace and consolation of it What that law is David so commended to get life by is to be known hereafter together with your second mistake here viz. that the law is the instrument to beget life and to sanctifie for it is too irksome and vain a thing to speak to these every time you east them in our way M. B. p. 153. This is remarakble that though the former tables were broken yet now God enters into a covenant of grace with them as appeareth by proclaiming him self long-suffering gracious but yet God causeth the commandments to he written again for them implying that these may very well stand with the covenant of grace which opposeth the Antinomian Answ God entred into a covenant of grace with them not now but long before see Gen. 17.4 7. As for me behold my covenant is with thee and thou shalt be a father of many nations vers 7. And I will establish my covenant between me and thee and thy seed after thee for an everlasting covenant to be a God unto thee and to thy seed after thee 2. Though God in great wisdom gave the ten commandments to Abrahams posterity for special ends and purposes as now also it is continued in the Church yet it is not joyned to the covenant of grace as if it should perfect or alter it or adde any thing to it It being intire of it self and distinct from the law their natures offices ends and effects so much differing one from the other Read Gal. 3.15 16 17. A place full of light and satisfaction Brethren I speak after the manner of men though it be but a mans covenant yet if it be confirmed no man disannulleth or addeth thereto vers 16. Now to Abraham and his seed were the promises made c. vers 17. And this I say that the covenant that was confirmed before of God in Christ the law which was four hundred and thirty yeers after cannot disannul that it should make the promise of none effect And note by the way 1. How the covenant or Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise are both one with the Apostle which you stumbled at elswhere 2. That there is not one word of truth in what you say to oppose your adversary but the text is directly against your self 3. Where you say the law may
stand with a covenant of grace your own words imply that it is not then a covenant of grace as you formerly asserted M. B. page 155. How necessary it is to have this law promulged if it were possible as terribly in our congregations as it was on mount Sinai this would make the very Antinomians finde the power of the law and to be afraid to reject it Answ 1. If it were so necessary that the outward promulgation or preaching of the law should be so terrible as your wisdom requireth surely God would have it so for he hath power to do it but the special power and terror is inward and spiritual God by his convincing spirit making the heart shake and tremble in the conscience of sin and a cursed perishing condition of this terrour and consternation your Antinomian may scon have much experience as you yea more for he findeth death in that ministration by the reviving of sin Rom. 7.9 10. and therefore is dead to it as Gal. 2.19 but you say life cometh by the law and so live by doing and working an assured argument that you were never truely slain by the law 2. Would you now have the law become so terrible in your congregations why then did you reprove them that made it like a horrid Gorgon c. you mean surely this terrour only for the Antinomians not for others you thunder against your adversaries but deal gently with friends Also you dash sin out of countenance which is well but do not throw down mans righteousness but establish it rather A little after you say The Antinomian counteth sin nothing because of justification But in what sense doth he so vilifie it I dare affirme that none hateth sin more is so weary of it complaineth so of its remaining and dwelling in the flesh and the sorrow it sometime breeds him c. And yet if he make light of it how can he prize justification from it he that accounteth nothing of sin cannot rightly esteem of a Saviour to save from it therefore contrarily our counting all things loss and dung even our best works legal zeal reformation and worship because mingled and defiled with the leprosie of sin for the excellent knowledge sake of Christ Jesus our desire ever to be found in him not having our own righteousness to know nothing but Christ crucified c. do argue sin to be our greatest and most fearful evil to our apprehensions but it is not so with you and your disciples who seldome or never preach or desire to hear of a Saviour of free justification and do so wrangle with the doctrine of grace and faith And lastly it is confessed that by faith in the blood of Jesus and the grace of justification raigning in the conscience sin Satan and hell be conquered defied and triumphed over Who can lay any thing to their charge Thanks be to God through our Lord Jesus Christ c. he that envyeth this in others is to be pitied because of his poor condition What account do you make of a debt you know is discharged It troubleth you little in reference to danger by suite or law Lastly That phrase of Gods not seeing sin in a believer is still an eye-sore to you and many other And to add this to the former It argueth that you make nothing of sin For 1. If you hated it you would seek to get your soul cleansed from it 2. If you loved God you would not come and appear in his sight untill you were washed from it seeing it is unto him so hateful and abominable that he cannot endure the sight of it and therefore calleth upon his people to wash and make them clean and then to come Or yet 3. If you feared God and stood in true aw of him knowing how terrible he and his presence is where he seeth and marketh iniquity for who may abide it Psal 130.3 or who then can stand you durst not abide in his fight without that faith and assurance that the blood of his Son Jesus hath washed and cleansed you from all your sinnes If as that Martyr said the vaile were taken off Moses face such a glory and dreadful Majesty would break forth as would confound your spirits and be intolerable your sins being set in the light of his countenance then you would not deal with God without faith in the blood of Christ Extrae Christum horrendum est imo de Deo cogitare Calv. nor durst entertaine a thought of him out of Christ in whom iniquity is done away never to be remembred any more Then you cry out Oh blessed man whose iniquities are for given and whose sin is covered and so use your own words say all that ever you preached or writ against this is false you knew not what you said Thus a day of temptation and trouble may come in which you all who have disparaged and despised this may be brought to acknowledge and embrace it as an useful and most acceptable truth of God full of soul-consolation which in your wretched security is now loathed and rejected the law is so mitigated and modified in your opinion and Ministery that Sinai is your Sion you are not afraid to stand there LECT XVII Exod. 20.1 And God spake c. M. B. THe Antinomian pleads for the universal abrogation of the law Answ He is an Antinomian that doth so but you cannot finde the adversaries you deal with guilty of such a crime yet you are no fit advocate to patronize or defend the law for it is abrogated by your self if that be true as it is most certaine that lex non damnans non est lex a law without power to condemn is no law for the law you would establish hath no condemning power as you say therefore the law is by you abrogated How fully satisfactory is Luther to any reasonable man Non quod lex pereat imo manet vivit regnat in impiis sed pius est legi mortuus sicut peccato diabolo Inferno mortuus est quae tamen manent mundus ac impii ea habebunt Ideo cum Sophistae intelligunt legem abrogari tu intellige paulum quemlibet Christianum universae legi abrogari mori tamen legem manere Sophisters do understand and take the law to be abrogated but the truth is the Christian is abrogated and dead to it and yet the law remaineth entire Henceforth correct your self and cease to slander or mistake your poor brethren and without cause so to embitter your words with gall and servour of spirit and the Lord forgive you What further is spoken in this Sermon against the Antinomians is either chargeable upon Islebius or some other not known to me or 2. Is grounded upon a meer mistake of our tenets or is answered elsewhere so that to avoide prolixity I meddle with no more LECT XVIII Mat. 5.21 22. Yee have heard that it was said by them of old time Thou shalt
not kill and Whosoever shall kill shall be in danger of the judgement But I say unto you That whosoever is angry with his brother without a cause shalt be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the counsel but whosoever shall say Thou fool shall be in danger of hell-fire I Wonder at an Antinomian who is so apt to oppose the doing of things in love M. B. p. 173. and doing them by the law together for doth not the law command every duty to be in love Answ Did not Christ taxe and reprove the Pharisees for their alms prayers sacrifices c. which were things commanded in the law because they wanted pureness of love and did them in hypocrisie for praise and self-ends 2. It is the chief point of wisdom in the teacher to discover want of truth of affection and love to things done according to the outward precept of the law 3. Whoso doth a thing simply being moved thereunto by the authority of the law doth it not in love 4. Though the law require love in every duty yet it both findes us in enmity and yet it cannot breed nor work love in the heart though it be often pressed to be done where no such affection is found nor once spoken of thus most are suffered to bless themselves in that kinde of doing M. B. Yea we are to love God by the law because he hath given Christ for us for the law commandeth to love God for whatever benefit he bestoweth upon us Answ If God command love by the law because he hath given Christ then you must presuppose that Christ was given before promise to give him in future it had been more probable for the promise of the Messiah was before the giving of the Law 2. But neither you nor I if we understand what love in truth is can love God because the law requireth it though that be a reason alledged and used for it for it is his love shed abroad into the heart that causeth love in us We love him because he loved us first Natural enmity whatever we profess otherwise cannot be destroyed and abolished but by faith which purifieth the heart and worketh by love M. B. God doth work grace in us by this the law as well as by the Gospel God doth use the law instrumentally for to quicken up grace and increase it in us as Psal 1 19. sheweth Answ Paul rendereth that as the onely reason why righteousness cannot come by the law because it cannot vivifie quicken or give life Gal. 3.21 the quickening spirit is not adjoyned to it The proper office and end of the law is to convince us of sin and death that we may seek righteousness and life in Christ by faith the branch liveth and groweth in the vine and so fructifieth John 15. But this controversie you do professedly and with all your forces of Scripture and Arguments enter upon and largely handle in your 20 Lecture therefore let us pass on unto it for the whole 19 nothing concerneth us LECT XX. Mat. 5.21 22. Ye have heard it hath been said by them of old c. THE Antinomian doth directly derogate from the profitable effect and benefit of the law M. B. Pa. 187. Answ Your accusation and charge will prove too directly peremptory bold and unjust he that acknowledgeth all the effects and benefits of the Law that the Orthodox or God himself in his word do mention cannot derogate any jot from it M.B. This therefore is the assertion which an Antinomian Author maintaineth viz. that the law is not an instrument of true sanctification and that the promise of the Gospel is the seed or doctrine of the new birth and it may not be denied but that many speeches might fall from some men which might seem to comply with that opinion Answ Here is strange insolency and loftiness of spirit All mens eyes must be put out but yours or theirs who see as you see you pretend learning and reading but how is the judgement of the learned slighted and contemned by you you stand up as a zealous advocate pleading for the Law but what illegality and injustice is this with what scorn and lordliness do you insult over your Adversary and would bear and beat down him the truth and his innocency under the foot of pride and disdain Your single opinion must be preferred before all and received by all in your conceit it carrieth in it the light of the Sun here is the Popes spirit all erre but he all is Gospel that comes from him his word is a law onely his Chair is wanting But what mean the Presisident and Fellows of Sion-Colledge to do in the end who so approve and applaud this man and his Book Intend they hereby to bring in and establish a piece of new and strange divinity and to reject and overthrow what is old and true 1. It may not be denyed say you Answ But if it might then perhaps it would be denyed but there is that convincing power in the light of simple truth that will force even the most impudent somewhat to yeeld 2. Yet see what mincing he useth and how loth he is to grant the whole truth and that the world should know that his Adversary hath any of the learned Orthodox truly and really for him or that he himself opposeth any in this but a vilified and despised Antinomian Many speeches might fall saith he from some men as if they were half a sleep or not so considerate as he is when they let such speeches fall or at least intended no such thing or not in our sense as he often saith for it is in him to put what sense or gloss he pleaseth upon their words that so they may not be for us whenas the same truth yea totidem ipsissimis verbis is asserted by both 3. From some men And are they not men of least worth and account too in the Church I dare say you do think no better of them for it They are but some then perhaps you mean few and yet I think you can hardly name one learned and sound Author from whose pen the same assertion hath not fallen 4. Might seem to comply with that opinion Multa videntur quae non sunt What do they seemingly accord with us but in truth and reality are all for you or as you will have them who have learned to make quidlibet ex quolibet yet why do you not produce one for you because you scarce can do it Reader If thou hast the Assertion of grace and wouldst turn to page 166. and 170. thou maist find there Augustine Luther Calvin Bullinger Cornerus Perkins Cudworth Brentius Piscator Fox Tindal and Rollock unto which it is easie to add as many more Orthodox all punctual and full to the point affirming what I say and their words are direct full and exclusive denying this power and work to the
law wherefore I am not the first deviser or broacher thereof nor alone in this opinion as walking in an unbeaten path But unto me it is most strange that M. B. should be so self-confident and bold of spirit as to presume to carry it with violence against all others Let me commend unto thee the words of Perkins because he is worthily approved of and best known unto the simple sort upon Gal. 3.2 Here saith he we see the difference between the Law and the Gospel the law doth not minister the Spirit unto us for it onely sheweth our disease and giveth us no remedy the Gospel ministereth the Spirit And upon Gal. 2.19 Evangelical sorrow is sorrow for sin because it is sin this indeed is the grace of God but it is not wrought by the law but by the preaching of mercy and reconciliation c. the Law then being the cause of no good thing in us And Cudworth on Gal. 6.2 in the last difference between Law and Gospel hath these words The law is no instrumental cause of faith repentance or any saving grace Is this now but seemingly to comply with our opinion when they say the law is no instrumental cause of faith repentance nor of any saving grace nor yet of any good thing in us and still these Authors were no Antinomians but we must be so because our Adversaries like those of Stephen Act. 7. do rule and will have it so I tremble to consider the woful consequences if the Ecclesiastical power should be once in their hands but I trust God will not suffer the wise and honourable Parliament so to intrust them But let us listen what his conceit is M. B. I shall now labour to maintain the positive part that the law preached may be blessed by God instrumentally to work the conversion of men An. The question is not of Gods power whether he may or can do it but whether he hath done it let it appear in all the New Testament that any one was converted but by the Gospel Nay Paul and Priests with others who had been zealous in the way of the law were then onely converted when they received the Gospel and become obedient to the faith Act. 6.7 or did God ever reveal it that his will is to convert by the law God can or may make heavy mountains to ascend as high as the Sun and there abide and the waters in the Sea to burn like straw or other combustible matter but he never did so as yet If you shew it to be his will we shall question it no further M. B. And it is necessary to make this good Answ Because you have undertaken it and are resolved to oppose the apparent and generally received truth to be contrary to all the Orthodox to gratifie Sion Colledge to get a name to your self of being a knowing man seeing more then all other learned Divines or at least to maintain your owne credit now it is necessary for you M. B. For were the contrary true it would be a Ministers duty in great part to lay aside the preaching of the Moral Law as not instrumental and subservient to that maine end of the ministry which is the conversion of souls Answ If I take your words in their true sense they argue 1. I am sorry to speak it that M. B. knoweth not what conversion of the soul is but this may be tryed by and by 2. That he intendeth when he preacheth to convert people by the Law and looketh that the Spirit should make it effectual for that purpose and however he putteth in or subservient to that main end yet he meaneth not onely preparatorily for that he saith he cannot yeeld unto which yet is the clear judgement and constant and sound doctrine of all true Divines but he will be singular But see his ground and how sandie uncertain and weak it is to lay and erect an edifice of so great consequence upon it M. B. I suppose that Jesus Christ hath obtained of God by his death that such efficacy and vertue should go forth in the Ministery that whether it be by Law or Gospel he preacheth the souls of men may be healed and converted thereupon Answ And must your meer supposition satisfie us in a controversie so newly needlesly and yet dangerously started up to the great offence and disturbance of the Church of this nature and high concernment you may suppose Christ hath redeemed all men and Devils A Papist supposeth that Christ by his death hath obtained that his Alms-deeds Penance and good works should have a meritorious vertue and efficacy in them for pardon and salvation and upon that deceitful foundation or supposition the silly deluded wretch buildeth and hazardeth his everlasting salvation Oh that any should be so simple and unwise to content himself with an I supposed it is so 2. You say whether it be by law or Gospel so as if God and Christ are indifferent and it is left to mans choice to use either as he liketh for conversion that is more liberty then is allowed you 3. That the souls may be healed and converted The right order is first to be converted then healed Mat. 13.15 But let this pass yet it is requisite that we agree about the terms for some doubts or differences may arise from the ambiguity of the words yet not as if I would yeeld that regeneration conversion or healing of which I see you make no difference in whatever Scripture-acceptation are wrought instrumentally by the law but to help the weak reader and to clear the truth every way And first Regeneration is the begetting again of the soul to God which God doth freely of his owne accord by the word of truth Jam. 1.18 but because this will not be current that this is meant of the Gospel onely as is objected and as is to be discussed more fully in the next Lecture in that the law is also called the word of truth Let me therefore add two pregnant Texts to put this out of all doubt that it is to be understood of the Gospel exclusively The first is Eph. 1.13 In whom you also after you heard the word of truth the Gospel of your salvation by which Paul telleth how the Ephesians came to their faith and hope in Christ namely by the preaching of the Gospel So saith Calvin He adorneth the Gospel with two Epithets in that he calls it the word of truth and in that it is the instrument of salvation which two adjuncts saith he are diligently to be observed And the Gospel is not onely a certain truth which cannot deceive for so is the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the word of truth as if properly no truth were without it and the vertue and efficacy of it is such that it bringeth salvation unto us as it is also Rom. 1.16 The Gospel is the power of God to salvation c. and therefore Paul was not ashamed nor afraid to
what Gospel what then doeth it But who will regard how promiscuously he preach seeing if he desire and intend either regeneration healing or conversion of the soul or yet as pag. 192. the increase of grace and holiness the Law as Gospel may indifferently be preached by him and blessed by God And though in respect of the use and end intended the law be subservient yet in their way propounded Gods and mans righteousness and of the effects produced by either viz. life and death they are and must be contrary M. B. And this must needs be the opinion of all sound Divines whatsoever may fall from them at other times as appeareth by their common answer to the Papists question If the Law and the commands thereof be impossible to what purpose then doth he command them Then we answer That those commands are not onely informing of a duty but they are practical and operative means appointed by God to work at least in some degree that which is commanded Answ You know they do not plainly and professedly say this is their opinion and therefore without alledging one sentence out of any directly to second this of yours you labour to derive and infer it as busily as you may such poor shifts are you put unto 2. Neither is it the opinion of all for those are as sound whose answer is That the law doth therefore command things now impossible that we may see our great loss by the fall with our present disability that so we may be humbled a viled and confounded in our selves 3. To incline and dispose the soul to look into the Gospel-way in which all cometh as to beggers by faith and prayer Therefore Augustin saith God commandeth things impossible not as you say that in commanding he may give power but that we thereby feeling our owne utter insufficiency may be occasioned to turn precepts into prayers saying Da quod jubes God bids us turn not thereby to enable us but that finding thereby both the necessity of it and also our inability we may cry Turn thou us and we shall be turned Thus we see whose hand worketh the will and deed 2. You also still mince the matter saying At least in some degree you love to play at small games rather then sit out you are uncertain not resolved as yet what to affirm and stick unto this being a fiction of your owne and no Scripture or Author can be produced to confirm or countenance it It was never questioned but what is wrought by the ministry of the word is to be attributed to the Spirit as the principal efficient and other passages of which he still giveth some verbal touch being already cleared I now proceed to his Arguments M. B. I bring these Arguments to prove the Law and preaching of it the means of Conversion 1. That which is attributed to the whole word of God as it is Gods word ought not to be denyed to any part of it Now this is made the propertie of the whole word of God to be the instrument of conversion 2 Tim. 3.16 Answ 1. Your proposition is unsound and will not be granted many things are often attributed to the word in general which canot be affirmed of every part of it Rom. 15.4 Whatsoever things are written were written for our learning that we through patience and comfort of the Scripture might have hope that is saith Piscator through patience arising from the comfort of the Scripture viz. that be written aforetime Now in the second premise page 188. you tell us that however the law may be blest to conversion yet it cannot be the ground of our justification adoption and consolation nor a man cannot have hope nor comfort in whatever he doth but it must be the promise onely of the Gospel See how your self will not have righteousness comfort and hope from every part of the word no from no part of the law but do restrain it to the Gospel onely and yet the greatest part of what was then written was law 2. Your Assumption is denyed also viz. That it is the property of the whole word to be the instrument of conversion And your place 2 Tim. 3.16 will not conclude it For first the Apostle speaketh not there of conversion but of conversation manners and life to the converted Secondly If all Scripture were to reprove correct then none is to comfort but one part is to reprove and another for consolation a third for doctrine c. law is to kill and Gospel to make alive what part is for one effect and purpose hath not formally any partial ability or fitness for another let the eye see the tongue speak and the feet walk as being purposely made and fitted for their proper offices The whole Scripture is as a promptuary or full Treasury out of which may be drawne and taken what is needful for faith and manners but what is for manners will be unaptly used to build up in the faith Also Matth. 13. the word compared to the seed is vers 19. called by Christ himself the word of the kingdom or note of distinction and by it is meant the Gospel as all know Lastly for that place Heb. 4.12 let Piscator satisfie you if the context will not serve you he saith it is Sermo Evangelii the word of the Gospel which is effectual to pierce the heart and convince the minde of the truth of the heavenly doctrine in it so that none can with a quiet conscience derogate from the credit or verity of it And he addeth that usitatissimum est c. It is a very usual thing with Paul by the word of God in general to mean the word of the Gospel M. B. 2. Argument is taken from those places where the law is expresly named to be instrumental in this great work not to name that place Rom. 7.14 where the law is called spiritual in that respect as well as in others because it is that which worketh spiritually in us as Paul was carnal because he wrought carnally Answ Indeed that place might well have been spared in this controversie for you finde nothing in it for your turne It is called spiritual because of the spiritual nature of it in opposition to Pauls which was carnal and because Paul was carnal therefore he wrought carnally but his working carnally did not make him carnal Also the law is called spiritual because of its spiritual discovering and convincing power or efficacy but not because of any spiritual change it wrought upon Paul as the whole context and every circumstance there maketh it plain the law let him see the vitiousness of his nature what repugnancy and contrariety was in him to that purity holiness and perfection held forth in the law and so occasionally by the commandment sin became exceeding sinful vers 13. M. B. The places are clear out of Psalm 119. and Psal 19.7 The Law of God is perfect converting the soul That which the Antinomian objecteth
doth include others also even all that the Father gave him in that prayer I still incline to their judgement 4. You say the word doth not onely signifie c. whereas the word onely is not there but now is foisted in by you 5. And your meer reason why to sanctifie cannot comprehend justification or renovation is because these cannot be applyed to Christ who saith For their sakes I sanctifie my self that they also may be sanctified through thy truth Answ This is much against you as I conceive For 1. did not Christ sanctifie himself viz. his humane nature that he might be the root cause and means of communicating righteousness and holiness both to justifie renew and change them 2. Neither will it follow on the other hand that a word of so extensive a sense may not as it is aplyed to Christ be taken more strictly or in one sense onely and to his Elect more largely as it agreed to their condition M. B. If sanctification do here include justification how by the Antinomian principle can our Saviour pray for the justification of them that were already justified Answ Answer your self how do you aske forgiveness of sins in the Lords Prayer and yet believe they are forgiven in your Creed 2. His prayer is extended also to all that afterward should come to believe through their word and ministery M. B. But in the next place grant sanctification for renovation how doth this prove that the law is not used instrumentally for our Saviours argument is universal They word is truth and may not this be affirmed of the Law as well as of Gospel Answ Our Saviours words be indefinite But why pass you over these words in that very place pag. 164. which be so material so pertinent and satisfactory to this your query viz But if we note well what this word of truth is it will be more evident for this end compare with this that place Eph. 1.13 and Col. 1. where the word of truth is said to be the Gospel of salvation and the Antithesis used in John 1.17 sheweth that it is a special and peculiar prerogative of the Gospel to be called by that name by way of excellency as also Calvin Piscator c. affirm Thus far in the Assertion unto all which you stand not onely mute without a word of reply but here you ask a question which they answered before you formed it and so would have prevented It s granted the Law strictly taken is truth but as it is observed by all the learned the Gospel in many like places is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. B. The next instance is Tit. 2.11 12. For the grace of God bringeth salvation teaching t is c. Answ All this may be granted and nothing maketh against this opinion for none deny the Gospel to be instrumental Answ But the place doth import it to be peculiar to the Gospel for that word of grace or the grace of God appearing in that word that bringeth salvation teacheth to deny ungodliness c. And I put not in that word effectually ambiguously as you charge me but to avoid and prevent all ambiguity for I grant the Law teacheth these same things materially but not with efficacy and success as doth the Gospel the Spirit being pleased to utter such divine force and vertue in that Ministery unto the Elect. M. B. But is not here a contradiction The Author before made the Gospel and promise all one whereas here it doth command holiness and godliness Is not this with the Papists to make a new Law let him reconcile himself Answ You are better skilled in tying knots then in unloosing any If the Gospel and promise be all one that is not of my making I found them so Gal. 3.18 as is shewed before and see that you both take and leave them so according to the true intent of Scripture 2. You say It commandeth but there is no such word in the text but teaching to deny that is instrumentally The holy Ghost is that spiritual unction that teacheth believers and doth it effectually by the Gospel Unctio docet vos Spiritus S. efficax est per praedicat Evangelii saith Piscator on 1 John 2.27 And this they receive saith he as the members from the head the branches for the vine But this is not wrought by nor effected onely by a literal and outward command The Spirit moveth and teacheth a spirit and cometh from the union with Christ I wish your Tenets did not more interfere with Papists But I forbear Now you may see how your thoughts need reconciling not my opinions the light by this hath happily done it Lastly do you deny that grace moveth or teacheth effectually because that all are not thereby effectually turned unto holiness then God worketh nothing effectually in any because he doth not in every one not in Peter because not in Iudas else to what purpose do you make this flourish M. B. Beside the Argument may be retorted upon him What word teacheth to deny ungodliness c. that sanctifieth c. but the law doth so Psal 119. A young man whose lusts are strongest c. may be cleansed by attending thereunto Answ But as it is retorted it hath no force in it for every word that teaceth doth not sanctifie therefore although the Law do teach it is no consequence your proposition is not universally true so you conclude nothing What say you of Philosophical precepts and instructions and of the dictating and teaching of every natural conscience do these sanctifie onely this word of grace that bringeth salvation doâ—â— so indeed if you mean Pharisaical washing of the outside onely as of hands cares eyes c. these laws have washed their disciples and hearers witness Paul before his conversion to the faith a man touching the Law blameless the whole generation of the Pharisees Aristides Socrates c. but what soul insides had they full of pride malice envy infidelity c. And many that I know of your legal stamp which like him that was born of the bond-woman condemn and persecute the children of the promise Gal. 4.29 That place in Psa 119. proveth no more but that a young man may be cleansed by attending to the word and who is against that or what maketh it for your opinion But that of Peter Martyr is most for our assertion for if the Law attain such effects onely when it is written in the hearts or bowels which cometh by the new Covenant Jer. 31. then it is not by the outward commandments or ministry of it And surely he could not conceive as you say that the Spirit doth use the Law to write it self in the heart but as both he and others affirm this is effected by the Gospel so Lex sola fide suffulta est The Law is established by the preaching of Faith which is the thing we contend for and you have brought nothing to weaken much less to overthrow
contradiction but it is in your own tenets which cross and overthrow one another And you deny God to have any Soveraigne or Reigning power in his Law but onely a Ruling and that also with much mitigation and abatement of rigour in his justice which yet is as indefinite as unwarrantable In ruling and commanding by his Law he may promise no peace life nor good say you unto the obedient nor threaten and condemn the disobedient Thus you exauthorize God in the Kingdom of his Law and put him down from two parts of his justice and power regall Mr. B. The Law is no more abrogated to a believer under the old Testament then to one under the new Answ You mean it is as much abrogated that is nothing at all Mr. B. They carry it as if it were abrogated onely to believers under the Gospel Now how can this ever be made good for either they must deny that there were any believers under the old Testament or if there were then they are freed from it as much as any man Answ Indeed we hold and teach according to the Scriptures that in the daies of the Gospel God calleth unto and maketh his elect partakers of a far more free excellent and comfortable state and condition then was before Christ as Galat. 4.1 2. Now I say that the Heire as long as he is a Child differeth nothing from a servant though he be Lord of all But is under Tutors untill the time appointed by the Father You say Either we must deny that there were any believers under the old Testament or they were freed as much as any now Let any of a mean capacity but mark the Apostles words The Heir so long as he is a Child differeth nothing from a servant c. this representeth the state of believers in that Infantile age which differeth not from a servant how then say you that they were freed from the Law as much as now will you make the condition of the Child being six or seven yeers old and so kept under his Guardian and Tutor to be as free as when being of full age he is at his own disposing You say If the Law be taken for the whole administration you grant it was Pedagogicall and more servile But was not this servility principally yea and as concerning the conscience and the spirituall state of the soul solely caused by the Morall Law which like a thick cloud and dark of sin and wrath Rom. 3.21 Rom. 4.15 did interrupt and hinder their light and make the Heavens black over their heads so that they could not all that while break perfectly thorow that veil which lay so on them the sacrifices and other ceremonies indeed were a burthen and bondage in respect of the outward state but not as pertaining to the conscience which is chiefly intended by Paul And therefore it must be understood of that servility they were in by the Morall Law more then now and in regard of this Morall Law especially saith Calvin were they said to be under a heavy yoke as Act. 15.10 And how can the Law Pedagogically taken be the same to them as to us in respect of justification and salvation as you tell us whereas you granted this Administration to be altogether antiqnated pag. 205. l. 20. Mr. B. If then we speak of the Law in regard of the essential parts of it which are directing and commanding threatning and promising life upon perfect obedience these are still equally in power or else equally abrogated to all believers under the old or new Testament Answ If these all and every of them be now confessed to be essentiall parts of the Law then none of these be appendices or meer accessaries as D. Tailer accounteth them and you in pag. 59. do make direction and obligation the onely essentiall parts of a Law and threatnings and premises to be but consequences required ad bene esse so inconsistent and mutable are you in your positions And if these also be essentiall why did you oppose it in the Assertion of grace Againe then to abrogate any of these is more then to diminish one Apex or Iota of the Law and so who now is become least in the Kingdome of God But lastly the Law in regard of these is not equally in power to the faithfull under both Testaments for it is more then evident that the believing Jews were put under the teaching and government of it as a Child in non-age is made subject to his Schoolmaster or Tutor and that by the will and appointment of God Gala. 4 13. Gala. 3.23 Before faith came we were kept under the Law c. 24. Wherefore the Law was our Schoolmaster unto Christ 25. But after faith is come we are no longer under a School-master Now the time appointed by God the Father was till the resurrection of Christ which he calleth the coming of faith or tempus Evangelii the time of preaching the Gospel to all for the obedience of faith and hereby he calleth and bringeth his Church into a more fice and happy condition therefore now is the Church said to receive the Adoption of the Sonnes Gala. 4.5 that is say Interpreters The liberty and right pertaining to Sonnes which was not granted before Christ was exhibited And saith Calvin Truly Paul doth not speak here only of the ceremonies nor of the Morall Law severally but comprehendeth the whole oeconomy or Ministery of Moses by which God then governed his people And if the whole then it followeth that the Law Morall is not now equally in power as then Also do not you say that the Morall Law is onely now of force to a believer in the mandative and directive part but not in the promissive or threatning So that it concerneth you to consider that those Arments for subjection under the old Testament are not so strong and valid against believersnow sith the Church is in the condition of the Heir that is grown up and of ripe age Mr. B. Therefore it is wild divinity of an Antinomian Hony C. pag. 6. who makes three different estates of the Church 1. Vnder the Law 2. Vnder John the Baptist 3. Vnder the Gospel Answ Why is it wilde In that it groweth not in your Garden or liketh not your fancy so also there are other pretious truths like choice flowers which are disliked and cast out as unsavory weeds by your Doctrine and Ministery You should have shewed some cause of distaste which you do not unless you include it in these words He compareth these together and sheweth how we under the Gospel exceed those of the Law c. but here I see that as you cannot receive it for truth so you dare not plainly reject it for errour The Authour in that point hath given full satisfaction to the indifferent Reader otherwise I should adde much more There is great difference between the time of promise and of exhibition or performance It was revealed unto the Prophets that
take away sin ours now is That he is come and hath done it he loved us and hath washed us from our sins Rev. 15. they had the promise of this but we the performance This might content an indifferent mind The Sun of righteousness was not risen in their dayes Mal. 4.2 I hear of another of better abilities and helps who is much ingaged in this controversie and hath promised to vindicate both the Hony Comb and D. Crisp I shall not prevent him What D. Crisp asserteth is solid and clear neither do you bring any thing of any great force to overthrow it I perceive his Scriptures and reasons to prove them two distinct Covenants carry such light and weight in them that you have little mind to meddle with them And to the judicious yourdealing her is neither satisfactory nor son You tell of a heap of fulshoods and much errour in few lines but make not one truely to appear Also you cannot justifie your charge afterward for he saith not that all the legall sacrifices were onely for sinnes of meere ignorance but alledging that place Numb 15.28 and ver 20. The soul that sinneth presumptuously shall dye Here saith the Doctor is a sacrifice for sins of ignorance but that soul that sinneth presumptuously shall dye no sacrifice for that The Scripture is plain and will bear him out in all that he inferreth from it See your many errours and mistakes in this 1. He saith Here Numb 15.28 is a sacrifice for sins of ignorance and so there is but your charge is that he saith All legall Sacrifices were for sins of meer ignorance 2. That they were onely for those sins 3. You put in the word meer which he useth not Is this candid or as a Minister let me aske Was there not divers sinnes for which no sacrifices could be admitted and againe was not pardon of sin sued out upon those sacrifices that God required If you grant those two as the evidence of truth in them will prevail and inforce so farre then I see no cause herein to except against the Doctor Mr. B. Obj. Christ the true satifice was represented in every sacrifice and all the vertue and benefit to come from Christs blood and then could not that take away all sin as well as some Answ It 's true Christ was represented and sufficient vertue from his blood to take away that sin the party then was guilty of and was troubled with but the blood of Christ was not held out in every particular sacrifice to expiate all sins present past and to come as in the time of the Gospel Even as the brazen serpent was erected to cure as they were wounded and in the sense of their fear and smart made use of it therefore you are too rash in saying Unless the Antinomian Author were a Socinian he can never expedite himself Mr. B. In the new Testament is there not the sin against the Holy Ghost for which no pardon is promised Answ What is this against the Doctor or to the point in hand The Doctor speaketh of the sins of the Elect of God for who else receive forgiveness and of the manner of Gods dispensing pardon to them how differing it was from this under the Gospel but the sin against the holy Ghost is unpardonable and therefore the Elect are kept from falling into it Moreover as I conceive The differences which the Doctor insisteth on are to be understood in regard of the application of the sacrifice and blood of Christ and that not onely on mans part through faith but on Gods part also in his Ordinances and manner of administration The Apostle in the Epistle to the Hebrews brings all or the main and most differences between the Churches state before and after Christs death unto the condition of the conscience which could not be peaceable comfortable and joyfull under the old Testament because there was still on Gods part new remembrance of sin and so also sacrifices appointed to be offered upon the commission of fresh and new sinnes And God did not appear unto them neither could they in conscience so receive and apprehend him as actually satisfied and reconciled till after their sacrifices but now Christ by one sacrifice and offering of himself hath perfected for ever them that are sanctified so there is no remembrance of sin for God hath said that in his Son he is well pleased and that for ever So that the opposition is not onely as you say between Christ and those legall sacrifices being considered and used without him or without faith in his blood for so they were effectuall to take away no sin at all whenas yet it is said in many places of the Epistle to the Hebrews that they did though not to the perfecting of the conscience in that there was a remembrance of sin again but it is evident to be between the estate of the Church in the dayes of Moses and now after Christs resurrection which is the time of reformation Christ by his eternal spirit having offered himself without spot to God by his blood to purge the conscience from dead works to serve the living God And hereby all may see how insolid impertinent and vain all your reply is First The blood of Christ in the vertue and efficacy of it did extend and reach unto those times also and did cleanse from all sin but God did so carry it that he was pleased to reveal and apply this his grace unto them as they needed All pardons by Christ were purchased which they had but these unsearchable riches of forgiveness peace favour adoption and inheritance were manifested and dispensed by some and some as Fathers do things of worth by small pittances at once unto their Children Secondly It 's true in this is no difference between the faithfull Jews then and Christians now that all the good God did to either was onely for his own names sake and no good in them and so are prevented by him in being made his people freely and of free grace Yet while God did govern his Church under the Law most of his favours and good thing he after they became his did tender dispense and communicate upon antecedent conditions So that although they were Children and free yet their state and manner of education was servile And in the way of their obedience therefore they received their peace the conscience whereof gave them boldness towards God And yet if God veiled his Paternity graciousness and favour as somtimes Parents do not shew the like pleasant countenance to their Children when they have not carried themselves dutifully It will not follow then that God ceaseth to love them but is wise in the opportune manifestation of his love Thus it is a perpetuall truth indeed That Christs sacrifice was as efficacious to those before his death as those after viz. to procure and purchase all things necessary to salvation but these treasures being in the Fathers keeping he did dispose and
taken somtime largely and somtime strictly Answ By what is said It is apparent that repentance may be taken as it is often for the whole turning to God because after the soul apprehending its danger and seeing no hope of safety any way else yet hearing what is reported of Gods Grace in Christ to poor wretched and lost sinners It is moved drawn perswaded through the hand and mean of Faith taking hold hereon to repent and cry unto God for mercy and pardon so that sorrow and tears arising from the sight of his forlorn condition is but the pining away in their iniquities doth hasten death and to tend utter despair 2. Your second position as it may be construed shall pass now somwhat being before to like effect and the subserviency of the Law as preparatory being now granted by you 3. Your third conceit is ambiguously and confusedly set down but enough hath been said about it viz. That neither repentance nor the Faith of the Elect can be said to be wrought by the Law As for that legall Faith you mention it may be in a Reprobate and of it self it is the mother and breeder of despair If you or others will have a legal repentance meaning thereby that conviction fear or trouble wrought by the Law when it reviveth sin or at most such as is ascribed to Judas from whom by inward force and violence was squeezed out that confession I have sinned c. by a heavy hand upon his conscience as to clear the innocency of Christ so partly may be in hope by that venting to find some ease and mitigation of anguish within which yet is not that in question I shall not much contend about words so we accord in the thing but then you are to know this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also besides that Faith or perswasion of mercy in God according to his promise there is also another speciall Faith after the soul is come in to God which is an effectuall that the parties sins are done away God reconciled and he accepted and so this being the end of his coming his desire is satisfied and now followeth as it is called another Repentance upon this for now the love of God entreth and is shed out into the soul by the Holy Ghost which doth marvellously refresh and stablish the heart and renew and inflame it with love reciprocal unto God who hath appeared in such mercy and kindness and thus is the soul in love gained and given up to be the Lords and to serve him in holiness and righteousness without fear all the days of his life thus Luke 7. she loved much in affection and expression who had received forgiveness of many sins and this renovation and change of mind doth farre exceed your legall reformation which you so much press and stand for Mr. B. 4. Vnbeliefe is a sin against the Law as well as against the Gospel The Gospel declareth the object of justifying Faith but law condemns for not believing in him c. Answ I question whether the Law condemn for positive infidelity or for not believing in Christ Under favour I am of that mind that the Law onely condemneth for the not believing or obeying of those things which the Law propoundeth Now the Law propounds not Christ to be believed on besides your doctrine is that Christ is to be propounded to none but the broken in spirit the penitent and I know not how otherwise qualified And I see not then but the Law should condemne for not being broken and penitent first and for not believing after I confess the same God requireth Faith to whatsoever he shall speak by Law or Gospel but by the Law I can be bound onely to believe those things the Law declareth unto me Legall doctrine requireth a Legall but not an Evangelicall Faith Whatever the Law saith it saith it to them that are under the Law But you present us with much strange divinity so this is most uncouth to me and untrue That the Law should be enlightned by the Gospel and so fasten a new Command upon us how differeth this opinion from that of theirs who say Christ added to the Law which you say yet is infected with Socinian poyson page 243. LECT XXVIII Rom. 10.4 Christ is the end of the Law c. Mr. B. TAke notice of a foul errour of an Antinomian who denying assurance and comfort by signes of grace laboureth to prove that an unregenerate man may have universal obedience and sincere obedience bringing in this instance of the Jews Rom. 10.3 Your answer is that the Jews zeal was not Hypocriticall because they did not go against conscience but it was not sincere in that it was not a true gracious zeal Answ The Authour you mean would have you leave the streames and those waters which are questionable and impure and to seek to the first rise and Spring-head where the water floweth out freely purely and in an undoubted truth What foul errour is this if prejudice be not 2. He speaketh of Legall obedience such as was this their zeal in seeking to establish their own righteousness and you tell of sincerity taken for the truth of grace whereby the soul is freely subjected to the Gospel and submitteth to the righteousness thereof for so I would fain understand you which is passive and not active thus farre then you are wide Mr. B. pag. 257. I shall explain that place 2 Cor. 3.7 because it may be wrested by the Antinomian as if the law were to be abrogated Answ I wish the Scriptures were not more perverted by your self you pretending to fear others are too confident in your self you may see if ye will the men you fear are better establishers of the Law then who opposeth them How is it that still you so mistake both them and your self 2. You give an undue exposition but explain not but rather do involve the place in greater obscurity for say you Mr. B. The intent of the Apostle is to shew the excellency of the Ministery of the Gospel above that of the Law and that in three respects 1. In regard one is the Ministery of death and condemnation the other of life and righteousness therefore one called Letter the other Spirit which you must understand warily taking the Law nakedly without the Spirit of God and the Gospel with the Spirit for as Beza observeth Gospel without Gods Spirit is also the Ministration of death c. and what good is wrought by the Law it cometh from the Spirit of Christ 2. In regard of continuance The Ministery of Moses understanding it of the Jewish pedagogy was to be abolished not the Morall part which still obligeth Christians but Gospel abideth for ever 3. In regard of glory God caused some material glory to shine upon Moses c. but what cometh by the Gospel is spiritual Answ Both Beza Piscator and Augustin Collatioâ—st cb ipsa substantia
Ministerii sumpla and the express words in the text do make it more then manifest that the Apostles comparison is taken from the very substance of Moses Ministery to wit the Morall Law and not that part onely which is Ceremoniall as you would have it for verse 7. it is called that Ministery that is written and engraven in stones Whence it is easie to gather that Paul speaketh not of the Ceremoniall Impressum insculptum ex hoc locoisacile colligitur Paulum non agere de Ceremoniis sed de ipse Decalego B. but Morall part for it was the Decalogue that was so written and delivered in Tables of Stone 2 Your words imply that there is no difference in truth and strict sence between Law and Gospel so that the Spirit be taken with them both which directly contradicteth the Apostle who calleth one the Ministery of death and condemnation and the other of life and righteousness for the Spirit working by the Law doth kill and condemn and therefore is also called a Spirit of boudage Rom. 8.15 but the Spirit by the Gospel quickneth and giveth life being a Spirit of Adoption and liberty The Spirit is one and the same but the Ministrations be different and so are the effects produced by either You say the difference is because Christ the Author of the Gospel is the fountain of Life But is not Christ the Author of the Law also He is called the law-giver And though Christ be the Author of Life yet you cannot shew wheâ—e the Law is called the Ministery of Life as if Christ did use it to convey and give Life Also to say that the Spirit quickeneth by the Law is to enforce a sense flatly against the Apostle Moreover your expressions do make the place more obscure dark in telling us that the Gospel also without Gods Spirit is the Ministration of death because it is as impossible to believe as to obey the Law Whereas Paul therefore calleth the Gospel the Ministration of righteousness and life in that the Spirit thereby begetteth faith in the hearts of the Elect whereby they come to righteousness and life So Piscator The Law then having the Spirit working by it killeth as we see in Paul Rom. 7. But the Gospel maketh alive justifying all the Elect of God 2. You fail much in your second respect also for 1. as is proved and cleared that the opposition is chiefly between the Morall Law and the Gospel 2 However in a proper and true sense the Law is done away in the kingdom of Christ yet where infidelity is the Law remaineth but where the word of righteousness and life is there can the Ministery of sin and death have no place even no more then the darkness of midnight hath at noon-day but spirituall things are spiritually discerned 3. Paul intends that glory to be of the Law whereas you interpret it to be that accidentall glory which did shine upon Moses A word of these things shall suffice LECT XXIX Matth. 5.17 Whosoever shall break one of these least c. SEe and consider the words of the Prophet Psal 7.14 15 16. This Lecture above all yet sheweth much gall to be in your ink Now your task is neer an end The residue is but to make a grave or ditch for your Antinomian and to describe and delineate the man that all mistake being prevented he may forthwith be sentenced and sent to his appointed place but stay Where or who is he You are in a golden dream Mr. B. When there shall be a reformation and truth break forth c. then those corrupt Teachers who would poyson men should be discovered and be of least that is of no account Answ Seeing this will be when the truth breaketh forth Now Lord send forth thy light and thy truth that all false teachers and doctrines of lies and vanities may be put to shame and confusion And if your dream be true look to your self You fear not perhaps presuming upon your own supposed innocency externall sanctity the present state of our times the reputation you are in the authority and multitude of your combined fraternity c. as being now set upon a mountaine that will never be moved But the Church the Truth and quarrell is Gods He is strong that is Judge to put down the mighty from their seats to scatter the imaginations of the proud and to returne all the intended evill upon the head of the authors and devisers In him the fatherless find mercy he preserveth the simple and meek that trust in him Read Isa 66.5 Hear the word of the Lord ye that tremble at his word Your Brethren that have cast you out for my Names sake said Let the Lord be glorified but he shall appear to your joy and they shall be ashamed and Joh. 16.2.3 Some look for no better from your hands if left unto your will and have already sound the like dealing for the Scripture must be verified Mr. B. They overthrow the law when they hold such principles that will necessarily by way of consequence inferre the abrogation of the Law And thus though some Antinomians do expresly and boldly assert the abolishing of it at least to believers Yet others c. disclaiming it held such assertions as necessarily inferre the abrogation of it Answ You cannot prove and make it appear that any do assert the abolishing of it so it may be taken for a slander and false accusation 2. In way of correction as having overshot your self and would eat some of your Words You say At least to believers Now first What need believers a Law so farre as believers they live by Faith and walke by Faith yea and warre by Faith 2. The Law affordeth nothing to nourish or supply any defect in the Christians Faith 3. Yet you nor none can directly and duely inferre hence that they do abrogate the Law so much now to vindicate them But to returne your words upon your self I think that you do hold such principles that necessarily by way of consequence at least do abrogate the Law yea and make void repentance in great part after Faith is come and bring in carnal security and a false peace into the soul for one principle of yours is That direction and obligation to obedience be the sole essential constitutes of the law So that that which condemneth justifies promiseth and threatneth is not properly the Law but it hath been not onely asserted but proved already that these are as assential to a Law as the former Again What will you call that which doth condemn and promise favour and peace to the good if it be not Law I am sure it is no Gospel have you a third name for it 2. Whence have these power to condemn c. if no Law be in them The Scripture faith The Law doth curse reveal wrath c. I argue thus Whosoever denieth the Law a power to condemn and justifie he destroyeth the Law But Mr. Burg.
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
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
all his so that I see not how you can make his Elect singly and simply to be any partys in undertaking and promising any thing You say Dr. Cr. giveth this reason why it is not on condition of our believing because man may fail in believing and so the condition failing Covenant faileth Reply His reason is good and sound for of it selfe faith is failing else Christ needed not to have prayed that Peters faith might not fail Luke 22.32 But all the whole Covenant being grounded on Christ as the foundation it is established on a firm Rock and so is everlasting Mr. Rutherf They object that God promiseth all as to give faith to put Law in the inward parts to cause to walk in his waies as Jer. 31. Ezek. 36.26 27. To circumcise our hearts Deut. 30.6 which the Arminians deny yet is the clear day-light of Scripture so that all lyeth on God Reply But you return not one syllable of a direct and satisfactory answer unto it you cannot deny but what God promiseth he is faithful to perform and do it You inferre some indirect and undue consequences as if you would rather wrangle against the truth which you cannot resist or were offended that it shineth forth so gloriously and convincingly in your face What if Dogs abuse it and Pharisaical Spirits otherwise principled spurne against it or mis-construe it as occasioning Libertinisme the sin be theirs yet this is the onely right ground and reason of prayer and using all Gods Ordinances in which the soul carrying it self passively waiteth that God may communicate and pour out his blessings according to his word Because God had promised first and that freely the building of Davids house and the King saw thereby that God had a gracious mind and purpose to do it and that it should be his act therefore David prayed that the Lord would bless his house that it might continue for ever before God For thou O Lord hast spoken it 2 Sam. 7.27 28 29. If all fulness be in the fountain and free access may be had it standing open to all It is an effectual invitation to come As for those opinions bred and breathed in New-England I know nothing of them neither am I so credulous or uncharitable towards any as to receive whatever an Adversary reporteth for if the liquor be never so pretious and pure yet if it come out of a fusty and tainted vessel it will taste of the Caske I see none of you so candid but in some things you wrong the Author in perverting his words or meaning even when it is printed and obvious to every eye But here you let all see that you cannot outwrangle the truth for at last you chide your self to agree and yeeld to it for 1 you say I grant God worketh the condition Then how is it mans condition or how can it be said to lye on him 2 Truth is say you It 's an unproper condition for the whole bargain is pure Grace Thus you are brought to grant all and no thanke to you for you would fain have it a condition still An unproper one must serve rather then none God indeed worketh orderly one thing after another the former as is said we may call a State-condition but not otherwise properly and without danger But ere you cease you tell us again of Libertinisme c. Reply Well receive the love of the truth and here shake hands and cast your stones against abusers of Free-grace if your side be not guilty of the like or worse You have a watchfull eye to look into our waies if in love to us we thanke you It might occasion us at least if we had any unfeigned desire that the good and fair way of the Lord might not be evil spoken of to walk more circumspectly but if the word of Grace leaven not the heart it will abide graceless And I rest perswaded that if it had not been either the licentious or loose life of some who are noted or because such as had been formerly wicked and prophane did flock after Dr. Crisp and attend to his Ministery as they did in Luke 15.1 2. and that it was more glorious and effectual then others else that you and your fellows would never have used tongue or pen against this way My reason is because it is so clear and undenyable that having searched and sifted it with all diligence there is found no solid and material cause of exception against it but all is resolved into envy and prejudice As for that question of justification before faith or after I have spoken to it in answer to Mr. Burgess It 's true God in his Gospels-dispensation onely pronounceth the sentence of absolution to the believer for he dealeth in it with men of actual understanding and the main end is to quiet and comfort the conscience for which purpose faith is mainly useful as to give glory unto God But you grant that the Covenant is with Christ and all his Heirs and kindred in him he being a publique person in whom all were acquitted and that is sufficient 4 Exception in pag. 102. Mr. Rutherf Can we saith Mr. Towne separate the directing or commanding power of the Law from the condemning power Is it a Law and hath no power to condemn Answ Actual condemnation may be separated as a Lyon is a Lyon though chained that he cannot actually devour it could not condemn Adam before sinne c. Christ hath removed the curse Reply The question is whether the Lyon be a devouring beast and you answer He cannot actually devour because he is chained but doth chaining change his devouring nature and so hath not the Law a condemning power still though it condemn not actually alway you see power to do it is not taken from it That it did not condemn Adam in innocency hath no more sinew of Argument in it then that the Law of the Land hath no power to condemn murther because there is no actual murtherer It hath power to do it but it is to exercise and put forth its power in a way of justice that is when the sinne is actually committed You say but they are vain words without light or weight that to condemn is accidental to a Law I reply as truely and in the like sense That to command and direct be as accidental so the whole of the Law in all its parts and offices shall be accidental for the Law doth not actually rule and govern Lawless rebels may not I then as solidly inferre It hath no authority nor power to do it yea in Hell among the damned as in our prisons there is Law onely actually condemning and tormenting but not ruling and directing in its way of holiness Lastly You should prove that Christ hath removed the curse from the Law he hath redeemed his from under it but left the Law with all the power it had But you speak what Mr. Burgess objected also If need be see more in Answer to