day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go
A Glimpse of Divine Light BREAKING THROUGH A Cloud of Errours BEING An explanation of certain Passages exhibited by Anonymus to the Commissioners of White-Hall appointed for Approbation of publick Preachers against Ioseph Harrison Gospel-Preacher at Lund-Chappel IN LANCASHIRE For the supposed delivering of which he was denied Approbation Published by the said IOSEPH HARRISON and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity ACTS 24.13 14 15. Neither can they approve the things whereof they now accuse me But this I confesse unto thee that after the way which they call Heresie So worship I the God of my Fathers Beleeving all things that are written in the Law and the Prophets and have hope towards God which they themselves also allow London Printed for N. Brook and are to be sold at the Angell in Corn-Hill near the Royall Exchange 1655. To my Christian Friends and Acquaintance in the County of LANCASTER More especially the Church-meeting at LUND near Preston in ANDERNES Grace and Peace from God the Father and Iesus Christ our LORD Beloved in the Bowels of Jesus AS there hath alwayes been a reluctancy upon my spirit whiles seeking for approbation from men so have I alwayes perceived a reluctancy upon the spirits of men when about to grant me that which is so ordinary a favour And though I will not say it made them more scrupulous how they approved yet certainly it made me lesse scruple at their Non-approval because I needed not as some others either Epistles of commendation unto you or letters of commendation from them you were our Epistle written in our hearts known and read of all men 2 Cor. 3.2 3. Neverthelesse as occasion hath been offered I alwayes desired it 1. That I might live peaceably amongst and keep a correspondency with the neighbouring Ministers and not separate for circumstance so long as we agreed in the substance of the truth 2. That while providence made way I might not be chargeable though I feared not my being troublesome to any of you 3. The maintenance allotted to the place at which I usually preached and near unto which I was born did arise as some of you know from within the Precincts and Borderies thereof and the people were generally willing and freely petitioned that it might be disposed off to me rather than to strangers that exercised at places farre remote and yet with all earnestnesse sollicited for it This last general call in obedience to which I with many others crowded up to London cannot possibly but have been heard of by every one of you And my desire is that you should truly know what was upon my heart before and in reference to my going thither what entertainment I found there and how it cometh to passe that you are now presented with and invited to peruse an explanation of these Scarce intelligible passages I was not freer in my spirit to seek for approbation now than iâ— the dayes of old nor did I expect these in commission now to be any freer in granting to such as me than men entrusted by men with the like power had formerly been Though I professe 1. That I honour some of the present Commissioners exceeding highly for their works sake and am glad as well for their sakes as the quiet of my own mind that providence so ordered things that they were not present at this Transaction nor did sit to vote concerning me Tender hearted Christians might perhaps have been troubled at themselves afterwards least they had offended some of the little and despised ones 2. I could not be perswaded of so much as an intended opposition from or by the brethren of the Classis in the County of Lancaster because I knew 1. That the Grandees of that party had refused for these four years last past to observe either the publick days of fasting or thanksgiving appointed by the State And I did not think men of that zeal and spirit would strain their consciences and make use of that power no not if they had been assured thereby to promote their own catholick cause which they had so lately refused meerly out of conscience either to pray or give thanks for according to 2 Tim. 2.1.2 Their own consciences might tell them that though they alwayes have the happ to get and keep that which is by them called the honour of maintenance yet men as disputable as I in their account deserved countenance from the powers that be as well as they 3. Neither I nor any friend of mine that I heard of ever harmed any of them either in their persons or estate And though they were guilty as many reported not only of delivering as is pretended against me but of acting some Illegal and Antinomian Passages yet were they passed by in silence no advantage taken nor information posted up against them 4. My conversation to say no more of that these very men have not excepted against and the points wherein I seemed to differ from them whether in doctrine worship or discipline have been so fully discussed in writing and pillars of that party so farre engaged upon that account that I deemed it inconsistent with the ingenuity of the men either to fetch Arguments from Carters Topicks or with Mr. Baxter in a passion sure to Querie about the extent of the 38. Article of our late Charter 5. I was not conscious to my self of any point of doctrine maintained or published by me that differed really from the Christian Religion contained in the Scriptures and held forth as the publick profession of this Nation And therefore as the Law is good so if used lawfully I saw not wherein possibly I could be judged a Transgressor of it But contrary to my expectation letters were written to a Brother or Brethren in London These passages sent up in that form and in those very words at they are presented to you in the following page And the minds of the Commissioners so far as some of these mens Interests could prevail for I speak not of them all exasperated and prejudiced against me But to say no more of that The method and manner of their proceedings with me was briefly this and thus At after ten dayes tedious attendance I had the favour to be called in and was then honoured with the presence of a full Committee my certificate never questioned nor any Querie proposed to me to try my knowledge and utterance or discover whether the grace of God was in me of a truth But the passages following were distinctly read twice over I was required to answer yea or nay as to the matter of fact had liberty to speak what I thought meet in order thereunto commanded to withdraw recalled at after a short pause and heard the sentence of a Non posse approbare scilicet That the Brethren had consulted together and could not grant the one of those printed papers which yet were so common that four hundred at least
of the flesh nor of the will of man but of God If any say that a man may antecedently will regeneration or conversion by antecedaneous works of grace though not of nature I answer first It is said that God worketh in us to will Phil. 2.13 And to will is present with us who are born of God Rom 7.18 but never that he worketh it in them that are unborn So that secondly To will conversion is not a work of grace antecedent but subsequent thereunto and argues the Infant born and alive though yet it cannot tell so much but only cries thirsts and hungers for in this very willing there is a turning towards God and then undoubtedly a believing on the Lord Iesus And he that believeth is born of God 1 Iohn 5.1 Thirdly Christ puts not the except of entring into the Kingdom upon mans doings but upon Gods he sayes not except a man beget bear or convert himself but except a man be begotten born again or as some read it from above and be converted He cannot enter into the Kingdom of heaven Mat 18.3 Vbi manebit liberum arbitrium ubi facere quod in se est cum hic fieri nos doceamur non facere non nos operemar sed Deus operetur facturae non factores sumus funditus scilicet ruit omnis Theologia superborum Thirdly Man neither is nor should be active in reference to the effecting either Faith or Repentance for if so either as an agent in the producing of them or as an agent in the using of means to procure the producing of them from and by God not in the former sense for first faith is not of our selves it is the gift of God Eph. 2.8 It is given to you on the behalfe of Christ to believe Phil. 1.19 This is the work of God Iohn 6.29 Him hath God exalted to give Repentance unto Israel and Remission of sins Acts 5.30 Secondly Mr. Shepherd Mr. Baxter and before them Camero and Ferrius maintain that God doth not infuse a habit of Faith and Repentance whereby men are enabled antecedently by an inherent habitual grace to produce the acts of believing and repentance but doth himself say they first produce the first acts and then infuseth habits whereby men are enabled to act afterwards And if we should say with Mr. Kendal that faith is in us as the adjunct and hath to God only the relation of an effect that it denominates him alone the Authour of our believing though us the Believers because the subjects As the Boul only is said to runne and yet it is the man that is the cause of the motion I see little that Mr. Baxter is pleased or that others can say against it and not in the latter For first God hath appointed means to be used by the living through which he hath promised to beget faith in all the elect though for the present dead Go ye into all the world and preach the Gospel Mar. 16.15 but of means appointed of God for the dead to use thereby to get faith or to procure the raising of themselves from and by God we read not If any say that prayer is a means then first If by prayer be meant the intercession of Christ it is granted for it is his intercession alone that procureth the actual collation of all those blessings purchased by himself in the flesh promised in the new Covenant by the Father and conveyed to us by the Spirit But if by prayer be meant any petitioning of ours then is prayer not a means to but a consequent of faith for first How shall they call on him in whom they have not believed Rom. 10.14 The interrogation is equivalent to a strong negation viz. they cannot Secondly Christ taught his Disciples to pray in faith not before nor for faith Mat. 21.22 unlesse by faith be meant the increase thereof and then we pray Lord increase our faith Luke 17.5 I believe Lord help my unbeliefe Mar. 9.24 Thirdly he called them to leave all and follow him before they asked him any such a thing You have not chosen me but I have chosen you John 15.16 and after he had called them he prescribeth them a form of prayer or teacheth them to pray after this manner saying Our Father which art in heaven c. Mat. 6.9 Luke 11.1 2. And is it now agreeable to that form or letter to teach men to preferre the petitions before they can say the Preface or to enjoyn them to pray thy Kingdome come before they can cry Abba or Our Father These men I fear would teach their Scholars all the Alphabet of Christianity before Christs Crosse all the petitions before the Preface and it is doubtful then that as some coppies do they will leave out the conclusion also and the observation of all the Commandments before that which stands in the front Scilicet I am the Lord thy God which brought thee out of the land of Egypt Secondly God hath made no promise to an impenitent unbelieving man while such that upon condition of using such and such means or performing such and such duties he will bestow upon him either of those where it is said either implicitly or expressely if thou wilt do thus and thus I will give thee faith or I will give thee repentance And how any doing or dutying of man should be called means of getting any thing from God unlesse in a moral consideration and way of causation as conditions to some promise I have not yet learned from those Masters that stile one another the Orthodox Divines Thirdly though many enquired of the Apostles What they should do to be saved yet did never any ask what they should do to get Faith Repentance Conversion Regeneration or to get Christ into Christ nor did the Apostles leave any Directions or Rules to be observed by such Querists in future times but brought the word nigh unto them into their mouthes and into their hearts even the word of faith which we preach and tells them that faith comes by hearing and that hearing is not an Antecedent act of their own but that that also cometh by the word of God Rom. 10.8.17 The legal resolving of these Queries and the teaching of Nicodemus Disciples how to beget themselves the second time by entring into their own fleshly wombes is left to the Grand Casuists of these our dayes who can direct their followers how to beget that which is spirit of that which is flesh and how to get the fruits of the Spirit by doing the works of the Law can either ascend to heaven or go beyond the Sea to fetch such commandments as were neither given by Moses nor Christ that their Disciples may hear and do them and have their reward Fourthly Luther and other sensible believing men assert that Non nobis cogitantibus sapientibus volentibus oritur in nobis fides Christi sed incomprehensibili occulto opere spiritus
abound to his glory Rom. 3.5.7 Or if fifthly and lastly we say that out of the evil we do God many times bringeth good they will not stick to affirm that we say Let us do evil that good may come thereof whose damnation is just Rom. 3.8 The Eighth Passage Righteousnesse or good workes are to be done by me but are not profitable unto me but unto others THis Passage seemeth to contain three Positions the first Assertive Righteousness or good works are to be done by me The second exceptive But righteousness or good works are not profitable unto me The third Restrictive But righteousness or good works are profitable unto others For the first of these that it is true in Thesi is unquestionable and however it is already proved in the explanation of the fifth Passage If any take occasion from the Pronoun me and question it in Hipothesi 1. Whether righteousness or good works are to be done by Ministers 2. Whether by such as me whom those that style themselves able godly and Orthodox represent as Libertines and enemies to all good works Then first not only good works of piety such as preaching praying and the like are to be done by Ministers and sins of another nature Acted Cum privilegio Mat. 23.14 But works of righteousness and charity For first the Apostle saith Let ours also that is Homines nostri ordinis as Beza learn to maintain good works for necessary uses that they be not unfruitfull Tit. 3.14 And expressely requires these as well as those 1 Tim. 3 2 3. Secondly Paul enjoyneth Timothy to be an example to the Believers in word in conversation in charitie 1 Tim. 4.12 And Peter chargeth the Pastors in general to be examples to their flocks 1 Pet. 5.3 not to stand like posts only pointing out the way unto others but to walk in it themselves Thirdly Peter dehorteth them from false lucre from Lordlinesse and Domineering 1 Pet. 5.1 2 3. And Iohn wrot against Diotrophes who loved to have the preheminence and challenged him for prating against poor christians with malicious words and that not content therewith neither did he himself receive the brethren but forbad them that would and cast them out of the Church Ioh Epist. 3. vers. 9 10. Fourthly Melancthon who continued forty years at Whittemberg and yet was alwayes expecting a removal before the end of fourteen dayes found special need during his time both of exhorting and reproving the men of his own order and thence often cried Ab odio rabie Theologorum libera nos Domine and it is to be feared that in these dayes of ours there is not only need of reproving and censuring the Antinomian Ministers for neglecting works of piety But likewise of exhorting and admonishing the Ministers counted Orthodox to perform works of righteousness and charity to deal tenderly with religion And beware of offending the little ones Mat. 18.6 For first what Mr. Baxter saith of the humane nature in Magistrates without blemish to Magistracy I think may as truly be said of the humane nature in Ministers without blemish to the Ministrie That for the most part it can as ill bear a high estate as a mans brains can endure to stand on the pinacle of a Steeple never more subject to mis-judge of things than when advanced by the Magistrate to sit in Cathedrâ Secondly Saul I meane the blind zealot beginneth already to breath out threatenings as if he had letters in his pocket and were in hopes to mount to Damascus Thirdly if any enquire Quid rerum nunc geritur in Angliâ The answer is Consulitur de religione And I learned in a Sermon preached by the right worthy Vice-Chancellor at Oxford in my way betwixt Lancashire and London that Nunquam pejus de Religione consulitur quà m cùm incidit inter Reverendissimos 2. Righteousnes or good works are to be done in a special manner by such as me First That with well doing we may put to silence the ignorance of foolish men 1 Pet. 2.15 Secondly That we adorne the doctrine of God our Saviour in all things Tit. 2.10 And make it evident to all that we are not redeemed to sin but from sin Nor that we turn the grace of God into wantonnesse but are turned from wantonnesse by the grace of God which hath not onely brought Salvation but Sanctification freely and effectually teaching us what the law can onely tell to and in appearance force from them Scilicet That denying ungodlinesse and worldly lust we should live soberly righteously and godly in this present world Titus 2.12 Thirdly To heap coals of fire upon the adversaries heads coales I mean Amoris to destroy the sinne if possible for the persons sake which is the Gospel-way Not Furoris to destroy the person if God will permit for the sins sake which is the legal way knowing that it is written Vengeance is mine I will repay saith the Lord Rom. 12.19 20. For fourthly we are not only accounted by others but really know and acknowledge our selves to be of the number of those Bankerupts to whom much is forgiven and that therefore there is much reason of our loving much Luke 7.39 43. The debt-book is frankly crossed without our paying of one farthing and therefore it is not meet that we of all men should take our fellow-servants by the throats saying to any Pay what thou owest but be tender-hearted forgiving one another even as God for Christs sake hath forgiven us Eph. 4.32 And hence fifthly I cannot but admire the furious blindnesse of some zealots in these dayes that will maintain good works to be the cause if not of acquiring yet at least of continuing and not loosing Iustification and yet dare pull their fellow-servants by the throats that owe them I am confident under the value of an hundred pence Mat. 18.28 contrary to that very Scripture upon which they seem mainly to ground this their assertion RIghteousnesse or good works are not profitable unto me or other Christians First as procuring causes of election for which opinion soever be embraced whether that which presenteth man as the object thereof qua condendum qua conditum qua lapsum or qua credentem as to be created as created as fallen or as believing it matters not as to this all implying the works we now speak of to be subsequent as fruits and not antecedent as causes or conditions of election And however the Apostle saith That it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 The children being yet unborn neither having done any good or evill that the purpose of God according to election might stand not of works but of him that calleth it was said unto her The elder shall serve the younger as it is written Iacob have I loved but Esau have I hated Rom. 9.11 12 13. Nor secondly as the procuring cause of conversion or vocation For first
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} knowledge from the effects or an assurance of knowledge than of Faith 1 Iohn 2.3 1 Iohn 3.14 19. because drawn by reason enlightened from fore-granted premises the one whereof at least is evident to sence The former of these is independant as to works infallible hath its evidence in and from its self is fully satisfactory to the Spirit of a Christian and is most lively manifest and vigorous in the evil day The latter is dependant upon works will not amount to a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or full assurance hath its evidence in and from the Ergo or manner of inference is very convincing and silencing to reason because grounded upon sence and is ordinarily had in the good Sun-shine dayes of a Christian Secondly they are profitable c. to prevent Satans bringing believers into despaire or shaking us on though he cannot shake us from of the foundation of our faith And hence doth Peter exhort Christians to adde to their faith through which they were already established in the present truth 1 Pet. 1.12 Vertue and to vertue knowledge and to knowledge temperance c. and assureth them that if they do these things they shall never faile 1 Pet. 1 10. Because by the constant going on in these the advantage is taken from Satan of casting stumbling-blocks in our way which the committing of gross or discernably poysonous sins doth afford unto him they being as it were Darts put into the devils hands which he sets on fire in hell and shoots with terrour through the Canon of the Law to batter down that spiritual Kingdom of righteousnesse peace and joy which Christ hath erected in us 3. Though the Testimony of my conscience or my own integrity and innocency in such a particular cause or fact be not able to bear me up to plead at the judgement seat of God for I know nothing by my self saith Paul c. yet is the Testimony of a good conscience or my own righteous dealing in such or such a cause namely instrumental to encourage and embolden me under and against the false accusations aspersions and extra-judicial censures and sentences of all sorts of men and creatures whatsoever Hic murus aheneus esto nil conscire sibi c. could the Poet say And here Paul accounted it a very small thing to be judged of them or of mans judgement 1 Cor. 4.3 And Peter adviseth Christians to have a good conscience and telleth them that it is better if the will of God be so that they suffer for well-doing than for evil doing 1 Pet. 3.16 17. Fourthly and lastly good works are profitable c. To manifest to others the reality of our faith and the purity and undefilednesse of our Religon and undefiled before God and the Father is this To visit the fatherless and widowes in their affliction and to keep himself unspotted of the world Iam. 1.27 RIghteousness or good works are profitable unto others For first The Apostle expressely asserteth That they are good and profitable unto men Tit. 3.8 2. Calvin maketh the very essence of works as good to consist in their being profitable unto others and saith that in tota lege syllaba una non legitur c. In the whole Law there is not one syllable read which prescribeth a rule to man concerning those things which he should either do or omit for the profit of his flesh Insomuch that thirdly It is Antinomianisme with him or contrary to the bent of the Law for a man to love and doe for himselfe first and then secondly To love and do for his neighbour as for himself making love to self the rule and so superiour to the love of his neighbour This saith he was not the intent of the Lord in that Law Thou shalt love thy neighbour as thy selfe Sedubi naturali pravitate solebat But whereas by a natural depravity the affection of love was wont to reside within our selves He sheweth that it ought now to be diffused another way it being the property of true love not to seek her own things 1 Cor. 13.5 And hence 4. it was in my thoughts to have discussed the point a little with these Informers and enquired how this work of theirs deemed so righteous can be called good fith it will be hard to make it appear that it is profitable to any save themselves and me To them carnally and Per se feeding though not filling that which in them lusteth unto envy To me spiritually and Per accidens as the messenger of Satan was by his buffeting unto Paul But because I am perswaded it will be harder for them to kick against the prick they have made in their own spirits then it is for me to grapple with that they have made in my flesh I shall be silent as to that and willingly if my God see it good suffer here with Abel as a man of vanity and nothing and leave them Cain-like men of great possession though smally bettered if in the land of Nod And yet I must needs say to give even Cain his due the pattern of all such as sin against the law of love 1 Iohn 3.12 That he dealt farre more candidly with Abel then they have done with me for he first talked with his brother and then afterwards slew him Gen. 4.8 These men have bent their bowes and shot their Arrowes poysoned well nigh four years in the Quiver and are yet to talk and make it out that their sacrifice is of so much worth as to entitle them to the birth-right and impower them cum privilegio to trample upon the necks of their poor younger brethren But notwithstanding this my brethren in your patience do you possess your soules Mat. 21.19 give place unto wrath Rom. 12.19 Let the Lord of the Vineyard do what pleaseth him unto these husbandmen Luke 20.15 FINIS A vindication of the answer to the Queries lieth by me in scattered sheets the publishing called for and at hand Reply to Crand pag. 43. Reply to Mr. Blake page 49. The word is an Instrument of Gods Spirit not cooperative but passive working only per modum objecti as it containes a Declaration of the divine will and it proposeth to the understanding will the things to be known beleeved and practized Blake of covenants Sec. 20. out of Mr. Pemble Grace and faith vbi vid. et Kend answer to Goodwin cap. 4 pag 163. The power of the spirit doth not work upon the word to put life into it but it works upon our soules to put life into them Pemb. Vind. p. 122. vind. leg. pag 142. The doctrine I wil insist upon is this that the Law was delivered by God on mount Sinai in a covenant way page 220 Voluit dicere legem nobis esse mortuam et sic nos ejus jure selutos Sicut mulier mortuo marito ejuslege liberatur sed videtur rationem habere Iudaeorum ne tali