Anſ. I ſtand muſing at this your Novel-aſſertion, That the Moral Law (for of this you will have us to underſtand you, not of the Ceremonal) doth include Chriſt; whereas the Apoſtle ſaith, Rom. 3.21. That the righteouſneſs of Faith is revealed without the Law: And Gal. 3.11. The Law is not of Faith. Now if the Doctrine of Chriſtian Righteouſneſs and Faith be not contained in the Law, I ſee not how Chriſt ſhould be there included. And yet you preſently add, It's true, the righteouſneſs of the Law and that of the Goſpel differ toto coelo: We muſt place one in ſuprema parte coeli, and the other in ima parte terrae. as Luther. Now I thus argue: 1. Chriſt and his Righteouſneſs are inſeparable: If Chriſts Righteouſneſs (which is the only Righteouſneſs of the Goſpel) be as far above, and out of the bounds of the Law, as the higheſt part of Heaven is diſtant from the loweſt part of the Earth, then it is impoſſible that Chriſt ſhould any way be included in the Law. Or, 2. You will make the Law more capacious, and of far larger extent, then is the righteouſneſs of it; ſo that the righteouſneſs of the Law muſt be kept below, but the Law it ſelf filleth Heaven and Earth, or is above as well as below, even where Chriſt is. This is your New Divinity, a late Upſtart. It is ſtrange to ſee what ſhifts you are often put unto and how to ſtrain your wits (if not conſcience alſo;) for as you want no good-will to maintain and uphold the tot ring Miniſtry and Doctrine of your Party, ſo perceiving Dr. Taylor and others in a way ſcarce juſtifiable, and to uſe Arguments and diſtinctions not ſolid, and ineffectual to convince the Adverſary or to confirm your Opinions, you are thus reſolved to go in an unbeaten and new-found path, in hope to effect your deſire. But to proceed. And know alſo that your ſaid Author, Dr. Luther, ſaith, That Chriſt is no more in the Law, nor yet the Chriſtian, then Chriſt is now in the grave, or Peter in the Priſon. Again, ſaith he, A believer is out of the limits of the Law, in another Kingdom, &c. How far your ſecondarily and occaſionally ſhall be made to extend, or how you will expound them, I know not: you promiſe more hereafter; that is a ſuperſede as now.

M. B. It's the hardeſt task in Divinity, to give them [Law and Goſpel] their bounds.

Anſ. Yet you have undertaken that task, and preſume to have done it, magnis excidis auſis.

Mr. B. 2. Another end may be to have theſe truths beaten out more—the grace of juſtification, becauſe not only of Papiſts, but Antinomians.

Anſ. And why becauſe of the Antinomians? For their ſakes doubtleſs it is, that the moſt acceptable Doctrine of free grace doth ſo gloriouſly ſhine forth: and alſo, if the world have any more inſight into that myſtical Article of Juſtification, by theſe labors of yours, or of others of this kind, thanks may be given to the Antinomians, as you ſtill call them. Some preach Chriſt, even of envy and ſtrife, and ſome alſo of good will: the one preach Chriſt of contention, not ſincerely, ſuppoſing to add affliction to my bonds: but the other of love, Philip. 1.15, 16.

Mr. B. Luther ſpeaks in his Commentary on Geneſis, much againſt Antinomiſts.

Anſw. But how unlike are your Antinomians to thoſe? even as you are to Luther.

Mr. B. But yet, becauſe people are fallen into a formality of truths, it is good to ſet up Chriſt.

Anſw. Then if other truths were in power, you ſee no need nor would have any care to ſet up Chriſt. And what availe all other truths beſides Chriſt, who is all in all? The great Apoſtle Paul deſired to know among the Corinthians, not any thing, ſave Jeſus Chriſt, and him Crucified, 1 Cor. 2.2. All other learning will ſpoile us, if it be not after Chriſt, Coloſ. 2.8. Is there any foundation but Chriſt? doth not all light, life, power, peace, conſolation, goodneſs, felicity, flow from Chriſt? What a god, or Idol rather, do you, or your people worſhip, draw nigh unto, know, put confidence in, out of Chriſt? All religion and performances be as a dead and ſtinking carcaſe, without faith in him. Paul counted all other things but loſſe and dung, for the excellency of the knowledg of Chriſt Jeſus, Philip. 3.8.

But give ear, you fellow-Miniſters, and profeſſors all, to what your Champion here ſaith. If Chriſt had been truly ſet up, ſuch falling into formality would have been prevented; and now no remedy againſt this grievous malady, but the advancing of him. Law, and preaching of works never ſo zealouſly, cannot effect the cure. And yet obſerve how in the cloſure, and firſt Uſe of this Lecture he ſaith, How uncharitably and falſely many men charge it generally upon on our godly Miniſters, that they are nothing but juſticiaries and leagal-preachers! for do not all ſound and godly Miniſters hold forth this Chriſt, this righteouſneſs, this way of juſtification? &c. may not theſe things be heard in our Sermons daily? Now, Sir, compare that with this your own charge in this place; alſo, how then is it you ſo complain of formality, for which cauſe you would have Chriſt ſet up? how it is with you now, I know not; but let me add this, That where I have been, (and there was no want of outward profeſſion and zeal) your choice profeſſors (etiam Theologi) were ſo ignorant of juſtification, the righteouſneſs of faith and Chriſt, that they ſayd they never heard that Doctrine before. And being examined further, they replyed that their duties and ſerving of God was their faith and way of peace, &c. Theſe were men of greateſt note, and long ſtanding; and ſeeing their error laid open, their foundation ſandy, and their Babel like to fall, many of them began to oppoſe and perſecute; ſome are yet alive: And I continuing, through the good hand of God, in Lancaſhire, where I frequented their monthly Exerciſes at two places; yet did I never hear one Sermon of Chriſt or his righteouſneſs; nor no other way to peace and life, but to Reform and Conform, attending to the rule and precepts of the Law; and this was for about the ſpace of eight years.

In the ſame twentieth page, you miſinterpret that place,Augmentum gratiae eſt in illa eminen • ſcientia Fili • Dei, &c. 2 Pet. 3.18. Grow in grace, and in the knowledg of our Lord Jeſus Chriſt; expounding grace to be the effect of grace, or inherent holineſs; whereas the Apoſtle would have them to grow up and increaſe in that excellent knowledg of Chriſt, the Son of God, and Saviour of the world; and of that grace and favor of God, that is revealed and manifeſted in him.

Anſw. I might here put you in minde of a threefold work of grace, as you will have it. Firſt,Anguſta eſt via oportet te fieri tenuem, ſi vis per eam venire. Caeterum qui operibus onerati ſunt, ſicut cōnchylibus onuſtos videmus Jacobi peregrinos, ii non toterant penetrare. Si veneris cum magnis ſaceis operum plenis, depenere oportebit, &c. Ger. which God hath wrought in and by Chriſt for man. 2. That which he worketh in man. 3. And that which man worketh by vertue of his grace. Now I need not ask you which of theſe you mean, for it's ſeen by your words you take to the third and laſt; which, as I conceive, cannot be the meaning of the place: and I could give reaſons for it. But I incline to Muſculus, with others, (which Authors I have been forced to part with) who expound it ſo, That the Doctrine of Chriſt and faith, is the ſtraight way, which few indeed do finde: and the broad way is falſe Doctrine, and error of all ſorts, which leaveth the ſimplicity that is in Chriſt, 2 Cor. 13.3. There is a broad way common to the religious Iews, Papiſts, and deceived Proteſtants, which leadeth to deſtruction. As for the way of downright wickedneſs, all know that is the way to hell. And as many in a blinde zeal are carried to damnation, as by prophaneſs and actual outward ſinning. And this is a ſtrong inducement to me, thus to underſtand it, as, that to believe, is the ſtraighteſt way of all others, and feweſt finde and walk in that way with an upright foot; ſo becauſe Chriſt is there ſpeaking of Teachers and their Doctrine, and not of mans life and manners: ſo that it is doctrine he meaneth to be the ſtraight way, for it is doctrine, true or falſe, that guideth and carrieth the ſoul one way or other, to heaven or hell: and that is either the righteouſneſs of faith, or the righteouſneſs of works. He that believeth and is baptized, ſhall be ſaved: he that believeth not, ſhall be damned: and no good work can help to ſave him.

Mr. B. 2. Denying the preſence of them [good works] in the perſon juſtified — for thus ſaith the Author expreſly, ſpeaking of that of Paul, therefore we conclude that a man is juſtified without the works of the Law: Here, ſaith he, the Apoſtle doth not only exclude works from having any power operative, to concur in the laying iniquities upon Chriſt, but excludes all manner of works man can do, to be preſent and exiſtent in perſons, when God doth juſtifie them. And he inſtanceth of a general pardon for thieves. Now one man may take the pardon, as well as another.

Anſw. Your charge is heavie, but I finde no evidence or proof. What, doth he deny the preſence of good works in the perſon juſtified, or after his juſtification? did he not grant, and ſay, that they are our buſineſs and imployment in the way? your words may be taken as if he denyed that ever a juſtified perſon ſhould do good works.Bona opera non precedunt juſtificandum, &c. Solis ortum ſequitur aeris calafactio. Melancth. Cum peccata remitti conſtet, etiamſi adhuc plena ſit natura peccatis. Melancth. Deus nos in ca perſectione, in qua Chriſtus reſurrexit, imactur. If with Auſtine he hold, good works do not go before a man to be juſtified, I hope it is no error. The air becometh warm, not before, but after the riſing of the Sun. Perhaps your meaning would be, while juſtification is in fieri, in doing; not in facto, after it is done: yet your words are otherwiſe. And this is to you ſo dangerous, that to your charity it is inexcuſable; yet your great reading might tell you of divers Orthodox, who ſpeak and write as much, and the Scripture will warant the ſame, when you come profeſſedly to handle the point hereafter. Beſides, you cannot but know, that the Doctor ſpeaks of the ſinners juſtification in Chriſt, when God did lay on him the iniquities of all the Elect, and in raiſing him from death, did acquit and juſtifie both him and all them, in and through him, of and from all thoſe ſins for ever; and ever ſince, doth behold and accept them in that perfection and clear eſtate, wherein Chriſt was raiſed. And Maſter Pemble had that diſcretion and charity, that by diſtinguiſhing between juſtification in foro Coeli, and in foro Conſcientiae, he did admit of Polanus in the former acception. Now when ſins were ſo tranſacted, and Chriſt roſe again wholly diſcharged of them for our juſtification, Rom. 4.25. how could any of good works be then preſent, or exiſtent?

Mr. B. He [Doctor Criſp] concluded, that therefore though a man rebel actually from time to time, and do practiſe this rebellion, yet the hatefulneſs thereof is laid upon Chriſt. Is not this ſuch a doctrine, that muſt needs pleaſe an ungodly man?

Anſw. The Doctor ſpeaketh of the Elect, who before calling to the faith of Chriſt, did not ceaſe to practiſe rebellion; and ſaith that God ſatisfied his juſtice, even for thoſe wickedneſſes he is in committing, at that time in which Chriſt did ſuffer. And this will be the only refuge, plea, and ſtaffe of ſupport and comfort, when that ſoul is in trouble and diſtreſs; which is the very end he propounded to himſelf, in theſe ſo free and abſolute expreſſions of the grace of God: as neither you, nor any other, laying aſide all prejudice, can otherwiſe conceive: for theſe be his words, pag. 141. I ſay, all the weight, and all the burthen, and all the 〈◊〉 ſin it ſelf, is long agone laid upon Chriſt; and that laying it upon him, is a full diſcharge, and a general releaſe and acquittance to thee, that there is not any one ſin now to be charged upon thee. Behold the Lamb of God that taketh away the ſin of the world, Ioh. 1.29. The laying of thy iniquities upon Chriſt, is an abſolute and full diſcharge to thee, that there neither is, nor can be any iniquity, that for the preſent, or for hereafter, can be laid to thy charge. If the Lord give to any to believe this truth, that it is his iniquity the Lord hath laid on Chriſt,Eſt ſcopus hujus graviſſimae conſolationis, munire pertene. factos, qui agnoſcant immunditiam, & imbecillitatem ſuam, ut certo ſtatuant ſe Deo placere propter Chriſtum, &c. God himſelf cannot charge any one ſin upon that perſon, pag. 137. You may remember your own rule, that all things are to be taken in the Authors ſence, and as he intendeth it; and that of Hilary: Ex cauſis dicendi, dictorum intelligentiae ſumatur. And ſo it is true, that this doctrine muſt be pleaſant, and moſt acceptable to an ungodly heart, which travelleth and is weary, under the ſence and burthen of his ſins. Comfort ye the hearts of my people, &c. Iſai. 40.1.

M. B. 3. In denying of gaining any thing by them, even any peace of heart, or loſing it by them. Now this goeth contrary to Scripture.

Anſ. While you believe, that you are juſtified and accepted in Chriſt, you can want no peace of heart: Chriſt is our Righteouſneſs, and our peace, Epheſ. 2.14. Heb. 7.2. If you ceaſe to believe ſo, and fall from faith, to puriſie Conſcience by works, you gain nothing; but by catching at the ſhadow, loſe all true and effectual conſolation. But you ſay, it is contrary to Scripture; and when you ſhew your Scripture, look for a more full and ſatisfying anſwer.

M. B. Thus, Doctor Criſp, pag. 139. The buſineſs we are to do, is this, that though there be ſins committed, yet there is no peace broken.

Anſw. I finde no ſuch words in that page: but I credit you ſo far, that thoſe are his words; you tell us of error, but ſhow none. The peace (ſaith the Doctor) is not broken, to wit, between God and the believer, becauſe the breach of peace is ſatisfied in Chriſt. What more Orthodox or plain? He is our Peace-maker. If any Conſcience loſe her peace, and be troubled, it is becauſe he believeth not, and giveth way to ſence and the Law: but then receive, abide in, and enjoy Chriſt as he ought. In your Anſwer you bring in nothing directly againſt him, only you pretend a confutation. You bid us eſpecially conſider Heb. 12. two laſt verſes, — Our God is a conſuming fire. Anſw. This helps you not, becauſe God is ſo terrible out of Chriſt in the Law revealing wrath; therefore receiving a Kingdome that cannot be removed, let us have grace, whereby we way ſerve God acceptably, &c. Here is an Argument to perſwade the wavering Jews to cloſe with God in the Covenant of free-grace in Chriſt Jeſus, otherwiſe his preſence and dealing would prove moſt terrible: and not that men ſhould ſerve God themſelves, and by that means to make placable and loving, and ſo to avoid the danger, which is to deny and overthrow faith in the reconciliation by Chriſt, and the whole grace of the Goſpel. You infer, If the Scripture threaten thus to men living in ſin, if they do not, they may finde comfort. Anſw. 1. You ſhould have ſaid, To men that abide in the unbelief of the Goſpel dallying with it, or not having that grace unto which the Apoſtle there exhorteth: which in effect is this, that all thoſe are ſo threatened, who believe not Chriſt to be the Meſſiah, and the Mediator who hath made and brought in a full and everlaſting Atonement: whereupon followeth the ſerving of God acceptably, &c. The deſpiſing or neglecting of this grace, doth moſt diſpleaſe God, and is the main condemnation under the Goſpel, Ioh. 3.19. And ſo long as the heart doubteth whether God be pacified, and become propitious in Chriſt, it can never pleaſe God, Heb. 11.6. For no prayer nor worſhip, with this unbelief or doubting in the inward parts, can be heard and accepted. How can they call upon him, in whom they have not believed? Rom. 10.14. 2. You ſay, If they ſin not, they may finde comfort. Anſw. In what? or,Diſplicet Deo • ubitatio, qua •• e neque coli, • eque in vocari • cum dubitatione p •• eſt. where's he that ſinneth not, and can ſay my heart is clean? So all our comfort lyeth in our diſcharge by Chriſt: Bleſſed is the man whoſe iniquities are forgiven, Pſal. 32.1.

M. B. Secondly, Our holy duties they have a promiſe of pardon and eternal life though not becauſe of their worth, yet to their preſence, and therefore may the godly rejoyce, when they finde them.

M. B. Good works are neceſſary upon theſe grounds. 1 They are the fruit & end of Chriſts death, Tit. 2.14.—Tthere are two things in our ſins, 1. the guilt, and that Chriſt doth redeem us from. 2. the filth, and that he doth purifie us from.

Anſw. It is the filthineſs and loathſomneſs of ſin, that maketh us odious and guilty: if God abhor us, it is becauſe of the vile and evil nature of ſin, which Chriſts blood doth cleanſe and purifie us from, that ſo a way may be made in divine juſtice for our reconciliation and acceptance. Guilt is an effect of juſtice in the Law, not holding the ſinner innocent, but binding it over to the curſe and death till it be purged and waſhed. Rev. 1.5. He hath loved us, and waſhed us from our ſins in his blood.

M. B. 2. There is ſome kinde of analogical relation between them and heaven, comparatively with evil works; ſo in thoſe places where it is ſaid, If we confeſs our ſins, he is faithful, and alſo juſt to forgive us our iniquities, 1 Ioh. 1. So 2 Tim. 4.8. A crown of righteouſneſs, which the righteous. Judge, &c.

Anſw. You tell of an ordinability of works, and ſay that evil works cannot be ordained to eternal life, but good may: a very dark expreſſion: who ever read of ordination of works to heaven or hell, but of the worker? and ſecondly, there can be no ordinability in good works, nor by them to life, unleſs you can make it to appear, that God hath any reſpect unto them, either in ordaining or accepting us unto eternal life: but in this caſe, good works and grace are made directly oppoſite, and contrary one to the other; If by grace, &c. not by works. Rom. 11.6. the ſoul is become ordinable by free grace, but not diſpoſed by works.

2. In your firſt Scripture, 1 Ioh. 1.9. There is mention made of no work, but only of confeſſion of ſin: And is that ſuch a good work? Judas confeſſed that he had ſinned. If there be any ordinability in it, it is not becauſe of any goodneſs in the act of confeſſion ſimply, but becauſe God hath purpoſed and promiſed, in that way, or after that order to diſpence and give his pardon; and ſo this place maketh directly againſt you, for it is by the knowledg and confeſſion of ſin, and not by any good thing the ſoule findeth or acknowledgeth in it ſelf, that its ordinability is effected. And whereas you obſerve, that God is not only faithful, but juſt alſo to forgive; they are arguments to porſwade a man to take that courſe without fear, or doubt; for man naturally hath that opinion of God, that where he ſheweth favor unto any, it is for ſome goodneſs; and therefore he dare not come as a naked and meer ſinner into Gods ſight and preſence, as is plain in Adam, Gen. 3. But if he can bring nothing elſe, he will make promiſe of amendment, in ſome hope of mercy to be the rather ſhewed him: hence to correct, and ſatisfie our thoughts, and to encourage us to take this courſe, to come as we are in our ſins, making our ſelves, nor our caſe or matter better then it is, he requireth a free and ſimple confeſſion of ſins; adding, that God is faithful in his promiſe, in which he hath declared a gracious minde to pardon ſuch in his Son: and alſo, that his juſtice, the thought whereof in that caſe, chiefly terrifieth, is ſo fully ſatisfied, that now, non obſtante imò ſalva juſtitiae, God may in order of his juſtice forgive and ſave.

To that other place, 2 Tim. 4.8. I have before ſhewed how you miſinterpret it: for that righteouſneſs unto which the crown belongeth, is the righteouſneſs of God, and not ours, Rom. 1.17. Rom. 10.3. of faith, and not of works that we have done, Tit. 3.5. Rom. 3.22.

M. B. Hence ſome Divines ſay, that, though godlineſs be not meritorious, nor cauſal of ſalvation, yet it may be a motive: as they inſtance; if a King ſhould give great preferment to one that ſhould ſalute him in a morning, this ſalutation were neither meritorious nor cauſal of that preferment, but a meer motion ariſing from the good pleaſure of the King; and ſo much they think that particle, for I was an hungry, doth imply.

Anſw. O how welcome and pleaſing is this teaching to mans nature! It tendeth to withdraw our eyes and conſiderations from off Chriſt unto our ſelves, and from free-grace unto our works; whereunto all are moſt prone by nature. If our goodneſs be a motive moving God, 1. Then God ſeeth ſomething, out of himſelf exciting and moving him to do good: and if you hold this foreſight of goodneſs which thus moved him, was from eternity, you are not far from Arminianiſme or Popery; and if he was moved at the time of doing good (which many of them alſo hold) as the King you inſtance in, then this new and preſent motion in God to do good, is a child of time, begot in his minde or occaſioned of late: and God ſhoweth more kindneſs then from the beginning he intended. Laſtly, a motive muſt needs have ſome influence, if not into the act of ſalvation, yet into the minde of God: for the ſalutation worketh upon the kinde nature and heart of the King, ſtirring him up to be ſo bountiful; and the man may thank his ſalutation in great part for his preferment. O happy man I, and happy was that time that I met and ſo ſaluted the King! but the Goſpel calleth from all ſuch fleſhly rejoycing in our ſelves, that he that rejoyceth may onely ſo do in the Lord Chriſt, in whom, and for whoſe ſake onely, God ſheweth all favour, exalteth and bleſſeth with all ſpiritual bleſſings. And why do you bring in and propound this to your hearers, and the whole world as now, but both becauſe you like and approve of it, and would put all upon the like courſe and practiſe in hope ſo to ſpeed? But before they had done good or evil, it was ſaid, Jacob have I loved, &c. The true God loveth, accepteth, and ſaveth freely in Chriſt, without any thing conſidered in the party.

M. B. So that God having appointed holineſs the way, and ſalvation the end; hence there ariſeth a relation between one and the other.

Anſw. Keep the Law and Works, as you told us Luther ſaid, here below on the earth; and by faith mount up, live, and converſe above in heaven; then the way in which the ſoul walketh to ſalvation, is Chriſt and his righteouſneſs; a way ſanctified by his blood, Heb. 10.19, 20. Believe and be ſaved: and ſo the relation will be between ſalvation and Chriſts righteouſneſs, and not our righteouſneſs of works: diſtinguiſh between believing Abraham, and working Abraham, as Luther wiſely, &c.

Secondly, For that place, I was an hungry, it makes nothing for your purpoſe: For. 1. The kindome was prepared from the foundation of the world, therefore God was not moved by works, Mat. 25.34. 2. It is an argument from the effect of true faith working by love; by which faith they being accepted to life eternal, did declare and witneſs the truth of it, by ſuch ſeaſonable, proper, and kindely fruits as is there mentioned, all relating to Chriſt, and being expreſſions of ardent love to him: and this is, that God may appear to be juſt, therefore he proceedeth to give ſentence according to what is manifeſt to all; for faith is hid in the heart, and not ſeen nor known.

M. B. The ſame Author again, pag. 5. He dare not truſt a believer to walk without his keeper, &c. they are onely kept within compaſs by the Law, but are no keepers of it.

Anſw. The word they, relates not to believers, if you look the place, as here you do intimate. You onely repeat what we write, but confute nothing.

M. B. The ſame Author at another time, calls it a ſlander to ſay they deny the Law: who can reconcile ſuch contradictions?

Anſw. I ſee no contradiction, nor ſhew of any: you might tell your Reader wherein it lyeth; for all are not ſo quick-ſighted as your ſelf. But is not this a contradiction in you, who ſay, that we grant the Law to be a rule, and that a believer is a free keeper of it; and yet that we hold and teach the abolition of it? Here the task to reconcile is now yours. Alſo, that we deny the Law, abideth ſtill a ſlander, for which the Law is againſt you. See the the ninth Commandment. The Lord layeth it not unto your charge.

M. B. p. 52. The ſecond interpretation is of the damnatory and curſing power of the Law: the Law is not made to a believer ſo as he ſhould abide under the curſing and condemning power of it.

Anſw. You might remember, that right now you ſaid, The Law a believer is under, hath no power to condemn and curſe; what need he, or how can he then be freed from the curſing power? See your own inſtance. If the fire had no power to burn, what need was there that God ſhould hinder the act? You would ſaign ſuch a fire, as is without all power to burn, and tell us of ſuch a Law as wanteth power to condemn? who will now fear either? or rather, who can credit ſuch vain words? Your ſword cuts the throat of the owner; for from the removal or reſtraint of the act or operation, the Argument doth not hold for the removal of the thing, or the power to condemn, but rather on the contrary, it ſtrongly and neceſſarily inferreth and concludeth, that there is ſuch a condemning power in the Law, in that it is reſtrained and hindered from the actual doing of it. But ſecondly, here is no ſuch miracle wrought upon the Law, as was there upon the fire, which kept it from burning the three worthies, Dan. 3.23, 25. though more abundant mercy be ſhewed: for Chriſt was made under the Law, to redeem us from under it, Gal. 4.4. Not to take the curſe from the Law, but to redeem us. In what ſenſe, and to what end Chriſt was under as our ſurety, in the ſame ſenſe are we freed: but he was under both the rule and raign of it. Yet it will not follow that believers are in no ſtate of ſubjection and obedience: or being enlarged, and ſet at liberty, do not run the way of Gods Commandments. For they do it, though by another efficient, from a new principle, and for a different end then that of the Law, Do and live. They are under Chriſt, and moved and led by his Spirit, who is the head and husband of his Church. But of this more afterwards.

M. B. Conſider ſome parallel places of Scripture: Gal. 5.23. ſpeaking of the fruits of the Spirit; Againſt ſuch there is no Law; the Law was not made to theſe, to condemn them.

Anſw. And if you refer it to the fruits of the Spirit, the Spirit produceth his fruits of himſelf, and of his own accord: no outward Law commanding and directing.

M. B. And if becauſe the godly have an ingenuous free Spirit to do what is good, he need not the Law directing or regulating; it would follow as well, he need not the whole Scripture.

Anſw. You would ſtill bear men in hand that we are againſt the uſe of the Law, which yet we do ſtand for, if lawfully uſed, as your Text requireth; and that in all the Authority and Offices of it; and this we can and are ready to make good upon occaſion: yet ſince this is ſo often inculcated by you, I wiſh you would give ſatisfaction in theſe few things. Firſt, If the Spirit make the will and affections free to what is good, doth it alter and enlighten the underſtanding alſo, to know what is truth and good, and effectually encline, move, guide, and lead aright, without the direction and regulating of the Law? doth the Spirit, which is light, and giveth all light and directive power to the Law, need the Law in his work?

2. You are to prove and cleer better then yet you have done, that the Law is inſtrumental to the Spirit in the works and ways of ſanctification. 3. Where do you finde, that the moral Law doth give help or power unto any? jubet, non juvat. 4. Whereas you ſay we are fleſh, and not all ſpirit, &c. It may be replyed, that by Scripture and all experience, ſin, the wickedneſs of our nature, is rather irritated and ſtrengthened by the Law, then weakned and mortified. It is ſuch a deſperate diſeaſe, that it makes head more ſtrongly againſt any legal plaiſter and application, Rom. 7.5, &c.

M. B. You ſay it will follow as well, that he needed not the Goſpel to call upon him to believe.

Anſw. Your reaſon is much unlike: for firſt, the Doctrine of the Goſpel is not onely the object of Faith, but the outward inſtrument and ordinary means the Spirit uſeth both to implant faith and to increaſe it: to regenerate to Faith,Rom. 10. and to confirm and build up in that way; which you nor any can truly affirm of the Law. Now this your Rock is paſſed by without danger.

M. B. The Swinckfeildeans, upon like ground, deny the whole Scripture to be needful to a man that hath the Spirit: and that which the Antinomian doth limit to the Law, that it is a killing letter, they apply to the whole Scripture: and I cannot ſee how they can eſcape this Argument.

Anſw. I ſee, with a little help, the light may ſo ſhine forth, that there is hope you will prove ours: however, we are not here nonpluſſed. See the errour of the Swinckfeild, and your own weakneſs: firſt if we were perfectly holy and happy, as in Heaven and Glory, we ſhould not need the Scripture, no more then the Angels do. 2 But we are ſo onely imperfectly and inchoatly, ſo that the Scriptures are ſtill requiſite and needful, that we may increaſe with the increaſings of God. Epheſ. 4.12. for the perfecting of the Saints—Till we come to the unity of the Faith, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt. 3 Again, your friend the Antinomian doth not call the Law a killing letter, as it is without the Spirit, but as it is that inſtrument, or the miniſtration the Spirit uſeth to kill and condemn, as touching Conſcience, 2 Cor. 3.9.

I was alive without the Law once, but when the Commandment came, ſin revived, and I died, Rom. 7.9.

But this may ſerve now, viz. The Law can but direct in the things of the Law: where you can finde no Chriſtian eſtate, nature, name, way, life, faith, nor hope of his Calling nor, to ſpeak properly, any thing of Chriſtianity. How now ſhall your Law direct in theſe things?

M. B. The Law muſt needs have a directive, regulating, and informing power over a godly man, as will appear by theſe two Reaſons. Firſt, we cannot diſcern the true worſhip of God from ſuperſtition and idolatry, but by the firſt and ſecond Commandment.

Anſw. Here is a large field,Inopem copia facit. this requireth a full Treatiſe it ſelf, as for the explicating it in ſuch manner as may ſatisfie mens minds, being concerning this full of darkneſs and doubts; ſo for the general neceſſity of ſome cleer and ſpecial light to be held forth for the informing and directing aright; a world of people going far wide, through want of this true knowledge. In brief, thus for the preſent: Firſt, God was not onely a God unto his people, but had made known alſo himſelf unto them, before the ſolemn giving of the Law: and he gave not the Law, that by the obſervation and works of it he might be their God, and they his people; nor yet that thereby they might know and conceive of him in their hearts according to that Law of works. And therefore is it obſervable, that he beginneth with theſe words, Hear, O Iſrael, I am thy God, &c. Now as he became their God onely by Chriſt the promiſed ſeed, in the face of whom the knowledge of his glory is manifeſted, 2 Cor. 4.6. ſo his redeemed and peculiar were onely to take notice of him as God in Chriſt reconciling them to himſelf, bleſſing all in the alone Meſſiah, giving out all peace & life through him, and vouchſafing all favour and reſpect onely in reference unto him. To this diſpenſation, manner, and kinde of revealing himſelf to mankinde (according to that firſt promiſe,Dem, niſi in Chriſto ſuo, coli aut cognoſci nolit. Calv. Gen. 3.15. The ſeed of the woman ſhall bruiſe the ſerpents head; and, in him ſhall all the Nations be bleſſed) are all to attend; for God will not be known nor worſhipped out of his Chriſt. Now mans heart naturally is a ſhop of idolatry; infinite are the forms, conceptions, and images which we frame and have of God within us. And, as our inward Notions are, under which God cometh to our underſtanding, ſo we think of him, worſhip him, ſeek to pleaſe him, and lay a foundation for expecting and receiving ſome good from him. And what inſcription the Athenians had on their Altar, Act. 17.23. the ſame may be found on a world of our devotions, all being to an unknown God. For as Chriſt ſaid to the woman of Samaria, Serviunt Deo qui tantum opinionabiliter, non natura eſt deus. for the moſt part we worſhip we know not what, Joh. 4. for he is onely a God in our opinion and conceit, and not in truth and his own nature, who accepteth, reſpecteth, loveth, or bleſſeth any, for any work, worth, or goodneſs of theirs; but the true reaſon and ground of all favour is Chriſt. Eph. 1.6.Nam verus & naturalis Deus ſic loquitur: Nulla religio ſapientia, juſti • ia, &c. niſi illa unica, qua pater glorificatur per filium, &c. Thus he that in his thoughts falleth from that true knowledge of Chriſt, and that in him he is well pleaſed with him, pacified towards him, receiveth, loveth him, without and before any actual holineſs and work, or performance of his, he neceſſarily falleth forthwith into Idolatry: becauſe he cannot now but imagine ſuch a God, and frame him in his own minde, which is nowhere to be found. A God out of Chriſt without a Mediatour, not ſatisfied, reconciled, at peace with us, propitious to us,Omnis lomo qui relabitus a cognitione Chriſti neceſſario ruit in Idololatriam, &c. &c. but requiring and reſpecting ſome duty or holineſs in us, to move him to grant us acceſs, audience, and all bleſſings needful: an abſolute God, clothed with glorious attributes, terrible to ſinners (and not juſtifying the ungodly through Faith in Chriſt, nor loving us when we were enemies, and ſo by his own hand and work reconciling us to himſelf, without any of ours, Rom. 4.5. Rom. 5.8, 9.) ſuch a God do many ſet up in their hearts, and they frame their devotions, works, and ways ſuitable with this their image: ſeeking in their own righteouſneſs and holineſs to draw nigh, and that ſome goodneſs or qualification of theirs ſhould commend and ingratiate them unto him. A Fryers Coul, a Monks hood, holy order, pilgrimages, a ſtrict and Religious life, muſt ſpeak for one ſort:Alii • e • unant orant, &c. his ſe deum placere putant ſtudent quaerut. Luth. others Faſt, Pray, Vow, Reform, &c. thinking, ſtudying, ſeeking by thoſe to pacifie God, and procure his favour.

Now, as we may plainly ſee, that the Preface of the Decologue relateth to the Covenant of Grace, of Promiſe of peace and life in the Meſſiah, in which God did commend and make known himſelf what a God he would be unto them, in what way he would deal with them, and give them all their peace: ſo God, to keep this light in them, to ſuppreſs or prevent all Idolatry, or ſpiritual and falſe conceivings and imaginations of him (contrary to that his promiſe, whereunto mans nature is exceedingly prone) therefore ſaith, I am thy God (as I have made my ſelf formerly known unto thee) and thou ſhalt have no other: as not worſhip ſtocks and ſtones, ſo not form and conceive otherwiſe of me in thy heart and minde.

And verily, as the heavenly light of this true knowledge of God which did appear in the word and work of atonement by Jeſus Chriſt, began to be eclipſed and darkened in the Church, ſo idolatry and ſuperſtition crept in and prevailed, till at laſt it became palpably groſs, by Images Pictures, uſing of Saints for Advocates, and the like. And the bright and glorious ariſing and ſhining forth of the Sun of Righteouſneſs, who hath health under his wings, Mal. 4.4. will prove the alone effectual means to diſperſe, diſpel, demoliſh, and aboliſh all that traſh and ſuperſtitions vanities, and to inſtruct and guide mens ſouls aright into the knowledge of the true God.

M. B. The practical uſe is,— to pray and labour for ſuch a free and heavenly heart, that the Law of God may not be a terrour to you.

Anſw. You have taken a courſe for that aforehand; for how can the Law be a terrour, while you teach that it cannot curſe nor condemn? but thus a mans heart may flatter him with a falſe peace in the way of legal conformity, having not attained to the righteouſneſs of Faith or of Chriſt. Again, that Spirit which maketh the heart ſo free and heavenly, that the precepts of the Law are ſweetneſs and delight, cometh not by the Miniſtery of the Law, but of the Goſpel: this is not the Spirit of bondage to fear, but of Adoption, Grace, and love. Therefore let us pray and labour that the Goſpell may have a free paſſage, and be glorified.

M. B. Pa. 58. OBſervation. There is law of nature writen in mens hearts— How can the Antinomian think, that the moral law, in reſpect of the mandatory power of it, ceaſeth?

Anſ. Your Antinomian thinketh (as you alſo know) that the moral law is perpetual and inviolable, in reſpect of the mandatory and damnatory power alſo, within its own territories and dominion; there is nothing taken from it: thus you miſtake him, forget your ſelf, and abuſe your reader and hearers.

M. B. Page 59. This is good to take notice of, againſt a fundamental error of the Antinomians, about the Law in general, for they conceive it impoſſible but that the damning act of the Law muſt be where the commanding act of a Law is.

Anſw. If this errour be fundamental, I muſe you bring no ſtronger Artillery to batter and quite raze it. 2. Your adverſary ſpeaketh of the power, and you diſpute of the Act: there may be power where it is not alway acting. 3. I ſay ſtill, The law hath power from the Author of it, indifferently to command and to condemne; If the Law of our Land ſhould never condemne or puniſh actually for murder, becauſe no man-ſlayer is to be found, yet it hath power to do it nvertheleſs when occaſion ſhall ſerve.

M. B. There are only two things go to the eſſence of a law, &c. 1. Direction. 2. Obligation.

Anſw. Theſe are but your words, without warrant or weight, which can never carry it: your part is to refell the contrary. 2. If there be ſuch a law which can onely direct and oblige to it, the Apoſtles Argument may ſeem to be invalid, Gal. 3.10. ſaying, They that are of the works of the Law are curſed, &c. for a man may be of the works of the Law, as it is of power to oblige to direct and oblige only, ſay you, and yet be exempt and free from the curſe. I much marvel that you or any can ſuppoſe a law obliging to it for obedience, and yet not obliging or binding to anſwer for diſobedience. Whatever the Law ſaith, it ſaith to them that are under the law: that every mouth may be ſtopped, and all the world become guilty before God. Rom. 3.19. Herein ſay you, lyeth the eſſence of ſin that it breaketh the Law; which ſuppoſeth the obligatory force of it. Anſw. Sin is a ſwerving from the rule of direction, 1 John 3.4. But can there be ſin, and not guilt? or can you ſuppoſe a man to be formally a ſinner, and yet out of condemnation by the law, by preventing that conſequence, as you call it? Laſtly, a man is properly odious and hateful to God, in that he is a ſinner; and not as he is guilty and ſubject to the curſe, which be the effects of juſtice, occaſioned only by ſin.

M. B. God, by reaſon of the dominion he had over man, might have commanded obedience, and yet never a promiſe of eternal life.

Anſw. To what purpoſe do you here tell us what God might have done, where the queſtion is of what God hath done, what a law he hath made and put man under, which, as it commandeth obedience, ſo it condemneth diſobedience, Rom. 2.8, 9. Who (God) will render unto every one according to his deeds, to them who by patient continuance in well-doing, ſeek for glory, and honor, and immortality, eternal life: But to them who are contentious, and do not obey the truth, but obey unrighteouſneſs, indignation and wrath. Is not here the expreſs and full minde of God in his law? and will you curtaile or conceal any part of it? Beſides, how can it ſtand with divine juſtice, to conſtitute a Law, without power to puniſh tranſgreſſors? when he giveth his law in charge, he ſaith, That he ſetteth before them life and death, bleſſing and curſing, Deut. 30.19. You may long tell any ſober underſtanding man, that he may ſafely put his hand into the fire, it cannot burn him, for there may be a fire without power to burn, before you can perſwade him unto it. And yet God hath ſufficient power to do this alſo.

M. B. As for the other conſequent act of the law, to curſe and puniſh; that is but an accidental act, and not neceſſary to a law, for it cometh in upon ſuppoſition of a tranſgreſſion; and therefore as we may ſay of a Magiſtrate. He was a juſt and compleat Magiſtrate for his time, though he put forth no punitive juſtice, if there be no malefactors offending; ſo is it about a law.

Anſw. The Apoſtle in Gal. 3.19. doth ſtrongly and convincingly conclude againſt you viz. that the moral law came in with power, not only to direct, but to reveal wrath, curſe, and condemne: for, ſaith he, It was added becauſe of tranſgreſſion; that is, to accuſe and convince of it, and to condemne for it, that ſo it might be ſubſervient to the promiſe, in preparing the heart for Chriſt the bleſſed Seed. This is plaine to be Gods intent, in giving and bringing in his law at the firſt by Moſes. except you can, ſince then, let us ſee how it is altered, or where and when the law was onely given to direct and oblige, the other authority and power being denied it, or rather taken away from it.

2. As for your inſtance in the Magiſtrate, I anſwer, If the Magiſtrate have no power to puniſh, he is no compleat Magiſtrate. See Rom. 13.4. He is a miniſter of God, a revenger to execute wrath upon him that doth evil: this is one maine part of his effice, and as effential to it, as it is to countenance and defend the innocent and good. Alſo 1 Pet. 2.14. Governours be ſent (of purpoſe) for the puniſhment of evil doers, and for the praiſe of them that do well. 2. Your other inſtance of confirmed Angels, is as ineffectual. They were under a law, ſay you. Anſwer, Well, it is true; and thoſe that fell, are condemned by that law they were under. And now ſuppoſe any of them that do ſtand, ſhould yet ſin as did the other, would they not fall into the ſame condemnation? It may be diſputable: yet it is currant with moſt, that the Elect Angels are confirmed by Chriſt; now I would learn, Whether the benefit they have by Chriſt, is, in that the condemning power is taken from the Law they live under, ſo that though they fall, it cannot hurt them; or is it in that they are upheld, and eſtabliſhed in their integrity that they cannot fall as did the evil angels, and yet the condemnation remaineth in the law ſtill? Who then do now need moſt rectifying? I fear you wittingly do oppoſe the truth: And your manner of replying doth confirme this my opinion. If what is ſaid be true and evident, let it leave you ſatisfied, and not go on againſt the clear light.

M. B. Every believer, though juſtified by Chriſt, is under the moral Law of Moſes, as alſo the Law of Nature.

Anſw. You are too bold and peremptory in your aſſertion: For 1. If believers be under thoſe laws, then he is under their curſe:S • judice nemo no •• ns abſol • itur. Aſcendet quiſque mentis ſu • e ••• bunale, &c. for both of them do curſe and condemne all that any way diſobey them; but every one under them do many wayes diſobey them. Where is there any one, if any ſtirring be in him, but he may obſerve within his own thoughts, and feel a ſentence given out againſt him daily for one thing or other, that he is found to be guilty of! But is it not written, that Chriſt was made under the law to redeem us from under it. Gal. 4.4 & again, Rom. 6.14. you are not under the law, but under grace: whether now ſhall we believe Paul thus ſaying by the infallible Spirit of God; or ſhall we credit you ſpeaking contrary, of your own head, by a private ſpirit? 2. You ſay, though juſtified by Chriſt. Now I here would aske, whether by juſtification his condition or eſtate be not changed? he was under the Law before, and is he ſo ſtill? what availeth then his juſtification? or where is his liberty wherewith Chriſt hath made him free? Rom. 5.1. Being juſtified by faith, we have peace with God through our Lord Jeſus Chriſt, by whom alſo we have acceſs unto this grace wherein we ſtand. This grace of juſtification is like the City of Reſuge, for the peace and ſafety of the ſoul, unto which it betaketh it ſelf by faith, that ſo it may finde reſt and ſecurity, by eſcaping the coademnation and danger of the Law, when it is purſued by ſin and the tempter, Heb. 6.18. ſo that a Chriſtian by his faith ſeeketh to be delivered from the law in the pureſt obedience and beſt works, whereof the conſcience cannot be ſecure, nor dare not reſt: vae etiam laudabili vitae ſi remota ſit miſericordia. Indeed faith worketh alſo by love, in another ſphere and conſideration; and here in love he is under the law, ſerving his neighbour in the freedome and willingneſs of his minde, Gal. 5.13. according to that exhortation, Eph. 5.2. Walk in love, as Chriſt hath loved us, and given himſelf for us &c. but this appertaineth onely to our converſation and the things of this life; and is ſo perfect in none, but that law he ſerveth under, will finde matter and cauſe of condemnation; ſo that ſtill the ſoul, elevated and kept above in ſaith, by which it liveth, Gal. 2.20. would be found in Chriſt, having his righteouſneſs, which is perfect and everlaſting; and not having its own righteouſneſs, which is of the law, Phil. 3.9. If there be no curſe nor danger in the works of our own righteouſneſs, or of the law, (it having loſt its condemning power, as you affirme) why ſhould Paul be afraid to be found there? But in temptation, and the time of inward conflict, the truth, benefit, and neceſſity of this will better appear, and ſo be diſcerned and readily received; and without temptation Chriſtianus nullus eſt. It ſeemeth your ſpirits live and abide under the law, as under a quiet and peaceable government, without ſenſe or fear of condemnation, and without inward moleſtation or chock of conſcience, in that you tell us of being under both the natural and moral law, and yet free from condemnation of either. And you would patronize D.T. Regula vitae, and yet dare not, nor cannot do planè & plenè. I finde you in doctrine agreeing with Doctor Laud, who in a Sermon on Aſhwedneſday before the King, his text being Jer. 6.16. ſaid, that the old pathes wherein we might reſt, were the Creed, the Lords Prayer, and the ten Commandments: and added, that the law was like unto a ſerpent at the hedge bottome, which had loſt its ſting. I believed him not, though you do. And ſo he told the King and the reſt, what a peſtilential ſect the Antinomians were; and thus he did labour, as you do, to make the world believe that there are ſome aboliſhers of the law, & that theſe againſt whom you write, and all others who go in the ſame way, are ſuch, and ſo not to be tolerated in the kingdome. And about the ſame time D. Gifford, after many invectives againſt that ſect and ſort (for it is ſpoken againſt everywhere, Act. 28.22.) in the cloſure he gave this wiſe admonition to his hearers, viz. To repent, to believe, and to do as they ſhould do, and ſo he would warrant them to be ſaved. Here was repentance, faith, and inchoate obedience, as in your friend D. Tailer; but in which will you place ſalvation? In all, you and theſe your complices do ſay and teach; and then in none at all, doth the truth of God ſay; for, If ye be circumciſed, Chriſt profiteth nothing, Gal. 5.2. You cannot but ſee, as D. Tailor in that his book, ſo others of great note amongſt you, to preach and print many erroneous things; and why do you not blaze, or reprove thoſe their aſſertions, as being far more palpable, and of more dangerous conſequences, then is the worſt or weakeſt expreſſion you can finde in your Antinomian authors: Is it out of a pure zeal for God? I doubt it, or you come forth thus Goliah-like to ſhew your valour, and to defie the family of faith. And ſo to gratifie others, you are reſolved to venture againſt the pikes of old tryed and pure truth, innocency, and a good conſcience. Well, henceforth be better adviſed: like one bemiſted, you have miſtaken your way, miſrepreſented your adverſaries, and run your credit, cauſe, and conſcience into a great hazard; and you may expect worſe in all theſe, without wiſe and timely retreat. The counſel is good, if it can be ſeaſonably taken; and it cometh from a friend, and well-wiſher.

M. B. page 63. This law of nature can never be abrogated. And herein we may demand of the Antinomian, Whether the law of nature do binde a believer or no? whether he be bound to obey the dictates of his natural conſcience?

Anſw. If a man were not firſt bound, he could not be ſaid properly to be looſed or ſet free. It is granted, yet with much limitation, and in ſome things only, that every one is bound to obey the dictates of his natural conſcience: and it is as true, to be granted by you alſo, that in caſe he hearken not at ſome times, or in ſome things, or in caſe of defect and failing, or imperfection, this natural law will give out ſentence of condemnation for the ſame, as Rom. 2.15. from which it is the peculiar and continual office of faith to ſet free, and ſecure the conſcience. So that you do very improperly demand whether the law of nature do binde a believer, quatenus ſo; whereas a man believeth, that he may be ſet at liberty in Chriſt: In whom he in his ſpiritual eſtate towards God, in the things of his peace and life, is free, as Chriſt is free; with whom, by a true and real union, he is become one ſpirit, 1 Cor. 6.17. And ſo is paſſed from judgement of condemnation, and from death to life,Fidei nil proponi debet praeter meramgratiam, a • que haec eſt ejus objectum. Calv. John 5.24. And here faith doth not ſtand bound to give ear to the voice of either implanted, or moral law, for the procuring or preſervation of peace and comfort; but turning from both, and not regarding them, doth direct and confine ear, eye the thoughts and meditations of the ſoul to that alone ſimple object Chriſt, and to what he ſpeaketh in the word of grace and ſalvation, whoſe blood ſprinkled and ſhed for remiſſion of ſins, cryeth for better things then the blood of Abel. This is the proper office, obedience, and exerciſe of faith. So in God will I praiſe his word, Pſal. 56. here will I ſettle my thoughts, and fortifie them againſt the dictates and accuſations of a natural conſcience, ſenſe of ſin, reaſon, law, Satan, or whatever aſſaileth. If faith give not an acquieſcence and reſt to the foul in that free and full atonement by Chriſt, and the goodneſs and favour of God in him, it is in danger to be loſt for ever.

And as you have given me this fair occaſion, ſo for the more ſimple and weak Chriſtians ſake, who is little verſed herein, and principled otherwiſe, let me further add, That although nature do acknowledge a God, and that he is to be worſhipped, and ſerved;Nil magis adverſatur fidei quam lex & ratio. Luth. yet this opinion, which is alſo ſeconded and much ſtrengthened by the moral law, is not without danger, and is repugnant to the doctrine and knowledge of faith; for nothing is more croſs to faith, then the law and natural reaſon; the maine battel and diſpute in a believer, is between the dictates of his natural conſcience confirmed by the moral law, and the principles of his faith; and as the law of faith doth enter and prevaile, ſo it captivateth, razeth, and expelleth the natural and legal knowledge and thoughts of God, and imprinteth a divers from them, only ſuiting to the Goſpel or covenant of Grace: for now, ſince the death of the Teſtator, the covenant is ſo ratified and confirmed with God, that he remembereth the ſins of his people no more, but abides fully,In illa gratuita reconciliatione per obſignationem ſpiritus acquieſcit. It a gloria datur Deo, & non conſiderat fides quicqu • d in nobis vel aliis creaturis ei adverſari videatur. Olev. and for ever pleaſed with them in his Son; and through faith herein, the conſcience alſo is made to yeeld to it, to receive and imbrace it, and ſo is led and brought into this confidence of the quietneſs and peace of God towards us, and hereby effecteth our aſſured reſt in God reconciled for ever, which is the true Chriſtian Sabbath. Thus every high thing exalting it ſelf againſt the knowledge of God according to the Goſpel, is to be caſt down, and every thought to be brought into captivity to the obedience of Chriſt, 2 Cor. 10.4, 5. And by this is glory given unto God, while one thing is felt or ſuggeſted within, and another is believed. Let this be well marked of great and continual uſe in every Chriſtian, that the law implanted by nature, is ever contradicting and reclaiming againſt the teſtimony of God in the word of his grace; whence ariſeth the difficulty and impoſſibility of believing ſave by the power and operation of God, Col. 2.12. therefore in the weighty things of faith to hearken to the natural conſcience, or moral law, will quite overthrow whole Chriſtianity, and turn aſide the ſoul to deſtruction. The ſeeds of morality and remanents of the covenant of works may be found in nature: but there is no ſparke nor intimation of any pure Goſpel. In innocency Adam was not principled to finde and receive his righteouſneſs, peace, and life in another out of himſelf.

M. B. Think not, that becauſe he (Chriſt) dyed to free you from the curſe of the law, that therefore you are freed from the obedience.

Anſw. And do not you think nor teach that Chriſt came to take away the curſe and condemning power from the law, contrary to his own expreſs words, Mat. 5.17, 18. where he ſaith, that every jot of the Law is imperiſhable? and in his opening, and applying it afterwards, he doth as command, ſo reprove, threaten and condemne. 2. You will not deny but what Chriſt hath performed for me as my ſurety, that I am ſo freed from, that it may not be required of me to that end as before. 3. Chriſt doth free us, that we by his Spirit may ſerve freely and cheerfully, and without all fear, in holineſs and righteouſneſs before God all the dayes of our life, Luk. 1.76. Therefore are we taken into a New covenant that giveth power and fitneſs ſo to ſerve, wherein he promiſeth the law in our hearts, to put his Spirit into us, to give a new heart, and a new way, &c. which the covenant of works could not do, Jer. 31. Ezek. 36.27, &c.

M. B. Ʋſe of inſtruction againſt the Antinomians, who muſt needs overthrow the directive and obligative force of the law of nature, as well as of Moſes.

Anſ. This is but the old ſlander, the ſame falſe charge ſo often repeated: It is by this evident enough that thoſe things whereof we are accuſed, are not ſo: we overthrow no force at all in your ſenſe; thus we have it in confeſſo, that you do deny the condeming power: the ſtones then that you caſt may fall upon your own head.

M. B. 2. Some Swenckfeildians held that a man was never truely mortified till he had put out all ſenſe of conſcience for ſin.

Anſw. Let the underſtanding reader judge, whether this your doctrine of taking away the damnatory power of the law, doth not directly tend to that end, and can produce no other effect or fruits, but ſenſeleſſeneſs, and wretched ſecurity: for if I apprehend no danger in the law, it revealing no wrath, nor threatning, nor condemning, nor terrifying; I can then reſt quiet and ſecure under the law, and in ſin, and ſo never ſeek nor deſire to come and dwell under the protection of Chriſt in his Goſpel.

Anſw. Your terms are ambiguous; by that word immediately, may be thought as if your adverſary denyed all uſe of means, as an Euthuſiaſt; or elſe, that Chriſt communicateth himſelf before the ſinner can or do prepare to meet him or receive him, according, to that of the prophet, I am found of them that ask not after me, Iſa. 65.1. as he called Matthew ſitting at the receit of cuſtome, Mat. 9.9. and Peter, Andrew, James and John, Mat. 4.18, 21. And ſo he prevented Paul, Act. 9.4, 5. for will ever the ſtray ſheep ſeek firſt to the ſheperd? or is it not the ſhepherds office to ſeek the ſcattered and loſt? Luk. 19.10. you are no patron of free-will, why then do you wrangle in a matter ſo clear? After that I was turned, I repented Jer. 31.19.

2. You ſay to groſs ſinners. Do you make a difference before Chriſt and Faith come? Paul ſaith, There is no difference between the profane Gentile, and legal Jew Rom. 3.9. the Jew is in no wiſe better then the other; although the blinde Phariſee thought and judged otherwiſe, Luk. 18.11. or is not Chriſt as free for one ſinner as another; for a groſs and great offender, an idolater, a Necromancer, as Manaſſes, a blaſphemer, and perſecuter, as Paul; for Publicans and harlors, as for a refined and reformed legaliſt? Alas, Sir, what then ſhall become of all groſs ſinners, if Chriſt may not communicate himſelf unto them? you would have them amended firſt; that may like you but it pleaſeth not Chriſt, who is moſt glorified in the chief of ſinners, like that skilful phyſician whoſe art and faithfulneſs doth beſt appear in the healing and recovery of a patient deſperately ſick. But by what power or means ſhall a groſs ſinner reforme and amend, before Chriſt come to him, who ſaid truly, Without me yo can do nothing? you ſeem by this book to be juſt of the elder brothers, that is, the Phariſees minde Luk. 15.12. who was offended, and murmured becauſe the looſe and ſinful prodigal was ſo freely received, and kindly welcomed and entertained. What your fears or other reaſons may be,Eph. 1.6. I cannot well tell; but Chriſt took more pleaſure in converſing with groſs ſinners: the mercy and grace of God is become moſt free, and rich to the praiſe of the glory of it, when ſuch are freely juſtified and received into favor; and never did nor ſhall any love ſo much, and be ſo ſerviceable and full of expreſſions of love, as ſuch unto whom moſt are forgiven, Luk. 7.47.

M. B. Pag. 95. THe law, if it was not in it ſelf a covenant of grace, yet it was given Evangelically, and to Evangelical purpoſes — and therefore the Antinomian doth wholly miſtake in ſetting up the law as ſome horrid Gorgon.

Anſw. Your if, importeth that you queſtion the matter, and do rather incline to hold the law in it ſelf a covenant of grace: and if it be a covenant of grace, then it is not a covenant of works, for grace and works be as two things moſt contrary, which cannot agree, Rom. 11.6. 2. If the law in it ſelf was a covenant of grace, then there were two of grace. 3. You would confound Law and Goſpel, which you told us out of Luther, are to be kept at a like diſtance as heaven and earth. 4. Yet it was given Evangelically, ſay you. Anſw. Who can credit you in this? for the law came in a terrible manner, as in thunders and lightenings: and the Lord deſcended upon mount Sinai in fire, and the whole mount quaked greatly, ſo that all the people trembled, Exod. 19.16, 18. But the Goſpel came in a joyful manner. The Angels ſaid unto the ſhepherds, Fear not, for behold. I bring you tidings of great joy, which ſhall be to all people, Luk. 2.10. Neither was the law in a proper and ſtrict ſenſe given for Evangelical purpoſes, for God purpoſed by his Goſpel to give pardon, freedom, peace, joy, refreſhing, health, and reſt to the ſouls and conſciences of his people; but by the law he intended to reveal ſin and wrath, to terrifie, wound, and condemn, &c. Theſe two miniſtrations are to produce two contrary effects; for humbling, bruiſing, and beating down of the ſoul, being convinced of ſin, guilty of death, and worthy of Gods everlaſting wrath, is the true and proper effect of the law, and that for which it was eſpecially given, as Gal. 3.19. Wherefore then ſerveth the law? it was added becauſe of tranſgreſſions; that is, to diſcover them, to cauſe fear and horrour in the conſcience, and ſo to conclude or ſhut up the ſoul under a fearful and inevitable bondage and malediction, verſe 22. And thus did Paul ſet up the law in a moſt horrid and terrible manner, as if there were no Chriſt, neither grace or redemption to be expected from God, as Luther ſaith: ſo that the miſtake is wholly yours. And if no ſuch indignation, and terrour be by the law, what need a Mediatour for reconciliation and peace? or Chriſt to be a Sanctuary or hiding place? or any to flie to him for refuge and ſalvation? It ſeemeth you would have the law to be preached more mildly then ſome Antinomians do, and with much mitigation of juſtice: and yet you blame others for too little law: you are not good to pleaſe: and few mens Miniſtery like you, ſo as doth your own. But this I dare ſay, he that was never killed, was never made alive; where the law worketh not to condemnation, there the Goſpel never brought juſtification to life. And by this meanes the law is ſubordinate and ſubſervient, in making ſenſible of ſin, guilt, and damnation, in ſuppreſſing and deſtroying that peſtilent opinion, and conceit, which every one hath of himſelf, his own ſtrength and righteouſneſs. And laſtly, when a man lyeth in that deplorable and deſperate caſe, ſighing, and lamenting under that burden of fin and wrath, in making to deſire and ſeek after help and remedy. And in a remote and general ſenſe, or accidentally, it may be ſaid to have Evangelical purpoſes, in that all hope of righteouſneſs, acceptance, and life, being quite loſt, and gone by the Law, the minde and intent of God hereby, is, to drive man to believe in JESUS CHRIST. But of this you will tell us your minde more fully afterwards, as you ſay.

M. B. pa. 105. THe Antinomian cannot by his principles avoid that Chriſt intentionally dyed, and ſo offereth his grace to all.

Anſw. That is, Chriſt intended by his death, fulneſs, perfection, or ſufficiency of ſalvation for all, and that ſo it ſhould be tendered to all, though the elect only can conceive it through faith; and that it will prove the judgement and condemnation of others who were invited to be gueſts, but refuſed to come in, as Mat. 22. and had it propounded and offered to them, Rom. 10. ult. this is a truth, as received by the Orthodox, Ancient, and Modern, ſo conſonant alſo to the Scripture: and hence Chriſt is called the Saviour of the world. And there is neither errour nor danger in it.

You ſay in another place, that God juſtly requireth faith to the Goſpel of all to whom it is preached, in that we all had power to believe given in Adam; & is not then the object of faith, or the grace of the Goſpel to be propounded to all, with command that they believe, even for the obedience of Faith? Rom. 1.5. This is the commandment of God, that men believe on the Name of his Son Jeſus Chriſt &c. how ſhould they receive and apply Chriſt, unto whom he is not preached or offered? or how can any be reproved for rejecting of him, whom they might not receive? or blamed for not coming unto him to have life, whenas yet they had no way nor leave given, as Joh. 5.40. You will not come unto me, that you might have life.

M. B. IN page 124. and 125. For did not God deal thus with Adam? If he would obey, he ſhould live; but if not, then be muſt dye: will you ſay with the Antinomian, That this was an unlawful thing, and this was to make Adam legal, and one that was not affected with the goodneſs of God to him?

Anſw. If you deal candidly, you ſhould name your Antinomian, and not charge any crime upon the guiltleſs: you think he cannot be wronged too much. 2. But if the continuance of Adams felicity was upon condition of his obedience, it followeth not that it is ſo with the Elect in the ſecond ADAM Chriſt, for here they have a far more free and ſafe eſtate then was that in time of innocency.

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. You may ſeem to diſparage the learned too much, as if, confining or aſcribing all the promiſes to the Goſpel, or accounting them to be Goſpel, they ſhould deny any promiſe to appertaine to the law. Whereas, I think, you cannot alleadge one learned Author, who doth not grant the law to have its promiſes alſo, yea, and to make this difference alſo between legal and Evangelical promiſes, that the Evangelical are free and abſolute; the legal, conditional;Promiſſ. alia conditionales, aliae gratuita. yet never read I of any hard or undue expreſſions caſt upon the law, as you inſinuate. If the curſe be not ſometime expreſſely ſet down, yet it is implicite and neceſſarily included, wher-ever the law is mentioned, taking it for law moral: but you reſerve this to a future time; and ſo it is referred.

M. B. pa. 141. In the moral law is required juſtifying faith and repentance &c. the ſecond commandment requireth the particular worſhip of God; inſomuch that all the ceremonial law, yea our Sacraments, are commanded in the ſecond commandment.

Anſw. 1. You may as well ſay alſo, that the judicial law is included in the firſt commandment, and the ſecond table, and ſo jumble and confound all in one law, which in their delivery, nature, uſe, and end, are ſo diſtinct. 2. Juſtifying faith is ſo called only from the object of it, unto which it hath reſpect;Non aliunde nos ſalutem quam ex evangelio conſequi quoniam non alibi ſuam nobis juſtitiam Deus patefacil, quae ſola nos ab interitu leberat. Calv. but this object is not propounded in the moral law, for the ſoul to have reſpect unto: therefore it is an error to teach that juſtifying faith, properly ſo called, is required in the moral law, and a confounding of law and Goſpel. The righteouſneſs of God is the object of juſtifying faith (therefore it is called the righteouſneſs of faith alſo Rom. 10.6. and that in oppoſition to the righteouſneſs of the law. v. 5.) and it is only revealed in the Goſpel; whence Paul inferreth it to be the power of God to ſalvation, Rom. 1.16, 17. and the Goſpel is preached for the obedience of this faith, Rom. 1.5. that is, to call and bring men unto this juſtifying faith: but if the law do it, it is not the proper office and end of the Goſpel. 3. What requireth repentance, muſt neceſſarily propound a promiſe of pardon and acceptance unto the penitent; but the moral law knoweth, nor offereth no ſuch mercy to any ſinner. 4. God cannot be rightly worſhipped, nor known, but in Chriſt the Mediator, by whom alone we have acceſs with boldneſs, and confidence,Deus niſi in Chriſto ſuo coli nec cognoſci. Eph. 3.12. but the law teacheth not Chriſt. 5. And if our Sacraments be commanded in the ſecond commandment, then they were commanded the Jews; for whatever the law requireth, it is of them that live under it, as did the Jews, Rom. 3.19. but I hope our Sacraments were not commanded them to uſe; yea, and we by that are to be circumciſed, who now have the ſecond comman dment? 2. If all the ceremonial law be commanded there, then the ceremonial doth not differ in nature and kind from the moral, but as a part from the whole;Where is the ſpecifical diſſirence then? ſo that you have vainly diſtinguiſhed the law into moral ceremonial, and judicial: many other arguments might be uſed to let you ſee your great miſtake; but I forbear in a caſe ſo clear.

M. B. The moral law hath more particulars, then can be in the law of nature; hence the Apoſtle ſaith, he had not known luſt to be ſin, had not the law ſaid ſo, &c.

Anſ. As the moral law is not ſo comprehenſive as to containe juſtifying faith and repentance, ſo neither do you evince it to be more extenſive or large then the law of nature, having more particulars then be in that; theſe be your private crotchets. How will it ſtand with the juſtice of God, to require more then was given to our nature at firſt? And the invalidity of your reaſon is evident; for though the Apoſtle had not known luſt by it, yet you know that much of that law lyeth dead and obſcure in us; there be many ſeeds and remanents of it, which to us be imperceivable, till the Miniſtery of the moral law do fetch thoſe ſparks from under the aſhes, revive, and bring them to light. And luſt lurketh in our corrupt nature, as fire is in the ſlint, not known, nor taken notice of, till the law, as the ſteel, beat it out, and cauſe it to ſparkle abroad; but it followeth not that the moral law containeth more, becauſe it revealeth more. 2. You take the natural law as it is obliterated, and imperfect in our corrupt nature, and the moral law in its perfection; an unequal compariſon. 3. The ſin of luſt was there before the law came; now if there were not a law of nature, or in nature, againſt which it was, how came it to be ſin? by what law had it a being? for the knowledge of it, you ſay, was only by the moral law.

As you paſs along, you are ever and anon, like a raſh and paſſionate Schoolmaſter, laſhing your adverſaries without cauſe, accuſing them as guilty of crying down the law, preaching againſt it. reviling it &c. and the like aſperſions you caſt upon them; which argue and bewray too much gall and diſtemper in you; but ſuch paſſages I paſs over, being minded not to reply to every extravagant expreſſion, but only to give ſatisfaction in what is material.

LAſtly, obſerve in general, that God did not give them his law, till he had humbled them.

Anſw. The principal end of giving the law, is, that by it, as an inſtrument, God may humble us, beating down that pride and preſumption in our ſpirits, conceiting and boaſting of what we neither have, nor are.

M. B. p. 151.—To ſignifie that the law could not be a way of juſtification.

Anſ. And yet you ſaid but lately, that the law requireth juſtifying faith; to what end is it, if it ſhow no way to juſtification; nor cannot juſtifie, as you ſay afterward? or how can it then be a covenant of grace?

M. B. God doth uſe the law as he doth his whole word, to beget and increaſe the life of grace in us — and in this effect of the law, to increaſe life, David doth often commend it.

Anſ. 1. There be two principal and eſſential parts of the Covenant of Grace. 1. To hold out the way of juſtification, peace, and life. 2. To promiſe and give the Spirit of regeneration and renovation. So Jer. 31.33, 34. and Ezek. 36.25, 26. And the law doth neither of theſe: therefore it is no covenant of grace.

2. There is nothing more againſt Scripture, and the maine current of all true divinity, then to teach that the life of grace is begot by the law. Here are two great 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 its 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.

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.

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.

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 〈 in non-Latin alphabet 〉 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 preach it at Rome alſo. If the Law would have ſerved, and Paul had known alſo this your liberty, and choſe to uſe either law or Goſpel, he needed not to ſhun, nor ſhrinke in the preaching of it, for every mans heart is principled to approve and receive that doctrine having the ſeeds and effect of the law naturally in his boſome; but the Goſpel is ſupernatural, and the ſoul is indiſpoſed to receive it of it ſelf, yea and ſtrongly by aſſed and inclined againſt that way of peace and life revealed by it; for it maketh void, rejecteth, and caſteth downe all the excellencies of man, his freewill, ſtrength, righteouſneſs, wiſdome, goodneſs, as being vanity, folly weakneſs, ſin, and vile with God; ſo to prepare and make way in the ſoul to bring in and commend Gods grace to be all-ſufficient and that Chriſt alone may be exalted and rejoyced in. Hence the myſtery of the Goſpel was to the Gentiles fooliſhneſs, and to the Iew a ſtumbling-block. 1 Cor. 1.23.

Alſo it is more then evident, that this word of the Goſpel was the inſtrument of converting all thoſe Churches to whom Paul writ, as his Epiſtles do teſtifie; as beſides theſe mentioned places to the Romans Corinthians, and Epheſians you may alſo ſee in Gal. 1.6.8.9. Col. 1.5. Phil. 1.5. who were called into the fellowſhip of the Goſpel. But what need the lighting of a Candle at noon-day, unleſs it be ſtill dark Saturday with us. The ſecond remarkable place is 1 Pet. 1.23, 25. Being born again, not of corruptible ſeed, but incorruptible, by the word of God, which liveth and abideth for ever: and verſ. 25. he expounds himſelf, ſaying. And this is the word which by the Goſpel is preached unto you. If need were, a cloud of expoſitors might be here produced to evince and confirm it, that this inſtrumental word of regeneration is not the Law, but the Goſpel.

It is true, ſome tell us of a twofold regeneration, or rather a twofold ſenſe of the word; by the one, the ſoul cometh to a ſecond new being: and by the other, it hath the image of God reinſtamped on it; And of a regeneration of Faith, and another of holineſs of nature and life; but I would trouble none with theſe diſtinctions: yet this I add, that Melancthon upon Iohn, obſerveth, that Chriſt calleth our juſtification, regeneration; and indeed it is a new creation, and the putting of the ſoul into a new and happy condition, for thereby it hath reconciliation and peace with God, Rom. 5.

2. And there is a twofold healing. 1. Of our ſpiritual eſtates: and thus we are ſaid to be healed by the ſtripes of Chriſt, Iſa. 53.5. who is the repairer of this breach: and as for that wound of conſcience (in that day when ſin doth bite and ſting, and the law accuſe and terrifie) none other plaiſter can cure it, but the blood of Chriſt, who by his eternal ſpirit offered himſelf to purge and purifie the conſcience, Heb. 9.14. and this is done by the application of faith; for health or ſalvation is onely in Chriſt, and in nothing elſe you can name: And as Moſes lifted up the Serpent, ſo muſt the Son of man be lifted up, that whoſoever believeth in him might not periſh, but have everlaſting life John 3.14 15. 2. There is an inchoate and partial healing of our natures, hearts and lives, which is effected by the Spirit of Chriſt, renewing and changing all and every member of his myſtical body, whereof he is the head: but as the Moral Law is not the inſtrument to reveal and hold forth Chriſt crucified; ſo Faith, by which the ſoul comes to be ſenſibly healed, and having communion with Chriſt to receive vertue from him, this Faith is onely inſtrumentally by the Goſpel, which is preached to all for the obedience of Faith, Rom. 16.25, 26. And if our inheritance come by the law (in part or in whole) then Faith is made void, and the promiſe made of no effect, Rom. 4.14.

3. And laſtly, Converſion may be taken, 1. for the change of the condition, as when who was in bondage is enlarged, ſet free, delivered out of the hands of his enemies: and of far off, is made near, as Iohn 8.36. Epheſ. 2.13. Col. 1.21. or 2. for the turning of the heart to God, Act. 26.18. To turn them from Satan to God. If thou wilt return, return unto me.

3. For the change and alteration in the ſoul, when God ſanctifieth a man throughout, &c.

4. A man may change his religion, as did the Jewiſh-Proſelytes: and his outward way and manner of life, being refined and reformed according to the letter of the law, as the Phariſee, Luke 18.

Now to apply all. Hence I infer, and ſay, that it is never read in the Scripture, that the ſoul was made ſpiritually free, and eſtated in grace and favour, by the preaching of the Moral Law: but the office of it is to arreſt, convince, ſhut up the ſoul under ſin, the curſe, and condemnation, Gal. 3.22. the law and the Goſpel are the two keys that Chriſt gave, that by the one, ſinners might be ſhut and bound; and by the other, ſet free, and brought forth, Mat. 18.18.

2. Neither did the Law inſtrumentally convert and turn the heart to God: for Chriſt is the way to the Father; his blood and croſs ſlayeth the enmity that is between divine juſtice and the ſinner, and removeth all lets whatever did hinder or ſeparate, and ſo openeth a free way for acceſs, Heb. 10.19, 20. and his righteouſneſs is the melius terminus, bond or mean of union between God and the ſoul, bringing them into a ſure and everlaſting covenant of peace: he is firſt King of righteouſneſs, and after that King of Salem, that is, of peace Heb. 7.2. Now Chriſt, his death and reſurrection, with the fruits and benefits thereof, are the ſubject and peculiar treaſures of the Goſpel, whereof Paul was made a Miniſter, that he might preach among the Gentiles the unſearchable riches of Chriſt, Eph. 3.7, 9. further God cannot be com'd unto, known, nor enjoyed, niſi in Chriſto ſuo, but in Chriſt. And he gaineth and draweth the ſoul with cords of love: he appears gratious and merciful to poor ſinners beaten downe, humbled, and brought to deaths door in the conſcience of ſin; elſe the ſoul being afraid of him, would with Adam flee away, and hide it ſelf from him: hence paſſim, men are exhorted to turne to the Lord, becauſe he is gratious and merciful, Joel 2.13. Pſal. 86.5. Hoſ. 6.12. We are to hold forth God in Chriſt reconciling the world unto himſelf, and not imputing their ſins unto them: and as Ambaſſadours for Chriſt, we pray men in Chriſts ſtead to be reconciled unto to God, 2 Cor. 5.18, 20. Now this cannot be by the miniſtery of the Law, by which cometh the knowledge of ſin, for it worketh wrath, Rom. 4.15. threatneth with the curſe and death, Gal. 3.10. And thus the Law doth by the will and appointment of God, to force man out of himſelf, to deſtroy all ſelf-confidence, and truſt in any goodneſs of his owne, and to make him to ſeek out, and to hearken after Chriſt, the true and onely right door ſet open in the Goſpel: that by him the ſoul may have entrance, being found in him, not having its owne righteouſneſs which is of the Law, but that which is through faith in Chriſt, The righteouſneſs which is of God by faith, Phil. 3.9. It is a vain, and a ſtrange conceit, that the ſoul ſhould convert to God by the preaching of the Law, ſith it can onely turne and come unto him by faith, which nothing doth ſo much croſs and hinder as the Law: and it putteth the ſoul upon a contrary way.

3. But if by converſion you mean (as happily you do) the change of the diſpoſition and frame of the ſoul: It is as certain alſo, and clear, that God doth not this by the law, but by Goſpel: thus Act. 15.9. God purifieth the heart by faith: and Acts 26.18. they ſanctified by faith. This is the ſpecial commendation that Paul giveth of the Goſpel, that therein we all with open face behold the glory of the Lord, as in a glaſs, and are changed into the ſame image from glory to glory even by the Spirit of the Lord.

Againe, can mans nature be changed till he be united and ingrafted into Chriſt the true vine? and doth not vertue come by that inſition or union? And was it ever taught, or read, that the law ſhould be that miniſtery by which this is wrought? If the law do not ſet this object Chriſt before the ſoul, nor is no mean to bring and joyn it to him; how can it be an inſtrument to give and communicate the Spirit of Chriſt? Indeed, a legal ſpirit or power it hath, which hath been effectual to work a great deal of reformation and legal ſtrictneſs, having a ſpecious and deceitful ſhew and luſtre, as we ſee in the Phariſees, who therefore were admired in their age. O Sir, if you would ſet before your own, and the eyes of your people, duely and daily, that exceeding kindneſs of God, and ſweetneſs of his ſo ſurpaſſing love in Chriſt in ſo infinite expreſſions of it, and ſeek to affect both your own and their hearts with it; you would finde what an incredible force and vertue is in it, far beyond any power in a legal Miniſtery, to melt, gaine, and leaven the ſoul, transforming it into its own nature and image, which is love and mercy; and ſo diſpoſing you to do all things of the law freely and willingly, which are but the offices and duties of love. And the law was given not to beget this love, but that by requiring it of us, either love or enmity as, it is in us, might be bewrayed, and made manifeſt. In a word, no ſounder, further, nor better converſion can be wrought by the law, then was in Paul, before he received the Faith; who in that his zeal of God was a blood-ſucker and butcher of Chriſtians, Chriſts ſilly and harmleſs ſheep; for he was inwardly in the gall of bitterneſs, &c. and ſo are too many this day, as we ſee, finde, and feel, who might be metamorphozed by the Goſpel, and of wolves become lambs; like Prieſt, like People, according to their paſture they feed in, viz. as the nature of the doctrine is they receive, ſo they are: where much law is, there hardneſs of heart, cruelty, ſelf-love, &c. but want of meekneſs, humbleneſs, and mercy. And it will ever be true, that a legal zeal is perſecuting.

4. If laſtly, you hold this laſt ſort of converſion to be by the law, viz. to make a looſe and profane man ſtrict and religious in his courſe of life (which is properly no ſouls converſion; for both he may be in ſtatu quo prius, no changling in his ſtate, and his nature was principled for this way) this may be granted you: but alas who ſeeth not that this is hypocritical, feigned & unſound. Luther ſaith, The law can but make hypocrites, if there be no further work but what is by it.

This I ingenuouſly profeſs (what ever you may think of it) that my deſire is not to know or think of God out of Chriſt, but to confine all the powers and workings of my ſoul unto that ſo pleaſant and amiable object, God reconciled in his Son. And ſo to ſet him before me gracious, propitious, loving, &c. in all the events, occurences, and conditions of this life. And this is the true and onely office and exerciſe of faith. And thus I deal with God, even as he alſo dealeth with me, (according to Luthers expreſſion) without the Law, in his Covenant of meer grace; the more I can do ſo, the greater confidence I have towards him, the better every thing he doeth pleaſeth me; the more welcome is the Croſs, and the more apt and able I am to bear and digeſt it, the more is my heart and affections lively and ſweetly ſtirred up, and enlarged to love God, and to delight my ſelf in him: by this mean the ſoul is made merry and kept joyful in the Lord, and like an Inſtrument in good tune, it is ready for uſe upon any occaſion. And the inward appearing and manifeſtation of God unto the ſoul in love and tender mercy, doth melt it, and effectually change and overcome the enmity and maliciouſneſs of my naughty heart and nature. And this light I endeavour to hold out to all, and to walk in this way of loving kindneſs, long-ſuffering, and compaſſion towards every one, in doctrine and life, holding it the wiſeſt, moſt direct, effectual; and Goſpel-like courſe and way, thus to overcome the frowardneſs and evil that is in man, with lenity and goodneſs, even as God in this way prevented and overcame me. The more I can look into that gentleneſs, aimableneſs, and thoſe fatherly affections in God through Chriſt Jeſus towards me, and that ſecreet boſome of divine love is ſo laid open; the more are all fears baniſhed, diſcontentments ſwallowed up, and I am heartned to go on chearfully in a Chriſtian courſe, as beſt becometh that holy and heavenly calling. And the more abundantly Gods thoughts of peace are diſcovered unto me, the more peace and reſt I thereby finde bred and preſerved in my thoughts. You may account it a licentious doctrine, or otherwiſe aſperſe it with indignities, becauſe you have little skill of it: and may bridle your ſelf and diſciples by another mean and kinde of woful doctrine; but when you have done, I wiſh you might feel how your owne pulſes do beat. But I proceed.

You deny the Law to work onely preparatorily in converſion. And I thinke he never had experience of conveſion, that is of your mind; you would make men believe you ſit downe with a legal reformation (as is the caſe of too many) inſtead of a Goſpels-converſion: or that the law had never as yet its due and perfect work upon you, for then you would ſing another ſong: When the commandment came ſin revived and I dyed, Rom. 7. Did ever any come to life, but by death? And when a man hath ſeen and felt nothing but ſin and death in himſelf, the law cannot tell him, nor let him know of a righteouſneſs and life ordained for him in another out of himſelf; and therefore here it ceaſeth to help. He that expecteth converſion by the Law, may as well ſeek light in darkneſs, life in death, converſion where confuſion, terrour, and deſperation is. Who can credit your bare word in this, that the law, which is found both by Scripture and experience to be the word that revealeth and worketh wrath and death, ſhould yet be the miniſtry alſo of converſion to the ſoul? I cannot do it.

M. B. Onely two things muſt be premiſed.

Anſw. Nay not onely two, but a third alſo, viz. that what you ſay is infallibly true without exception; your new divinity muſt paſs for current.

M. B. Firſt, that the law could never work to regeneration, were it not for the Goſpels promiſe.

Anſw. You mean not, that the Goſpel-promiſe ſhould be any ingredient to the miniſtry of the law, and ſo by the vertue and efficacy of this (as ſome ſpecial pearl uſed amongſt other things, in themſelves of little or no force) this cure or work ſhould be effected: but you ſay that vertue ſhould go forth equally and indifferently by law or Goſpel; and this becauſe God hath promiſed to give a new heart through Chriſt as the Medium, by and in whom he creates and changes it anew; for ſo you would contradict your ſelf: but thus you intend, that Gods promiſe to give this heart is grounded on Chriſt, as the reaſon of making it; but the performance may be by the law. But is it your part to make this to appear for truth? By regeneration we are become children to God; but if this be by the law, then are we but like Iſhmael, children of the bond-woman. Well, your words want weight and credit too. I wonder you ſhould think ſuch private fancies would ever be received, having no warrant but your pen. What have you no Text nor Author to produce, not one ſentence or word from either, for confirmation?

M. B. So that while a Miniſter preaching of any commandment, doth thereby mold and new frame the heart.

Anſw. You want a probatum eſt, for it.

M. B. All this cometh by Chriſt, who therefore dyed, and aſcended into heaven, &c.

Anſw. Every word of God is pure: add thou not to his word, leſt he prove thee, and thou be found a lyer, Prov. 30.5, 6. Where is it ſaid that Chriſt dyed and aſcended to give ſuch power and vertue unto the law?

3. As it hath ſo prevailed with you, ſo I am ſenſible of no force at all in it, whether to incline or carry the judgement unto it at firſt, or to keep the minde the ſame ſtill. Conſider better of it: It is granted, the people of God did receive the grace offered in their Sacraments, &c. and were partakers of Chriſt, as well, that is, as truly and as really, as we; now what is this to your purpoſe? I ingenuouſly profeſs, I ſee not wherein it maketh one jot for you, or to confirm your tenet: what would you infer hence? you ſay the Apoſtle did as much exclude theſe ordinances from grace as any things elſe and as well & as much as the Law; that muſt be your meaning.

Anſw. Your ſelf have ſeemed ſtill to exclude the Law from Grace: and to make a direct oppoſition between them.

2. As for Circumciſion and theſe Ordinances, being in their prime inſtitution types, yea ſignes exhibitive of Chriſt, and, if not eſſential parts, yet appendances of their Covenant of Grace (which cannot be ſaid of the Law, it being a doctrine of another nature and uſe) therefore neither the Apoſtles nor Prophets in that caſe and ſenſe did exclude them from Grace: but onely as the hypocrites,Ceremonia Legis in ſua natura conſideralae, non autem quatenus ſuo tempore Sacramenta erant gratiae. Piſc. Gal. 3. and unbelievers did uſe them, as reſting in the things done, or uſing them being antiquated and our of date; or joyning them with Chriſt and Faith, as neceſſary obſervances to ſalvation, &c. Now as this aſſertion will be too bold, as unjuſtifiable, That the Apoſtle doth as much exclude the Jewiſh Sacraments in their prime, pure, and right uſe, from Grace, as he doth the Law; ſo that Argument is too childiſh, viz. If the believing Jewes were partakers of Chriſt, and did receive grace by theſe Ordinances; ſo did they receive grace by the Moral Law alſo. If you look again; there is neither contradiction in Scripture, nor occaſion given to ſeek out ſuch an uncouth and unwarrantable expoſition of the words.

M. B. Some there are that underſtand by the Spirit, &c.

Anſw. Here, you firſt preſent your Reader with Beza's interpretation; but that is miſliked, as not to your purpoſe. Again ſay you, thus it may be explained. As by faith is meant the doctrine of faith, ſo by the works of the Law is to be underſtood the doctrine of the works of the law (thus far I approve) which the falſe Apoſtles taught, viz. That Chrict was not enough to juſtification, unleſs the works of the law were put in as a cauſe alſo.

Anſw. If you look into Act. 15. and compare verſ. 1. and 5. it ſeemeth that they taught Chriſt for juſtification, for it is ſaid verſ. 5. they believed; (and what ſhould they believe in Chriſt for, but for righteouſneſs?) and yet they required Circumciſion and the keeping of the Law of Moſes as neceſſary to ſalvation, verſ. 1, 5. when we are juſtified, we muſt work to get heaven. So many now hold and teach, that good works, and obſerving of the Law are not needfull to juſtification, but they are to ſalvation: of which ſort you will prove one, if I miſtake not; Contrary to Act. 15.10.11. Now why tempt ye God, to lay a yoak on the Diſciples necks? &c. that is, as though he could not ſave by faith: and ſalvation now not to be ſought by grace onely in Jeſus Chriſt, ſaith the Margent. But we believe, through the grace of our Lord Jeſus Chriſt to be ſaved, even as they (Fathers) do. Learned Zanchy ſtateth the queſtion between Paul and the falſe teachers to be, An praeter Chriſtum, &c. whether beſides Chriſt, good works alſo be neceſſary to ſalvation.

Mr. B. And if this ſhould be the ſenſe of the Text, then it was clear, that the Galatians were not made partakers of Gods ſpirit by the corrupt doctrine that was taught them of late by their Seducers, but before, while they did receive the pure doctrine of Chriſt: and therefore it was their folly, having begun in the ſpirit, to end in the fleſh: this may be a probable interpretation.

Anſw. Yet theſe exceptions may be againſt the latter part. 1. The queſtion made by the Apoſtle is diviſive, whether they received the Spirit by the doctrine of faith or by the other? for by one they muſt needs have it: And not whether they received the ſpirit by both doctrines conjoyned and confounded: ſo that you miſtake the form of the queſtion. 2. They begun in the ſpirit, while they abode in the doctrine of Chriſt for righteouſneſs and ſalvation onely; and their folly in ending in the fleſh was, in that beſides the righteouſneſs of faith, they would have alſo works of the law for ſalvation, for this is to end in the fleſh, that is, in themſelves, having begun in Chriſt by the ſpirit: or, as ſaith Piſcator, this is called an ending in the fleſh, becauſe it is a way both heavy and impoſſible.

Mr. B. That which I ſhall ſtand upon is this, The Jews and falſe Apoſtles — when they went furtheſt, joyned Chriſt and the obſervance of the moral Law equally together for juſtification and ſalvation: whereas the Law ſeparated from Chriſt did nothing but curſe and condemn, not being able to help the ſoul at all.

Anſw. It is as probable, if not more, as I ſaid, that they held Chriſt ſufficient to juſtifie, but not to ſave, without works. 2. They joyned Chriſt and the Law for juſtification and ſalvation ſay you: And you joyn them for ſanctification and ſalvation; ſo no ſuch great difference. 3. If the Law ſeparated from Chriſt did nothing but accuſe and condemn then it ſeemeth, if it be joyned with Chriſt, it will acquit and juſtifie: or you think it hath left that power to condemn being joyned to Chriſt. Came Chriſt to take that power from the Law, or to mitigate and meeken it by uniting it, to himſelf; or to redeem his elect from under the Law, to live and abide where no Law is to accuſe? Rom. 8. Who can lay any thing to their charge? Is not Chriſt alſo our ſanctification and redemption, as well as our juſtification, without the Law, 1 Cor. 1.30? This doctrine is of God, ſaith Paul there, but yours is but of man. Alſo you diſclaim that the Law of it ſelf is able to ſtirre up the leaſt Godly affection in us, but Chriſt and Law together can; and not Chriſt without it: If the ſoul be married to Chiſt her husband, he cannot make her to bring forth fruits to God, but Moſes the former dead husband muſt be raiſed up again: and ſo the beleiver hath two husbands to make him fruitfull, and both at one time: a thing utterly againſt the Law, and the Ordinance of Mariage, civill or ſpirituall: for as in the civill, two are thereby become one fleſh; ſo they that are joyned to Chriſt are one ſpirit, 1 Cor. 6.17.

Mr. B. More places of Scripture are brought againſt this: but they will come in more fitly under the notion of the Law as a Covenant.

Anſw. It's true, there are many more, pag. 165. of the Aſſert. unto which as many might be added, but you have enough of theſe, the reſt you reſerve to a more fit occaſion. And I had thought to have enlarged this point, but that it is loſt labour: and I may ill ſpare any.

Mr. B. Thus therefore I ſhall conclude this point, acknowledging that many learned and orthodox men ſpeak otherwiſe, and that there is a difficulty in clearing every particular about this queſtion, but as yet, that which I have delivered carrieth the more probability with me.

Anſw. I thank you for your ingenuous and free acknowledgement. I am not alone in this my opinion, as yet I think you are in yours, for any thing, I mean, that can be read in the Orthodox; for otherwiſe the whole Colledge would not have given you ſuch hearty thanks, and your book ſo ſuperlative commendation, if they inclined not your way.

2. Whereas you find difficulty, that is becauſe you have taken the ſtaffe by the wrong and worſt end, contending againſt the clear truth: I will not ſay againſt the light and checks of conſcience. But the more difficult, the more fit for one of your quality and parts to encounter with, that ſo your victory might happily have been more glorious. Yet you have brought it no further even in your own thoughts, but to be queſtio probabilis: and you found it in as perfect condition and ſtate when you entred upon it: nay, I ſay more, I never read that it was controverted by any Proteſtant till now: but your words imply that you may be of another mind to morrow. The Lord inſtruct, and eſtabliſh us.

Mr. B. And I will give one Text more which I have not yet mentioned, that is Act. 7.38. where the moral Law is called 〈 in non-Latin alphabet 〉 , the lively cracles, that is not verba vitae, but verba viva & vivificantia, ſo 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉 , giving life; not that we could have life by vertue of obedience to them, but when we by grace are inabled to obey them, God of his mercy beſtoweth eternal life.

Anſw. Before you were onely defenſive, ſheilding your ſelf as buſily as you could againſt thoſe Scriptures that fought againſt you; but now you are diſpoſed to give your adverſary one ſtroke: and yet the arm, or weapon rather, will not ſerve to faſten one blow either to hurt or fright: this is but a childiſh skirmiſh or flouriſh. It is granted, the moral Law may be called 〈 in non-Latin alphabet 〉 , lively oracles or words: and ſo it is in its own nature: yea and in the Miniſtry of it, life is propounded, as Deut. 30.19. I have ſet before you life and death: and Levit. 18.5. Ye ſhall keep my ſtatutes and my judgements: which if a man keep, he ſhall live in them: but this life it promiſeth to give, is upon ſuch tearms and impoſſible conditions, that as yet none was quickned by it, but contrarily it brought death upon all, by reaſon of that poyſonfull enmity and maliciouſneſs of our common nature: whereupon Paul is bold and peremptory to affirm, that all that are of the works of the Law are curſed, Gal. 3. this inbred enmity is diſcovered but not cured by the Law, Rom. 3.20. Rom. 7.7. Alſo you are much deceived, when you ſay that 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉 . See 1 Cor. 15.45. The firſt Adam was made 〈 in non-Latin alphabet 〉 , a living ſoul, nor as if he could quicken himſelf or others; for that is peculiar to God himſelf, no man as yet quickned his own ſoul. And the oppoſition in that place ſheweth the great difference between thoſe two words; for it followeth, The laſt Adam was made 〈 in non-Latin alphabet 〉 a quickning ſpirit, in that he both quickned himſelf being dead, and quickneth all his members. Laſtly, ſee that place Gal. 3.2. If there had been a Law which could have given life 〈 in non-Latin alphabet 〉 righteouſneſs ſhould have been by the Law. In which words Paul intimates that there was never Law given that could vivifie, or which had any quickening vertue to impart or communicate unto any. I will not trouble you with commentaries directly contradicting, and overthrowing your expoſition of that place, becauſe I perceive you ſo abound in your own ſence, that their judgement is not eſteemed by you: and you have greater ſtore of them to ſatisfie you when you pleaſe, then I have. And leſt you ſhould be miſtaken, you adde, Not that we could have life by vertue of any obedience, but when we by grace are inabled to obey them &c. Now I thought that you rather ſhould have thus ſaid, (as more pertinent to the queſtion in hand) But that they do inſtrumentally vivifie, convert and give us life to obey them. But in this ſaying of yours you grant as much as we contend for: for if grace that cometh by the Goſpel do inable us to obey the Law, then it is not the Law that inſtrumentally doth convert and give life and ſtrength to walk in it. And your laſt clauſe is dangerouſly ambiguous, ſeeming to import, that Chriſt is not our ſalvation of himſelf, without our works or obedience to the Law: you will ſpeak out more plainly and fully in ſome other place.

And you give us a poor reaſon why you inclined to this your opinion, viz. becauſe Socinians deny grace and juſtification under the Law or old Teſtament: as if there were no middle way to take which could like you, but either you muſt run on the rocks on one ſide or other. Incidit in Scyllam, &c.

Mr. B. And thus I come to another queſtion, which is the proper and immediate ground of ſtrife between the Antinomians and us, and from whence they have their name: And that is, the abrogation of the morall Law.

Anſw. Toto Coelo erras. This is not the controverſie, except you mean, that you do aſſert the Abrogation of it, for it may ſooner and more eaſily be concluded from your tenets then any of ours, who hold the Law to be inviolable: but this may appear afterward. 2. If their name be from hence, then if you prove them not guilty of the Abrogation of the Law, you and others have falſly accuſed and ſtandered them for Antinomians, and now you for ever quit them from that aſperſion. I will be bold before the encounter: if he that ſhall prove guilty of the abrogation of it in whole, or in part, ſhall be the Antinomian, then mutato nomine, de te narratur fabula: look to your ſelf.

Mr. B. Paul maketh an objection, and he doth it for this end, to take away the calumny and reproach caſt upon him by his Adverſaries, as one that would deſtroy the Law: Do we make void the Law?

Anſw. If you and your partners in your miniſtery did go with a right foot in the foot in the Goſpel, or tread in his ſteps, the ſame would be charged upon you, and you might be glad to pretend or wipe off ſuch aſperſions.Hoc nomine peſſime audiebat inter Judaeos, non mode Paulus ſed Dominus que que ipſe acſi tota ſua praedicatione legis abrogationem moliretur.- Nunquam tanta cautio, &c. Chriſt himſelf, ſaith Calvin, who is the wiſdom of God, could not ſo preach the doctrine of free-Grace, but ſome took occaſion from his words (as you from ours) to ſay or think he deſtroyed the Law: hence was that prohibition Do not think I came to deſtroy the Law, Matth. 5.17. Do you think your ſelf more wiſe or wary in your Preaching, then Chriſt, or Paul was? if not, ſuſpect your ſelf, in that you bear not the like reproach. When innocency is thus traduced,Preſertim ver • facile obtinet falſa hac imaginatio inter vos qui prepoſtera legis intelligentia, &c. Calv. and condemned, quis ſtabit? The Diſciple is not above his Maſter: if Chriſt and Paul were counted Antinomians, Abrogaters of the Law, who will not take up the ſame Croſs? And it is remarkeable, by whom they were ſo oppoſed and aſperſed, even by the prepoſterous Zelots of Moſes Law: a generation which ever have and will hinder the free paſſage of the Goſpel, and diſturb the peace of the Church, like Cain, Iſhmael, &c.

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 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. I Have already handled the Law as a rule, and now come to conſider it as a Covenant, that ſo the whole Law may be fully underſtood.

Anſw. Your undertaken be great, and your promiſes ſat and fair, but never knew I worſe ſucceſs, nor leſs performance. I muſe that theſe points ſo weighty, and ſo much controverted, ſhould be ſo ſleightly handled, and your Affirmative part ſo weakly confirmed by a man of your learning. Suppoſe all be clear and unqueſtionable to your ſelf: (which I cannot believe now) yet others need more light then as yet you hold forth. And your Adverſaries ſee nothing to convince and ſatisfie them. You tell us, He that is ſo blinde that he cannot ſee by the light of one Sun, would not ſee any more if there were a thouſand Suns. Alas, do you think that he that readeth then, ſhall find theſe your elaborate and judicious Lectures ſo clear, and beyond exception, that he is like unto him that hath the nooneday to walke in; and is ſtrangely blinded, if any thing be rejected as erronious, or queſtioned as obſcure? To give you my ingratefull opinion, I neither ſee light of one Sun, nor yet of one beam of it. I fear you are too ſelf-conceited, and ſelf-confident. I ſay no more, but Aliorum eſto judicium. We are now, being made publique, to be cenſured by others.

Now you come to conſider the Law as a Covenant, &c. Anſw. Then it is not ſimply a rule: but it may be you will help this ſomwhat, by telling us of a more large acception of the Law; yet that is not to ſpeak preciſely to the point in controverſie; alſo, though your conſiderations be divers, yet the Law is conſtantly the ſame. Your doctrine, that the Law was delivered in Mount Sinai in a Covenant-way, or it was a Covenant God made with his people; I liſt not to meddle with by-matters. You then ſhew what a Covenant is: And as here you ſay, You find much difference of judgement: ſo I ſay, You are unhappily perſwaded to incline to the moſt unlikely, unfound, and palpably erronious opinion of all others, if yet you have any to travel and go with you, in your way; but you love croſs and by-wayes, that you may be better noted, to become famous or infamous.

Mr. B. The Law as to this purpoſe may be conſidered more largely, as that whole doctrine delivered on Mount Sinai, with the preface and promiſes adjoyned, and all things that may be reduced to it: or more ſtrictly, as it is an abſtracted rule of righteouſneſs, holding forth life upon no terms but perfect obedience. Now take it in the former ſence, it was a Covenant of grace: take it in the later, it was not of grace, but of works.

Anſw. This is firſt to be premiſed, and we take it as granted by you, that however you conſider the Law, yet you mean onely the moral Law. Yet you will not be contented with the ſimple and entire law as it is an abſolute law in it ſelf, but do take in alſo unto it, the preface, promiſes and all things reduceable; your extent of it is now become large indeed, and to me indefinite. What you draw in and reduce to it, who knoweth? But I ſmell ſome feare and diffidence in this great enterprize: your own thoughts being apprehenſive of the unjuſtifiableneſs of this ſtrange and bold aſſertion, you would not therefore be too narrowly kept in, but will take more ſcope and ground then is allowable: but let this paſs, and to come to a more particular reply.

Methinks the Pieface it ſelf ſhould have been ſufficient to have ſtopt you in this your way or opinion. Thus it is recorded, Exod. 20.2. and Deut. 5.6. I am the Lord thy God, which brought thee out, &c. out of which I collect, and it is plain and undenyable, That God was their God, and Iſrael his people, before the giving of the Law: and that he did not in theſe words expreſs his wilingneſs and conſent to be their God, if, or upon condition, they will keep theſe his Commandments, which you call the firſt thing belonging to a Covenant: therefore he ſaith, Hear, I am thy God, that is, I am now already thy God, namely, by free promiſe in the ſeed of the woman, Gen. 3. or as it was made to Abraham and his poſterity, Gen 12.3. Gal. 3.6. To Abraham and his ſeed were the promiſes made. And unto this promiſe or Covenant of grace, (then which I know no other in ſimple nature and eſſence, or ſubſtance) they had given and profeſſed their conſent formerly by their faith, and externally by receiving circumcifion the ſigne of the Covenant, and ſo avouched God to be their only God in Chriſt, and themſelves his people through him. And he being their God and King, it pleaſed him now to deliver unto them his will in this way and form of Government, according to which he would rule them, and they were to conform themſelves to his pleaſure herein.

2. And this promiſe given by God, and believed on by them ſo long before this promulgation and ſolemne delivery of the Law, was entire of it ſelf, containing perfection of doctrine, and holding out a free and clear way to pardon, reconciliation, and life. And therefore it was ſingly made & preached at firſt to Adam, and Abraham, with his poſterity: ſo that Paul ſaith, Gal. 3.18. God gave the Inheritance (that is, all the bleſſedneſs belonging to a Child) bylpromſe, denying and excluding the Law in this. And hence is it, that (to prevent all objections againſt the doctrine of free grace) Paul ſaith, Rom. 5.20. Moreover the Law entered, that the offence might abound. 〈 in non-Latin alphabet 〉 , id eſt, 〈 in non-Latin alphabet 〉 . that is, the Law entered beſides the promiſe of grace, which was the prime and principall doctrine: and it entered into the Church, or among the people of God, and yet neither to diſannull, nor to adde any thing unto the former Covenant or promiſe, Gal. 3.15. as if, of imperfect before, it was to be perfected thereby; Nor yet as if it were to be mingled with the promiſe and ſo to adulterate it: but it was to be kept diſtinct from it, as being of another nature, and for another end, contrary to that of the promiſe, The Law was to uncover ſin, terrifie the conſcience, exclude the ſoul from Gods favour and preſence: the promiſe to cover, to pacifie and comfort, and to admit or give entrance again with confidence through faith in Chriſts blood. The Law was to make ſin abound, that upon that occaſion the ampleneſs and efficaciouſneſs of the grace promiſed in Chriſt, might be more abundant.

And as for the promiſes of the Law, Piſcator telleth you, That they are to be excluded the Covenant of grace, as being of a diverſe nature or quality from thoſe promiſes of grace. The promiſe of grace is Nuda, ſimplex, & gratuita: the legall promiſes are Conditionales.

But now we will conſider by what Scriptures and Reaſons you would confirm it. Firſt, you ſay,

Mr. B. There is nothing more ordinary with Paul in theſe controverſies, then to conſider the Law ſo differently; as take this inſtance, Rom. 10.5.6. where he deſcibeth the righteouſneſs of the Law, from theſe words, Do and live, &c. We find this in effect, Deut. 30.16. and yet from this very chap. The Apoſtle deſcribes the righteouſneſs which is by faith. And Beza doth acknowledge, that that which Moſes ſpeaks of the Law, Paul applieth to the Goſpel.

Anſw. We might expect a more plain and clear text then this, (which is ſo knotty and difficult, that it hath troubled the beſt commentators) if yet you could produce any: • er verbum entelligit M. Legem quam Dominus voce ſua promulgavit. P. autom ad praedicationem Evangelii quae fuit Legis perfectio accommodat. B. but your poor ſhift and nakedneſs is manifeſt. If you ſtand here to Beza, his words make directly againſt you. What Moſes ſpeaks of the Law, Paul applieth to the Goſpel, ſaith he: Moſes ſaid thus of the Law, and Paul of the Goſpel. Thus then by his interpretation, 1. The Law is not one with the Goſpel, nor doth it comprehend it, but containeth a doctrine in kinde differing from the Goſpel or Covenant of grace. 2. He ſeemeth to be of that judgement, (with many others) that Paul doth but allude to that place in Moſes, and doth not directly and purpoſely cite Moſes for confirmation: and this is moſt probable, in that ſomething is added, ſome left out, and ſomething altered. Calvin thinkes the knot may eaſily be untied,— Sed totam in genere doctrinam, quae • vangelium ſub ſe compre • endat, &c. thus, If by the word we underſtand not the law, but the whole doctrine of God in general, as it comprehendeth the Goſpel: for ſaith he, The word of the Law never cometh of it ſelf to be in the heart, no not in the leaſt ſyllable of it, untill it be there implanted by the faith of the Goſpel. (Note you well this by the way.) And however the learned vary ſomewhat about this, yet I can read no word favouring your odde Opinion. Now come we to your Arguments.

Mr. B. The firſt ſhall be taken from the relation of the covenanters, Argn. 1 God on the one part, and the Iſraelits on the other. God did not deal as this time as abſolutely conſidered, but as their God and their Father: hence God ſaith he is their God. And when Chriſt quoteth the Commands, he brings the Preface, Hear O Iſrael, the Lord thy God is one: & Rom. 9.4. Now unleſs this were a Covenant of grace, how could God be their God, who were ſinners?

Anſw. God dealt with them now, not abſolutely indeed, but yet with relation to his promiſe formerly made, by meanes of which he had freely choſen, and taken them to be his peculiar people: having long before ſaid to Abraham, I will be a God to thee, and to thy ſeed after thee, Gen. 17.7. And hereupon the conſtant Martyr Mr. Bradford, intending to comfort one dejected and diſtreffed in mind, upon conſideration of ſome failing or want of obedience, as I remember writeth to this effect. Let this cogitation be ſtill in your mind, that before God aske any thing of us, he ſaith, he is ours: I am the Lord thy God: giving himſelf, and then all he hath, to be ours. And this he doth in reſpect of himſelf, of his own mercy and truth, and not in reſpect of us: for then were grace no grace. In conſideration whereof, ſaith the Martyr, Whatever he commands, though of duty we be bounden to accompliſh, and be culpable and guilty if not; yet he requireth the ſame no further of us, then to make more in love, and more certaine of this his covenant, That he is our Lord God, which is made in reſpect of his grace in Chriſt Jeſus, and dependeth nothing on our obedience. So this Covenant is moſt free and moſt ſure for ever, and the onely refuge and plea of the ſoul in the hour of tentation. It is more then evident then, that God as now, ſo from the firſt, ſtood reconciled to his people in Chriſt Jeſus, and in him became their God, and took them into that happy relation of being his people, his peculiar treaſure, and Children. And all your Scriptures, if now you look on them again, do hold forth this, and can ſpeak no other truth. What infirmity is this? Cannot God take a people into Covenant with himſelf, and become their God and Father in Chriſt his Son, and yet govern and put them under the Law, but we muſt then inferre, either that all his grace and favour is conditional, or elſe the Law we are made to live under for a time, is a Covenant of grace? Argn. 2

Mr. B. If we conſider the good things annexed to this Covenant, it muſt needs be a Covenant of grace, for there we have remiſſion of ſin, whereas in the Covenant of works, there is no way for repentance or pardon. In the ſecond Commandment God is deſcribed to ſhew mercy to thouſands, &c.

Anſw. If God promiſe and ſhew mercy in this way of obedience, (as we Parents alſo commonly do deal with our Children, looking pleaſantly upon them, uſing them kindly, &c. when we find them moſt dutifull: and tendering and receiving them lovingly and gently, upon their ſubmiſſion after ſome failing) will you ſo farre forget the truth and your ſelf, as to infer and conclude thence that the Covenant is eſtabliſhed on our obedience? It is one word and way by which we are begotten and become Children to God our Father: and he may rule us, and ſhew us favour by another word and way, eſpecially whilſt we be in minority, as Gal. 4.1, 2, 3. And what could keep the Children of Iſrael in the conſcience of their many faults and failings from deſpair? or what could erect their ſpirits, and preſerve ſtill a confidence and cheerfull hope in them? was it not, as Mr. Bradford ſaid, That knowledge and inward perſwaſion, that God was their Father, and they his Children, by a free and faithfull promiſe of meer grace in Chriſt to come?

Mr. B. 3. Argn. 3 If we conſider the duties commanded in the Law ſo generally taken, it muſt needs be a Covenant of grace: for what is the meaning of the firſt Commandment, but to have one God in Chriſt, our God by faith?

Anſw. What is ſaid to the other,Deus Pater ſeipſum in Chriſto abſcondidit ita ut nuſquam alibi quam in Chriſto quaeramus & agnoſcamus, &c. reſolveth this alſo: for this Commandment preſuppoſeth that God was their God, (and did not now by his Law become their God) by promiſe in the Meſſiah to come, on his part, and by faith receiving it on their ſide. And to keep them to his faith in Chriſt, and to prevent defection or Idolatry, he propounds himſelf to be known and acknowledged onely in Chriſt the promiſed ſeed, ſaying, I am thy God in my Chriſt: that ſo they might love him, truſt and delight in him.

Mr. B. From the ceremonial Law. Argn. 4 All Divines ſay, That this is reduced to the Morall; ſo that ſacrifices were commanded by vertue of the ſecond Commandment. Now all know that the ſacrifices were Evangelical, and did hold forth remiſſion of ſins, &c. then there muſt be grace included.

Anſw. Now I underſtand what you would have reduced to the morall Law. And in this paſſage of yours, I obſerve divers ſtrange things; as, 1. That the ceremoniall ſhould be reduced to the morall, as if the one were not entire and abſolute of it ſelf, without the other: or that they were not diſtinct ſpecies, under the ſame genus: the whole Miniſtration by Moſes, being divided into Law morall, ceremoniall, judiciall, ſo that every of the three is abſolute of it ſelf, for the matter and doctrine contained in it, and in reſpect of the end and uſe it was given for. 2. You cannot let us ſee one ſyllable concerning the ſacrifices in the ſecond Command. The Lord delivered by the ſame authority he had over them, and as equally and immediately required the obſervation of each of theſe, which in nature and office were ſo diſtinct. And the charging of Iſrael with all and every of them is grounded ſtill upon this, I am thy God: therefore was it, that his people were to be inſtructed, governed, and ordered as he pleaſed. He ſignified his will and mind, in the matters of faith, by the ceremoniall Law. 2. Touching morality and duty in the morall. 3. And what concerned the polity, and republique, in the judiciall Law. I ſee not, but that you may as well reduce the judiciall to the firſt Commandment, or to the ſecond Table, as the ceremoniall to the ſecond Commandment, and thus confound all, making but one Law. 3. And I marke another thing, viz. That in this you have one eye, and reſpect to the conſent or opinion of Divines, as the beſt, yea ſole reaſon and warrant you have for this, whereas you regard not their concurrence in other things. 4. Your inference is as ſtrange, viz. That there muſt then neceſſarily be grace included in the morall Law: for ſuppoſe your reducement be true, yet the ſame grace was ſtill contained and kept in the ceremoniall as before: and it could import no whit of its native vertue, or as a phyſicall ingredient, infuſe its ſpirit, ſtrength, or force, to alter and qualifie the Law of works: for then grace were no more grace, nor works no more works. If you make the morall ſo capacious, as to receive into it the other, as a greater Orbe the leſſer, or as your Cheſt doth a box of oyntment, or the Ark the Pot of Manna, yet there is no neceſſity of any influence from one into the other, or of any thing to be poured out of one veſſell into another: but all that grace of remiſſion of ſins, &c. was ſtill preſerved and kept in the ceremoniall Law: and ſo no grace in the morall.

4. If the Apoſtle did ſpeak as much againſt the ceremoniall, as morall Law, was it not becauſe the people had no further reſpect then to the act, obſervance, or thing done, reſting in the bare uſe, without faith in Chriſt, the onely treaſure hid, and propounded in and by them? and ſo they made that to be worke, which was grace: and ſo no difference between ceremoniall and morall things.Sincere accep •• non ſunt pro •• ie opera ho •• num, ſed •• ei: nam ni •• l agimus ſed •• ferimus nos •• eo, ad recipi •• ndam ejus •• vatiam. Cal. And being thus perverted, the continuance and uſe of circumciſion and the ſacrifices did oppoſe Chriſt, and grace, though they did not ſo, as they were inſtituted and commanded by God to be uſed. Sacrifices and Sacraments be Gods Ordinances, which rightly underſtood and taken, and purely uſed, are not properly mans works, but Gods. He propoundeth and commendeth thereby unto us his grace, and the work of redemption by Jeſus Chriſt, the ſole object that our faith is to look at, and to be exerciſed about in the uſe of them. If we handle them ſincerely, we bring no work, nothing for acceptation with God, but onely are receivers of what he freely giveth unto us. Its an eaſie and too common an errour to turn all into works, even Baptiſm and the Lords Supper, whereby the ſimple nature and verity of them is extinguiſhed and loſt. Chriſt profiteth none, but ſuch as deſpairing of Law and works, do by faith ſhe onely unto the promiſe of his grace. If a man ſeek help or comfort in any one act, or work, he is then bound to ſeek the ſame in all the works of the Law, and ſo is a debter to fulfill the whole Law: and is quite fallen from grace: ſo is it Gal. 5.2, 3, 4. Behold I Paul ſay unto you, that if you be circumciſed (namely in that perſwaſion, that that act will avail you any thing) Chriſt ſhall not profit you at all, &c.

5. Laſtly, This ſay you hath been alway a ſtrong Argument to perſwade you, &c. And there appeareth no ſtrength in it, but it is as weak, ſilly, and poor as any: and whereas you ſay, alwaies, I underſtand you thus, viz. ſince you entertained that conceit, that the Law of works is a Covenant of grace: by a miſtake herein, you might be confirmed in that errour; but what bred or occaſioned that opinion at firſt? And we now having the ſame morall Law, how is it (if the ceremoniall be included in that ſecond Commandment) that it doth not bind us alſo to ſacrifice, be circumciſed, &c. as it did the Jews? elſe we have not all in the Law.

Mr. B. This will appear from the viſible ſeal to ratifie the Covenant, Argn. 5 which was by ſacrifices and ſprinkling the people with blood: and this did ſignifie Chriſt the Mediatour of this Covenant.

Anſw. Interpreters vary about the meaning of that Covenant-book, or Teſtament that was ſprinkled with blood, Exod. 24. If you will contend it was the Law largely taken, even for what was delivered on Mount Sinai; In which large acceptation, that Law, blood of ſprinkling, and other ceremonies then uſed, were typicall, and ſhadows of future good things, Heb. 10.1. then you exclude the Morall Law ſtrictly taken, as a rule of righteouſneſs; for it was not typicall. And now what have you gained by making this a Covenat of grace, which the Jews lived under? or where, or what grace is found in the morall Law? But when Moſes took the blood and ſprinkled it on the people, and ſaid, Behold the blood of the Covenant which the Lord hath made with you, Exod. 24.8. your Marginall note telleth you, It was to ſignifie, that the Law being broken by us, could alone be ſatisfied by the blood and death of Chriſt. Let Moſes be typicall Mediatour, yet it followeth not, that it was not a covenant of works, (if you take it for the Law morall) but contrarily, that it was no other: for a Mediator was therefore needfull, becauſe by the Law the people were convinced that there was diſſention and variance between God and them, in that they were proved to be tranſgreſſors of that his Law, and the enmity was to be ſlain and aboliſhed, and a reconcilement made by a middle perſon. Argn. 6

The reſidue of this Section, I leave as dubious and obſcure: of whom you mean, I know not.

Mr. B. If the Law was that ſame Covenant, with that Oath God made to Iſaac, then it muſt needs be a Covenant of grace: But, &c. Therefore God remembers what he had promiſed to Abraham, Deut. 7.2. It ſhall come to paſs if ye hearken to theſe judgements, and do them, that the Lord thy God ſhall keep unto thee the Covenant and mercy which he ſware unto thy Fathers.

Anſw. Nothing is more evident by this place, then that the Law (requiring theſe judgements to be hearkened unto and done) was a diſtinct doctrine from that Covenant made with them in their Fathers. For, 1. God requires of them the doing of the one, but promiſes that he himſelf will keep the other, the Covenant and the mercy: ſo that this wholly reſts and relyeth on him. 2. He calls and commendeth himſelf firſt to be the Lord their God, not upon condition of their doing or obedience, but before he required it, and as the ground of commanding it. 3. The Covenant and mercy was made long before, and confirmed by Oath in the dayes of their Fathers: theſe ſtand all in that text fully againſt you, and for us. Yet he dealing with them, as a Father with his Children, is willing to manifeſt his faithfulneſs and love in keeping Covenant and promiſe made long before in that way of their obedience and dutifulneſs: but that he made that Covenant the ſame with the Law, is denied, as utterly falſe. If you ſay to your Child, he ſhall find you a loving and kind Father to him, ſo that he will be dutiful and obedient to you; now you are not his Father nor he your Child upon this condition, though in this way you may manifeſt and expreſs your affections at your pleaſure.

Now take a view of your ſix Arguments, and let us know what be your ſecond thoughts of them; and alſo your anſwer to thoſe places ſo fully meeting and oppoſing you in this your way, as the Angell did Balaam in his way, is infirm and nothing ſatisfactory.

Mr. B. If that in Gal. 3.18. and Rom. 4.14. be rigidly and univerſally true, then the doctrine of the Socinians would plainly prevail, who from theſe do urge there was no grace, nor faith, nor nothing of Chriſt vouchſafed unto the Jews, whereas they had the adoption, though their ſtate was a ſtate of bondage.

Anſw. 1. Truth is to be received in love to it, for it ſelf, though no errour nor danger (a thing impoſſible) ſhould be prevented by it. 2. If Socinians do urge thoſe places, to inferre, that no grace, &c. come by the Law, but by the promiſe onely made and given long before; let us ſee how you would except againſt this: but both you and the Socinians are wide and deceived, though not in the ſame way. 3. They had the adoption indeed, but that was by faith in the promiſed ſeed: and the putting them under that pedagogy of Moſes made their ſtate ſo ſervile.

What you ſay in the reſt of this Lecture, hath been preſented to us before: where alſo the anſwer and ſatisfaction is to be found.

Mr. B. pag. 2, 3, 4. I come to the Antinomian difference, and there I finde ſuch a one, that I am confident was never heard of before. In Hony Comb, God, ſaith he, ſaw ſin in believers of the old Teſtament, but not in the new, &c.

Anſw. Our weakneſs makes us ſtumble and to be offended, where no cauſe is ſometime, and with too much confidence to condemn or reject ſuch pretious truths, as are received and juſtified by the Children of wiſdome. I have ſpoken before to this phraſe. In ſobriety of mind, ponder this. The Scripture doth not ſay, that Chriſt did actually take and do away ſin, till he came and ſhed his blood for that purpoſe: and the object of their faith in the old Teſtament, was the promiſe of future good things, to be done and wrought by Chriſt when the fulneſs of time appointed came, Gal. 4.4. ſo that God is ſaid to have patience in bearing with his people till he received full ſatisfaction, Rom. 3.25. and this finiſhed and plenary work of redemption, that the Goſpel holdeth forth to us, was the object of their hope, who onely lived in a certain expectation of it, according to the promiſe: yet did that faith and hope both ſuſtain, ſave, and ſerve them ſufficiently according to that their condition, wherein it pleaſed the Father to place them. Their Goſpel in brief was, That Chriſt ſhould appear and 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 diſpenſe them as he pleaſed, more ſparingly then, then now.