A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.

A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.

Table of contents

Title page

To my Christian Friends and Acquaintance in the County of LANCASTER, More especially the Church-meeting at LUND near Preston in ANDERNES. Grace and Peace from God the Father, and Iesus Christ our LORD.

Certain Passages concerning Mr. Harrison, Preacher at LUND Chappel in the County of Lancaster.

The first passage, Hearken not to the letter which saith labour, but looke for the spirit to work.

The second passage. The Law was not given to an unconverted people, but to a converted.

The third passage. I can preach that which Iohn Baptist could not, nay Christ in the flesh, preached not.

The fourth passage Repentance is a not saying in thy heart, doe this: that is: this or that commandment of God.

The fifth Passage. There be two sorts of people, first the uncalled; to them only Preach the Gospel. Secondly the called, to them Preach good works.

The sixth Passage. But is it not good for a man to do all that he can, viz. in way of obedience to Gods commandments? Answ. The summe of all the commandments, is that of the Sabbath: Now to a Christian the Sabbath, is to cease from his own works, or working according to a form or letter,

The first Querie.

The second Querie.

The third Querie.

The fourth Querie.

The seventh Passage. Christians when they Glory, glory in their sins.

The Eighth Passage. Righteousnesse or good workes are to be done by me, but are not profitable unto me, but unto others.

FINIS.

§

§

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A Glimpse of Divine Light, BREAKING THROUGH A Cloud of Errours. BEING An explanation of certain Passages exhibited by Anonymus, to the Commissioners of White-Hall, appointed for Approbation of publick Preachers, against Ioseph Harrison Gospel-Preacher at Lund-Chappel IN LANCASHIRE, For the supposed delivering of which, he was denied Approbation. Published by the said IOSEPH HARRISON, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.

ACTS 24.13, 14, 15. Neither can they approve the things whereof they now accuse me, But this I confesse unto thee, that after the way which they call Heresie; So worship I the God of my Fathers, Beleeving all things that are written in the Law and the Prophets, and have hope towards God, which they themselves also allow.

London, Printed for N. Brook, and are to be sold at the Angell in Corn-Hill near the Royall Exchange, 1655.

To my Christian Friends and Acquaintance in the County of LANCASTER, More especially the Church-meeting at LUND near Preston in ANDERNES. Grace and Peace from God the Father, and Iesus Christ our LORD.

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Beloved in the Bowels of Jesus,

AS there hath alwayes been a reluctancy upon my spirit, whiles seeking for approbation from men: so have I alwayes perceived a reluctancy upon the spirits of men, when about to grant me that which is so ordinary a favour. And though I will not say it made them more scrupulous how they approved: yet certainly it made me lesse scruple at their Non-approval, because, I needed not (as some others) either Epistles of commendation unto you, or letters of commendation from them; you were our Epistle written in our hearts, known and read of all men. 2 Cor. 3.2, 3. Neverthelesse (as occasion hath been offered) I alwayes desired it. 1. That I might live peaceably amongst, and keep a correspondency with the neighbouring Ministers, and not separate for circumstance, so long as we agreed in the substance of the truth. 2. That (while providence made way) I might not be chargeable (though I feared not my being troublesome) to any of you. 3. The maintenance allotted to the place at which I usually preached, and near unto which I was born, did arise (as some of you know) from within the Precincts and Borderies thereof; [Page] and the people were generally willing, and freely petitioned, that it might be disposed off to me rather than to strangers, that exercised at places farre remote, and yet with all earnestnesse sollicited for it, This last general call (in obedience to which, I with many others crowded up to London) cannot possibly but have been heard of by every one of you, And my desire is, that you should truly know, what was upon my heart before, and in reference to my going thither; what entertainment I found there, and how it cometh to passe, that you are now presented with, and invited to peruse, an explanation of these (Scarce intelligible) passages.

I was not freer in my spirit to seek for approbation now, than i [...] the dayes of old; nor did I expect these in commission now, to be any freer in granting (to such as me) than men entrusted by men with the like power, had formerly been. Though I professe, 1. That I honour some of the present Commissioners exceeding highly for their works sake; and am glad (as well for their sakes as the quiet of my own mind) that providence so ordered things, that they were not present at this Transaction, nor did sit to vote concerning me. Tender hearted Christians might perhaps have been troubled at themselves afterwards, least they had offended some of the little and despised ones. 2. I could not be perswaded of so much as an intended opposition from, or by the brethren of the Classis in the County of Lancaster, because I knew 1. That the Grandees of that party had refused for these four years last past, to observe either the publick days of fasting or thanksgiving appointed by the State; And I did not think men of that zeal and spirit, would strain their consciences, and make use of that power (no not if they had been assured thereby to promote their own catholick cause) which they had so lately refused (meerly out of conscience) either to pray or give thanks for according to 2 Tim. 2.1.2. Their own consciences might tell them, that though they alwayes have the happ to get and keep, that which is by them called the honour of maintenance: yet men as disputable as I in their account, deserved countenance from the powers that be, as well as they. 3. Neither I, nor any friend of mine (that I heard of) ever [Page] harmed any of them either in their persons or estate; And though they were guilty,A vindication of the answer to the Queries lieth by me in scattered sheets: the publishing called for, and at hand. (as many reported) not only of delivering (as is pretended against me) but of acting some Illegal and Antinomian Passages; yet were they passed by in silence; no advantage taken, nor information posted up against them. 4. My conversation (to say no more of that) these very men have not excepted against, and the points wherein I seemed to differ from them, whether in doctrine, worship, or discipline, have been so fully discussed in writing, and pillars of that party so farre engaged upon that account, that I deemed it inconsistent with the ingenuity of the men, either to fetch Arguments from Carters Topicks, or with Mr. Baxter, in a passion sure, to Querie about the extent of the 38. Article of our late Charter.Reply to Crand. pag. 43. 5. I was not conscious to my self of any point of doctrine maintained or published by me, that differed really from the Christian Religion contained in the Scriptures, and held forth as the publick profession of this Nation. And therefore as the Law is good, so if used lawfully, I saw not wherein possibly I could be judged a Transgressor of it; But contrary to my expectation, letters were written to a Brother, or Brethren in London. These passages sent up in that form, and in those very words at they are presented to you in the following page: And the minds of the Commissioners, so far as some of these mens Interests could prevail (for I speak not of them all) exasperated and prejudiced against me. But to say no more of that. The method and manner of their proceedings with me was briefly this, and thus.

At after ten dayes tedious attendance, I had the favour to be called in, and was then honoured with the presence of a full Committee: my certificate never questioned, nor any Querie proposed to me to try my knowledge and utterance: or discover whether the grace of God was in me of a truth. But the passages following were distinctly read twice over; I was required to answer yea or nay, as to the matter of fact, had liberty to speak what I thought meet in order thereunto, commanded to withdraw, recalled at after a short pause, and heard the sentence of a Non posse approbare: scilicet, That the Brethren had consulted together, and could not grant the one of those printed papers (which yet [Page] were so common, that four hundred at least had gotten of them) called an Approbation. One of the Commissioners who appeared (as to me) more respective and ingenuous than any of the rest, was pleased at after this to offer. 1. A reference into the countrey for examination of things before witnesses (as to the matter of fact) if I conceived my self wronged, and did desire it. 2. A liberty (as I apprehended) to answer those passages in writing, and present it to the Commissioners, unto the latter I said nothing. In order to the first I answered: that for ought I knew, the men in our countrey that were best known to them, and to whom I should be referred were my professed adversaries; to which the Gentleman replied, that I might leave the choice of persons for the discharging of that duty wholly unto them. Whereupon I desired a copy of the passages, and time to consider, both which were granted. And upon consideration, I did not think it meet to accept of the first offer. Because 1. The letters of Reference (since granted to neighbouring Ministers) were commonly directed to those I took to be the Informers themselves, assisted with some of their own brethren, and collected from that, compared with the entertainment I had already found; That this sort of men, had such an influence upon, and were of that repute with the Commissioners, that it was not possible for them to account me any other than an evil Doer. They answered and said unto him, if he had not been an evil doer, we would not have delivered him up unto thee. Ioh. 18.30.2. I am willing to submit to every ordinance of man for the Lords sake: yet it suited not with that Christian wisdom and frame of Spirit the Lord hath given me, to desire and petition for orders of this nature, or voluntarily to put such a cause as this upon trial before the Judges qualified in such manner as I conceive them to be. 3. If it be possible, as much as lieth in me, I desire to live peaceably with all men, and therefore seeing they have smitten me on the one cheek, and taken away my cloak, which they knew to be the Summum jus, or utmost that could be done (by vertue of any Law or Ordinance yet in force) it was upon my heart to follow Christs counsel, even offer them the other, and not forbid them to take away my coat also. If the quiet enjoying of the unrighteous Mammon [Page] will make them my friends, I love them so well as not to suffer them to incurre any further guilt by continuing my enemies. And not the latter; for 1. I freely and publickly delivered my judgement upon some of the passages (instead of returning my yea or nay) which was so stumbled at by the Commissioners, that I thought my Writing would give no satisfaction at al, but more offend. 2. Though when called, I was willing to submit my parts & gifts, and my life and conversation, or any thing I can call mine, to the credit of Commissioners impowred by the State: yet the doctrine I preach, being such as I cannot call mine own, I dare not submit it to the vote of any man on earth: unlesse they could make it out that they have their Commission immediately from Jesus Christ. 3. I knew my self unable to answer De facto, to all or any of these passages, which I conceived would be chiefly, if not solely expected. For first, I took no notes in writing of any Sermon preached by me for this eight years last past, and if I had, yet these being (as the Informers well call them) meerly passages, not positions or conclusions, it is not likely that I should have booked any of them, 2. It is (so far as I can learn from others, or collect by circumstances) three years and a halfe at the least, since the Sermon was preached; in which it is pretended that these passages were delivered, and I have not so well studied the Art of memory, as to recollect passages of so old a date. Nor can I hear that any of those hundreds that were present at that publick meeting (except only these Informers) remember that I delivered any such; or can punctually call to mind any form of words then used; save the text it self, Rom. 10, 6, 7.3. Though the passages, as here presented without any thing consequent or antecedent sound somewhat harsh; And those that know me best, can scarce think that I should be so spermalogical, or egregiously act the part of a babler as (ipsis terminis) to deliver any such: Yet do I so clearly discern several precious truths latent in, obscured by, and struck at through this mist of words; that though I cannot own the words themselves simply considered: yet can I not disown the things hinted at by them, without making shipwrack of faith and a good conscience.

[Page]And hereupon I did resolve to write an explanation of these passages: that so I might (according to the measure of light and grace received) 1. Vindicate clear and free those truths of Christ, which I looked upon as contemned, darkened, and here imprisoned through the unrighteousness of men. 2. That such scruples and Queres might be removed, as may hereby have been cast into your minds, and disquieted the peace of your spirits. 3. That I might discharge mine own conscience, and leave with you a reason of the hope that is in me; for the conviction, if not satisfaction, of all such as shall ask for, or expect it.

And now (my brethren) I hope I need not in the close of all to put in one caveat more against my self, and tell you what so many say, and you your selves already know, Scil. that I am a man not only subject to the like, but more passions and infirmities, than other men. Yet however let me minde you, that though I professe, I neither speak nor writ any thing but what I believe to be a truth; yet dare I not believe that all is true that I do speak and write, nor do I think it safe either for you or me to adhere to any expressions, or form of words whatsoever: but such as the holy men of God have left upon record who spake as they were moved by the holy Ghost: Sine verbo Dei temerarium est asserere quod videtur nobis bona consequentia trahi, saith Luther, It is a rashnesse to assert without the word of God that which seemeth to us to be drawn from it by good consequence. And hence I much admire the greatnesse of the Beam, that is in some mens eyes. Daring to condemn others for asserting a perfection practical, when they themselves practise towards others,Reply to Mr. Blake, page 49. as if they were infallible in their judgements. I confesse saith Baxter) I was well acquainted with the Genius of many of my reverend and newly honoured brethren. I thought that no godly man would have taken himself wronged, if a man told him he had error, no more than to tell him he had sin. I took it for granted, that Humanum est errare, and that we know but in part: and that sanctifying grace had so farre destroyed pride, and made the soul apprehensive of its imperfections, that at least men of eminent godlinesse, could have endured patiently to hear that they are not omniscient nor infallible: & that they have some [Page] ignorance with their eminent knowledge, and why not in these points as well as others. Try therefore all things, and hold fast that which is good. And with those noble Bereans, search the Scriptures daily, whether these things be so. Know no man after the flesh, and though you hear others say, they are resolved to think the worse, and that doubtless it is a Jesus of Nazareth, and not of Ierusalem, that is here held forth: yet do not you say, that you are resolved to think the better of what is written: because you know who it is that writ it: nor yet be ye affraid of their terrour, or drawn aside by the excellency of their speech or wisdom, from the simplicity of the truth: But look up unto God and the word of his grace, which is able to build you up &c. Accounting, as I alwayes preach, Christ Jesus the Lord, and me

SCALES, Aug. 18. 1654.

Your Servant for Iesus sake, IOSEPH HARRISON.

Certain Passages concerning Mr. Harrison, Preacher at LUND Chappel in the County of Lancaster.

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Concerning the above named Mr. Harrison, he hath in a publick Assembly delivered these Passages following,

1. HEarken not to the letter which saith labour, but look for the Spirit to work.

2. The Law was not given to an unconverted people; but to a converted.

3. I can preach that which Iohn Baptist could not: nay Christ in the flesh preached not.

4. Repentance is a not saying in thy heart, Do this, that is, this or that Commandment of God.

5. There are two sorts of people: First the uncalled, to them onely preach the Gospel: Secondly the called, to them preach good works.

6. But is it not good for a man to do all that he can? viz. in way of obedience to Gods Commandments? Answer. The summe of all the Commandments is that of the Sabbath: Now to a christian, the Sabbath is to cease from his own works, working according to a form, or letter.

7. Christians when they glory, glory in their sins.

8. Righteousnesse or good works, are to be done by me: but they are not profitable to me, but to others.

The first passage, Hearken not to the letter which saith labour, but looke for the spirit to work.

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THis passage, though for the form Adversative, yet doth not the position of the consequent necessarily remove the Antecedent: For (if ever delivered) whether by way of dehortation or Inhibition, it doth not in its naturall bent restraine á toto but tali; not from a Hearkening to the letter at all, but from such a carnall Hearkening to the letter (which saith to us Labour) as is destructive to, or exclusive of an Evangelicall looking for the Spirit to work, and in effect amounts to no more than this, Hearken not (Scilicet, exclusively in the sense aforesaid) to the letter which saith Labour; But even then (while so hearkening) looke for the Spirit to work, which Christ hath promised.

Letter may be taken, either largely for the whole book of Scriptures, or more strictly and properly for the Law of Moses, so eminently lettered in tables of Stone, 2 Cor. 3.7.

And then 2. the letter, or this Law, may be taken either materially for the substance of what is there required, or formally under the notion of a covenant as then dispensed by Moses. 3. By hearkening may be meant, either a meer [Page] Attentionall hearing or listening with the eare, or a hearkning which Includes an [...] and is obedientiall. 4. Looking for the Spirit, may be interpreted either of a fantasticall, opiniative, groundlesse looking, or of a Christian-like looking for the Spirit in faith, bottom'd upon the promise. And now,

1 If by letter be understood the Scriptures or writings of the Old Testament and the New,

The word is an Instrument of Gods Spirit, not cooperative, but passive, working only per modum objecti, as it containes a Declaration of the divine will, and it proposeth to the understanding & will the things to be known, beleeved and practized.

Blake of covenants, Sec. 20. out of Mr. Pemble: Grace and faith. vbi vid. et Kend. answer to Goodwin. cap. 4 pag 163.

The power of the spirit doth not work upon the word, to put life into it, but it works upon our soules to put life into them. Pemb. Vind. p. 122.

then 1. Christians are, and it is profitable for them to Hearken, search into, read and meditate therein, 2 Pet. 1.19. Acts. 17.11. 1. Tim. 4.13.

2 If holdeth forth the Credenda et facienda, whatsoever is necessarie to be beleeved and done by Christians. Ioh. 20, 31. 2 Tim. 3.15.16.17. And yet 3. Christians are not to look upon, or Hearken to the letter as able either to discover to, or work in them what it holds forth, and requireth of them, or upon themselves as able either to understand or conform thereunto; But acknowledging the letter, in regard of the things signified to be spirituall, Rom. 7.14. and themselves in regard of their owne powers to be altogether carnall, 1 Cor. 2.14. Rom. 7.14.18. they are to look up unto God by faith in Christ for the Spirit of promise, not onely to reveale to, but in their mindes, to work in them, not only to will but to doe, what is outwardly and objectively represented to them in the letter, Iohn. 16.13. Luke. 24.45. Phi. 2.13. Gal. 1.16. For 4. as the Scriptures are not tho life, but testifie the life to be in Christ, and the great sin therein condemned (even by Moses) is not comming unto Christ for the life, Iohn. 5.39.46. So the letter is not that which enlivens or changes the heart, but witnesseth that to be done by the Spirit it selfe. 2, Cor. 3, 6. And the great sin against the letter (even of the Gospel) is looking for it or for selfe, and not for the Spirit of Christ to worke accordingly as there is promised, See Iohn 6.63. 2 Cor. 3.3.

2, If by the letter be understood the law taken materialiter, or that which is held forth by Christ, and the Apostles to be the summe & fulfilling of the Law: as love to God [Page] and to our neighbours, Rom. 13.8, 11. and worshipping of God in spirit and in truth, Iohn 4.23 24. Then first Christians as they are to hearken unto, so really they are to delight in this law of God after the inward man, Rom. 7.22, It is written in their hearts and put into their minds, Heb. 8.10. They are taught of God to love one another. 1 Thes. 4.9. They are circumcised from confidence in the flesh for this very end, Scilicet, That they may worship God in the Spirit, and rejoyce in Christ Iesus 3. Phi. 3. And yet 2, Christians are to looke for the spirit in faith, to strengthen them with might in the inward man, Ephes. 3.16. And whereas thirdly, They find a law in their members, warring against the law of their mindes; and that though to will be present with them, yet how to doe that which is good they know not, they are to pray continually, that the God of peace will sanctifie them wholly 1 Thes. 5, 23. and that through the Spirit they may mortifie the deeds of the body. Rom. 8.13.

Thirdly, If by the Letter be understood the Law taken Formaliter, Dispensed by Moses Sub ratione foederis,vind. leg. pag, 142. The doctrine I wil insist upon is this, that the Law was delivered by God on mount Sinai in a covenant way page 220 for as a law (saith Mr, Burgesse) it was Adams, Abrahams &c. then though Christians may heare, read, speake of, and hearken to the letter which saith labour, and it may be but useful in divers respects as is hereafter shewne: yet are not Christians bound to an [...], or obedientiall hearkening thereunto, as when it saith unto them labour upon that accompt: but they are to hearken to the word which is nigh them, even in their mouthes and in their hearts, That is the word of faith which we preach, and to looke for the Spirit in faith to worke in them through the ministrie of the Spirit all such effects as Christ hath purchased, and the Father hath promised in that new covenant, of which the Man Christ Iesus is the everlasting Mediatour.

The Antecedent of this position, which is Negative, is evident: for first the Apostle opposes the Letter or law, as dispensed by Moses, unto the word of Faith or doctrine of the Gospel which we preach, and dehorts from an obedientiall hearkening unto that, and exhorts to a hearing and Cordiall beleeving of this, as holding forth Christ the [Page] end thereof for righteousnesse and salvation to every one that beleeves, Rom. 10.4.5.6, 8.9, Secondly. We are not under the law but under grace. Rom. 6.14. I through the Law am dead to the Law, Voluit dicere legem nobis esse mortuam, et sic nos ejus jure selutos: Sicut mulier mortuo marito ejuslege liberatur: sed videtur rationem habere Iudaeorum ne tali sermone hos offendat quanquä id ipsum recte dicet verse 6. Pareus in Rom. Cap. 7 verse 4. that I might live unto God, Gal 2.19. Wee are become dead to the Law by the Body of Christ, that we should be married to another, even to him who is raised from the dead, we are delivered from the Law, that being dead, wherein we were held, Rom. 7.46. Thirdly, The binding of Christians to obey this Law, renders Christ unprofitable to them: for circumcision did it not simply (for if so, doubtless Timothy should not have been circumcised by any consent of Paul) but because it was looked upon as making them debtors to doe the whole law, Gal. 5.2, 3, 4, and necessarily putting them under the curse for not doing of it. Gal. 3.10.12. If it be granted that Christians are freed from the Damnatorie, but not from the Mandatory power of the Law, and that the promissory being accidental to a Law, this and the Directory essential, Then note 1. that the question is not about a Law, but this Law;

The law is complexum quid containing in it command▪ and blessing and cursing; take command without blessing and cursing and it is no more Law with Moses.

Ball. covenant page. 100.

nor what is essentiall to, or will make up the definition of a Law Politique, but what is essential to, and wil make up the Definition of the Mosaicall Law, which was dispensed at Sinai, subratione foederis, and so not after the usual manner of other Lawes, And now if wee beleeve Paul, and will not be so very Logicall as to deny Moses description to be a Definition; He describeth the righteousnesse which is of the Law, That the man which doth these things shall live by them, Rom, 10.5. And Paul proves that as many as are of the works of the Law, are under the curse, Because it is written, Cursed is every one that continueth not in all things that are written in the book of the Law, to doe them, Gal, 3.10. He proposeth these texts as containing the Sum & essentials of Moses Law. And can no more be denyed so to doe (for ought I See) then that of Gen. 12.3. cited Gal. 3.8,Nos igitur mortuos dicit legi & legem nobis, quod eadem redit: nam mortuo altero conjugum nexus conjugij, utrins (que) solutus est set positamorte nostra ponitur etiam mors legis; quia lex nihil cum mortuis, sed est ipsis mortua, hoc est nulla Par. vbi supra to containe the Summe and essentials of the Gospel. Secondly, The Law is said to be dead. Rom. 7.2.6. But how dead, if both essentiall parts be vnited and in their vigour? Can a man be said to be dead because he wants some [Page] Integrall part, as a leg or Arme, So Long as the body and Soule, which are the essentials; remain in vnion. Thirdly, Beleevers under the Old Testament were freed from the Damnatory power of the Law, for they were blessed with faithful Abraham, as well as beleevers now, Gal. 3, 9. But beleevers under the New Testament, are freed from this Law or covenant, as beleevers under the Old Testament were not, and therefore cannot their freedome be Interpreted of a freedome from the curse or Damnatory power thereof, as is fully cleared by Mr, Shephard, Thes,

Those that say the law is abolished as it is faedus, but not as it is regula, say true.

Burg. vind. legis p. 204.

Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatorie power of the Law; at least quá foedus; and if so, quá dispensed by Moses, which is the point to be confirmed, Secondly, Christians are to serve God, not in the oldnesse of the letter, but in the newnesse of the Spirit, Rom. 7.6, whereas the Law or letter demands the service to be done in the power of the old man, menaces death for the least failing therein, and is disenabled either from accepting or rewarding any obedience unlesse so done. Rom. 8.4. For though it be not against the service done in the newnesse of the spirit, Gal 5.23. any more than the satisfaction made by Christ in the flesh; yet as this, so that is not exactly, Idem, the same there required, at least, not done per eundem, by the same, though being spirituall and proceeding from the spirit of Christ, it be really the tantidem the tantamounts, nay the Supramounts and farr more acceptable to the Father, who is both the Soveraigne over, and was the giver of the Law.

The consequence of this position which is affirmative is as plaine. For first, Christ hath promised to send the Spirit. Iohn. 16.8, And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27, nay what he hath already wrought Gal. 5.22. And sure then Christians should looke for the spirit to work, and to work those very works in & upon them in measure which are promised and have been wrought in others. Secondly, Christians are encouraged to pray for the holy Spirit, Luke 11.13 and sure not to be idle, but to worke either by, in, or [Page] upon them: and shall they not looke for an answer to their prayers? Thirdly, Christians are exhorted [...] Phil. 2.12. to work their own salvation, That is (as Chamier Interprets it from the like phrase Gen. 2,Cham Tom. 3 lib. 4 cap. 8. Sect 13. Rev. 18) to be employed, and worke in those things which concern their own salvation, with feare, as in the presence of God, and with trembling at the sense of their own weakenesse and unworthinesse, and that upon this ground, because it is God that worketh in them &c. And if, though wee be called upon and said to work, It is indeed not so much wee that worke, as God that worketh in us: shall we presume to set our selves to worke in conformitie to the letter? and not firstly, nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit?Totus liber actorum nihil aliud agit quám quod vocet ex lege non dari spiritum sanctum, sedexaudiru Evangelii Luth. loc: com: clas. 1. cap. 28. And fourthly. Seeing we received not the spirit by the workes of the Law, but by the hearing of faith Gal. 3.2. wee are to looke for the spirit to worke, not by the ministrie of the Law, which saith labour; but by the word of faith or doctrine of the Gospell. For (as Reynolds) The Law can onely shew what is good, gives no power at all to doe it, for that is the work of the Spirit by the Gospell use of the law page. 388.

If any thinke that Christians are hereby set at liberty from all liberal commands & shal never work, but when & as, and what the Spirit moves them, let him consider, first. That there is a difference betwixt the commands of the Law, or letter (strictly so called) which requires obedience (though Spiritual) to be done in the power of the Old man which is carnall. And the cōmands of Christ, or given by the Apostles in the Name of Christ, which calls for an obedience Spiritual, but to be done in the power of the New man, which daily fights against and mortifies the old. Christians may be set at liberty from these, Act 15.20. And yet not set at libertie from, but in a liberty to walk accordingly as is required by these. 2 Cor. 3.17.1 Ioh. 5, 3, Mat. 11.30.

Secondly, It were well if Christians did (but alas they doe not) work either so often, or in that manner and [Page] measure, nor alwaies what the Spirit moves them to, for first, The Spirit, or inward man where the Spirit dwels, is willing [...] (as some read, Rom. 12.11.) to doe or suffer upon all occasions, Its the flesh thats weake. Mat. 26.41. Paul found the Law of his mind warring against the law of his members, Rom. 7.23, 25.Paulus cos demū filios esse dei pronnnciat, qui ejus spiritu aguntur, bi agi proprio spiritu, Divino autem vacuos esse volunt qui sint filii Dei, ille servos Christi. Calv Instit lib. 3 cap. 2. sect. 39. And the Spirit against the flesh, as wel as the flesh against the Spirit Gal. 5.17. To wil was present with him, though how to doe that which was good, he found not, Rom. 7, 18. Secondly, One of our great sins, reproved & complained against, is quenching of the Spirit, 1. Thes. 5.19. Grieving and resisting the Spirit. Ephes, 4.30. Acts. 7.51. Gen. 7.3. Nay Christians as they live in the Spirit, are exhorted to walke in the Spirit and assured thereupon, that they shall not fulfill the lusts of the flesh Gal. 5.16. Thirdly, The most liberall legall men confesse that they often resist the good motions of the Holy Spirit, that Acti agunt, they act, when acted. That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace, & that they attempt often to work in their owne time which is the night, having neglected Gods time, which is the day. Fourthly, Did Christians deny, (as alwaies they should, and the Grace of God teacheth them, Tit, 2.12) to walk after the flesh,See the explication of passage the 6 Answere to quere the 4. they needed not labour, or worke before the spirit, it were sufficient for them to walke after it, Rom, 8.1. & with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14. to deny themselves, take up their present crosses, and at his call follow him, not heeding the voice of strangers Iohn, 10.4, 5, Thirdly, I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing, but what is agreable to the directory & Mandatorie part of the Scriptures, nor that it doth teach them to beleeve any thing, but what is agreable to the doctrine of the Gospel, as recorded by the Prophets, and Apostles and doe therefore, for the discoverie and prevention of false delusive spirits, often inculcate those sayings, If any man think himselfe to be a Prophet, or spirituall, let him acknowledge, that the things that I write are the commandments of the [Page] Lord, 1 Cor. 14.37. To the Law and to the Testimonie if they speake not according to this word, it is because there is no light in them. Isa. 8.20. Fourthly, Though I dare not limit the Spirit that blowes where it listeth, unto means, as if it could not, or often did not worke without them; yet doe I not despise prophecying, praying, reading, conference &c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed, and the Apostles who received immediately from him, have delivered unto us. For albeit, Fifthly, The Anointing, which the Saints have received of him, abideth in them, and they need not that any man teach them other things than what that Spirit (by which they were at first begotten through the Gospel) dayly teacheth them, yet is there need of speaking and writing to, and Harkening and adhering unto what is written and spoken both by fathers, young men, and little children, 1 Iohn. 2.13. 2 Thes. 2, 15. Iude. 3. First, That Christians may be put in remembrance of these things though they know them, and are already established in the present truth, 2 Pet. 1.12. or once knew them, Iude. 5. Secondly, That they may be stirred up by being put in remembrance. 2 Pet, 1, 13, Thirdly, To diswade them from the love of the world, by representing the vanity thereof. 1 Iohn. 2, 15, 16.17, Fourthly, For the mutuall comforting and confirming one another in the saith, by manifestation of the same truth, Rom, 1, 22, 1 Iohn, 2, 21, Fifthly ly, For the discovery and prevention of the Spirit of Ante-christ, which under a pretence of glorifying & immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes, and our fellowship with the Father, and his Son Iesus Christ, contrarie to 1 Iohn, 1.2.3 and 2, 23, 4, 3, Sixthly, That Christians may not be shaken in mind, or troubled either by Spirit, by word, by letter, or by signes and wonders, telling, or foretelling such things as are not recorded by the Apostles for our learning, upon whom the ends of the world are come, 2 Thes, 2, 2, 3, 15.

The second passage. The Law was not given to an unconverted people, but to a converted.

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1. BY the Law may be understood either that covenant of works, as made with Adam in Paradise,

Stat igitur firmissimū primū nostrae theseos membrum. precepta decalogi quatenus per Mosen tradita sunt Iudet ad gentes nihil per tinere cum ad eos fuit missus

&.c. sic etium in signes Theologi omnes fentuint. Zanc, Tom. lib 1 pag .223

Muscul in loc. com.

or that Legal Subservient Covenant, added to the promise, because of transgressions, and ordained by Angells in the hand of a Mediatour Gal. 3.19. Secondly, By a converted people; may be understood, either only those that are such Judicio certitudinis in a judgement of certaintie, which only can be passed by the Lord himselfe, He alone knowes who are his. 2 Tim. 2.19. Or all those that are such Judicio charitatis in a Iudgement of charitie, soe farr as is meet for us to judge. Phi. 2.7. The Law taken in the first sense in its primative Institution, cannot properly be said to have been given either to a people converted, or unconverted, (those very termes presupposing the fall of man) but to Adam in the state of Innocencie, as the head, root and representative of all mankind; as is evident from the event; Death having passed upon all men, for that, or in whom all have sinned. Rom. 5.12. The Law taken in the latter sence was not given to the Gentiles, but to the Iewes, a circumcised people, a people that renounced the gods of the Heathens, & visibly worshipped and called upon the God of Abraham, Isaac, and Iacob, and by consequence, so farr as it is meet for us to judge, a converted people. And the truth of this appeares 1. From Gods owne designation of the condition of that people,There are some learned and sollid divines as Zen. (He and River many Papist, as Snares & Medina which hold the law as delivered by Moses not to belong to us to whom he gave this Law, when as he calls them, and reminds them in the preface, That they were by him brought out of the Land of Epypt, out of the house of bondage: which agrees not with the condition of Pharaoh, or any that stayed in the Land of Egypt, and house of bondage, or were else where scattered upon the face of the earth: could he say to them, or any of them; Thee have I brought out, and therefore thou shalt have. &c?

Secondly, The Lord doth not promise I will be the Lord [Page] thy God upon condition that thou keep these commandments:sect Burg. 7 page. 57. but declares absolutely to & of that people, to whom he gave the Law both in the preface and in the five first commandments, that he actually and Antecedently was the Lord their God. And now those expressions are used in Scripture of no other people but the children of Israel only, whom he had already taken into the covenant made with Abraham: the rest were accounted Aliens from the Commonwealth of Israel, and strangers from the covenant of promise, having not hope, and without God in the world. Ephes. 2.11.

Thirdly, The Law upon Mount Sinai (as is confest by all and is cleare Exod. 19.) was given Sub Ratione foederis, under the notion of a Covenant. but no other people entered into covenant but onely the children of Israel. Moses came and called for the elders of the people. &c. verse. 7. and all the people answered together and said. &c. verse. 8. they answered for, & thereby obliged, themselves and their children; but neither did they, nor could they capitulate. or make any restipulation for the Gentiles whom they represented not, nor were the Gentiles, nor any for them, called to such a stipulation as is evident from verse. 3, 16.

Fourthly. The Law was but [...], a thing added to another, not set up as a compleat ordinance of, and by it self, and therefore must be extended no further than that was, to which it was added as subservient; but that (Scilicet, the promise) belongs only to Abraham and his seed, and not to the rest of the world, and so by consequence did the Mosaicall law: and hence doth the Apostle say of the Iews to them belongeth [...] the covenants Rom. 9.4. And of the Gentiles that they were strangers [...] to the covenants.Mr. Burgess himself undertakes to prove no more but that though when God gave the ten commandments fo the people of Israel, they were the present subjects to whom he spake yet he did intend an obligation by these lawe, not only udon the Jewes, but also all other Nations, that should be converted and embrace their religion. Vind. lect 17. pag. 138. Ephes. 2.11. Fiftly, The Gentiles were made Proselites, and circumcised before they were looked upon as obliged to, or by the Law of Moses; And hence Paul laies it down for a general rule, and thereupon dehorts them from submitting to circumcision. If any among you be circumcised, he is a debtour to doe the whole Law Gal. 5.6. Sixthly. The Scriptures hold forth the giving of the [Page] Law by Moses as a special prerogative, and a peculiar priviledge vouch-safed to the Iews, and not to, other nations. I have written to them the Honourable things of my Law, Hos. 8.12. He hath not dealt so with any nation. Psal, 47.19.29 When the Gentiles which have not the Law, Rom. 2.14. What advantage then hath the Iewes? much chiefly, because unto them were committed the oracles of God. Rom. 3.2. And it is reckōed amongst their other priviledges, that unto thē appertaines the giving of the Law. Rom. 9.4. Seventhly. the Apostle writing to the Christians at Rome, proves the Gentiles guiltie of sin from the Law of nature in the two first Chapters. And the Iewes from the Law of Scriptures, Chap. 3. from verse, the first to the 19. And that he might charge those sinnes home upon the Iewes (as the late English Annotatians observe) he adds verse, 19. whatsoever the Law saith (Scilicet written) it saith to them that are under the Law; i. e. to the Iewes, Leges non dantur extrani is sed in disenis leges venetae non obligant Romano &c. Par iu Rom. 3.19. as is Generally agreed by commentatores.

Eightly. The Law (saith the same Apostle speaking of the Law which was ordained by Angels. Gal. 3.19. and of himselfe and his Countrimen the Iewes: as appeares from verse, 23, & the commutation of the persons, verse 26) was [...] our Scholemaster, or (as Leigh) our child-leader which led us who were children; and therefore not the Gentiles who were accounted as servants and not of Abrahames seed, and only us while children And therefore not now being the Sons of God by saith in Christ Iesus verse. 25.26.it is no great danger to say that the lawes was abrogited as it was part of the matter of Moses law, the parts falling with the whole, and the matter with with the from; not in themselves and absolutely but tas, Part and as Phat matter Ca. p. to col. Silvanus Taylor. The Gentiles before conversion neither were nor are accounted [...] children. And therefore not, to be looked upon as put by the father under their paedagogie of the Law; And now at conversion they receive the spirit of adoption and are Sons, and so freed from that suppositive bondage of the Law, under which they should have come at that time, had not Christ by his death redeemed them from it Gal. 4.6.17.

The third passage. I can preach that which Iohn Baptist could not, nay Christ in the flesh, preached not.

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1. THe comparison, betwixt Iohn Baptist and me, or any other, now a Gospel Preacher, is not in respect of any personall worth, whether naturall, acquired or given, as if in any of these we did excel Iohn Baptist and were thereby enabled to preach that which hee could not, nor in respect of the effects, and powerfulnesse of preaching: for he went before him in the spirit and power of Elias, he was filled with the Holy Ghost, even from his mothers womb, many of the children of Israel did he turne to the Lord their God.There cannot be faith in a beast or stone, any more then there can be in them therefore reason or the light of nature make man in a passive capacity fit for grace although he hath no active ability for it and when he is compared to a stone it is not in the former sense but in the latter. Burg. Vind. pag. 70 Luke. 1.17. Nay he laid the Axe to the root of the Tree. Mat. 3.10. and feld down the very generation of Vipers. He forced them to disclaime their legal priviledges, and righteousnesse, brought them to confesse themselves sinners (even as vile as beasts, and as unfit as Stones. Mat. 3.7.8.9.) And to be washed in the same water with Publicans (whom they loathed) for Remission of sinnes. But the comparison is in respect of the doctrine preached, and that not because of any difference in the substance of doctrine, as if Iohn had preached one Iesus, and we another. No, for Iesus is the same, yesterday, to day and for ever Heb. 13.8. But only in respect of some difference necessarily arising from the circumstance of time, or the variation of the subjects condition in the severall times wherein we preach. He living before and wee since that Houre of Christ: whence we have the advantage to declare some things of, and concerning Iesus, which Iohn, during his time, could not. And now 1. The making of the comparison is warranted by Christ himself, Verily I say unto you, among them that are born of women, there hath not risen a greater than Iohn the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11. Here Christ compares Iohn with those that went before him [Page] and the least in the Kingdome of heaven (that is the ministerie of the Gospel say the English Annot) is compared with, and preferred before Iohn. Secondly,See Engl, Annet in Luke 7, 28, That the matter of the comparison, or the thing wherein they are compared, is their Doctrine (Differenced as is alreadie said) appeares. First, From that consideration, in and upon which this excellencie is ascribed to Iohn above those that went before him, which is (as Luke explaines) quatenus et quia; as, and because of the eminency of his prophesiing: among those that are born of women there is not a greater prophet than Iohn Baptist: Luke. 7.28. that is, that speakes so fully and clearely concerning Christ, as Iohn doth; For whereas They did only praedicare venturum, foretell that he would come, Ille monstrabat praesentem, He plainly told and pointed him out as already come. Behold the Lambe of God. Iohn 1.29. et quanto majorē &c. as Pareus And by how much, and in what sence he maketh Iohn, greater than the Prophets of old: by so much, and in the same sense doth he make the least of the preachers of the Gospel, more excellent then Iohn. So that they doe not foretel with Daniel after seaventie weeks, the most holy shall be Anointed to finish transgression, and to make an end of sins &. Dan. 6.24. Nor tell with Iohn that the Lamb of God is come [...] which is taking away the sins of the world But Evangelize with Paul what neither Daniel nor Iohn could: Scilicet, that now once in the end of the world, Christ hath appeared to put away sin by the sacrifice of himself, Heb. 9.26. or in Daniels word hath finished transgression, made an end of sins, made reconciliation for iniquitie and brought in everlasting righteousnesse. Secondly, From the vnanimous consent of protestant Expositors who thus Interpret the place, and clear it against the papists. Greater than Iohn in dignitie of office, and clearenesse and fulnesse of Doctrine, in a publishing the entire performance of all things foretold of Christ, as his Death,Parcus in l [...]c, Resurrection, Ascention, and Calling of the Gentiles; which Iohn saw not. English Annot And Thirdly, An occational [Page] using of this comparison cannot (soe farr as I apprehend) be altogether deemed unseasonable in these daies of ours, any more than in the daies of Christ; considering, that as the Iewish Doctors would allow no clearer nor fuller discovery of the Messias and his Kingdome, than what had been made of old by Moses and the Prophets: Soe, many of the Apostles and mightie Scripturall men in our Israel will allow (in effect) no clearer nor fuller Gospell than what was preached by Iohn: Scilicet That Christ is come, and is taking away the sins of the world not that he is dead, or rather risen againe and hath taken them away, Heb. 1.3 Nay some are not so cleare, but will needs make repentance continuall Baptisme, washing away sins out of Gods sight, And that not Sacramentall or Ratione signati, as baptisme is said to doe, when dispe [...] sced by the minister: but instrumentally as a medium [...] meanes vsed by Christians themselves: which is such a kind of washing as (I beleeve) Iohn Baptist never knew of. And had not such Doctors as these that are so great in the kingdome, need of some little Aquila or Priscilla to pluck them by the sleeves and expound unto them the way of God, more perfectly, Acts 18.26. Beza taught that he denied Iesus to be the Messias: qui, in eo vno, per vnicam ejus oblationem semel factam non confidit sese a deo patre gratis per fidem Iustificatum, ac proinde tandem corpore et animo glorificandum. Beza in 1 Iohn 222 But wee that are least in the kingdome, may blot out justificatum, and insteed of glorificandum write justificandum, and yet (Sine operibus) it will not passe for Orthodox and classical, with the Rabbies in our Northern Israel, Brethren I am sure (if not nearer kin) to these Informers.

Secondly, This latter comparison (even as reported by these men) is not de posse as if he that were least in the Kingdome of Heaven, could preach that which Christ in the flesh could not. The very mention of this, sounds harsh to Christians cares, neither can I say that in any sence its warrantable, and edifying to make a comparison betwixt [Page] Christ and us: but only de facto that he thats least &c. can preach that which Christ in the flesh, that is before his death upon the crosse, did not preach. Not as if he could absolutely preach that or any thing else without Christ, no: for without him we can doe nothing. But suppositively in case Christ be pleased to strengthen and enlighten, him by his Spirit, then he may doe this and all other things as he shall be called unto, And the truth of this is evident, For First, Christ while in the flesh, never preached those grand Articles of the Christian, as distinguished from the Iewish, faith: Scilicet, That he himselfe was crucified dead & buried, descended into hell, rose again the third day from the dead and ascended into heaven, which yet may now be triumphantly preached by him that is least in this Heavenly Kingdom Rom. 8.34. Secondly, Christ tels his disciples in his last Sermon Iohn. 16.12, 13.14, That he had many things to say unto them which he forbare to declare at that time. First. because of their Infirmities, yee cannot bear them now: Secondly because he purposed to send his holie Spirit to comfort them after his departure Howbeit when the spirit of truth is come &c. Thirdly because he knew this way of manifestation to make most for his owne glory. He shall glorifie mee for he shal receive of mine and shew it unto you. If any aske which be the things that were not shewed then, and should afterwards? Its conceived they are implyed in these words, He shall shew you things to come. And then if by things to come be ment such future Events as are the subject of prophesiing (strictly soe called,) then were they shewed afterward to Iohn and by him recorded in his booke of Revelation. If such Scriptural mysteries of the kingdome of heaven, as for the hight and depth, were not then Sutable to the disciples, but should afterwards (the Spirit once poured forth and Iesus Glorified) be preached unto al the Saints, thē were they revealed al after his Resurrection & ascention to the Apostles and recorded in their Epistles: Especially to, and by Paul in the three [Page] first chapters to the Ephesians (as Calvin. conceives) and so may be preached (according to the measure of grace received) by him that is least in the Kingdome or Heaven.

The fourth passage Repentance is a not saying in thy heart, doe this: that is: this or that commandment of God.

I gave a discription of repentance (whether Theoreticall or Practicall) in my answer to the Queries: which being come (as I verily beleeve) to these informers hands, before the collecting of these passages

First. I hope that they doe not looke upon this as a description, much lesse a definition of repentance, but only an occasionall expression, holding forth some single Act thereof, Secondly. I desire that they would be pleased Severally to enter into their closets, and there for a while commune with their owne hearts and be still, Selah. And having compared their notes with what is written in their consciences, tell of a truth ethice (for Logicee I thinke they cannot) First, Whether or no they ever heard this passage delivered by mee in these very words. Secondly. Whether or no by the rules of Orthographie it should be closed with a period, or space left for some thing Exegeticall to extend or explaine it.Rom 10, 6, 7, Thirdly, whether or no this Repentance, or not saying in the heart, doe this: i. e. this or that commandment, had expresse reference to any other commandment, than this and that of ascending or descending mentioned in the text: which being proposed at first by way of Querie, by a desttessed & distrustful soule, came afterwards oftentimes to be imposed upon the soule it self as commandments from God, though really they be the dictates of its owne tormented conscience. For 1 the soul enquires who shall, &c. and if not stopt there by the word of grace, the next Querie is, shall I? And then, Thirdly. neglecting the word of faith, is too apt, in the time of [Page] Temptation, to turn back to the Covenant of works, and look upon it self as bound by the law of God, or legal Covenant; either to ascend, that is, (as Diodate) to undertake by its own works to obtain a right to eternal life, or to descend, that is, to take upon its self the pains of death and hell, for satisfaction for its own sins. And doubtlesse Evangelical repentance includes in it a not saying in the heart, do this, that is, this or that commandement, whether of ascending or descending, which are accounted, by a distressed, distrustful soul, to be the commandments of God or of Gods law yet in force; Of the first, for the attempting to do, that is to bring down Christ from above. And of the second, for the attempting to do that, is to bring up Christ again from the dead, Rom. 10, 6, 7. And if ever such a passage as this fell from me, in a publick Assembly (Nisi mentis & memoriae inops) I am verily perswaded, and speak it as in the presence of the Lord: that first it was grounded upon, and occasioned from that Text: Rom. 10.6, 7. Secondly, that it was intended per dicentem, by me that spake it, in that sense, or to that effect as is before explained. Though thirdly I dare not aver, but that the Dicta, or the words spoken, simply considered, might sound harshly in such mens ears, that: first are accustomed to press an active obedience from the law of works: secondly, came filled with prejudice: and thirdly, never heard me preach, nor expresse my thoughts upon any such a subject, either before or since these passages were collected. I have answered thus farre to this passage in Hypothesi, though not to any of the rest, because I have some special hints from the Text, which containes part of it, 1. To what purpose I might possibly speak. 2. What might be the ground of these Informers misapprehensions and mistakes, 3. That the unprejudiced reader, (from this to which, De facto; I can say a little) may be directed in some measure, how to judge of their dealings with me in the rest. I shall now declare (as if this had not been said) what I conceive of the passage it self in Thesi.

[Page]1, Repentance is either legal, which consists chiefly in a sense of, and sorrow for the transgressions of the law, and a restlesse fear of the judgements threatned and deserved, and this (I grant) is often followed, nay commonly accompanied with a saying in the heart, do this or that, or what shall I do, this commandment or that commandment, to free my self thereby from fear and bondage; Thus the Jaylour cries, Sirs, What must I do to be saved. Or Evangelical, which includes a Renunciation of a mans own Righteousnesse, or the works: The Ismaels begotten of his own flesh, by the law, and a turning unto Christ, who is the Lord our Righteousnesse, Sanctification, and Redemption, and this is that hereafter spoken of.

2. By this or that commandment of God, may here be meant either first those Ʋtopian fancied commands, Deut. 30.12. to which the Apostle seems to allude: Rom. 10.5, 6. Or secondly, some of the ten commandments which are, and as they are the condition of the Covenant and Law dispensed by Moses, or thirdly, such scriptural commands which are, and as they are given by Christ himself (who hath all authority) for a Directory and Rule, to the lives and conversations of christians:

1. If by this or that commandment be meant those Ʋtopian fancied commands which the deceitful heart of man (not being able to hear, or do the word that is nigh) enquires to have fetched from heaven or beyond the Sea, that it may hear and do them; Then doth Repentance include not only a not saying in thy heart; Do this, but what is not a not saying in the heart: So much, as who shall ascend, or who shall descend to inform thee of this or that commandment. For, 1. This is a sinful evading of the just sentence of the Law already given by God, instead of submitting to judgement, and acknowledging the sin and guilt. And an hypocritical arrogance enquiring for some new Law, as if God knew not how farre short all men come of keeping the old. Rom. 3.23.2. Its a neglecting to look up to the Brazen Serpent now, when stung with [Page] the fiery, and a seeking for devised remedies, run for a covering, but not of Gods Spirit; and so an adding sinne to sinne, like as Adam did when he sewed Fig-leaves. Isa. 30.1.

2. If by this or that commandment be meant this or that of the ten: as dispensed by Moses; In the original, they were submitted in the passive signification, which supposeth that the great arrogancy that is in a man naturally, being unwilling to deny his own righteousnesse, and to take Christ for all. Burg. Sect. 28. p. 254. and have their bent by him described, Rom. 10.4. He that doth them shall live in them; then doth repentance include a not saying in thy heart, Do this, that is, this or that commandment of God, that by doing of them, thou maist live in them. For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse. 2. Thou vainly goest about to establish thy own righteousnesse. And, 3. Thou rebellest against, instead of submitting to, the righteousnesse of God. Rom. 10, 3.

3. If by this or that commandment, be meant the scriptural commands, which are, and as they are given by Christ himself according to that: If ye love me, keep my Commandements. John 14.15. Then doth repentance include a saying in the heart; Do this, that is, this or that commandement of God; nay, all the commandements of God, together with a deniall of all ungodliness and worldly lusts, which war against the spirit, and are contrary thereunto: Tit, 2.12. Acts 3.36. 1 Cor. 7.10, 11.

The fifth Passage. There be two sorts of people, first the uncalled; to them only Preach the Gospel. Secondly the called, to them Preach good works.

THis Passage may be resolved into three Queries. 1. Whether there be two sorts of people, the one called, the other uncalled. 2. Whether the Gospel only is to preached to the uncalled. 3. Whether good works are to be preached to the called. The first, all sober christians hold in the affirmative, yet because some there now are, [Page] that maintain an universal calling of all, of all sorts, active at least, if not passive. Note,

1. That by a people called, are not meant a people called upon meerly by a Lecture read out of the book of conscience, or the Dictates of a natural light. For 1. Paul (before his conversion, or that light from heaven shined about him, Asts 9.) had this light within him, and yet remained ignorant in unbelief: and at the height that this could lead him unto, persecuted Christ and the Church. Neither can it be said, that it was because of his not minding that light. For 1. He laboured alwayes as much as possible for man to do, to follow that light, and profited more than his equals. 2. Touching the law he was blamelesse, and persecuted the Church out of pure zeale of acting according to this light. 3. He bears the Jews record, that they acted for God zealously according to this legal light, and yet wanted knowledge; or that Evangelical true light, which shines from God in the face of the Lord Jesus. 2 Cor. 4.6.4. The Jewes killed the Disciples, and yet judged from this light, that they did God good service, not knowing (indeed) either the Father or the Son: Joh. 16.2, 3.2. Though all the Gentiles shew the work of the Law written in their hearts: Rom. 2.15. yet not any work of the Gospel. Nay, where is it said that this light ever convinced Gentile of sin, for not believing in Christ? Is not this to be done by the Spirit of Christ? Ioh. 16.8. Or where was ever Heathen savingly converted, but by the foolishness of preaching? The world by wisdom (that is this light improved to the utmost) knew not God, And therefore it pleased God by the foolishnesse of preaching, to save them that believe: 1 Cor. 1.21.3. Adam had this light, and it taught him first, That he was naked: 2. To Sew fig-leaves. 3. And when those vanished at the voice of God, to seek to hide himself, under a thick covering: But could neither teach him to confesse his sin and commit himself unto God, nor tell him any thing of the seed of the woman, That should break the head of the Serpent. 4. The Apostle distinguisheth [Page] of a natural man, and of a spiritual man; And though he that is spiritual judgeth all things, yet the natural man receiveth not the things of the spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned: 2 Cor. 2.14, 15. Nay, what needed Christ to send the Spirit of truth to lead the Disciples into all truth. If the light thy already had could have discovered it to them, and effectually guided them thereunto?

2. By a people called, are not meant a people called upon meerly by a Lecture read from the book of the creature, the Sun, the Moon, the Stars, &c. For 1. Though the heavens declare the glory of God, and the firmament sheweth his handy works, &c. Yet the Psalmist concludes them all imperfect; As to the converting, making wise, and true enlightening of the soul, and ascribes all those effects unto the word of the Lord: vers, 7, 8.2. Though the Philosophers and wise men might by contemplation come to know the eternal power and God-head, Rom. 1.20. Or, A Deum absolutum, (as Luther speaks) yet could they know nothing of a God manifested in the flesh, and justified in the spirit; which the Apostle calls the mystery of godlinesse: 1 Tim. 3.16.3. God did not make use of any of the stars of the old creation, but created a new one (called his Star: Mat. 2.2.) And thereby led the wise men (blind fold as it were) in a way they knew not, to Iesus Christ.

But thirdly, By a people called, are meant a people called out of the world by the Spirit in the preaching of the Gospel. To know the only true God, and Jesus Christ whom he hath sent. Io. 17.3.

For, 1. This is the only means appointed by Christ, for calling a people to himself Mar. 16.5.2. Christ intercedes in a special manner for those that shall be so called. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe in me through their word, Iohn 17.20.3. People in the writings of the Apostles are denominated [...] called & [...] a Church or people called out, only [Page] in reference to this call. 4. By this it is, that the true light comes into the world, not only [...], appears or shines dimly through types and ceremonies, as under the Promise and Law:Vide Heming. in Ioh. 1.9. Iohn 1.1.4, 5, nor to one Nation only, as it did during Christs abode in the flesh: Iohn 1.11. But now [...], it shineth forth clearly and effectually, convincing the world of Sin, Righteousness, and Iudgement; according to Christs promise, or enlightening every man, Iew and Gentile, Greek and Barbarian, even every creature, Iohn 1.9.16.8. Mark 16.15. And yet 4. Some people of each sort, or â singuli Generum, (in respect had to this Evangelical call) are still uncalled, either negatively, as never having heard it: or positively (having heard) and yet not so much as visibly yielded themselves obedient thereunto, both are evident. For if thousands live and die, and never hear so much as that there is a Iesus. 2. The Apostle witnesseth that of those, that heard, some mocked, &c. Act. 17.32. and brings Isaiah complaining, Lord, who hath believed our Report: Rom. 10.16. Many may be called upon, activè, or quoad actum praedicandi, and yet few called passivè, or quoad effectum praedicationis.

In answer to the second Quere. I say first the Gospel is to be preached to the uncalled. For 1. Christ commands his disciples to go in to all the world and preach the Gospel to every creature, Mark 16.15. Come, for all things are ready. Those very men are invited that were, and while they were taken up with pleasures and profits, insomuch that at the first hearing (with one consent) they began to make excuse: Luke 14.17, 18. Secondly, preaching the Gospel is the meanes by which God calls the unregenerate to his Kingdom and Glory: 1 Thes. 2.9.12. It is the power of God unto salvation: Rom. 1.16. In Christ Iesus I have begotten you through the Gospel: 1 Cor. 4.13. So that unlesse Ministers will refuse to use the means for conversion of sinners, they must preach the Gospel to such. Nay, there is a necessity laid upon them, and woe unto them if they preach not the Gospel. 1 Cor. 8.16, Thirdly, were it not that the Gospel [Page] is and ought to be preached to persons that are uncalled, why should those be damned that obey not the Gospel? 2 Thes. 1.8. or how shall they be convinced of sin that believe not on Iesus? Io. 16.9.

Secondly, if (only) be referred to the persons to whom we are to preach, and the sense of the Quere be this Scilicet, whether the Gospel is to be preached onely to the uncalled. I answer, negatively, For 1. The Apostles in all their Epistles writing to Christians, especiall Paul in the three first Chapters to the Ephesians, preach the Gospel.

Luther in loc. com class. 3. loc. 9.

We should do us those Stewards, that set bread and salt upon the table what ever dish there is; so we should alwayes preach Christ, and perswade them to believe in him. Preston saith. pag. 77. Saul made a Law, that none should eat of any thing, and so Jonathan must not tast of the hony. Saeul indeed thought hereby to have the more enemies killed, but Jonathan told him, that if they had been suffered to eat more honey, they should have bin more revived and enabled to destroy their adversaries; thus the Papists, they forbid us to eat of this hony, this precious comfort in Christ, as if thereby we should be hindred in our pursuit against sin, whereas indeed it is the only strength and power against them. Burgess. vind. lect. 22. p. 209.

Paulus ad Romanos undecem capitibus fidem fundat, & quinque capitibus deinde mores superaedificat. Ad Galat. Quinque fidem uno & sexto mores docet. Sic & in aliis epist suis facit. Secondly, It is requisite and meet thus to preach, First to prevent the bewitching of Satan: Gal. 3.1. And natures continual lusting either to return again to the Covenant of Works, or to be carried about with every wind of Doctrine, Eph. 4.14. Secondly, that christians beholding as in a Glasse, the Glory of the Lord, may be changed into the same Image, from glory to glory, even as by the Spirit of the Lord: 2 Cor. 3.18, Thirdly, the Gospel is said to work effectually in them also that believe: 1 Thes. 2.13. and christians, the more they grow in grace and in the knowledge of the Lord Iesus Christ, the more they grow in a sence of their own weaknesse and unworthinesse, which occasions that faithful saying, still to be seasonable, and worthy all acceptation. That Iesus Christ came into the world to save sinners, 1 Tim. 1.15. Thirdly, The men that are most zealous for pressing the Law of works, will allow the Gospel (if a conditional covenant may be called Gospel) to be preached to themselves, and such like godly men whom they look upon as truly called. Nay, in old time, [Page] Christ might have been feasted at the Pharisees houses, provided he would never reprove them for taking the highest roomes to themselves: Luke 14.8. nor appear a friend to Publicans and sinners. Luk 17.39.

Thirdly, if (onely) be referred unto the Gospel, or the Doctrine to be preached, and the sense of the Quere be, whether only the Gospel is to be preached to the uncalled? Then first, Christ, in commission for preaching which he gave to the Apostles, mentions only the Gospel, and inserts not a word touching the Law of Moses, and he that in hearing that believes and is baptized (no mention of other works) shall be saved, and he that believes not, (what other works soever he doth) shall be damned: Mar. 16.16. Secondly, Paul professeth that he was made an able Minister of the New Testament, not of the letter, but of the Spirit: 2 Cor. 3.6, and that God hath reconciled us to himself by Jesus Christ, and hath given unto us the ministery of reconciliation. 2 Cor. 3.7.9. not of death and condemnation. 2 Cor. 3.7.9.

Thirdly, the Law that was given by Moses to the Israelites, onely as hath been shewen, and not so much as for the use of the Gentiles while such, but suppositively and secondarily in case they became Proselites, and were by circumcision incorporated into the body of the Iewes: And for the Covenant of Works made with Adam, In his reply to Crandon. p. 43. Mr. Baxter himself to use his own words) doth now maintain that there is no such thing as a Covenant of works now in being, to any on earth. However the work thereof is indelebly and undeniably written in the heart: the conscience bearing witnesse, and the thoughts in the mean while excusing and accusing one another. Fourthly, I distinguish Inter praedicare legem, & praedicare de lege, betwixt Preaching Law, and preaching of the Law: Praedicare de lege, or to preach of the Law, is to declare first what the Law in its own nature requires; and what it behoveth them to do or die, that think to become righteous, or to get life by conformity thereunto: as Luke 10.25.28. Rom. 10. [Page] 5. Mat. 5.22.28. Secondly, that none were ever able to perform it, all having sinned and come short of the glory of God: Rom. 3.23. Thirdly, that the Gentiles which had not the Law of Moses, sinned against the Law of Nature. Rom. 1.32. Rom. 2.12.14, 15. And the Iewes who were under the law of Moses, became guilty thereby before God: Rom. 3.13. [...] sine adjecto articulo generaliter accipitur. Beza in loc. No flesh could ever be justified by the deeds of either law: [...] for by each law, whether of nature or Scripture, to the conscience appealing, comes an acknowledgement of sin, Rom. 3.20. Fourthly, that what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likenesse of sinful flesh, and for sin hath condemned sin in the flesh, and fulfilled the righteousnesse of the Law in us, or is the end of the Law for righteousnesse: Rom. 8.3, 4. Rom. 10.4. Fifthly, that though De facto, the Law without, seconded by the Law within, accuse, terrify, and condemn; yet De jure, it hath nothing to do either to charge or condemn the elect of God: Rom. 8.33. Rom. 8.1. Gal. 3.13. Rom. 6.14. Sixtly, to tell, to whom, for what use, and untill what time the Law was given, and what great and precious priviledges we enjoy, who are freed from the bondage of it, Rom, 3.19.5.20.6.14. Gal. 3.19.4, 5. Seventhly and lastly, to declare that love is [...], the fulfilling, summe, and even the whole of the Law, which is now the new commandment of our Husband Christ, and not simply required of us, as formerly by our old Husband: but freely begotten in us by the immortal seed of the Word, as fruit acceptable to God the Father; All which are plentifully done by the Apostle Paul, in his Epistles to the Romans and Galatians, and should now be done by Gospel-Ministers as occasion is given, either by the pride of the Pharisees, the poverty of the Publicans, or the rising of such contentious disputes about the Law, as did in the dayes of the Apostles, and are likely to continue till the end of the world. But as for preaching the Law whether given to Adam or by Moses as a Covenant [Page] of life and death, according as the Scriptures describe them: Gen. 2 17. Rom. 10.5. Gal. 3.10. which is truly Praedicare legem, or to preach the Law indeed as yet alive (an abrogated, repealed, fulfilled, satisfied Law, being no otherwise a Law, then a dead man, a man) as it was never commanded by Christ, so was it never (that we read of) practised by the Apostles, and by consequence, not now to be revived by the Ministers of the Gospel. And yet fifthly, This excludes not all preaching, that is minatory for those that manifest themselves to be positively uncalled (especially:) and all sorts (occasionally) should be taught, that he that believeth not the Son, shall not see life, but the wrath of God abideth on him. Iohn 3.36. If the word spoken by Angels was stedfast, and every Trangression and disobedience, received a just recompence of reward: How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, &c? Heb. 2.7. To which we may adde such like; as Heb. 10.28, 29. Heb, 12.25. Acts 3.22, 23.

The third, Scil. whether good works are to be preached to the called. I affirm and say they are, and that in a special manner. For first these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: Tit. 3.8. Nam ii soli &c. as Beza in loc. Secondly, Christ having charged his Apostles, [...], to discipulate all nations, which was done, as Mark explaines it by preaching the Gospel, addes [...] not [...]; and so [...] not [...]; Scilicet, teaching, not all the nations, but such as should be discipled, or called by preaching of the Gospel out of the nations, to observe, &c. Mat. 28.20. Thirdly, the called are his workmanship created in Christ Iesus unto good works: Eph. 2.10. They are redeemed from the hands of their enemies, That they might serve him without fear, in holinesse and righteousnesse before him, all the dayes of their lives: Luke 1.74.75. God hath called us not to uncleannesse, but unto holinesse: 1. Thes. 4.7. Walk worthy[Page]of the vocation wherewith ye are called. Eph. 4.1. Indeed, i [...] any be so critical, as to make the word (preach) of no larger extent, than praedicare amongst the Latins,Piscat. in Rom. 2.21. when taken strictly and properly, then is the Gospel, or the triumph of Christ over the Law, Sin, Death, and the Devil, &c. The proper object of preaching, and Ministers more fitly said to teach, then to preach good works to the called.

But if this Quere or part of the passage (though indefinite) be intended to run in equipage with the former, and that to preach good works to the called; shall amount to as much as to preach good works only to the called. Then consider that good works may be taken first largely, as including all good works whatsoever, though the immediate products of the Gospel. As repentance and faith: or secondly strictly, as including only such works, as are mediate effect, supposing the precedency of faith, in which sense good works are commonly said to flow from, or follow after faith. If we take good works in the former sense. Its true, that good works, Scilicet faith and repentance, though not expressely all good works, are to be preached to, and required from those that are yet passively uncalled. For, 1. Christ himself having preached the Gospel of the Kingdom, or proposed the object which instrumentally begets, immediately injoynes the duties, or calls for the Acts to be exercised thereabout. Repent and believe the Gospel. Scilicet, which I have preached: Mar. 1.15. Secondly, In the name of Iesus, held out as the Saviour of sinners, repentance, and remission of sins, or as the Syriaok conversion into the remission of sins, is to be preached unto all nations: Luke 24.47. Thirdly, Peter bids the Iewes repent and be converted: Acts 3.19. And Paul exhorts the Jaylor to believe on the Lord Iesu: Acts 16.31. Take good works in the better sense and though it be true, that Sensu diviso, the uncalled should do these subsequent works, as love the Brethren: 1 Pet. 1.22. Call upon the name of the Lord: Rom. 10.14. &c. as being now immediately called to obey the truth, and believe the Gospel, by which they [Page] may be enabled and privileged thereunto: yet not Sensu composito, or while uncalled: For 1. People under command should hoc agere: not only do the things commanded, but in that order as they are commanded to do them: when servants are bidden come, they should not then say, they'l go, and when they are bidden go, they should not then come, or do this, (though both due in their season) but when the Master saith come, they are to come: when he saith go, they are to go, and when he saith, do this, then are they to do it. Mat. 8, 9. People therefore being immediately, and firstly called to repent and believe the Gospel,

Non per opera venitur ad fidem: sed per fidem ad opera. Luther. What is the difference between Christians and Moralists? and without this, what is our preaching? we may gather well neer as good instruction to resist vice, out of Plutarch, and out of Seneca, as out of Pauls Epistles.

But this differenceth it, we preach Christ, and from Christ veriry, ability, and strength to do all things else. Dr. Preston of Faith. p. 74. Shepherd Sab. par. 1. Thes. 101.

should Hoc agere, not set about doing other works of God, (though right, and due in their season) But do this work of God now required to be done: Scilicet, Believe on him whom he hath sent. Obey the call which is, First to renounce our own righteousnesse, next to embrace the righteousnesse of Christ, which God freely offereth in the Gospel: English Annotat. in Rom. 10.3. Secondly, All works which are required, and as required by Christ, should be done in faith. Heb. 11.6. For otherwise, though they may be good Ethicé, and both taught and done in Genere moralium: yet are they not good —Theologicé, (as we now speak) nor to be taught or done in Genere spiritualium: And if they must be done in faith, then not before faith: But first should men believe, and then through believing, do all other works. Qui vult bene operari, non ab operando, sed à credendo incipiat. Thirdly, the Apostles do constantly direct their practical exhortations to such as are visibly called [...], teaching them, and onely them to observe all things: &c. according to Mat. 28.20. Fourthly, Believers only are in a condition for acting in an Evangelical way, and upon Evangelical grounds (and that an Active obedience is not now to be pressed from, or to the Law, hath and shall be fuller cleared) For as Mr, Shepheard no friend to Antinomians (in that very tract where he so learnedly opposeth them) saith; This caution is ever to be remembred, that such acting be not to make [Page] our selves just, but because we are already just in Christ; not that hereby we might get life, but because we have life given us already; not to pacify Gods justice, but to please his mercy, being pacified towards us by Christ already. And if so be that Believers are onely in a condition of thus acting; and obedience active, is not to be urged from the Law, I see not but the [...], or Appendants to the [...] or Gospel, should presuppose the preaching of that as Instrumental, to bring persons into this condition; and especially, if not solely, be preached to Believers. The end or summe of the commandment is love, and that out of a pure heart, &c. 1 Tim. 1.5.

The sixth Passage. But is it not good for a man to do all that he can, viz. in way of obedience to Gods commandments? Answ. The summe of all the commandments, is that of the Sabbath: Now to a Christian the Sabbath, is to cease from his own works, or working according to a form or letter,

I Shall not here discusse; whether this Solution be pertinent and full, as to the objection: But expresse the summe of both in four Queries, and return answer severally to each of them.

The first Querie.

1. Whether it be not good for a man to do all that he can, viz: in a way of obedience to Gods Commandments?

1. Man may be considered either in the state of nature, or in the state of grace, Secondly, it may be said to be good for a man to do, &c. either simply in relation to the work it self, or in reference to the effects and consequents of the work; that is, the procuring thereby either a Temporal, or a Spiritual good. Thirdly by commandments, may be meant, either the precepts of the Law as a covenant, written in nature or Scripture: or the commandments given, and as given by Christ who is Lord of all, even of the Sabbath [Page] day. Fourthly, by way of obedience may be meant either a mans own way in which alone he can obey: or Gods way. Scilicet, Accordingly as he commands.

1. It is good for a man in the state of nature to do all that he can in way of obedience to Gods commandments, under whichsoever notion considered in relation to the work it self. For first, Virtus per se ipsa amabilis: vertue it self by it self is amiable, and vice hateful. Secondly, a work that is good, though only for the substance of it, is better then that which is evil, both for the substance and circumstances. Thirdly, it is good and commendable for any man to walk according to that light vouchsafed unto him, and not to hold the truth in unrighteousnesse. Rom. 1.18.

2. It is good for a man in the state of nature to do all that he can, in reference to the procuring of a Temporal good. For first, Because Ahab humbled himself, the evil was not brought in his dayes, 1 Kings 21, 29. Secondly, the Pharisees that gave almes, [...], have their reward, Mat. 6.2. though in the present tense all here, and with an ( [...]) a thing distinct from God, like Esau's blessing gotten by selfish tears, and not God for their reward. Thirdly, the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousnesse, and have followed lust contrary to the light of Law and Reason. And though a man doing what he can, cannot prevent. Yet if fourthly, any say that to him eternal punishment shall be mittigated, as to the degrees of it, I shall not contend.

3. It is not good for a man, in the state of nature, to do all that he can in his own way of obedience, to Gods commandments, however considered, in reference to the procuring of a spiritual good; that is, all or any of those blessings, which are the peculiar purchase of the blood of Christ for his elect. For first, This is a seeking them as it were by the works of the Law, that is, a working to get a right to, or possession of the blessings purchased [Page] by Christ, as if that were to be obtained by the carnal observance of an outward command; whereas they are freely given by Christ, through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners, Rom. 9.32.4, 5. Secondly, All that a man (while such) can do (though pretended and intended in a way of obedience) really and in truth, is Rebellious Disobedience. For the minding of the flesh, is enmity against God. Rom. 8.7. and so by consequence the more he can do, the more he can rebell, and procures to himself the greater condemnation: The minding of the flesh is death. Rom. 8.6. And so the more, the more deadly: Homo non solum nihil potest suis viribus ad justitiam coram Deo, sed etiam adjutus lege docente & operibus per iegem extortis deterior efficitur. Thirdly, Neither Law, nor the commands under the Gospel, requires any such obedience as this man can perform. For the Law requires that which is spiritual to be done in the life and power of the flesh; such as man could have performed at his first creation. The commands under the Gospel, call for an obedience Evangelical to be done in the life and power of the Spiris of Christ, such as the elect onely do and can perform after their second creation. If all that a man can do, were all or part of that a man should do; if his way of obeying answered to Gods of commmanding; or if the work, when done, were good by rule of any law, there were some probability of it being good, for a man to do all that he can in reference to the getting of some good by that Law: But all things here being otherwise, what can mans doing be good for? But as it is sin, so to procure the wages of sin, which is death. There is none in, they are all gone out of the way, and thence are they altogether become unprofitable. Rom. 3.12. Thirdly, there is no promise in Scripture (of any spiritual good) made to a natural mans doings though he do all that he can, and how shall any man call them good, in reference to the getting of that which God hath never promised upon any such condition? Is not piety alone said to be profitable, [Page] 1 Tim. 4.8. and that as, and because it hath the promises. Fourthly, Paul did what he could in a way of obedience to Gods commandments, and yet he confesseth at last he gained nothing thereby, in reference to any spiritual good, but was a looser, and found all his doings to be dung, Phil. 3.7, 8. The natural mans looking for God to give him Christ, or the blessings purchased by him because he doth this or that, or works more than other men, is not only groundlesse, having no promise whereupon to bottom it, but abominable; even as if a servant should expect a pearl from his Master, because he throwes Dirt in his face, and that more constantly than other men; doth that which is abomination in his sight, Luke 16.15. And yet will needs perswade both him and others that he is doing acceptable service, a prime piece doubtlesse of that Religion, which derives it self, à religando, from binding of God to man, and not man to God. Fifthly, Christ reclaimes men in the state of nature, from doing all that they can in their own way of obedience to Gods commandments, to do that which is not onely beyond their abilities to do,, but beyond their understandings, (while such) to think that they should do it,Censet ne idem esse hominem hartari ad poenitentiam, & ad utendum suis naturalibus? O vere Papisticam caecitatem! quasi non prius exuendus sit vetus homo cum factis suis. Cham. Tom. 3. lib 4. cap. 10. sect. 17, 18. Atque hic est sinis cur Augistinus ex doctrina Apostolica demonstrat, omnia infidelium opera esse peccata nempe ut omnes ad veram in Christum fidem sine qua quicquid fit, peccatum est, hortetur et stimulet, quomodo igitur damnari potest haec doctrina? imò contra doctrina quam adversarii tradunt efficit homines hypocritas, retardat eos in sua ipserum infidelitate, efficit ut gloriā tur in seipsis retardat eos à fide in Christum, &c. Zanch: Tom. 4. lib. 4. p. 144. Concludimus ergo omnem sollicitudinem et zelam quibus homines erga salutem suam feruntur, omnem diligentiam quam adhibere possunt, esse vanam et frustaneam magis noxiam quàm utilem ad fidem et Spiritum renovationis. Cited by the Remonst. Ex libello etc. Collat. Hagiae habit. p. 297. Luther clas. 3. loc. 11. Homo merè passivè habet nec facit quidpiam, sed fit totus. or how it is that God will have it done: Scilicet, To Repent and believe, or to cease from their own dead works, and dead way of working, and accept of Christ through a saith (not gotten by them, but begotten by the word) as the end of the Law for righteousnesse. What shall we do (say the Iewes) that we might work the works of God? This (saith Christ) is the work of God, &c. Actively and Passively. The work now commanded to be done by you, and yet the work which onely is, must and can be done by God, John 6.28, 29. Men and brethren what shall we do, say those, Acts 2.37? Repent, (answereth Peter) or abandon the present thoughts and actings of your minds, whereby you are alienated from God, and yield your selves up as dead lost men, to be baptised or buried under water with Christ in Baptisme, thence to be raised up by his mighty power alone to newnesse of life. It [Page] is therefore good for a man (instead of doing what he can in his own formal Hypocritical way of obedience to the outward commands) First to learn experimentally from the lusting and rebelling of his own heart against Gods commandments, that he can do nothing but sin. That when the commandment comes, Sin reviveth; that sin taketh occasion by the commandment, and worketh in him all manner of concupiscence, Rom. 7.8, 9. Secondly, to acknowledge himself a sinner and guilty of death. Rom. 3.19, 20. Thirdly, To digest judgement, or admit (without pleading for himself) the letter or law to condemn and kill him. Rom. 7.10, 11. Fourthly, Not to stick to save himselfe actively, by doing and conforming to the letter. But passively to suffer God to work in him, upon him, and concerning him, the whole power of his will by the power of his word: for if dead, he may perhaps hear that which he never did nor could while he was alive, even (not the letter nor Epistle only sent by messengers) but the voice of the Son of God, and in hearing, Believe and live. Joh. 5.25.

And here we conclude, that it is hurtful for a man in the state of nature to be active, or do all that he can, or any thing he is able to imagine he either can or should do in reference to the procuring the spiritual goods or blessings purchased by Christ, and firstly conferred upon his Elect, as Regeneration, conversion, faith and Repentance: and (that we may the more particularly prove and clear this) consider that here, and in order to the collation of these; it is true, that the summe of all the commandments is that of the Sabbath, or a ceasing of man from his own works, or working according to a form or letter. Nos praedicantes fidem omnino dehortamur ab operibus homines, ut praedicemus Sabbatum, non operando, sed patiendo boni sumus cum patimur divinas actiones quieti ipsis. Your strength is to sit still. Isa. 30.7. For if man must act or be active in reference to his [Page] Regeneration and conversion, which is the first special blessing that is conferred by Christ. I ask first, whether as an efficient principal, or instrumental? Not as principal, for if so, he might be said to Regenerate or beget himself, the old man to be the father of the new man; nay the new man the workmanship of the old, made in himself by works Antecedent, and not created in Christ unto works subsequent: That which is born of the flesh be spirit, contrary to John 3.6. Not as instrumental under God; for first, We are not begotten by corruptible, but incorruptible seed by the word of God which liveth and abideth for ever. 1 Pet. 1.23. Of water and the Spirit, not water and the flesh. John 3.5, Secondly, If a man were actively instrumental in his Regeneration, he might of necessitie be actuallie alive before regenerated; for how should man act before he have life? But man is not actuallie alive, before Regenerated, But dead in sin and trespasses. Ephes. 2.1. And therefore not activelie instrumental in his regeneration; nay, he is so far from being an instrument, that he is not so much as the matter out of which life is educed, but only into which it is induced by the Spirit of life, in materiâ privativâ non positivâ operatur Deus. Thirdly, Quid insanius fingi potest, as Luther. Doth not the flesh fight against the Spirit, at actu, and how then should it act for and with the Spirit, before, or in Regeneration. Fourthly, he should not; for the Law doth not command any man to be born from above, or of the Spirit of Christ; And Christ doth not require any man to regenerate himself from below or in the power of his flesh. All in this Kingdome of heaven is to be done in the power of his own Spirit, the commands presupposing the giving of it in the Gospel. And hence is that (as the Ministerie of the Spirit) to be preached antecedentlie unto those, even to every creature. And then doth this new husband, Christ call for the bringing forth of those children to God, which he hath already begotten by that immortal seed of the Word.

Secondly, If man be or should be active herein, he must [Page] needs antecedently know and will his conversion, and the means of it, for otherwise he acts sensuallie as a beast, not as a man: but he neither knowes, nor wills either of these antecedentlie, or till he be regenerated, but opposes and accounts them foolishnesse. That he knows them not is plain, first from 1 Cor. 2.14. and Nicodemus cast. Iohn 3.4. who could neither apprehend the thing, nor tell any means or way to it (though Christ had already told him) But entering the second time into his mothers womb: The new man in this resembling Melchisedech, Heb. 7.3, being to a natural man (for oughr he can find in Scriptures) without Father, without Mother, and without Descent, neither having beginning of daies, nor end of life; and that because he is made not after the manner of the sonnes of men, but like unto the Sonne of God. Secondly, Christ saith, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, and whether it goeth: So is every one that is born of the Spirit. John 3.8. Thirdly, We must be known of God, before we can know God. 1 Cor. 8, 2, 3, Gal. 4.9. Quia cogniti sunt, ideo cognoscunt: I know my sheep, and am known of mine. John 10.14. Man must be born again or from above, before he can so much as see the Kingdom of heaven. John 3.5. Nor can he antecedently will either of these. First, because he cannot know them, and it is a general maxime, Ignoti nulla cupido. If there be none that understandeth; there is sure for being any that seeketh after God, Rom. 3.11. He knowes doing the old way, and naturally can will as the old end, so the old way, to do, to be saved: but not suffering, which is the new. He can as little think of dying in, and to his own flesh, with which he so sweetly now converseth, as the Disciples, of Christs suffering those things, and so entring into his Glory. Luke 24.26. Oh what living man can think: that either we must, or that the Captain of our salvation was made perfect through sufferings? Heb. 2.10. Secondly, the Text is plain. Iohn 1.13, Which were born not of blood, nor of the will of the flesh, nor of [Page]the will of man, but of God. If any say, that a man may antecedently will regeneration, or conversion, by antecedaneous works of grace, though not of nature. I answer, first, It is said that God worketh in us, to will. Phil. 2.13. And to will is present with us, who are born of God, Rom, 7.18. but never that he worketh it in them that are unborn: So that secondly, To will conversion is not a work of grace antecedent, but subsequent thereunto, and argues the Infant born and alive, though yet it cannot tell so much; but only cries, thirsts and hungers, for in this very willing, there is a turning towards God, and then undoubtedly a believing on the Lord Iesus. And he that believeth, is born of God. 1 Iohn 5.1. Thirdly, Christ puts not the except of entring into the Kingdom upon mans doings, but upon Gods; he sayes not, except a man beget, bear, or convert himself; but except a man be begotten, born again, or (as some read it) from above, and be converted, He cannot enter into the Kingdom of heaven, Mat 18.3. Ʋbi manebit liberum arbitrium? ubi facere quod in se est? cum hic fieri nos doceamur non facere; & non nos operemar, sed Deus operetur: Luther loc. com. class. 2. lec. 7. facturae non factores sumus, funditus scilicet ruit omnis Theologia superborum,

Thirdly, Man neither is, nor should be active in reference to the effecting either Faith or Repentance; for if so, either as an agent in the producing of them, or as an agent in the using of means to procure the producing of them from and by God: not in the former sense, for first, faith is not of our selves, it is the gift of God: Eph. 2.8. It is given to you on the behalfe of Christ to believe. Phil. 1.19. This is the work of God. Iohn 6.29. Him hath God exalted to give Repentance unto Israel, and Remission of sins. Acts 5.30. Secondly,

Shepherd sound Beleev, pag. 99, 100.

Baxt. Replytr, Kendall p. 132.

Mr. Shepherd, Mr. Baxter, (and before them Camero and Ferrius, maintain, that God doth not infuse a habit of Faith and Repentance, whereby men are enabled antecedently by an inherent habitual grace, to produce the acts of believing and repentance, but doth himself (say they) first produce the first acts, and then infuseth habits [Page] whereby men are enabled to act afterwards.Kendall against Goodwin. cap. 4. pag. 142. And if we should say, with Mr. Kendal, that faith is in us as the adjunct, and hath to God only the relation of an effect, that it denominates him alone the Authour of our believing, though us the Believers, because the subjects: As the Boul only is said to runne, and yet it is the man that is the cause of the motion. I see little that Mr. Baxter is pleased, or that others can say against it, and not in the latter, For first, God hath appointed means to be used by the living, through which he hath promised to beget faith in all the elect (though for the present dead) Go ye into all the world and preach the Gospel, Mar. 16.15, but of means appointed of God for the dead to use, thereby to get faith, or to procure the raising of themselves from and by God, we read not, If any say that prayer is a means, then first, If by prayer be meant the intercession of Christ, it is granted, for it is his intercession alone that procureth the actual collation of all those blessings purchased by himself in the flesh, promised in the new Covenant by the Father, and conveyed to us by the Spirit. But if by prayer be meant any petitioning of ours, then is prayer not a means to, but a consequent of faith; for first, How shall they call on him, in whom they have not believed. Rom. 10.14? The interrogation is equivalent to a strong negation, viz. they cannot. Secondly, Christ taught his Disciples to pray in faith, not before, nor for faith. Mat. 21.22. unlesse by faith be meant the increase thereof, and then we pray, Lord increase our faith. Luke 17.5. I believe, Lord help my unbeliefe. Mar. 9.24. Thirdly, he called them to leave all and follow him, before they asked him any such a thing. You have not chosen me, but I have chosen you. John 15.16. and after he had called them, he prescribeth them a form of prayer, or teacheth them to pray after this manner, saying. Our Father which art in heaven, &c. Mat. 6.9. Luke 11.1, 2. And is it now agreeable to that form or letter, to teach men to preferre the petitions before they can say the Preface? or to enjoyn them to pray thy Kingdome come, before they can cry Abba, [Page] or, Our Father? These men (I fear) would teach their Scholars all the Alphabet of Christianity before Christs Crosse, all the petitions before the Preface, and it is doubtful then (that as some coppies do) they will leave out the conclusion also, and the observation of all the Commandments, before that which stands in the front, Scilicet, I am the Lord thy God which brought thee out of the land of Egypt. Secondly, God hath made no promise to an impenitent unbelieving man (while such) that upon condition of using such and such means, or performing such and such duties, he will bestow upon him either of those, where it is said either implicitly, or expressely; if thou wilt do thus and thus, I will give thee faith, or I will give thee repentance? And how any doing or dutying of man, should be called means of getting any thing from God, unlesse in a moral consideration, and way of causation, as conditions to some promise; I have not yet learned from those Masters, that stile one another the Orthodox Divines. Thirdly, though many enquired of the Apostles, What they should do to be saved: yet did never any ask what they should do to get Faith, Repentance, Conversion, Regeneration, or to get Christ, into Christ; nor did the Apostles leave any Directions or Rules to be observed by such Querists in future times: but brought the word nigh unto them into their mouthes, and into their hearts, even the word of faith which we preach: and tells them, that faith comes by hearing, and that hearing is not an Antecedent act of their own, but that that also cometh by the word of God. Rom. 10.8.17. The legal resolving of these Queries, and the teaching of Nicodemus Disciples how to beget themselves the second time by entring into their own fleshly wombes, is left to the Grand Casuists of these our dayes, who can direct their followers, how to beget that which is spirit, of that which is flesh, and how to get the fruits of the Spirit by doing the works of the Law; can either ascend to heaven, or go beyond the Sea to fetch such commandments (as were neither given by Moses nor [Page] Christ) that their Disciples may hear and do them,Luther loc. com. class. 2. loc. 7. and have their reward. Fourthly, Luther and other sensible believing men assert; that, Non nobis cogitantibus, sapientibus, volentibus, oritur in nobis fides Christi: sed incomprehensibili & occulto opere spiritus praevenitur quisquis fide danatur in Christo ad solum verbi auditum, caetera omnem nostram aliam operam; and witnesse to the truth of, Rom. 10.20. I was found of them that sought me not, I was made manifest to them that asked not after me. Priùs oportet nos à Deo inveniri, quàm ipsum quaeramus. Beza in Heb. 11.6. Antevertens venit ad vos regnum Dei [...] propriae significat antevertere, seu praevenire & sane regnum Dei ita ad nos pervenit ut praeveniat, hoc est veniat antequàm nos ipsum quaeramus. Piscat. in Mat. 12.28. Abraham (the father of the faithful) was called when he served other gods, and Paul (a patttern to them that come after) when he breathed out threatnings against the Church, and Matthew when he sate at the receit of custom. See Ball. covent. pag. 324.

Fourthly, It is Bonum in se, & bonum sibi. Good in it self, and good for a man in the state of Grace, to do all that he can in Gods own way of obedience to the commandments which are given, and as they are given by Christ for such reasons, and in such respects as are shewen in the explanation of the eighth passage.

The second Querie.

2. Whether that of the Sabbath be the summe of all the Commandements.

The Commandement of the Sabbath may be taken either literally or mystically: when taken literally, if we attend only to the outward form and draught thereof, forbidding (for divers reasons) all servile works on the 7th day, & enjoyning it to be kept holy. It is true, that then it is no more than one amongst the ten. But if we attend to the consequents that depend upon the due keeping and neglecting thereof. It is frequently in Scriptures put for all the rest, and the keeping of it calls for, as if it implied vertually and consequentially, all other duties: and the polluting of it declares [Page] against, as containing, or making way for all other sins. Isa. 56.2. Ier. 17.22. when taken mystically as relating to the spiritual, internal Sabbath, figured thereby (which Calvin conceives, Primarium in Sabbato locum tennisse) that of the Sabbath is the summe of all the Commandments. For first, All the commandements (except the fifth) though implicitly they may be called affirmative, and said to require those duties; the contrary whereof they forbid. Yet explicitly and according to the letter of them they are Negative, enjoyning a cessation from our own works, or forbidding man to sin, which is in effect, a bidding man be quiet, for he can do nothing but sin. And the commandment of the Sabbath requires this very thing, Scilicet, Feriationem â propriis operibus, Calvin. Instit. lib. 2. cap. 8. Sect. 28. ut Deum in nobis operari sinamus. A ceasing from our own works, that we may suffer God to work in us. Secondly, the Apostle Paul reduceth all the commandements to two. Rom. 8.4. Walk not after the flesh, but after the Spirit; and this of the Sabbath compriseth both these, for though it be not lawful to do evil, or walk after the flesh any day, yet are Christians required to do good, or walk after the Spirit, even on the Sabbath day; and as the Priests prophaned the Sabbath by killing Sacrifices, and were blamelesse: So may Christians crucifie the flesh with its affections and lusts, and do nothing but what is acceptable to God and their reasonable service. Thirdly, In the state of glory when faith and hope shall cease. 1 Cor. 13.13. what other things shall the Saints do, but keep this everlasting Sabbath, and thereby be compleatly conformable to the will of God; which could not be, unlesse the Sabbath were the summe of that eternal rule of Righteousnesse, and law of love.

Is demum cessare ab operibus suiscensetur, qui non agitur suo arbitrio, nec consiliis suis indulgit, sed a Spiritu Dei diversa patitur. Calv.The third Querie.

3. Whether to a Christian the Sabbath is to cease from his own works?

The Spiritual Sabbath, or rather the [...] signified by the Iewes, though it be not simply a ceasing from works; yet it is a ceasing from our own works, that is, [Page] works done by our own strength, according to the counsel of our own wills, and for our own ends as is evident, because the Apostle expressely so describeth it, Heb. 4.10. He that is entred into his rest, he also hath ceased from his own works, as God from his. There remaineth another Sabbatisme (another I say) besides that Sabbath of Canaan, which Sabbatisme he defineth in the following verse: Pareus in loc. Secondly, the Prophets call for this cessation or abnegation of self, as the main thing intended in the commandment, Is. 58.13. Upon which saith Calvin, the Prophet reckons the several kinds, by which he might make it evident, that the true observation of the Sabbath doth consist in a denial of self and entire conversion. Hence do we clearly see wherefore God doth so highly commend in Scriptures the observation of the Sabbath: for he looked higher than the external ceremony, that is, the rest and quiet in which the Iewes did think their holinesse to be? But rather would have the Iewes bid adieu to the affections and lusts of the flesh, and yield up themselves in obedience to him; Because no man can live the life of the heavenly Kingdome; unlesse he be dead to the world, and to himself. Now when that ceremony is abrogated, neverthelesse the truth doth remain, because Christ is dead, and is risen again, that we may have a perpetual Sabbath, that is, may keep holy-day, or cease from our own works, that the Spirit of God may act powerfully in us. Thirdly, the example of Gods resting from his works proposed for our imitation, both in the commandement it self, and Heb. 4. as likewise the injunction to the Iewes for a total cessation from all servile works, teach and confirm the same thing: Whosoever doth work therein, shall be put to death: ye shall kindle no fire throughout your habitations. Exod. 35.2, 3. quod nisi eximiu [...]n aliquid, &c. But unlesse there had been some excellent and singular thing in the Sabbath, it might seem more cruel than was meet to command a man to be slain only because he had cut down a piece of wood. Tantum quoniam ligna exciderat: Calvin. Fourthly, though this [Page] Sabbath doth not imply a ceasing from, but a spiritual acting of good works; yet it implies a ceasing to account the good works acted to be ours or our own, according to that. Not I, but the Grace of God that is within me. 1 Cor. 15.10. I am crucified with Christ, nevrthelesse I live, yet not I, but Christ liveth in me. Gal. 2.20. And hence love, joy, peace, faith, long-suffering, &c. are called by the Apostle, Not our works, but the fruits of the Spirit. Gal. 5.22. Ʋsque eo patet haec hominis exinanitio, ut in bonis quoque operibus violetur Sabbatum quamdiu ea deducimus nostra esse, rectè enim Augustinus (ultimo capite libri vigesimi secundi de civitate Dei) Nam & ipsa bona opera nostra, quando ipsius potiùs intelliguntur esse, quam nostra, tunc nobis ad hoc Sabbatum adipiscendum imputantur, dum vacamus ad videndum quod ipse est Deus: quia si nobis ea tribuerimus servilia erunt; quum de Sabbato dicatur, omne opus servile in eo non facietis. Cal. Harm. Exod. Levit. &c. pag. 354.

And that to a Christian, the spiritual internal Sabbath, or Sabbatisme, is a ceasing, or to cease from his own works, is as evident.Cbristus tune regnat in nobis quando nos ab operibus nostris feriatos inhabitet, & in Sabbato suo per nos sanctificato ipse in nobis manens facit omnia opera nostra. Luth. For first, The Apostle saith, there remaines therefore a rest or keeping of the Sabbath to the people of God. Heb. 4.9. And he that is entred into his rest (and we which have believed, not only shall, but do enter into Rest, Heb. 4.3.) hath ceased from his own works, as God from his. verse 10. Secondly, Christians are exhorted to enter in, Let us labour to enter into that rest, verse 11. Let us therefore fear, least a promise being left to us of entering into his rest, any of you seem to come short of it. verse 1. And not only so; but thirdly, It remaineth that some must enter therein, And they to whom it was first preached, entred not in because of unbeleefe, verse 6▪ and then by consequence those who believe the word preached, do enter in by faith. It profiteth for that end when mixed with faith in them that hear it. verse 2. for as (Beza) Si infidelitas arcet ab aditu, fides certè introducit. Fourthly, Christ invites [...]. All those that labour and are heavie laden to come unto him, and promiseth to give them [Page] this very rest or Sabbath, and that doubtlesse not only from their passive being burthened under guilt & vanity, but their own active fruitlesse labouring to free themselves from it, they shall rest as well qua [...], Mat. 11.28. Fifthly, Faith in the very nature of it hot only implyeth a resting on Christ, by way of remembrance for some good and happinesse to come by him, but a resting [...] in Christ by way of satisfaction and complacencie, as our present good and happinesse. In him all fulnesse dwells. Col. 1.19. In [...], ye are compleat of filled full: through faith in him we have the substance of things hoped for. Heb. 11.1. Sixthly, Mr. Shepherd, as he doth most learnedly argue for an external Sabbath to be observed at certain times, and on special dayes: so doth he acknowledge an internal Sabbath from Isa. 66.3. Heb. 4.1, 2. which ought continually or every day to be observed, it resting from all sin, and resting in God by Jesus Christ. Thes. 77.80. And yet I do not hold that Christians in this life can perfectly keep the Sabbath. For first the flesh is against the Spirit. Gal. 5. They find a law in their members, warring against the law of their minds, they cannot do the things that they would, when to will is present with them, how to do that which is good, they find not. Rom. 7. Secondly, Paul pressed towards the mark, trying if by any means he might attain unto the resurrection from the Dead, and yet confesseth that he had not yet already attained, neither was already perfect. He followed after, and was perfectly apprehended of Christ Iesus, but could not perfectly apprehend. Phil. 3.11, 12, 13, 14. And hereupon as a wretched man crieth for deliverance from the body of this death, Rom. 7.24. Desireth to depart and to be with Christ, which he reputed gain, and farre better. Phil. 1.21, 23. And that Paul not attain to a perfect conquest over the flesh till death, or his departure hence, and so no to a parfect sabbatising from sinne and in Christ, seemeth evident: First, from the time in which he maketh this acknowledgement of his, not having attained, which was (doubtlesse) not long before his death. This Epistle being writ by Eupaphraditus [Page] from Rome, where he was then imprisoned (and as some vinculis secundis) Chapter 1. verse 13. he had writ (if we credit either the Histories of others, or what is evident from his own writings) ten of his Epistles, fulfilled the greatest part of the course of his ministery, being a Professor and a Preacher at least thirty years, and pressed still toward the mark, trying if by any means he might attain. And if after all this, he acknowledged that he had not attained; shall we professe our selves actually to have attained that which he could not? Secondly, After he had been caught into Paradise, or the third heaven, and heard unspeakable words not possible for man to utter; There was given to him a Thorn in the flesh, a messenger of Satan to buffet him, and that upon this ground, because after that he was imperfect, and in danger to be exalted above measure through the abundance or Revelations, 2 Cor. 12.7. And for this thing he besought the Lord thrice that it might depart from him. verse 8. But it was denied as inconsistent either with his safety, or the advancement of Gods Grace, Power, and Glory, vers. 9. and fourteen years after this, he confesseth himself the same man, to stand in need of the same pricks and buffettings, and that therefore most gladly will he rather glory in his infirmities, that the power of Christ may rest upon him, vers. 2.9, 10.

Thirdly, there is no such thing mentioned either in any of his own or the Epistles of others that bear a latter date, and it is his own rule, 1 Cor. 4.6. not to think of men above that which is written. Thirdly, the life that we live in the flesh, is not a life of sence or of the flesh, as if we did not die daily through the strength of sin, or had not matter of confession, 1 John 1.8, 6. Of contrition, 2. Cor. 7.10. and self-condemnation. 1 Cor. 11.31. But the life that we live in the flesh, is by the faith of the Son of God, Gal. 2.20. we walk by faith and not by sight. 2 Cor. 5.7. The God of hope filleth our hearts with peace and joy, not in seeing, but in believing. Rom 15.13. And hence I do assert with Calvin.

That Nostram in illo beatam quietem hic inchoamus, &c. [Page] in it we here begin our blessed rest,Calv. Instit. lib. 2. cap. 8. Sect. 30. in it we do daily proceed in profiting more and more: But because we have still a continual warre with the flesh, it shall not be consummated untill that saying of Isaiah 66.23. be fulfilled concerning the continuing of new Moon with new Moon, of Sabbath with Sabbath, Even then when God shall be all in all. Here is (indeed) had here perfection of the object, but not of the subject. Christ whom we enjoy is perfect, and can admit of no addition; But our manner of enjoying him is not so. That then which we Christians hope for, is not to enjoy a more perfect rest than now we do; but more perfectly to enjoy the self-same rest. The same yesterday, to day, and for ever. 1 Cor. 13.10, 12. Heb. 13.8. And that secondly, This doth not destroy, but confirm the external solemnization of the Lords day, or first day in the week, both in a cessation from all such works, as may be either a vocamenta, or impedementa, and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted: the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day, being a powerful means (as Mr. Shepherd well saith) to sabbatize every day.

The fourth Querie.

4. Whether to a Christian, the Sabbath be to cease from working according to a form or letter?

If by working according to a form or letter be meant, either a labouring in the flesh, or power of the old man, according to the tenor of the legal literal commands, or a meere outside formall working (in our owne tyme which is always ready. John 7.6.) according to any prescribed forme or penned rule whatsoever, then doth the spirituall Sabbath imply a cessation from working according to a form or letter. For first, These are our own works both in respect of the principle and the end; done either first, in the time of darknesse, to kindle a fire, and warm our selves with the sparks thereof. Isa. 50.11. Or secondly, to get [Page] praise of men,Aliud erat Hypocritas esse: aliud tanquam Hypocritas. Voluit autem ne hypocritis quidem similes esse. Luke 16.15. Or thirdly, out of custom and conformity, which is to be if not Hypocrites, yet [...] as the Hypocrites, Mat. 6.5. Or fourthly, to quiet conscience, and bribe the Bayliffe for serving the Writ according to the Law, though it may be intended as well, as pretended to pacifie the angry Creditor, and get the debt book crossed. Secondly, this is a serving in the oldnesse of the letter, and not in the newnesse of the Spirit, as the Gospel-commands require, or a worshipping without the Spirit and truth; which sort of worshippers (though Satan-like, they will needs present themselves amongst the Sonnes of God) Iob 1.6. yet doth not the Father seek for any such to worship him. Iohn 4.23.24. Thirdly, This argues a man to have only [...] not [...] 2 Tim. 3.5. a legal form of godliness, according to the directions whereof (though with a heart unpurified) he endeavours to act, in the mean while denying and mocking at the power of godliness. Scilicet, The free Gospel-working Spirit, by which Christians are acted. The Sons of God [...] aguntur (as the vulgar) are acted by the Spirit of God, Rom. 8.14. But if by working according to a form or letter, be meant no more than working such works as are agreeable to a form or letter (which differs, if we speak strictly,The Law with out, though it be no rule of the spirit, yet it is that rule according to which the spirit guides us to walk, and by which we are to judge, whether the guidance be the Spirits guidance or no. Shepherds Thesis. 87.47. from working according, &c.) or be it working according to a form or letter (suppose that form or letter to be the Evangelical [...] or [...], Rom. 6.17. 2 Tim. 1.13. not the legal [...]. Rom. 2.20. 2 Tim. 3.5. and the works wrought accordingly as is there required, then doth the spiritual Sabbath not exclude, but imply a working according to a form or letter. For first, The Spirit (as hath been said) works no other works, but such as are agreeable to this form. The works of the Spirit when wrought, being alwayes agreeable thereunto (though I dare not say) that the Spirit in working is at any time guided therby. Secondly, This form or letter requireth all our works to be wrought in God, Iohn 3.21. or in the Spirit, and not in the power or life, but in the [Page] weakness and death of selfish flesh. Thirdly, The rule or form may be observed by Christians in acting, and yet Christians not alwayes observe a form or rule, when and while they act. Artificers that have any acquired habit, may work agreeable to the rules of art, and yet not always by their artificial rules. The rule is alway Regula operis, a rule of the work, and it is wrong if not agreeable thereunto; but not alwayes Regula operantis, the rule of the worker (Scilicet in working) for it is not contrary to the rule, though he sometime work without looking at it: So the work be wrought accordingly; and when wrought,It is not essential to the rule to give power to conform unto it (nor to command conformity) but to be that according to which we are to be conformed. Shep. Sab. Thes. 86. be according as is required in it. And he (when all is done) submit his skill and work to be tryed by the standing rule. Fourthly, As the Spirit is the Pylate; So this form is the compasse, not by which he steereth, yet according to which we are steered. As the Spirit is the guide: So this form is the rule not by which he guideth, yet according to which we are guided. As Christ in Spirit is the King or Ruler, so is this form the Magna Charta according to which he (though an absolute Prince) is pleased to declare, we shall be ruled by. Fifthly, As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven, and proclaimed by the Apostles on earth: So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ,As the Spirit leads us to the word, so the word leads us to the Spirit, &c. Thes. 89. and make it death either to resist the commands of this governour (who alwayes commands agreeable to these lawes) or yeeld obedience to any other, whether flesh, world, or devil, who would rule according to their, or our wicked lusts. Sixthly, the Negative commands do obligare semper & ad semper, always and unto all times: so that it is a transgression of the Sabbath, ever to obey either flesh, world, or devil (suppose that the Spirit did suspend his Actings for a time) The affirmative Semper, but not ad semper, alwayes but not unto all times (except that of walking after the Spirit, because that virtually containeth all the rest. And the Spirit is continually moving, enclining, or powerfully working a [Page] Christian to some or other of the duties there required;Spiritus sanctus nunquam otiosus est: in piis semper aliquid agit quod pertinet ad regnum Dei. Luth. Clas. 1. cap. 11. if not to those (which commonly past under the name of works and duties, yet to that which is the work of works, Scilicet, Believing, waiting, and resting in and upon God by Iesus Christ, Exod. 14.13, 14. Isa. 50.10.30.7. Psal. 27.14. Ioh. 6.29. And hence it is, that prayer is alwayes a duty, because in Specie alwayes commands Christians: and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying. The determining in individuo, when and which of these works is to be done by each particular Christian, is left to the holy Spirit, whom Christ hath sent to govern and guide his Church by the law of light, life and love unto the end of the world. For otherwise first Christ could not discharge those relations of Head, Husband, Bishop, King, Lord, and Captain: all which (keeping within the bounds of the General Law) Determine for those under them. Qua tales, when, and which particular duties each shall do, I say to this man go, and he goeth, to another come, & he cometh, & to my servant do this, and he doth it. Secondly, There would be no sin against the Holy Ghost, but only against the letter; whereas the great sin is called the sin against the Holy Ghost: and offering dispite to the Spirit of Grace, Acts 7.51. Heb. 10.29. Mat. 12.32. Thirdly, Christians now should be in the same bondage as the Iewes were under the Law. Scilicet, bound Sub poena peccati & mortis, to act at the meer commandment of the letter, Rom, 7.9. But the law of the Spirit of life in Christ Iesus, haeth made them free from that law of sinne and death. Rom. 8.2.14. So that it is not the letter it self; when of it self commanding, or as simply spoken by our neighbour, but to Iesus Christ himself speaking in the letter, or speaking the things contained in the letter, that Christians nextly and immediately owe their obedience. And hence it is clear, (for ought I yet see) that though sin De facto, when committed, be firstly and formally the transgression of the letter or law without: yet in fieri, or in committing, it is firstly and more directly against the Spirit or [Page] law of the mind, that is, within. And though it be granted, that to crosse the Spirit, is not that which firstly maketh the fact sin: yet it is that which firstly maketh this or that Christian a sinner. If thou wilt know, in the definition of it, what is Rebellion, and what is sin, consult with the letter, or Law, 1 Iohn 3.4. But if thou wilt know in individuo, what is rebelling and sinning, or who rebells and sins, look within thine own heart, even now standing out against some or other of the personal commands (which are alwayes legal) of Jesus Christ our King and Lord; Behold, I stand at the door and knock, if any man hear my voice, &c. Rev▪ 3, 20. The words that I speak are Spirit and life. John 6.63. If any ask, how shall Christians know when to do this, and when that, or which of these in particular is to be done. First, must they set down the time themselves, wherein they will perform such and such duties? Shall they appoint aforehand such an hour they will pray, and such an houre they will mourne for sinne, and such an houre they will do acts of charity? &c. No; For first, Christians should stand fast in the liberty wherewith Christ hath made them free. Gal. 5.1. And as in respect of times and seasons they are not to be enbondaged, or imposed upon by others: so much lesse by themselves: what hath any man to do to be his own Law-maker? By multiplying lawes, to multiply sins? Or to bind himself in such things, as these in which Christ hath left him at libertie? Gal. 4.9, 10, 11. Sith secondly, It is clear that Christ never appointed any set times for his Disciples, nor ordered them to appoint any for themselves to perform such and such duties in, but left them free both as to the particular times to perform the duties in, and as to the particular duties to be performed in such and such times. He said, When ye pray, pray thus: not, ye shall pray, then, and there, and this; Mat. 6.6, 7, 9. and in like manner, When ye give almes, and when ye fast, and as often as ye do this, do it, &c. Mat. 6.2, 3. Mat. 6.16.7. 1 Cor. 11.25, 26. Nay, where do the Apostles, throughout their Epistles [Page] ever enjoyn any such thing to Christians, or ever reprove them for the neglect of any such a duty. Thirdly, There is the same reason for Christians to limit themselves unto certain places, subpoena peccati, as unto certain times which yet none do, which know (in any measure,) what is meant by christian liberty? Though neverthelesse, fourthly Christians out of a consideration of one anothers infirmities (while here in the flesh) as well as for order, decency, and conveniencies sake, both may and should appoint times and places for assembling themselves together, to provoke unto love and to good works, and so much the more as they see the day approaching, Heb. 10.24, 25: 1 Cor. 14.40. and are then in a special manner to stir up the [...], or gifts that are in them, 2 Tim. 1.6. being strengthened [...], in, or by the grace that is in Christ Jesus, 2 Tim. 2.1. Secondly, must Christians wait for extraordinary impulsions of the Spirit? No; For first, though sometimes, and upon some special occasions, Christians are said [...], to be vehemently stirred or sharpened in Spirit,Christians may expect [...], to be led by the Spirit, Rom. 8.14. but not [...], to forcibly moved or born anew, as the Prophets. Though men may thus depute and appoint dayes to worship God, yet they cannot state any such dayes, but only as Gods providence calls them to it, according to the present occasion: Therefore it were certainly a sin, if a State should appoint once every year to be a fasting-day in a religious way; God did so, but men have no power to do so, the reason is this; because they do not know, but God may call them to rejoycing upon that day, they have nor the liberty of the time, &c. Burroughs in Hos. Lect. 8. pag 409. as Acts 17.16. yet not alwayes. The work of the Spirit may be irresistible in it self, and infallibly produce its effect in, or upon, and yet not work irresistibly as unto us. For secondly, our Spirits are not said to be forced but freed, made free, or freely carried out to work by the Holy Ghost. He worketh in us to will. Phil. 2.13. Thy people shall be a willing people in the day of thy power, Psal. 110.3. Thirdly, The Spirit ordinarily worketh us to, or in us, this or that by proposing to us objects sutable to the eye or eare, as appeareth from those Ordinances appointed by Christ himself. And therefore thirdly, Christians (like the wise Virgins, With oyle in their vessels, with their lamps: Matth. 25.4.) should continually watch and wait for their Lord and Master Jesus, to call them forth to all or any of these, either immediately by spiritual suggestions, and heavenly impression upon their hearts and minds, or mediately by providential objective administrations and occasions; as, and when it shall seem good [Page] unto him. For first, Christianus verus (as Luther, Class. 3, loc. 1.) nec liber est, nec servus, neque Indaus, neque Gentilis neque masculus, neque foemina, neque Clericus, neque Laicus, neque orat, neque legit, neque facit, neque omittit; Sed ad omnia prorsus indifferens est faciens & omittens sicut ad rationem sese res rel obtulerit, vel abstulerit. A true Christian is neitner free nor bound, neither Iew nor Gentile, neither male nor female, neither Clerk nor Layman, neither prayeth nor readeth, nor doeth, nor omitteth; but is altogether indifferent unto all things, doing and omitting each, as the matter or occasion shall either offer or withdraw it self. Secondly, This is agreeable to the Evangelical [...], form or letter, which pointeth not out for Christians a Tempus Physicum of houres, dayes, moneths, &c. calculated by the motions of the Sun and Moon accordingly, as was done to the Iewes under the Law, as appeareth by their new Moons, and their other appointed solemnities, which continued till the time of Reformation, or the passing away of old things, Heb. 9.10. 2 Cor. 5.17. But a Tempus Theologicum, or Evangelicum, calculated by the motions of the Son of righteousnesse, Mal. 4.2. which by its distance and presence, and various workings in and upon things by an Occult influence causeth to Christians, their Seed-time and Harvest, cold and heat, Summer and Winter, day and night, a time to be born, and a time to die, a time to weep,Eph. 6.18. He doth not say (say Zancby and others) [...] in every particular time, but [...] in every season, every fit time, when just occasion and opportunity is offered, Leigh: crit. sacr. and a time to laugh, a time to keep silence, and a time to speak, a time to love, and a time to hate, &c. Eccl. 3.2, 3. &c. according to that Mar. 2.19. Can the children of the Bride-chamber fast? (or as Luke) can ye make the children of the Bride-chamber fact, while the Bridegroom is with them? As long as they have the Bridegroom with them, they cannot fast. The presence of the Bridegroom pointeth out and maketh it a day of feasting unto such children, what ever be the condition either of Iohn or the Pharisees Disciples? But the dayes will come, when the Bridegroom shall be taken away from them, and then shall they fast in those dayes The absence of the Bridegroom pointeth out, and maketh it a [Page] time of fasting & mourning to those children, though may be, neither the Disciples of Iohn, nor the Pharisees be troubled at the want of any such thing, to which accordeth that of Iam. 5.13. If any among you be afflicted, let him pray, is any merry? let him sing. And hence it is, that neither the Priest nor the Levite, that pretended to walk precisely, according to the Mosaical rules, but the good Samaritan (a man looked upon as irregular, and an Antinomian by them) is said by Christ to be neighbour to him that fell among theeves, and proposed as an example to the Lawyer; Do thou likewise, that is, shew mercy as this Samaritan hath done, when thou seest a man in misery, for that is the time to love indeed, and he is thy neighbour which way soever he travels, or what countrey-man soever he be, Luke 10.29. and see 1 Iohn 3.17. 2 Cor. 9.7. Secondly, The Leper of Samaria that returned back and gave thanks,Fatemur bona opera fidem sequi debore, imò non debere, sed sponte sequi sicut arbor bona non debet fructum facere, sed sponte facit. Luth. Cl. 3. loc. 9 as the present occasion required (according to 1 Thes. 5.18. Ephes. 5.20.) is commended above the nine that came from Iudaea, and went on forwards, according to the letter of the legal command, to shew themselves unto the Priests, Luke 17, 15, 16, 17, 18. Thirdly, The blessed man is said to be like the tree by the Rivers of water, that bringeth forth his fruit in his season, Psal. 1.3. not so much working rationally, or upon consideration of what will follow his doing or not doing, as bearing fruits naturally from an internal principle of life in such a time as the husband-man expects, and comes to seek for it. Luke 13.6.7. Such a one was Timothy, Phil. 2.20, who naturally (or from his birth-principles, as the word implieth) cares for their estate. And the blessed man, Ier. 17.7, 8. Thirdly, we read not that either the Patriarks before the Law, or Christ and his Apostles since the Law, prescribed certain times afore-hand, wherein they looked upon themselves as bound to perform such and such duties: But they stood alwayes ready (as in the volume of the Book it is written of them) to do the will of their God, yea his law was in their hearts. Fourthly, Christians now (in the time of their [Page] darknesse, or rather in the time of lights apperance,

Oratio est ardua & magni laberis, & longe difficilem, quam praedicatio verbi.

Orare est difficilimum opus, idea etiam carissimum a id. Luth. Cl. 3. loc. 17.

which makes them truly see darknesse and their own blindnesse, and in the confessionary part of their prayers) acknowledge, that they know not what to do or say, unless it please God in much mercy by his Spirit to direct their minds, and move and work their hearts to that which is the good, acceptable, and perfect will of God. Rom. 12.2. we know not (they will say in the very day of trouble, when they ought to pray indeed) what we should pray for as we ought; But the Spirit it self maketh intercession for us with Groanings which cannot be uttered, and he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Rom. 8.26, 27.

The seventh Passage. Christians when they Glory, glory in their sins.

THis passage seems to relate to the practice of Christians, what it is, that De facto they do glory in, when they glory, and not to the faith of Christians, what it is that they believe De debito, when they glory, they should glory in. And now, there is a great difference in Theology betwixt these Queries: Scilicet, what Christians should do De debito, and what Christians ordinarily do, De facto. To the first (though it be not directly contained in the passage: yet for clearing both the truth and my self. I answer, First negatively) Christians when they glory, should not glory in their own righteousness, for first, we are all as an unclean thing, and all our righteousnesse as filthy ragges, Isa. 64.6. Accounted by Paul [...] quasi [...], Dutig, or dogs-meat; fit to be thrown to the dogs of the concision, and not to be reserved as food for the spirits of those that have Jesus Christ to rejoyce in. Phil 3.3, 8. Secondly, Christ adviseth, Not to let the left hand know what the right hand doth. Mat. 6.3. And though he [Page] himself be pleased in mercy to say, Well done thou good and faithful servant, Mat. 25.21. yet he teacheth us to say, (though we did all things that are commanded us) That we are unprofitable servants. Luke 17.10. Thirdly, The Pharisee is checked for preferring himself before the Publican, (though he acknowledged all the distinguishing works to come from God) Luke 18.11, 14. See Phil. 2.3. And those that pleaded, Lord, Lord, have not we &c. gathering acquaintance with God from a recital of the more than ordinary works, which they had done in his name; Hear God professing unto them. I never knew you, Depart from me, ye that work iniquity. Mat. 7.22, 23. Mat. 25.44. Fourthly, It is of grace, not of works, least any man should boast. Eph. 2.9. I will make mention of thy righteousnesse, even of thine only. Psal. 71.16. Fifthly, Glorying in our own righteousnesse, and duties, or performances, argues a resting and rejoycing in them, and seven of our eminent Divines (five now Commissioners appointed, &c.) Assert; That Christians when they abound in much doing, and well doing,In an Epistle prefixed to Mr. Burroughs Gospel-conversation. should be still as much afraid of resting in doing well, as of committing ill. And be content to have all flowers withered, that refresh them without Christ. And when after humiliation and casting down for sin, they begin to stand upright (as they think) upon the legs of their prayers, performances, inherent graces, and qualifications, and righteousnesse, and holinesse, expressed in their lives and conversations. They may, yet notwithstanding all this be brought, not to glory in themselves, but in Jesus Christ; and willingly come down from the throne of their own conceits, sufficiencies, abilities, and lye at the footstool and threshold of Iesus Christ. That seeing they know nothing; are nothing, have nothing, do nothing, they may be nothing in their own eyes, that Christ might do all their works in them and for them, and so may wholly live upon Christ and to Christ, still drawing vertue from him, seeing a need of Christ and nothing else, and finding a fulness and help in him, and nothing else.

[Page]Secondly, christians when they glory, should not glory in their gifts, whether inward or outward, For first, It is forbidden, Ier. 9.29. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. Secondly, they are but common to the Reprobate and the Elect; No man knoweth either love or hatred by all that is before him. Eccl. 9.1. See Luke 10.20. Thirdly, who maketh thee to differ from another, and what hast thou that thou didst not receive? Now if thou didst receive it, why doest thou glory, as if thou hadst not received it. 1 Cor. 4.7? Fourthly, gifts are bestowed upon us by God as instrumental, to draw our hearts to glory in the mercy, bounty, and faithfulness of him that gives, and that he is ours, though we, more unworthy than other men, Gen. 32.9, 10. and not in the enjoyment of the gifts themselves, or that they are ours, and other men more unworthy than we. Luke 18.11. Thirdly, Christians when they glory, should not glory in their sins. For first, christians by their sins grieve the holy Spirit, whereby they are sealed to the day of Redemption Eph. 4.30. and therefore are they to grieve and be humbled for their sins, (which is inconsistent with glorying in them) nay, even for the sins of their brethren. 1 Cor. 5.2. And this godly sorrow worketh repentance, not to be repented of; Scilicet, A detestation and renunciation of all sins, I am troubled that I made you sorry, and yet not, for what zeal, what revenge, &c. 2 Cor. 7, 8, 9, 10, 11? Secondly, Christians should be so far from glorying in, that they are, or ought to be ashamed of their sins: what fruit had you then in those things, whereof you are now ashamed. Rom. 6.21? And the carnal earthly minded christians glorying in the satisfaction of their lusts, are said (as a thing most abominable) to glory in their shame. Phil. 3.19. Thirdly, the Saints, as Iob, David, Peter, &c. are frequently brought by God to loath and abhorre sinne and themselves, because sinners: but never either to glory in their sins, or in themselves, because they had sinned against [Page] that gracious God, Who doth neither behold iniquity in Jacob, nor seeth perverseness in Israel. Numb. 23.17.

Secondly, I answer affirmatively, christians, when they glory, should glory in the Lord: For first, Christ of God is made unto us Wisdom, Righteousnes, Sanctification, and Redemption; that according, as it is written, He that glorieth, let him glory in the Lord. 1 Cor. 1.30, 31. Secondly, Glory is peculiar unto the Lord, My glory will I not give unto another, Isa. 42.8. Thine is the Kingdome, Power, and Glory. Mat. 6.3. Thirdly, Paul saith, I will glory [...], in mine infirmities, or in the weakenings, and disenablings of my self, (from attaining ease in the flesh) by those crosses, pricks, or buffettings of Satans messengers; yet not simply in them as considered in themselves, but because he found them Instrumental (through the wise and merciful ordering of his God) to take away all occasion of glorying in any fleshly things, and to give occasion to the grace and mercy of God, to appear as sufficient for him, and to the power of God to be made perfect through those his infirmities, and to rest in and over him. 2 Cor. 12.9. that so he might be brought to rest, rejoice and glory (which is the true christian sabbatizing) only in the Lord. See Phil. 1.3.

That the answer to the second Querie may be more distinct and clear, note first, christians are either formal, such only in outward profession: or spiritual, such also in deed and in truth. Secondly, The Pronoun (they) may relate either to these very Christians meant in this passage, or to some others spoken of in a precedent, connected (though here omitted) discourse. Thirdly, The quantity of the Praedicate is not to be supplyed with the adverb Semper, alwayes, or constantly, but with Maximâ ex parte, for the most part, or most commonly, or aliquando sometimes, Fourthly, glorying is either inward in the heart, or outward in words, And then this either real, which is a publication, or a publick narration of our sins accompanied with a conceit of an excellency in, and a delight arising [Page] from them, or imagined; and such only in the accompt of some sort of men, being indeed nothing else but a publick confession of our sins, accompanied with a detestation of, & an inward compunction for them. Fifthly, Sins are either of ignorance or knowledge, either such as appear black and ugly, or such as appear white & beautiful in the eyes of men.

1. Formal Christians when they glory, do most commonly glory both inwardly and outwardly in their seemingly beautiful, if not ugly sins. For first, The Pharisees (an embleme of such) are said to sound Trumpets, Mat. 6.2. and make their brags De splendidis peccatis, of their fair outside sins, Luke 18.11. which though highly esteemed by men, yet are abomination in the sight of God. Luke 16.15. Secondly, The false Disciples are said (as their common practice) to glory in appearance, or in the face, that is, in outward disguising, and that coloured shew of mans wisdom and eloquence. Engl. Annot. 2 Cor. 5.12. and the embondaging of others to the legal yoke. Gal. 6.13. Thirdly, The Apostle saith, That such professors as minded earthly things, gloried in their shame. Phil. 3.19 And is it not apparant, that many in these dayes do ordinarily boast of, and rejoyce in, fulfilling those lusts which they, like slaves, are secretly making provision for; If not (I say) in fulfilling those that are from-wards them, bringing shame abroad, and want at home; as drunkennesse, whoredom, swearing, and the like, yet in fulfilling those that are towards them, bringing profit and worldly honour, as covetousness, pride, envy, &c?

Secondly, The most spiritual christians, when they glory, do in heart if not in words, sometimes glory in their sins, if not of knowledge, yet of ignorance, if not such as appear ugly, yet such as have a fairer shew in the flesh. For first, Christians cannot say their hearts are alwayes clean from any sin (except that against the Holy Ghost) Psal. 19.12, 13. Ier. 17.9. and then doubtlesse sometimes not free from glorying in their sins, at least of ignorance. Secondly, The Christians at Corinth walked sometimes as men (Enevyings,[Page]strife, and divisions, and law-suits, being amongst them, 1 Cor. 3.3.6.6.) and then consequently they gloried sometimes in fulfilling those lusts, which for the present they walked after. Thirdly, the Church at Laodicea (one of the seven to which Christ was pleased to write) did for a time glory in a covering, but not of Gods Spirit; saying, I am rich and increased with goods, and have need of nothing; And knew not that she was wretched, and miserable, and poor, and blind, and naked. Rev. 3.17. Fourthly, Christians are sensible of, and often humbled for, many proud risings, and secret boastings in their hearts, occasioned by the sight and sence, but of some outside fleshly performance, whereby they think they have gained praise of men, and seem to themselves to differ from others. Ye are puffed up, your glorying is not good. 1 Cor. 5.2.6.

Cham. Tom. 3. lib. 8. cap. 3. Sect. 24.

David understood this reasoning to be indeed the true reasoning of the covenant of Grace, and he pleaded thus with God. Psal. 25.11. Pardon my iniquity for it is great: Lord my iniquity is great, therfore pardon it. Ser. Burroughs in Hos. cap. 2. v 14. Lect. 12. This Therefore hath a strange and wonderful. Wherefore, &c.

3. Spiritual Christians, when they, that is, the formal professors glory in their own righteousnes, or when they, that is, they themselves glory really in the Lord, do then most commonly in that imagined kind of glorying, glory in their sins, that is, do publish or publickly declare (though with detestation of and hearty compunction for their sins.) First, what great sinners they were before their conversion, and how God prevented them with his mercy, calling to them before they ever looked after him. I was a blasphemer, a persecuter, and injurious [...] Sed misericordia sum donatus, as Beza, but I was had mercie on, because I did it ignorantly in unbelief, 1 Tim. 1.13. which last words, though some conceive added by way of extenuation, yet doth Chamier, out of Salmero interpret, as added by way of aggravation of his sin. Qausi diceret, Deus vidit me per incredulitatem coecatum, ut maia mea non agnoscerem, ideò merâ suâ misericordiâ praevenit me, peccatum enim causam esse summae bonitati ut subveniat, As if he should have said, God hath seen me blinded through unbeleef: so that I could not acknowledg my misdeeds, therefore he hath prevented me with his meer mercie; for sin is a cause to infinite goodness, that it may come and help: [Page] and compares it with that parallel. Gen. 8.21. Secondly, what great sinners they yet are, though converted, according to that 1 Tim. 1.15. Christ came into the world to save sinners, of whom I am chief. Thirdly, that the Law [...], Subintravit, or obiter subiit, as Erasmus, came in unexpectedly, as to the Iewes: Scilicet, Not that righteousness (as they imagined) but that the offence might abound Rom. 5.20. [...] was added as an appendant to the promise, [...] for transgressions sake.Vide Zanch. fid. obs. in cap. cap. 13 Aph 7. Gal, 3.19. Scilicet, To side with sin against the person, or to be the strength of sin. 1 Cor. 15.56. And not [...] as Christ was delivered, Scilicet, Appositissimè igitur citatum hoc testimonium ab Apostolo & rectè est explicatum [...]er [...] cum si finis etiam declaretur non quidem ipsis peccatoribus se Deo propositus fuos ad tempus tentationibus exponenti. Beza in Ro. 3, 4 If Gregory said truly of Adams sin, fael [...] culpa, it was a happy fault, &c. no question but God cat over-rule the sins of his people for their own advantage As a godly man said, he go more good by his sins, than by his Graces. Audeo dicere, &c. Augustin. I dare be bold to say, that it is profitable for proud men to fall into manifest and open sins, whereby they may be ashamed, and made loathsom in their own eyes, this therefore God doth to his people, to prevent sin, he letteth them fall into sin, for the taking away of sin from the person, or siding with the person against sin, by conferring either justifying, or sanctifying grace Iohn 1.17. Rom. 4.15. And that yet for all this, Where sin abounded [...], Grace did much more abound. Rom. 5, 20. Fourthly, that Christians are divinely ordered, though never compelled, permitted, though never commanded to sin against God; that hence God may prove true, and every man a lyer: That as it is written, He may be justified in his sayings, and clear when he is judged. Rom. 3.4. Or that the most sanctified man may come sensibly to know, that there is weakness and wickedness remaining in his heart, which as yet he never saw, as it is evident in the case of Hezekiah, and Peter: the one being left to himself, (for this very end) after a most solemn profession made to God of the uprightnesse of his life. Isa. 38.3.39.1, 2. 2 Chron. 32.31. The other after a most zealous confession of the strength of his faith, Mat. 26.33, 34. Fifthly, That as the Devil through his subtilty and malice doth often bring the greatest evil to them out of their good works, Scilicet pride against God, and Ignorance of self-nakednesse, Rev. 3.17. So doth God through his infinite wisdome and goodness, often bring great good out of their sins, Scilicet, the advancement of his free mercy in pardoning them at their worst condition, when they have least to say for themselves, and against the [Page] Devil: and his severe justice in condemning the Devil at his best condition, when he hath most to say for himself, and against them, witness his dealings with Adam, Gen. 3.14, 15. with David, 2 Sam. 12, 13. with Hezekiah, 2 Chron. 32.26. and with Peter, Luke 23.61, 62. And now, though this publication and penitential confession of sins, be to a single eye, and a spiritual man, instrumental for the glorifying of Gods grace shining clearly in the glass of the Gospel, above that cloudy appearance in the Law, the casting down of man in himself, and the rendering of sinne most odious and abominable: yet looked upon with a double eye, and to a carnal man, it is all one with a real glorying in, or a publick narration of our sins, accompanied with a conceit of an excellency in, and a delight arising from them. For first, Let christians confesse with Paul, I was a blasphemer, a persecuter, and injurious, and yet I was had mercy on, Burges Instit. Lect. 27. pag. 237. or God who is rich in mercy, for the great love wherewith he loved us, quikened us, when we were dead in trespasses and sins. Eph. 2.4, and these men presently conceit, that they teach people to commit those sinnes to prepare them for mercy or converting grace, and that they not only deny good works to be the way to get salvation. But assert bad works to be the way to obtain justification at the hands of God. Secondly, If christians confess after the receiving of grace and mercy, that they are the chiefest of sinners, or count all things but losse for the excellencie of the knowledge of Christ Iesus their Lord, for whom they have suffered the losse of all things, and do count all things but dung, that they might winne Christ. Phil. 3.8. And these men conclude peremptorily, that they delight in committing the chiefest of sins, and are professed enemies to all good works. Thirdly, if christians recite that of Paul, the law entered that sin might abound; but where sin abounded, grace did much more abound: These men proclaime them Antinomians against all Law, and unlesse they will recant and use it, not only [...] as becometh the nature of a Law. 1 Tim. 1.8. but [...] in the very [Page] place, and steed of the Gospel, they will not let to swear, that they are Libertines, and teach men to continue in sin,

God suffered David to fall to cure his pride of heart, make him know himself, and magnifie the riches of his grace in his recovery.

Ball. cove. pag. 155.

that Grace may abound. Rom. 6.10. Fourthly, If christians confesse with David, Against thee, thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy sayings, and over come when thou art judged. These men not understanding how the unrighteousnesse of men serveth to commend the righteousnesse of God, censure them either to judge God unrighteous, who taketh vengeance, or that it is mans duty to lye, that the truth of God may thereby more abound to his glory. Rom. 3.5.7. Or if fifthly and lastly, we say, that out of the evil we do, God many times bringeth good: they will not stick to affirm that we say, Let us do evil that good may come thereof: whose damnation is just, Rom. 3.8.

The Eighth Passage. Righteousnesse or good workes are to be done by me, but are not profitable unto me, but unto others.

THis Passage seemeth to contain three Positions, the first Assertive. Righteousness or good works, are to be done by me: The second exceptive. But righteousness or good works are not profitable unto me. The third Restrictive. But righteousness or good works are profitable unto others. For the first of these that it is true in Thesi, The first Position prooved. is unquestionable, and however it is already proved in the explanation of the fifth Passage. If any take occasion from the Pronoun (me) and question it in Hipothesi, 1. Whether righteousness or good works are to be done by Ministers. 2. Whether by such as me, whom, those that style themselves able, godly, and Orthodox, represent as Libertines and enemies to all good works. Then first, not only good works of piety, such as preaching, praying, and the like, are to be done by Ministers, and sins of another nature; [Page] Acted Cum privilegio, Mat. 23.14. But works of righteousness and charity. For first, the Apostle saith, Let ours also (that is, Homines nostri ordinis as Beza) learn to maintain good works, for necessary uses, that they be not unfruitfull. Tit. 3.14. And expressely requires these as well as those. 1 Tim. 3, 2, 3. Secondly, Paul enjoyneth Timothy to be an example to the Believers, in word, in conversation, in charitie, 1 Tim. 4.12. And Peter chargeth the Pastors in general to be examples to their flocks, 1 Pet. 5.3. not to stand like posts only, pointing out the way unto others, but to walk in it themselves. Thirdly: Peter dehorteth them from false lucre, from Lordlinesse and Domineering. 1 Pet. 5.1, 2, 3. And Iohn wrot against Diotrophes, who loved to have the preheminence, and challenged him for prating against poor christians with malicious words, and that not content therewith, neither did he himself receive the brethren, but forbad them that would, and cast them out of the Church. Ioh, Epist. 3. vers. 9, 10. Fourthly, Melancthon (who continued forty years at Whittemberg, and yet was alwayes expecting a removal before the end of fourteen dayes) found special need during his time, both of exhorting and reproving the men of his own order, and thence often cried, Ab odio & rabie Theologorum, libera nos Domine! and it is to be feared, that in these dayes of ours, there is not only need of reproving and censuring the Antinomian Ministers for neglecting works of piety. But likewise of exhorting and admonishing the Ministers counted Orthodox, to perform works of righteousness and charity, to deal tenderly with religion, And beware of offending the little ones. Aphor. Epist. Dedica. Mat. 18.6. For first, what Mr. Baxter saith of the humane nature in Magistrates, without blemish to Magistracy; I think may as truly be said of the humane nature in Ministers, without blemish to the Ministrie. That for the most part it can as ill bear a high estate, as a mans brains can endure to stand on the pinacle of a Steeple, never more subject to mis-judge of things, than when advanced by the Magistrate to sit in Cathedrâ. Secondly, [Page] Saul (I meane the blind zealot) beginneth already to breath out threatenings, as if he had letters in his pocket, and were in hopes to mount to Damascus. Thirdly, if any enquire, Quid rerum nunc geritur in Angliâ? The answer is, Consulitur de religione, And I learned in a Sermon (preached by the right worthy Vice-Chancellor at Oxford, in my way betwixt Lancashire and London) that Nunquam pejus de Religione consulitur quàm cùm incidit inter Reverendissimos.

2. Righteousnes or good works are to be done in a special manner by such as me. First, That with well doing we may put to silence the ignorance of foolish men. 1 Pet. 2.15. Secondly, That we adorne the doctrine of God our Saviour in all things. Tit. 2.10. And make it evident to all, that we are not redeemed to sin, but from sin. Nor that we turn the grace of God into wantonnesse, but are turned from wantonnesse by the grace of God, which hath not onely brought Salvation, but Sanctification; freely and effectually teaching us (what the law can onely tell to, and in appearance force from them, Scilicet,) That denying ungodlinesse and worldly lust, we should live soberly, righteously, and godly in this present world, Titus 2.12. Thirdly, To heap coals of fire upon the adversaries heads: coales (I mean) Amoris, to destroy the sinne (if possible) for the persons sake, which is the Gospel-way: Not Furoris, to destroy the person, if God will permit, for the sins sake, which is the legal way; knowing that it is written, Vengeance is mine, I will repay saith the Lord. Rom. 12.19, 20. For fourthly, we are not only accounted by others, but really know and acknowledge our selves, to be of the number of those Bankerupts, to whom much is forgiven: and that therefore there is much reason of our loving much. Luke 7.39 43. The debt-book is frankly crossed without our paying of one farthing, and therefore it is not meet that we of all men should take our fellow-servants by the throats, saying to any, Pay what thou owest: but be tender-hearted, forgiving one another, even as God for Christs sake [Page]hath forgiven us. Eph. 4.32. And hence fifthly, I cannot but admire the furious blindnesse of some zealots in these dayes, that will maintain good works to be the cause, if not of acquiring, yet at least of continuing, and not loosing Iustification; and yet dare pull their fellow-servants by the throats that owe them, I am confident, under the value of an hundred pence, Mat. 18.28. contrary to that very Scripture, upon which they seem mainly to ground this their assertion.

§

The second Position, how true in the Negative.RIghteousnesse or good works, are not profitable unto me or other Christians: First, as procuring causes of election, for which opinion soever be embraced, whether that which presenteth man as the object thereof, qua condendum, qua conditum, qua lapsum, or qua credentem, as to be created, as created, as fallen, or as believing; it matters not as to this, all implying the works we now speak of, to be subsequent as fruits, and not antecedent as causes, or conditions of election. And however the Apostle saith, That it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, Vocation according to the purpose of God is free, not depending upon any precedent condition on our part required, or whereby we are fitted or prepared to receive grace offered, nor upon the good use of any natural gift vouchsafed. Ball: Covent. pag. 324, Rom. 9.16. The children being yet unborn, neither having done any good or evill, that the purpose of God according to election might stand: not of works but of him that calleth, it was said unto her, The elder shall serve the younger, as it is written: Iacob have I loved, but Esau have I hated. Rom. 9.11, 12, 13. Nor secondly, as the procuring cause of conversion or vocation; For first, the contrary hath been cleared in the explanation of the sixth Passage. Secondly, it is evident, 2 Tim. 1.9. That God hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose, and grace which was given us in Christ Iesus, before the world began. Thirdly, Christ himself professeth, That he came not to call the righteous, that is, men that can act, and do, and think themselves able to perform such works, or offer such sacrifices as can De congruo at least, if not De condigno, plead for the acceptance [Page] of their persons: But sinners that are such as can neither act, nor do, but find themselves both unfit for, and unworthy of any other recompence save the wages of sin, which is death. He called indeed all, of all sorts, outwardly [...] to repent, but these alone effectually [...] to the thing repentance, Mat. 9.13. That is, unto an immediate and actual renunciation of all the works that they ever could, and now fain would plead for themselves: that loosing all they have of their own, they may win the Kingdom of heaven, not as their right in law according as the Pharisees laid claim unto it, but violently (at least in the account of all such men) videlicet, as sinners, &c. souldiers through the meer gift and absolute conquest of their Captain Iesus. Mat. 11.12, 13. Rom. 6.23. Nor thirdly, as procuring causes of justification. For as our own works are not the matter of that legal righteousnesse required in the old covenant: So are they not the means of procuring that Evangelical righteousnesse, which is held forth in the new. Because first,See Crandons example of Bap. Aphor. pag. 242▪ there is no Scripture that requireth them for that end, but calleth mens labouring with that intent, a seeking for righteousnesse, as it were, by the works of the Law, and not by faith. Rom 9.32.2. To him that worketh, is the reward not reckoned of Grace, but of Debt, Rom. 4.4, So that if works were means to procure the new Covenant, Justification, we were not justified freely by grace, but of due and debt. It should not be said to him that worketh not, but believeth on him that justifieth the ungodly His faith is counted for righteousnesse, but to him that doth work and meriteth, from him that justifieth the godly, his work is imputed, for it is righteousnesse. 3. Those that assert works to be means, or procuring causes: say not that they are such, Ratione valoris & meriti propriè sic dicti. By reason of any proportionable inherent worth: But only Ratione pacti, as they are conditions to some promise or other, freely made by God; and if that be true, neither righteousness, nor good works, can be means or procuring causes of the the new Covenant, Iustification, because there is [Page] no promise thereof made to him that worketh or doth righteousness. It is no where said in Scripture, either ex. pressely, or implicitely, that he that will work, or perform such and such duties, shall be justified by the blood of Jesus, Nay, though we read, Acts 13.39. Whosoever believeth is justified, yet it is no where said, He that will believe, shall be justified.

Fourthly and lastly, Righteousnesse or good works are not profitable to me or other Christians: either as the way through which we come, as the means by which we shall get, or as the condition upon which we may ground our hope of eternal Glory.It is onely Christ that opens heaven, it is onely Christ that is the way to heaven, besides him there is no way, no truth, no life. Mr. Ambrose's second birth pag. 6. Not as the way: For first, not works, but Christ alone is in Scriptures called the way. Thomas saith unto him, Lord, we know not whether thou goest, and how can we know the way: Iesus saith unto him, I am the way, the truth, and the life, no man cometh unto the Father, but by me, John 14.5, 6. He hath consecrated for us a new and living way (in opposition to the old dead legal way) through the vaile, that is to say, his flesh, Heb: 10.20.2▪ Works cannot be the way, because they are neither the truth; that is, the substance of the Law, and ceremonies; nor the life which was held forth in the promises, for they being not the truth; we who are unworthy, must not pass that way, and they, not being the life, we who are sold under sinne, cannot passe: So that though works were granted to be a way in themselves, yet it is impossible, that they should be a way unto us. The Gulf is so great, Luke 16.26. that there is no descending or ascending, but by Iacobs Ladder which was put down by God, and not put up by men: and is of that length, that the top reacheth as high as God in heaven: and the foot as low as Iacob laid upon the stone, Gen. 28.13, 14.3. A way is a steady and immoveable thing mounted so high, that the waters cannot overflow it, and thence called a high-way: but works are sandy and slippery, soon overflowed, and not able to bear us up in the time of Temptation: Though we know nothing by our selves, yet who dare stand upon this [Page] ground; and plead not guilty before God. 4. Faith might more probably be called the way to heaven than works: Sith as the Apostle saith, by faith we stand, 2 Cor. 1.24, and have accesse by faith into the grace wherein we stand, Rom. 5, 2. And yet is faith only said to be a coming into the way, as Ioh 6.35. and never called the way it self. Let therefore works be called (as they truly are) viae Regni, the wayes of the Kingdome: or motions of those that are in the way, not upwards to God, for the good of themselves; but downwards to men for the good of others, or the going forth of Christians from God (like the Angel, Heb. 1.14.) to do service for Christ in the world: and not their coming to God by Christ (as in faith and prayer) to wait upon and converse with him in heaven. Not as a meanes. For first, The Scriptures hold them forth as such. 2. If the works of Christians be the means or instumental cause, then are Christians themselves constituted the principal cause: and consequently the Authours of their own salvation. And then it shall not only be true that Christ is the Authour of eternal salvation to those that obey him. Heb. 5.9. But that Christians are the Authors of their own salvation by their obedience unto Christ. 3. Promises under the Gospel that seem most legal, do not run like those of the Law of Moses, He that doth these things shall live by them, that is, by them as means of life: But simply thus, He that doth such or such things, shall live and be saved, Scilicet, by the mediation of Jesus Christ. Nor as conditions upon which we may ground our hope of glory. For first, It is not works, but Christ in us, that is the hope of glory, Col. 1.27. In all other grounds there is yea and nay, a doubtfulnesse and uncertainty, which occcasioned Bellarmines Tutissimum est, &c. and therefore no sure and stedfast Anchorage for the soul, Heb. 6.16. But all the promises of God in him are yea, and in him Amen unto the Glory of God; 2 Cor. 1.20. And thence as there needeth not, so there is not any other sure and stedfast ground of our future enjoying the things promised, but the present indwelling [Page] of Christ in the heart by faith. 2. As other foundation or ground of hope can no man lay than that is laid, which is Iesus Christ, 1 Cor. 3.11, So the very attempting to lay another ground, is both an overturning of the Faith, and a turning back unto the Law of Moses. It being not the title and interest to the Kingdom, or the Ius ad rem: But the possession of the Kingdom, or the Ius in Re, that was promised in the law, and to be hoped for by the Iewes in case they could observe it. 3. Let works be made the condition upon which (as some assert) Christians must necessarily ground their hope of Glory, and there will be no ground of hope left for such as walk in darkness, and have no light. Isa. 50.10. or that cannot by a reflexe Act discern themselves actually, performing such and such conditions. The conditional promises (as a learned writer observeth) being made rather to the Acts than Habits. And least we,Ep. before Mr. Burrought Gospel-conversation. as well as they, should leave such poor souls comfortless, consider. First, The admonition of the seven brethren in the forecited Epistle, Scilicet, there is a sturdy stoutness and unyieldingness of spirit in men against the blessed truths of the Gospel made known unto them, they must have peace, comfort, and assurance their own way, or else they reject all; They would find a principle of life and power within themselves, and not go to Christ for it; they would bring something to Christ, and not fetch all from Christ, not knowing that the way which all believers have gone (after much wearying of themselves to find some thing in themselves) hath been at last to rowle themselves wholly upon the free grace of God through Jesus Christ, seeing nothing in themselves, yet giving glory to God by believing. And if they could bring their hearts so disposed and qualified, yet they see the danger of resting in what they are, have, and do. And if want of such and such conditions and qualifications, had ground enough to keep them from Christ, it might have hindred any that ever did cast themselves upon the free grace of God, because they would still have been at a losse, finding a defect in them. [Page] 2. That he that is born of God, may have the seed remaining in him, that he cannot sin, and yet not always be able to bring forth the fruits of righteousnesse; at least not always see himself so bringing forth, for that the being of grace in, doth not necessarily infer the seeing of grace by a christian. That which we look upon as Luz, may be Bethel, the Lord in that place, and yet Iacob knew it not. Gen, 28.16. The promise made good and applied to the soule, and yet the soul not make good the condition, nor apply it self unto the promise: God be with us according to his word, Heb. 6.13. and yet we, as to our apprehensions, at a distance from God, Psal. 77.3, 10.2. The Scriptures hold it forth as a firme qualication for a believer to see himselfe unqualified [...] Poor or beggerly in spirit, Mat. 5.3. and that then a man is in the fittest condition for the Kingdom of heaven to come to him: when he sees himself able to perform no conditions whereupon he may ground his coming into the heavenly Kingdom [...], The poor are Gospellized, Luke 7.22. (the rich need not, they can Gospellize unto themselves, both fetch down a promise suitable to that condition they have performed, and form a faith ad libitum, out of that condition sutable to the promise) 4. Though they be promises made to such and such conditions, and such Christians as have them, while they can certainly say,

We say that a christian in time of darkness and temptation, is not to go by signes and marks, but obedientially to trust God, as David calls upon his soul often.

Burg. vind. Leg. pag. 34. Abraham after he had done many great works in the manner of Justification, he presented himself before the throne of grace: not only Sub forma pauperis, but what it more, of an ungodly man, &c. Ball. Covenant. pag. 72.

and see they have them, may ground their hopes (though neither infallibly nor ultimately) thereupon: yet are there absolute promises, or rather declarations of everlasting love through Iesus Christ to poor wretched creatures, that can say nothing for, but all against themselves: Scilicet, that they are ungodly, and the chief of sinners, 2 Tim. 2.25. And God by these, without those, is able both to beget and increase faith in the heart of a sinner, and keep him by his mighty power alone, through faith in that word unto [Page] salvation. He through the Spirit, waiting continually for the hope of righteousnesse by faith, Gal. 5.5. For 5. Though saith receive much refreshment and encouragement from sence, yet it receiveth life and nourishment only from the word, Rom 10.17. 2 Pet. 2.2. Abraham the Father of the faithful, may part with Isaac (the only sensible ground he had of the accomplishment of the promise) and yet his faith not be thereby destroyed, but proved to be a true working faith indeed: And Christians may loose the light of all their works, and yet not loose the life of faith nor ground of hope: but come experimentally to know the true difference betwixt faith and works: what it is to believe on him who justifieth the ungodly, Rom. 4.5. and to be justified by faith without the works of the Law. Rom. 3.28. O woman, great is thy faith, saith Christ to her that believed, and yet saw, and confessed her self to be a dog. Mat. 13.27, 28. And as that (saith Mr. Burges) is the best manifestation of love, when it is carried out to an enemy: So is that faith when relying upon God, though feeling terrors, and hell within us. See Burgesse justificat Lect. 14. Sect. 8. pag. 117. Citing and approving of Luthers two-fold pardon, the first of meer faith, and obtaineth much of God: the latter of experience, and takes off from the excellency of faith.

§

The second Position, how true in the affirmative.RIghteousnesse or good works are profitable to me and other Christians. 1. As subservient, subsequent Testimonies of our adoption in Iesus Christ. For there is assurance in a believing soule successively, or conjunctly, as pleaseth God to order: either primary, which is the result of a direct act of the holy Spirit: or secundary, which is the result of a reflexe act of an inlightened understanding. The first cometh like faith, not by seeing, but by hearing, and the active instrument (if we may call it an instrument) by which the holy Ghost gives, conveyes, or begets it, is by his own voyce, testimony, or word: And the Passive instrument through which as the Conduit, it is conveyed [Page] into the heart or inwards of a Christian, is believing the Gospel or word of reconciliation, as it is evident from Rom. 8.16. Eph, 1.13. 1 Iohn 5.10. Heb. 10.22. The second is collected from sence, or a visible discerning the effects and fruits of the Spirit of Christ in, and flowing from a believing heart, and is more properly called Scientia, [...], knowledge from the effects, or an assurance of knowledge, than of Faith, 1 Iohn 2.3. 1 Iohn 3.14, 19. because drawn by reason, enlightened from fore-granted premises, the one whereof at least is evident to sence. The former of these is independant as to works, infallible, hath its evidence in, and from its self, is fully satisfactory to the Spirit of a Christian, and is most lively manifest, and vigorous in the evil day. The latter is dependant upon works, will not amount to a [...] or full assurance, hath its evidence in and from the Ergo, or manner of inference, is very convincing and silencing to reason, because grounded upon sence, and is ordinarily had in the good Sun-shine dayes of a Christian. Secondly, they are profitable, &c. to prevent Satans bringing believers into despaire, or shaking us on, though he cannot shake us from of the foundation of our faith. And hence doth Peter exhort Christians to adde to their faith (through which they were already established in the present truth, 1 Pet. 1.12.) Vertue, and to vertue knowledge, and to knowledge temperance, &c. and assureth them that if they do these things, they shall never faile. 1 Pet. 1, 10. Because by the constant going on in these, the advantage is taken from Satan of casting stumbling-blocks in our way, which the committing of gross, or discernably poysonous sins doth afford unto him, they being as it were Darts put into the devils hands, which he sets on fire in hell, and shoots with terrour through the Canon of the Law, to batter down that spiritual Kingdom of righteousnesse, peace and joy, which Christ hath erected in us. 3. Though the Testimony of my conscience, or my own integrity and innocency, in such a particular cause or fact, be not able to bear me up to plead at the judgement seat of [Page] God, for I know nothing by my self (saith Paul) &c. yet is the Testimony of a good conscience, or my own righteous dealing in such or such a cause, namely instrumental; to encourage and embolden me, under, and against the false accusations, aspersions, and extra-judicial censures and sentences of all sorts of men and creatures whatsoever. Hic murus aheneus esto, nil conscire sibi &c. could the Poet say. And here Paul accounted it a very small thing to be judged of them, or of mans judgement: 1 Cor. 4.3, And Peter adviseth Christians to have a good conscience, and telleth them that it is better if the will of God be so, that they suffer for well-doing, than for evil doing, 1 Pet. 3.16, 17. Fourthly and lastly, good works are profitable, &c. To manifest to others the reality of our faith, and the purity and undefilednesse of our Religon, and undefiled before God and the Father, is this. To visit the fatherless and widowes in their affliction, and to keep himself unspotted of the world. Iam. 1.27.

§

The third position proved. Calv. Instit. lib. 2. cap. 8. Sect. 54.RIghteousness or good works are profitable unto others. For first, The Apostle expressely asserteth, That they are good and profitable unto men. Tit. 3.8, 2. Calvin maketh the very essence of works as good to consist in their being profitable unto others, and saith, that in tota lege syllaba una non legitur, &c. In the whole Law, there is not one syllable read, which prescribeth a rule to man concerning those things, which he should either do or omit for the profit of his flesh. Insomuch, that thirdly, It is Antinomianisme with him, or contrary to the bent of the Law, for a man to love and doe for himselfe first, and then secondly, To love, and do for his neighbour as for himself, making love to self the rule, and so superiour to the love of his neighbour. This saith he, was not the intent of the Lord in that Law, Thou shalt love thy neighbour as thy selfe. Sedubi naturali pravitate solebat. But whereas by a natural depravity the affection of love was wont to reside within our selves; He sheweth that it ought now to [Page] be diffused another way, it being the property of true love, not to seek her own things. 1 Cor. 13.5. And hence, 4. it was in my thoughts to have discussed the point a little with these Informers, and enquired how this work of theirs (deemed so righteous) can be called good; fith it will be hard to make it appear that it is profitable to any, save themselves and me: To them carnally, and Per se, feeding (though not filling) that which in them lusteth unto envy; To me spiritually, and Per accidens, as the messenger of Satan was by his buffeting unto Paul. But because I am perswaded, it will be harder for them to kick against the prick they have made in their own spirits, then it is for me to grapple with that they have made in my flesh, I shall be silent as to that, and willingly (if my God see it good) suffer here with Abel, as a man of vanity and nothing: and leave them Cain-like, men of great possession, though smally bettered if in the land of Nod. And yet I must needs say, to give even Cain his due (the pattern of all such as sin against the law of love. 1 Iohn 3.12.) That he dealt farre more candidly with Abel, then they have done with me; for he first talked with his brother, and then afterwards slew him, Gen. 4.8. These men have bent their bowes, and shot their Arrowes poysoned well nigh four years in the Quiver, and are yet to talk and make it out, that their sacrifice is of so much worth, as to entitle them to the birth-right, and impower them cum privilegio, to trample upon the necks of their poor younger brethren. But notwithstanding this (my brethren) in your patience, do you possess your soules. Mat. 21.19. give place unto wrath, Rom. 12.19. Let the Lord of the Vineyard do what pleaseth him unto these husbandmen, Luke 20.15.

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A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.

Harrison, Joseph.

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1655

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2009-10 (EEBO-TCP Phase 1).

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Notes

(EEBO-TCP ; phase 1, no. A87161)

Transcribed from: (Early English Books Online ; image set 118559)

Images scanned from microfilm: (Thomason Tracts ; 128:E841[7])

Source

— A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity., Harrison, Joseph..

Extent

[10], 73, [1] p.

Printed for N. Brook, and are to be sold at the Angell in Corn-Hill near the Royall Exchange,. London, :: 1655.. (Annotation on Thomason copy: "June 2".) (Reproduction of the original in the British Library.)

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