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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to repent but these alone effectually {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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
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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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 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 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 upon them and shall they not looke for an answer to their prayers Thirdly Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12 to work their own salvation That is as Chamier Interprets it from the like phrase Gen. 2 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 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
as a description much lesse a definition of repentance but only an occasionall expression holding forth some single Act thereof Secondly I desire that they would be pleased Severally to enter into their closets and there for a while commune with their owne hearts and be still Selah And having compared their notes with what is written in their consciences tell of a truth ethice for Logicee I thinke they cannot First Whether or no they ever heard this passage delivered by mee in these very words Secondly Whether or no by the rules of Orthographie it should be closed with a period or space left for some thing Exegeticall to extend or explaine it Thirdly whether or no this Repentance or not saying in the heart doe this i. e. this or that commandment had expresse reference to any other commandment than this and that of ascending or descending mentioned in the text which being proposed at first by way of Querie by a desttessed distrustful soule came afterwards oftentimes to be imposed upon the soule it self as commandments from God though really they be the dictates of its owne tormented conscience For 1 the soul enquires who shall c. and if not stopt there by the word of grace the next Querie is shall I And then Thirdly neglecting the word of faith is too apt in the time of Temptation to turn back to the Covenant of works and look upon it self as bound by the law of God or legal Covenant either to ascend that is as Diodate to undertake by its own works to obtain a right to eternal life or to descend that is to take upon its self the pains of death and hell for satisfaction for its own sins And doubtlesse Evangelical repentance includes in it a not saying in the heart do this that is this or that commandement whether of ascending or descending which are accounted by a distressed distrustful soul to be the commandments of God or of Gods law yet in force Of the first for the attempting to do that is to bring down Christ from above And of the second for the attempting to do that is to bring up Christ again from the dead Rom. 10 6 7. And if ever such a passage as this fell from me in a publick Assembly Nisi mentis memoriae inops I am verily perswaded and speak it as in the presence of the Lord that first it was grounded upon and occasioned from that Text Rom. 10.6 7. Secondly that it was intended per dicentem by me that spake it in that sense or to that effect as is before explained Though thirdly I dare not aver but that the Dicta or the words spoken simply considered might sound harshly in such mens ears that first are accustomed to press an active obedience from the law of works secondly came filled with prejudice and thirdly never heard me preach nor expresse my thoughts upon any such a subject either before or since these passages were collected I have answered thus farre to this passage in Hypothesi though not to any of the rest because I have some special hints from the Text which containes part of it 1. To what purpose I might possibly speak 2. What might be the ground of these Informers misapprehensions and mistakes 3. That the unprejudiced reader from this to which De facto I can say a little may be directed in some measure how to judge of their dealings with me in the rest I shall now declare as if this had not been said what I conceive of the passage it self in Thesi 1 Repentance is either legal which consists chiefly in a sense of and sorrow for the transgressions of the law and a restlesse fear of the judgements threatned and deserved and this I grant is often followed nay commonly accompanied with a saying in the heart do this or that or what shall I do this commandment or that commandment to free my self thereby from fear and bondage Thus the Jaylour cries Sirs What must I do to be saved Or Evangelical which includes a Renunciation of a mans own Righteousnesse or the works The Ismaels begotten of his own flesh by the law and a turning unto Christ who is the Lord our Righteousnesse Sanctification and Redemption and this is that hereafter spoken of 2. By this or that commandment of God may here be meant either first those Vtopian fancied commands Deut. 30.12 to which the Apostle seems to allude Rom. 10.5 6. Or secondly some of the ten commandments which are and as they are the condition of the Covenant and Law dispensed by Moses or thirdly such scriptural commands which are and as they are given by Christ himself who hath all authority for a Directory and Rule to the lives and conversations of christians 1. If by this or that commandment be meant those Vtopian fancied commands which the deceitful heart of man not being able to hear or do the word that is nigh enquires to have fetched from heaven or beyond the Sea that it may hear and do them Then doth Repentance include not only a not saying in thy heart Do this but what is not a not saying in the heart So much as who shall ascend or who shall descend to inform thee of this or that commandment For 1. This is a sinful evading of the just sentence of the Law already given by God instead of submitting to judgement and acknowledging the sin and guilt And an hypocritical arrogance enquiring for some new Law as if God knew not how farre short all men come of keeping the old Rom. 3.23.2 It s a neglecting to look up to the Brazen Serpent now when stung with the fiery and a seeking for devised remedies run for a covering but not of Gods Spirit and so an adding sinne to sinne like as Adam did when he sewed Fig-leaves Isa. 30.1 2. If by this or that commandment be meant this or that of the ten as dispensed by Moses and have their bent by him described Rom. 10.4 He that doth them shall live in them then doth repentance include a not saying in thy heart Do this that is this or that commandment of God that by doing of them thou maist live in them For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse 2. Thou vainly goest about to establish thy own righteousnesse And 3. Thou rebellest against instead of submitting to the righteousnesse of God Rom. 10 3. 3. If by this or that commandment be meant the scriptural commands which are and as they are given by Christ himself according to that If ye love me keep my Commandements John 14.15 Then doth repentance include a saying in the heart Do this that is this or that commandement of God nay all the commandements of God together with a deniall of all ungodliness and worldly lusts which war against the spirit and are contrary thereunto Tit 2.12 Acts 3.36 1 Cor. 7.10 11. The fifth Passage There be two sorts of people first the uncalled to them only
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 quà m ipsum quaeramus Beza in Heb. 11.6 Antevertens venit ad vos regnum Dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propriae significat antevertere seu praevenire sane regnum Dei ita ad nos pervenit ut praeveniat hoc est veniat antequà m 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 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 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 The third Querie 3. Whether to a Christian the Sabbath is to cease from his own works The Spiritual Sabbath or rather the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signified by the Iewes though it be not simply a ceasing from works yet it is a ceasing from our own works that is 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 eximiuâ—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 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 Vsque 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
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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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
part and that sanctifying grace had so farre destroyed pride and made the soul apprehensive of its imperfections that at least men of eminent godlinesse could have endured patiently to hear that they are not omniscient nor infallible that they have some ignorance with their eminent knowledge and why not in these points as well as others Try therefore all things and hold fast that which is good And with those noble Bereans search the Scriptures daily whether these things be so Know no man after the flesh and though you hear others say they are resolved to think the worse and that doubtless it is a Jesus of Nazareth and not of Ierusalem that is here held forth yet do not you say that you are resolved to think the better of what is written because you know who it is that writ it nor yet be ye affraid of their terrour or drawn aside by the excellency of their speech or wisdom from the simplicity of the truth But look up unto God and the word of his grace which is able to build you up c. Accounting as I alwayes preach Christ Jesus the Lord and me SCALES Aug. 18. 1654. Your Servant for Iesus sake IOSEPH HARRISON Certain Passages concerning Mr. Harrison Preacher at LUND Chappel in the County of Lancaster Concerning the above named Mr. Harrison he hath in a publick Assembly delivered these Passages following 1. HEarken not to the letter which saith labour but look for the Spirit to work 2. The Law was not given to an unconverted people but to a converted 3. I can preach that which Iohn Baptist could not nay Christ in the flesh preached not 4. Repentance is a not saying in thy heart Do this that is this or that Commandment of God 5. There are two sorts of people First the uncalled to them onely preach the Gospel Secondly the called to them preach good works 6. But is it not good for a man to do all that he can viz. in way of obedience to Gods Commandments Answer The summe of all the Commandments is that of the Sabbath Now to a christian the Sabbath is to cease from his own works working according to a form or letter 7. Christians when they glory glory in their sins 8. Righteousnesse or good works are to be done by me but they are not profitable to me but to others The first passage Hearken not to the letter which saith labour but looke for the spirit to work THis passage though for the form Adversative yet doth not the position of the consequent necessarily remove the Antecedent For if ever delivered whether by way of dehortation or Inhibition it doth not in its naturall bent restraine á toto but tali not from a Hearkening to the letter at all but from such a carnall Hearkening to the letter which saith to us Labour as is destructive to or exclusive of an Evangelicall looking for the Spirit to work and in effect amounts to no more than this Hearken not Scilicet exclusively in the sense aforesaid to the letter which saith Labour But even then while so hearkening looke for the Spirit to work which Christ hath promised Letter may be taken either largely for the whole book of Scriptures or more strictly and properly for the Law of Moses so eminently lettered in tables of Stone 2 Cor. 3.7 And then 2. the letter or this Law may be taken either materially for the substance of what is there required or formally under the notion of a covenant as then dispensed by Moses 3. By hearkening may be meant either a meer Attentionall hearing or listening with the eare or a hearkning which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obedientiall 4. Looking for the Spirit may be interpreted either of a fantasticall opiniative groundlesse looking or of a Christian-like looking for the Spirit in faith bottom'd upon the promise And now 1 If by letter be understood the Scriptures or writings of the Old Testament and the New then 1. Christians are and it is profitable for them to Hearken search into read and meditate therein 2 Pet. 1.19 Acts. 17.11 1. Tim. 4.13 2 If holdeth forth the Credenda et facienda whatsoever is necessarie to be beleeved and done by Christians Ioh. 20 31. 2 Tim. 3.15.16.17 And yet 3. Christians are not to look upon or Hearken to the letter as able either to discover to or work in them what it holds forth and requireth of them or upon themselves as able either to understand or conform thereunto But acknowledging the letter in regard of the things signified to be spirituall Rom. 7.14 and themselves in regard of their owne powers to be altogether carnall 1 Cor. 2.14 Rom. 7.14.18 they are to look up unto God by faith in Christ for the Spirit of promise not onely to reveale to but in their mindes to work in them not only to will but to doe what is outwardly and objectively represented to them in the letter Iohn 16.13 Luke 24.45 Phi. 2.13 Gal. 1.16 For 4. as the Scriptures are not tho life but testifie the life to be in Christ and the great sin therein condemned even by Moses is not comming unto Christ for the life Iohn 5.39.46 So the letter is not that which enlivens or changes the heart but witnesseth that to be done by the Spirit it selfe 2 Cor. 3 6. And the great sin against the letter even of the Gospel is looking for it or for selfe and not for the Spirit of Christ to worke accordingly as there is promised See Iohn 6.63 2 Cor. 3.3 2 If by the letter be understood the law taken materialiter or that which is held forth by Christ and the Apostles to be the summe fulfilling of the Law as love to God and to our neighbours Rom. 13.8 11. and worshipping of God in spirit and in truth Iohn 4.23 24. Then first Christians as they are to hearken unto so really they are to delight in this law of God after the inward man Rom. 7.22 It is written in their hearts and put into their minds Heb. 8.10 They are taught of God to love one another 1 Thes. 4.9 They are circumcised from confidence in the flesh for this very end Scilicet That they may worship God in the Spirit and rejoyce in Christ Iesus 3. Phi. 3. And yet 2 Christians are to looke for the spirit in faith to strengthen them with might in the inward man Ephes. 3.16 And whereas thirdly They find a law in their members warring against the law of their mindes and that though to will be present with them yet how to doe that which is good they know not they are to pray continually that the God of peace will sanctifie them wholly 1 Thes. 5 23. and that through the Spirit they may mortifie the deeds of the body Rom. 8.13 Thirdly If by the Letter be understood the Law taken Formaliter Dispensed by Moses Sub ratione foederis for as a law saith Mr
to doe it for that is the work of the Spirit by the Gospell use of the law page 388. If any thinke that Christians are hereby set at liberty from all liberal commands shal never work but when as and what the Spirit moves them let him consider first That there is a difference betwixt the commands of the Law or letter strictly so called which requires obedience though Spiritual to be done in the power of the Old man which is carnall And the cōmands of Christ or given by the Apostles in the Name of Christ which calls for an obedience Spiritual but to be done in the power of the New man which daily fights against and mortifies the old Christians may be set at liberty from these Act 15.20 And yet not set at libertie from but in a liberty to walk accordingly as is required by these 2 Cor. 3.17.1 Ioh. 5 3 Mat. 11.30 Secondly It were well if Christians did but alas they doe not work either so often or in that manner and measure nor alwaies what the Spirit moves them to for first The Spirit or inward man where the Spirit dwels is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as some read Rom. 12.11 to doe or suffer upon all occasions It s the flesh that 's weake Mat. 26.41 Paul found the Law of his mind warring against the law of his members Rom. 7.23 25. And the Spirit against the flesh as wel as the flesh against the Spirit Gal. 5.17 To wil was present with him though how to doe that which was good he found not Rom. 7 18. Secondly One of our great sins reproved complained against is quenching of the Spirit 1. Thes. 5.19 Grieving and resisting the Spirit Ephes 4.30 Acts. 7.51 Gen. 7.3 Nay Christians as they live in the Spirit are exhorted to walke in the Spirit and assured thereupon that they shall not fulfill the lusts of the flesh Gal. 5.16 Thirdly The most liberall legall men confesse that they often resist the good motions of the Holy Spirit that Acti agunt they act when acted That by the power of their Habituall grace they cannot stirre without the Antevening of some new exciting grace that they attempt often to work in their owne time which is the night having neglected Gods time which is the day Fourthly Did Christians deny as alwaies they should and the Grace of God teacheth them Tit 2.12 to walk after the flesh they needed not labour or worke before the spirit it were sufficient for them to walke after it Rom 8.1 with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14 to deny themselves take up their present crosses and at his call follow him not heeding the voice of strangers Iohn 10.4 5 Thirdly I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing but what is agreable to the directory Mandatorie part of the Scriptures nor that it doth teach them to beleeve any thing but what is agreable to the doctrine of the Gospel as recorded by the Prophets and Apostles and doe therefore for the discoverie and prevention of false delusive spirits often inculcate those sayings If any man think himselfe to be a Prophet or spirituall let him acknowledge that the things that I write are the commandments of the Lord 1 Cor. 14.37 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Isa. 8.20 Fourthly Though I dare not limit the Spirit that blowes where it listeth unto means as if it could not or often did not worke without them yet doe I not despise prophecying praying reading conference c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed and the Apostles who received immediately from him have delivered unto us For albeit Fifthly The Anointing which the Saints have received of him abideth in them and they need not that any man teach them other things than what that Spirit by which they were at first begotten through the Gospel dayly teacheth them yet is there need of speaking and writing to and Harkening and adhering unto what is written and spoken both by fathers young men and little children 1 Iohn 2.13 2 Thes. 2 15. Iude. 3. First That Christians may be put in remembrance of these things though they know them and are already established in the present truth 2 Pet. 1.12 or once knew them Iude. 5. Secondly That they may be stirred up by being put in remembrance 2 Pet 1 13 Thirdly To diswade them from the love of the world by representing the vanity thereof 1 Iohn 2 15 16.17 Fourthly For the mutuall comforting and confirming one another in the saith by manifestation of the same truth Rom 1 22 1 Iohn 2 21 Fifthly ly For the discovery and prevention of the Spirit of Ante-christ which under a pretence of glorifying immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes and our fellowship with the Father and his Son Iesus Christ contrarie to 1 Iohn 1.2.3 and 2 23 4 3 Sixthly That Christians may not be shaken in mind or troubled either by Spirit by word by letter or by signes and wonders telling or foretelling such things as are not recorded by the Apostles for our learning upon whom the ends of the world are come 2 Thes 2 2 3 15. The second passage The Law was not given to an unconverted people but to a converted 1. BY the Law may be understood either that covenant of works as made with Adam in Paradise or that Legal Subservient Covenant added to the promise because of transgressions and ordained by Angells in the hand of a Mediatour Gal. 3.19 Secondly By a converted people may be understood either only those that are such Judicio certitudinis in a judgement of certaintie which only can be passed by the Lord himselfe He alone knowes who are his 2 Tim. 2.19 Or all those that are such Judicio charitatis in a Iudgement of charitie soe farr as is meet for us to judge Phi. 2.7 The Law taken in the first sense in its primative Institution cannot properly be said to have been given either to a people converted or unconverted those very termes presupposing the fall of man but to Adam in the state of Innocencie as the head root and representative of all mankind as is evident from the event Death having passed upon all men for that or in whom all have sinned Rom. 5.12 The Law taken in the latter sence was not given to the Gentiles but to the Iewes a circumcised people a people that renounced the gods of the Heathens visibly worshipped and called upon the God of Abraham Isaac and Iacob and by consequence so farr as it is meet for us to judge a converted people And the truth of this appeares
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 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 Acts 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Church or people called out only in reference to this call 4. By this it is that the true light comes into the world not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} appears or shines dimly through types and ceremonies as under the Promise and Law Iohn 1.1.4 5 nor to one Nation only as it did during Christs abode in the flesh Iohn 1.11 But now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 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. 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 No flesh could ever be justified by the deeds of either law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to discipulate all nations which was done as Mark explaines it by preaching the Gospel addes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 It s 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Appendants to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their reward Mat. 6.2 though in the present tense all here and with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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