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
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
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
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
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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or gifts that are in them 2 Tim. 1.6 being strengthened {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be vehemently stirred or sharpened in Spirit 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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 darknesse or rather in the time of lights apperance 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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