eternal love to us and why should you or any other think that Hezekiah so approved and commended a long time for a truly-Religious King should now call his spiritual estate into question or doubt no circumstance in the Text arguing any such thing and if it had been so he had gone far about to fetch his comfort and assurance from his works and life and it would have been very uncertain and weak when he had done And so this makes nothing at all against Doctor Crispe who would have all to derive their comfort and peace from the pure fountain even Faith in the satisfaction discharge and atonement made by Christ as the most direct neer and infallible way and not from works which must be first carryed to our Faith or assurance that our state is good there to be proved to be good and so at best can but secondarily and weakly seal that comfort formerly had by believing I think Hezekiah might be reproved and condemned Linguae impiorum est quotidiena sornax Aug. as by Rabshakeh so others neerer unto him for his zeal in demolishing Idolatry whereupon he going to God maketh him the witness of the righteousness of the things done and of the integrity of his heart in doing them Notitia nostri certior intue As David many times did being wrongfully charged by Saul and others and as it is our case who are falsly slandered as Antinomians and yet can and dare boldly go and appeal to God before whom all things are naked saying Thou knowest O Lord we are no Antinomians no Libertines Non est plâ—x ponderis in alieno convitio quam in nostro testimoiro Teachers of licentious Doctrine c. and so the testimonie of Hezekiahs Davids and our Consciences being cleer of such things in the presence of God is a great support a sure defence and an effectual comfort against all those calumnies censures and false aspersions This is my rejoycing saith Paul being misreported to be what he was not the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we have had our conversation in the world 2 Cor. 1.12 But now all this is touching things controverted between man and man where our innocency such as it is is and ever will be the best Buckler plea and comfort and it is not pertinent to what Doctor Crispe entreateth of or if this satisfie not I could add that as the Churches estate was then servile Gal. 4.1 2. and as servants not having the promised Spirit of Adoption they did all things rather ex timore then amore out of fear more then love so Hezekiah having discharged the office of a godly chief Magistrate and now being called upon by death to lay it aside presenting himself before the Lord hath his own thoughts to witness his integrity touching the generality of the course of his life and so they excusing and comforting him in that case do give him some boldness even as it is with a servant who hath answered the requirings and done the commands of his Master in the day of his accounts Thus it is one thing to be comforted from the inward testimony of my Conscience reflecting with an impartial eye upon my conversation in this world and finding it to be unblamable and in all integrity of heart especially when adversaries do accuse and speak evil of me Terret me tota vita mea nam apparet mibi aut petcataem aut tota florilitas Aus and another thing to fetch my peace and comfort thence concerning my spiritual estate and atonement with God he that is exercised with inward consticts and temptations will easily perceive how dangerous a thing it is to have the eye and consideration of the soul taken off Christ and his righteousness and to be set upon any work or qualification of our own then nothing but Christ all is accounted as dung and loss else our own righteousness as unclean and filthy rags Phil. 3.8 9. Isa 64.6 But without spiritual buffetings of Satan the Doctrine of Faith of Christ our righteousness our reconciliation and peace cannot be prized learned nor purely taught M. B. 11. They are necessary in respect of God c. a Leah though blear-eyed yet when she was fruitful in children said Now my husband will love me so may Faith say Now God will love me when it abounds in the fruits of righteousness Answ God is not as man his love to man is not begotten or caused by any thing he seeth in us he loveth before and without works even while we were enemies our mindes being in wicked works Rom. 5.8 Colos 1.21 thus the Word testifieth and Faith receiveth it what good he worketh in us or frameth and inableth us to work are they effects and fruits of his love not causes of it M. B. 12. In regard of others c. 1 Pet. 3.1 It is an exhortation to wives so to walk that their husbands may be won to the Lord So that thy life may convert him By the Word the Apostle meaneth the publike preaching Answ You rather make more obscure then cleer the sense and drift of the Apostle while you are minded to plead for good works you attribute too much to them Faith in Christ and conversion to God is by hearing of the Word Rom. 10.17 If the husband were an Idolatrous Ethnick or prophane yet by the sweet humble and dutiful carriage and vertuous life of the wife Maritos preparent ad amplexandam Christi fidem Calv. he might happily be gained to approve and like well of her Religion which had wrought such a sensible alteration and brought forth so plentiful and pleasant fruits in her and so be moved to give ear and attention to the Doctrine of the Christian Faith thus his minde becometh prepared and more ready to embrace that which did not so well please or perhaps was an offence before This is all that can be meant or intended in those words M. B. Obj. If good works be still necessarily requisite why then is not the Covenant of Grace still a Covenant of Works c. A. Although good works be requisite in the man justified or saved yet it s not a Covenant of Works but of Faith because Faith onely is the instrument to receive Justification and eternal life Answ I see no difference in effect between the Arminian Doctrine and yours in this you hold good works to be imperfect so they and you make all the promises of eternal life to belong and to be made unto them and what do they more 2 You Answer Although they be requisite in the Justified or saved before you said in a man to be Justified and saved yet it is a Covenant of Faith Answ Where do you finde it to be called a Covenant of Faith it is a Covenant of Grace and so it is entire without our Faith M.B. Good Works are to qualifie the subject
is that the Hebrew word doth signifie largely any doctrine and so may comprehend the whole word of God Answ You say that others as well as they Antinomian take the law so largely so that you see your Adversarie is not single in his opinion as you are who can produce no Author but onely say It seemeth good to expound that phrase in such a manner And otherwise it seemeth it would cross your designe else I see nor you do shew no reason But Luther and some others upon that place Psal 19.7 do take the law for the moral law but I dare say you will not stand to their exposition of it Luther saith This is no absolute commendation of the law but it is to be understood legem talem factans esse per fidem non talia facit lex The law worketh not these it self but they are effected by the influence of the Sun of righteousness inwardly quickning reviving and comforting the soul through the faith of the Gospel The law giveth nor hath no such heat or vertue of it self but produceth contrary effects It may indeed saith he convert the eye mouth hand ears omnes vires sed magis avertit cor odio paenarum indignatione prohibitae concupiscentiae sed cor non est rectum spiritus non est fidelis In brief his judgement is that after the soul is justified and converted by the Gospel then it loveth the law which it hated before and now it doeth not avert or as being afraid she from God in his law but with confidence and delight draweth nigh unto him and observeth the things of the law because the Spirit of Christ in the Gospel maketh them sweeter to the soul then all the riches and pleasures of this life Thus it s the doctrine of reconciliation by Christ believed on that marvelously altereth the Christians heart causing it to convert and turn to God as being thereby able to abide his sight and presence and to love his saw Et Amans legem non potest eam satis landare adeo placet quae prius adeo displicuit You say nothing that hath any strength in it against the truth held out and maintained by us And by this you may see whence it was that David so commended the law strictly taken because his heart was so altered by the faith of the operation of God It is remarkable saith Luther that the way to love and keep the law is to believe and receive the Gospel from this belief issueth love and all true obedience and it is not bred and effected by the law commanding and requiring it By faith we establish the law Rom. 3. ult M. B. That opinion which would make Christ not take an instrumental way for conversion of men in his first Sermon wherein he was very large that must not be asserted but to hold that the preaching of the law is not a Medium to conversion must needs be to say Christ did not take the nearest way c. Answ You answer your self page 169. where your words are That our Saviours intent was only to explicate the law better then did the Scribes and Pharisees that so they might be sensible of sin and discover themselves to be fouler and more abominable then ever they judged themselves unto which let me add And that by requiring and so letting the hearers see a necessity of a more absolute righteousness then was held forth even in the doctrine of the Scribes and Pharisees he might so destroy all confidence in their own works prevent the establishing of mans righteousness and prepare and dispose them to hearken after his righteousness for he is the end of the law for righteousness to al that believe Rom. 10.4 And by this it may appear that he used the law preparatorily to justification and conversion as you in part are forced to grant it to be the opinion and doctrine of all Orthodox Divines and yet it is thwarted by you who love to have a way by your self M. B. If the law of God have that objectively in it that may work exceedingly upon the heart when set home by Gods Spirit then it may be used instrumentally as well as the Gospel but it hath c. Answ Here is nothing but the vain reason of man If God be otherwise pleased what is it how glorious fit and worthy soever it may seem for this in our eyes The Sun in the firmament is a glorious object to look upon when we have eyes but God useth it not therefore to give and restore the use of sight to those that be blind the seeing man findeth variety of delightful objects to look at among the creatures but they finde him not eyes therefore M.B. 5. If the law of God may be blessed after a man is converted to the increase of his grace and holiness why not then to the first beginning of it That it is for the increase of of Godliness appeareth by experience Answ Every Christians experience teacheth him that the more he inwardly seeth and feeleth that divine love that pardoneth reconcileth and preserveth the soul in that everlasting covenant of sure mercies and peace the more it loveth againe and in love hateth evil escheweth it doth good is every way cheerfully obedient I love the Lord saith David because he heard me when I called upon him in the time of trouble and delivered my soul from death my eyes from tears and my feet from falling What bred and caused love and gained the heart to God at the first that same is of continual force still to enlive and enlarge the affections towards him But because sins are forgiven it is said she loved much Luke 7. and if this Candle be put under a bushel if this Sun the light of Gods countenance do not shine forth upon the Solissequium the soul of a believer it will be dark dull and indisposed to whatever good you can propound to it therefore is it requisite that faith be nourished and ever operative and lively in apprehending and feeding upon that exceeding kindness of God in Christ that so it may be more quick and free in all holy expressions Faith works by love if faith dye or wax cold by which the soul liveth the law can but little work upon or affect the heart Besides as the Christians beginning so his building up and increasing is in another way and by other means then are meerly legal he lives and grows in the Vine Christ and thereby fructifieth M. B. It is hard to think that a Minister having opened any moral duty of the law may not pray to God to cloath that word with power to change the heart of the hearers Answ Why should man thinke it hard or be offended at any thing where he findeth it Gods will that it be so and no otherwise 2. If God reveal not his minde and willingness to put forth any renewing power in the law how can you then pray in faith to be
grant the Law to be a perpetual and inviolable Rule of Righteousness but that it is a Rule to a Believer quatenus talis he will not grant 2. It is true it hath vim praecepti as well as doctrinae and so it hath vim damnandi a power to curse as he there affirmeth and you neither have nor can refute M. B. What will he say to the Law given to Adam who yet was righteous and innocent and therefore could not be cursing or condemning of him Ans You mean not that the Law had no power to curse and condemn because Adam was innocent for you grant it had that potentially though not actually If then it did not actually curse it was not because the Law wanted that power but in that state of innocency there was no place nor reason actually to curse Henceforth wonder not at the Author for saying the Law hath power to curse which is denyed by Dr Taylor and your self but wonder at your own oversight who while you would oppose and confute your Adversary do grant and affirm all he requireth And yet in your Lect. 6. you deny this power to curse to be any essential part of the Law When Adam had sinned whether did the Law actually condemn or no If yes I demand then whether it were by that authority and power it had before or some new and further power was given it upon the fall Did not the Law say to him yet in innocency What day thou eatest of that tree thou shalt dye Gen. 2. How was it that it threatened death and forbad the eating under such a fearful penalty if it had yet no power to execute and inflict the same You must now yield and cease or fight on with your own shadow M. B. In respect of the Vse of the Law to Believers It hath this Vse 1. To excite and quicken them against all sin and corruption c. because none of the godly are perfectly righteous and there is none but may complain of his dull love and his faint delight in holy things therefore the Law of God by commanding doth quicken him c. Have not Believers Crookedness Hypocrisie Luke-warmness Ans The love of God in Christ revealed and shed abroad in the heart doth quicken but the simple Command of the Moral Law can never effect what you say He that loveth the Lord hateth sin but we love the Lord not by reason of the Law requiring it but because he hath loved us first 1 Ioh. 4.19 and that we be born of God and know God in his Son It 's strange Divinity that the flesh and wickedness of our nature should be cured or weakened by the Law It may discover the malady or disease but not remedy it Put the Law to the old man it will revive and quicken it indeed but not to goodness if we may believe either Scripture or our own experience The strength of sin is the Law 1 Cor. 15.56 And Rom. 7.9 When the Commandment came sin revived and I dyed Such is the poysonful enmity in us by the first Adam that it maketh head against the plaister of the Law being applyed unto it The old man or flesh is enmity to God and all goodness Rom. 8.7 and the more it is stirred and quickened by the Law the more it is enraged But contrarily the Head of the Body that is the Church is Christ from whom it hath nourishment ministred and so increaseth with the encrease of God and by this means the body of sin is weakened and abolished Colos 2.19 Our Sanctification is not begun nor perfected by legal precepts and pressings but by our true and effectual union with Christ Ioh. 15.4 As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me Verse 5. He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing M. B. In the third Use of the Law pag. 9. How absurd then are they that say the preaching of the Law is to make men trust in themselves and to adhere to their own righteousness Ans It may be truly said that too many so preach the Law that they establish mans righteousness for this is in the mouth of divers The Minister saith Do well and have well and we are taught That the way to come to glory in Heaven is to glorifie God on Earth by good works Christ saveth none but holy ones c. If the Law were used to discover sin not to cover it to weaken and destroy not to strengthen and build up to binde and cast out not to loose release and admit if the Vail were taken off Moses face and the glory of God in his fiery and terrible Law did break forth so that all found it to be a Ministration of death and condemnation this would be a mean to kill and overthrow all self-confidence and boasting But who doth make that use of it Not one of twenty and your self cannot receive the Law and digest it under such a terrifying and damning notion M. B. pag. 11. The Antinomian before he speaks any thing against or about the Law must shew in what sence the Apostle useth it Ans Your Antinomian is as good a friend to the Law as your self neither do you nor yet can you make it appear that he speaks one word against the Law You are too bold in saying that the Apostle argueth against the Law in any sence but if you so charge him your Conscience may give way to slander us M. B. 5 Caution pag. 13. To distinguish between a Believer and his personal acts Believers sins are condemned they are guilty of Gods wrath though not their persons Ans This your nice and groundless distinction was Dr Taylors shift as it is yours You might have seen the vanity of it in the Assertion of Grace or at least have considered how to satisfie the Objections against it before you present the world with it afresh 1. The Scripture maketh the guilt and curse to redound upon the person as Gal. 3.10 Cursed is every man that continueth not in all things which are written in the Book of the Law to do them 2. In your dayly repentance or confession you make in your prayers do you not judg and condemn your self for your sins whereof Conscience doth accuse you What a strange expression is it that sins are guilty of Gods wrath 3. If no guilt redound upon the person there is no more need of Christs blood to cleanse acquit and justifie and to be a continual propitiation for sin The Promise is vain and Faith of no effect unless you will say that you believe dayly to secure not your person but your sins from wrath 4. And the true reason why the sin guilt and curse redound upon any person is because he is put and placed under the Law which revealeth wrath and why all is kept off the Believer it
condition the free gift of God is eternal life Rom. 6.23 All the Orthodox deny the promise of the Gospel to be conditional for if good works be conditions of life in the Covenant of Grace what then are the conditions of the Covenant of works Or wherein do they differ As this is to confound Law and Gospel Nata est in scholis Pseudo Apostolorum thus to distinguish between justification and salvation so it is remarkable that this distinction and question did first come out of the school of the false Prophets who thereby occasioned great disturbance in the Church as Act. 15.1 5. So Gerard c. M. B. Now by the Antinomian Argument as a man may be justified while he is wicked and doth abide so so also he may be glorified and saved for this is their principle that Christ hath purchased justification glory and salvation for us even though sinners and enemies Answ Methinks your face should blush for shame at the framing of this so appareatly unjust charge and accusation doth any say that Justification leaveth a man wicked Nay do not all and every write otherwise let others judge I say no more But that their principle is undenyably true yet your Logick can finde no ground in it for this corrupt and absurd inference If Christ ever purchased glory justification and salvation for us it was when and while we were sinners and enemies or not at all for he purchased nothing since ye became holy and a friend to God or him neither needed to purchase righteousness and life for any but sinners How are you permitted to err and mislead M. B. 6. They are in their own nature a defence against sin and corruption if we consider the nature of these graces Eph. 6.14 16. there you have some graces a shield some a breast-plate c. Answ 1. Graces as you call them or gifts of Grace are improperly put in and reckoned among good works 2. The defence and power they have against sin is especially in regard of their object Christ his righteousness and promises For thence it is that all they are so good and useful armour If you have Faith and hope and ever was in any great conflict you have found that all your defence help stay and victory was onely from and by Christ the object he is the onely refuge plea and sure Rock when all works will fail M. B. 8. They are necessary by debt and obligation Answ The works of the Law are debts required to be payed first that we may have life and favour but the love and works of the Gospel are for life peace and favour first had and obtained M. B. 9. And the Law of God still remaineth as a rule and directory Answ As it ruleth so it reigneth reproveth and condemneth and when you have walked most precisely according to it it will subdue you and your obedience under the Curse Gal. 3.10 for all you can do is too light when it is put into this balance You say The Antinomian teacheth the abolition of all the Commandments He is an Antinomian indeed that doth so but I must you still thus wrong and slander us M.B. 10. They are necessary by way of comfort to our selves And this opposeth many Antinomian passages who forbid us to take any peace by our holiness Answ There be divers kindes of comfort arising from different grounds and considerations The Doctor speaks of that peace and comfort which ariseth from the true and certain knowledge of remission of sins and reconciliation with God the true proper and pure fountain whereof is Christ crucified as for your works they are like puddle-water a blundered and polluted stream or a deceitful brook yea as a broken Cistern that holdeth little or none You say in temptation they fail and are not to be regarded or looked at See this answered also in the third prejudicial inference Lect. 3. M. B. These good works though imperfect may be a great comfort to us as the testimony of Gods eternal love towards us Thus did Hezekiah 2 King 20.3 he is there a thankful acknowledger of what was in him c. Answ The best and most satisfactory testimony and assurance of Gods love is his giving of that dear Son of his love to die that we might live through him Joh. 3.16 1 Joh. 4.9 10. In this he commends sets forth and confirms his love Rom. 5.8 to put it out of all doubt 2 The next testimony is the giving of his Spirit for to reveal the things of Christ the unsearchable riches in him Joh. 16.14 Eph. 3.8 To shed abroad that love in our hearts that so the soul may know it feel the consolation of it c. 3 A third is the delivering and freeing of our hearts and natures from that bondage and pollution of sin by sanctifying us in body soul and spirit yet these are no causes but effects and expressions of his free and eternal love because he loved his own he doth all for them Our works are no causes or motives to him nor yet sure testimonies of Gods eternal love for many a Papist heathen and reprobate for the matter and shew of works exceed divers of them who believe Therefore if you will have them such testimonies and so have comfort from them you must look on them in all their causes especially in 1 The Efficient and the impulsive and moving cause which be neither the light judgement or dictamen of reason and natures principles nor the command coaction and commination of the Law by its rule and authority extorting them from us as being unwilling but they come from a free and voluntary spirit so made by the spirit of regeneration and Adoption moving to do good in love and delight Rom. 8.14 therefore be they called the fruits of the Spirit Gal. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Secondly in the subject that the person be reconciled accepted and in favour through Faith in Christ Jesus Heb. 11.6 Lastly to say nothing of the form or object the end they are to be referred unto is not self-praise or profit to procure nor preserve by them our own peace favour or salvation with God which be the effects of Faith in Christ but simply Gods honour his Churches and our neighbours good even as our love is due also Mat. 22.37.39 And if these circumstances required necessarily to every good work Displicet deo dubitatio quare neque cols neque invocari cum dubitatione â—otest Melanct. be considered the soul will finde little need of works as testimonies and arguments of Gods love For that must be out of doubt first for a doubtful Conscience cannot please God by any work or obedience And your example of Hezekiah cometh nothing neer to make good your Assertion For as Gods works for us are testimonies of his love so our works at the most are but witnesses of our love unto him and therefore cannot be testimonies as you affirm of Gods
from it 2. As for your instance in the Magistrate I answer If the Magistrate have no power to punish he is no compleat Magistrate See Rom. 13.4 He is a minister of God a revenger to execute wrath upon him that doth evil this is one maine part of his effice and as effential to it as it is to countenance and defend the innocent and good Also 1 Pet. 2.14 Governours be sent of purpose for the punishment of evil doers and for the praise of them that do well 2. Your other instance of confirmed Angels is as ineffectual They were under a law say you Answer Well it is true and those that fell are condemned by that law they were under And now suppose any of them that do stand should yet sin as did the other would they not fall into the same condemnation It may be disputable yet it is currant with most that the Elect Angels are confirmed by Christ now I would learn Whether the benefit they have by Christ is in that the condemning power is taken from the Law they live under so that though they fall it cannot hurt them or is it in that they are upheld and established in their integrity that they cannot fall as did the evil angels and yet the condemnation remaineth in the law still Who then do now need most rectifying I fear you wittingly do oppose the truth And your manner of replying doth confirme this my opinion If what is said be true and evident let it leave you satisfied and not go on against the clear light M. B. Every believer though justified by Christ is under the moral Law of Moses as also the Law of Nature Answ You are too bold and peremptory in your assertion For 1. If believers be under those laws then he is under their curse Sâ— judice nemo noâ—â—ns absolâ—itur Ascendet quisque mentis suâ—e â—â—â—bunale c. for both of them do curse and condemne all that any way disobey them but every one under them do many wayes disobey them Where is there any one if any stirring be in him but he may observe within his own thoughts and feel a sentence given out against him daily for one thing or other that he is found to be guilty of But is it not written that Christ was made under the law to redeem us from under it Gal. 4.4 again Rom. 6.14 you are not under the law but under grace whether now shall we believe Paul thus saying by the infallible Spirit of God or shall we credit you speaking contrary of your own head by a private spirit 2. You say though justified by Christ Now I here would aske whether by justification his condition or estate be not changed he was under the Law before and is he so still what availeth then his justification or where is his liberty wherewith Christ hath made him free Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have access unto this grace wherein we stand This grace of justification is like the City of Resuge for the peace and safety of the soul unto which it betaketh it self by faith that so it may finde rest and security by escaping the coademnation and danger of the Law when it is pursued by sin and the tempter Heb. 6.18 so that a Christian by his faith seeketh to be delivered from the law in the purest obedience and best works whereof the conscience cannot be secure nor dare not rest vae etiam laudabili vitae si remota sit misericordia Indeed faith worketh also by love in another sphere and consideration and here in love he is under the law serving his neighbour in the freedome and willingness of his minde Gal. 5.13 according to that exhortation Eph. 5.2 Walk in love as Christ hath loved us and given himself for us c. but this appertaineth onely to our conversation and the things of this life and is so perfect in none but that law he serveth under will finde matter and cause of condemnation so that still the soul elevated and kept above in saith by which it liveth Gal. 2.20 would be found in Christ having his righteousness which is perfect and everlasting and not having its own righteousness which is of the law Phil. 3.9 If there be no curse nor danger in the works of our own righteousness or of the law it having lost its condemning power as you affirme why should Paul be afraid to be found there But in temptation and the time of inward conflict the truth benefit and necessity of this will better appear and so be discerned and readily received and without temptation Christianus nullus est It seemeth your spirits live and abide under the law as under a quiet and peaceable government without sense or fear of condemnation and without inward molestation or chock of conscience in that you tell us of being under both the natural and moral law and yet free from condemnation of either And you would patronize D.T. Regula vitae and yet dare not nor cannot do planè plenè I finde you in doctrine agreeing with Doctor Laud who in a Sermon on Ashwednesday before the King his text being Jer. 6.16 said that the old pathes wherein we might rest were the Creed the Lords Prayer and the ten Commandments and added that the law was like unto a serpent at the hedge bottome which had lost its sting I believed him not though you do And so he told the King and the rest what a pestilential sect the Antinomians were and thus he did labour as you do to make the world believe that there are some abolishers of the law that these against whom you write and all others who go in the same way are such and so not to be tolerated in the kingdome And about the same time D. Gifford after many invectives against that sect and sort for it is spoken against everywhere Act. 28.22 in the closure he gave this wise admonition to his hearers viz. To repent to believe and to do as they should do and so he would warrant them to be saved Here was repentance faith and inchoate obedience as in your friend D. Tailer but in which will you place salvation In all you and these your complices do say and teach and then in none at all doth the truth of God say for If ye be circumcised Christ profiteth nothing Gal. 5.2 You cannot but see as D. Tailor in that his book so others of great note amongst you to preach and print many erroneous things and why do you not blaze or reprove those their assertions as being far more palpable and of more dangerous consequences then is the worst or weakest expression you can finde in your Antinomian authors Is it out of a pure zeal for God I doubt it or you come forth thus Goliah-like to shew your valour and to defie the family of faith And so to gratifie others you
not kill and Whosoever shall kill shall be in danger of the judgement But I say unto you That whosoever is angry with his brother without a cause shalt be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the counsel but whosoever shall say Thou fool shall be in danger of hell-fire I Wonder at an Antinomian who is so apt to oppose the doing of things in love M. B. p. 173. and doing them by the law together for doth not the law command every duty to be in love Answ Did not Christ taxe and reprove the Pharisees for their alms prayers sacrifices c. which were things commanded in the law because they wanted pureness of love and did them in hypocrisie for praise and self-ends 2. It is the chief point of wisdom in the teacher to discover want of truth of affection and love to things done according to the outward precept of the law 3. Whoso doth a thing simply being moved thereunto by the authority of the law doth it not in love 4. Though the law require love in every duty yet it both findes us in enmity and yet it cannot breed nor work love in the heart though it be often pressed to be done where no such affection is found nor once spoken of thus most are suffered to bless themselves in that kinde of doing M. B. Yea we are to love God by the law because he hath given Christ for us for the law commandeth to love God for whatever benefit he bestoweth upon us Answ If God command love by the law because he hath given Christ then you must presuppose that Christ was given before promise to give him in future it had been more probable for the promise of the Messiah was before the giving of the Law 2. But neither you nor I if we understand what love in truth is can love God because the law requireth it though that be a reason alledged and used for it for it is his love shed abroad into the heart that causeth love in us We love him because he loved us first Natural enmity whatever we profess otherwise cannot be destroyed and abolished but by faith which purifieth the heart and worketh by love M. B. God doth work grace in us by this the law as well as by the Gospel God doth use the law instrumentally for to quicken up grace and increase it in us as Psal 1 19. sheweth Answ Paul rendereth that as the onely reason why righteousness cannot come by the law because it cannot vivifie quicken or give life Gal. 3.21 the quickening spirit is not adjoyned to it The proper office and end of the law is to convince us of sin and death that we may seek righteousness and life in Christ by faith the branch liveth and groweth in the vine and so fructifieth John 15. But this controversie you do professedly and with all your forces of Scripture and Arguments enter upon and largely handle in your 20 Lecture therefore let us pass on unto it for the whole 19 nothing concerneth us LECT XX. Mat. 5.21 22. Ye have heard it hath been said by them of old c. THE Antinomian doth directly derogate from the profitable effect and benefit of the law M. B. Pa. 187. Answ Your accusation and charge will prove too directly peremptory bold and unjust he that acknowledgeth all the effects and benefits of the Law that the Orthodox or God himself in his word do mention cannot derogate any jot from it M.B. This therefore is the assertion which an Antinomian Author maintaineth viz. that the law is not an instrument of true sanctification and that the promise of the Gospel is the seed or doctrine of the new birth and it may not be denied but that many speeches might fall from some men which might seem to comply with that opinion Answ Here is strange insolency and loftiness of spirit All mens eyes must be put out but yours or theirs who see as you see you pretend learning and reading but how is the judgement of the learned slighted and contemned by you you stand up as a zealous advocate pleading for the Law but what illegality and injustice is this with what scorn and lordliness do you insult over your Adversary and would bear and beat down him the truth and his innocency under the foot of pride and disdain Your single opinion must be preferred before all and received by all in your conceit it carrieth in it the light of the Sun here is the Popes spirit all erre but he all is Gospel that comes from him his word is a law onely his Chair is wanting But what mean the Presisident and Fellows of Sion-Colledge to do in the end who so approve and applaud this man and his Book Intend they hereby to bring in and establish a piece of new and strange divinity and to reject and overthrow what is old and true 1. It may not be denyed say you Answ But if it might then perhaps it would be denyed but there is that convincing power in the light of simple truth that will force even the most impudent somewhat to yeeld 2. Yet see what mincing he useth and how loth he is to grant the whole truth and that the world should know that his Adversary hath any of the learned Orthodox truly and really for him or that he himself opposeth any in this but a vilified and despised Antinomian Many speeches might fall saith he from some men as if they were half a sleep or not so considerate as he is when they let such speeches fall or at least intended no such thing or not in our sense as he often saith for it is in him to put what sense or gloss he pleaseth upon their words that so they may not be for us whenas the same truth yea totidem ipsissimis verbis is asserted by both 3. From some men And are they not men of least worth and account too in the Church I dare say you do think no better of them for it They are but some then perhaps you mean few and yet I think you can hardly name one learned and sound Author from whose pen the same assertion hath not fallen 4. Might seem to comply with that opinion Multa videntur quae non sunt What do they seemingly accord with us but in truth and reality are all for you or as you will have them who have learned to make quidlibet ex quolibet yet why do you not produce one for you because you scarce can do it Reader If thou hast the Assertion of grace and wouldst turn to page 166. and 170. thou maist find there Augustine Luther Calvin Bullinger Cornerus Perkins Cudworth Brentius Piscator Fox Tindal and Rollock unto which it is easie to add as many more Orthodox all punctual and full to the point affirming what I say and their words are direct full and exclusive denying this power and work to the
yet the man is but one and his state but one not two and put the Law with its terrour and compelling power to the flesh what availeth this Can this draw the flesh to the waies of piety as your words are you imagine either that the flesh being and remaining flesh can move in the waies of piety or that the terrour of the Law can change the corrupt heart but can clear or justifie neither It is simple and free believing that leadeth and carrieth the soul into the right way and all the forcing and terrifying of the Law can provoke onely unto an externall and hypocriticall obedience such as is in the Children of the Bondwoman If the spirit in the godly be not alway so willing the Law cannot give aide and quickening to it but rather dampeth and deadeth the spirit of faith and love and doth vivifie the corruption in nature for so saith Paul when the Commandment came sin revived and I died Rom. 7.9 and againe the strength of sin is the Law 1 Cor. 15.56 It 's onely faith in the Gospel of Christ that exciteth to all goodness cheerfully and joyfully so Heb. 11. Noah Abraham Moses are said to do all by faith Sine qua multa faciendo nihil facimus impleudo Legem non implemus What caused life at first must preserve and quicken it being dead or dull 5. And your fifth Assertion is false for the Law doth as is said and proved increase sin even in the faithfull this being the bitter effect of it through the vitiousness of our nature Rom. 7.5 The motions of sin which were by the Law do work in our members to bring forth fruit to death and all along the chapter Paul saith It wrought no otherwise in him in his regenerate estate but that all the power to resist weaken and overcome sin and the flesh was from Christ the head and his spirit Therefore thankes be to God through our Lord Jesus Christ This take notice of that if infidelity be accidentally nourished and faith hindered and opposed by the Law as is most true then sin cannot decrease but doth increase by it Besides is not flesh and corruption in the regenerate of the same kinde with that in the unregenerate If the Law then be the occasion of the reviving of sin in the one why not in the other the nature of the flesh nor the operative vertue of the Law is not altered by grace though they both be overmastered and subdued In the sixth you slander your Antinomian again for disparaging the Law in that it was written in stones What good can it do say you Answ It doth good many waies else God would not have writ it there but that cannot make man good God therefore hath promised to write his Law in the Tables of the heart by his spirit whereby the Gospel also is made effectuall as he pleaseth but this inward writing of the Law is a promise and branch of the new Covenant Jer. 31.33 Mr. B. But the Law continueth to them as a rule which may appear first from the different phrases used concerning the ceremonial law nowhere applied to the moral as which Chemuitius doth reckon up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which are not used of the Morall but when he speaketh of it he saith We are dead unto it We are redeemed from the curse of it which Phrases do imply the change to be wade in us and not in the Law Answ Your supposition is still false for we hold no abrogation mitigation or mutation in the Law as is already cleared 2. This maketh wholly for us for if there be no change in the Law then it continueth in all other offices and regards as well as to be a rule and so hath power to promise and to condemn also Hunc suo jugulo gladio 3. You reason nihil ad Rhombum viz. If the Antinomian could bring such places that would prove it were as unlawfull to love the Lord because the morall Law commands it as we could prove it unlawfull to circumcise c. Answ The rule of comparison requireth that it should be unlawfull to circumcise because the ceremoniall Law commands it And if that Law were of force still and not repealed it were as lawfull to circumcise so that the unlawfulness to do it is not from the nature of the thing but in that the ceremoniall requiring circumcision is abrogated but so is not the moral for then to love were not required But though the morall Law command love yet your heart wanting it it giveth it no power to do it Thus you have gained here nothing to your purpose but lost both labour and credit Mr. B. 2. From the sanctification and holiness that it requireth of the believer which is nothing but conformity to the Law Answ Though the Law require yet it proveth not it to be a rule regulating disposing and framing the soul to holiness for the Law doth not sanctifie but Christ is of God made to be sanctification whereby cometh true conformity to the Law The Law requireth to be just but doth not justifie so it willeth us to be Saints but sanctifieth not There is a mutuall relation between Christ and faith as a quality or vertue faith purifieth not but as it fetcheth and deriveth vertue from Christ Purity is not in us naturally the Law requiring it doth convince us both of the want of it and of the necessity to have it but it supplieth us not with it for then Christ need not be our root of holiness nor we by faith to have it from him but driveth us to Christ in whom all fulness dwelleth You have your Answer to the rest of the Section in what precedeth Mr. B. 3. In that Disobedience to it is still a sin to a believer Answ As Disobedience is a sin against the Law so it is condemned by the Law as was Davids adultery Peters deniall c. else what need they of faith to be justified from them so still by this the Law hath power to condemn as well as to rule As for the evasion you mention I know it not you have not as yet brought us into any such strait or danger as that we need seek evasion The residue of this Lecture maketh nothing for your purpose nor at all against us LECT XXIII Rom. 3.31 Do we then make void the Law yea we establish it HEre you do not invalidate the Authors assertion nor Arguments If the Law and Prophets lasted but till John And as John was greater then any before him so the least in the kingdom of Heaven is greater then he You will then find it hard to put John either under the old or new Testament or to evince your Adversary Inter Legem Evangelium interpositus fuit Johannes qui medium obtinuit munus utrique affine Calv. It 's true the Law or Moses and the Prophets write of Christ and agreed in that and did not onely typifie him
the consent or opinion of Divines as the best yea sole reason and warrant you have for this whereas you regard not their concurrence in other things 4. Your inference is as strange viz. That there must then necessarily be grace included in the morall Law for suppose your reducement be true yet the same grace was still contained and kept in the ceremoniall as before and it could import no whit of its native vertue or as a physicall ingredient infuse its spirit strength or force to alter and qualifie the Law of works for then grace were no more grace nor works no more works If you make the morall so capacious as to receive into it the other as a greater Orbe the lesser or as your Chest doth a box of oyntment or the Ark the Pot of Manna yet there is no necessity of any influence from one into the other or of any thing to be poured out of one vessell into another but all that grace of remission of sins c. was still preserved and kept in the ceremoniall Law and so no grace in the morall 4. If the Apostle did speak as much against the ceremoniall as morall Law was it not because the people had no further respect then to the act observance or thing done resting in the bare use without faith in Christ the onely treasure hid and propounded in and by them and so they made that to be worke which was grace and so no difference between ceremoniall and morall things Sincere accepâ—â— non sunt proâ—â—ie opera hoâ—â—num sed â—â—ei nam niâ—â—l agimus sed â—â—ferimus nos â—â—eo ad recipiâ—â—ndam ejus â—â—vatiam Cal. And being thus perverted the continuance and use of circumcision and the sacrifices did oppose Christ and grace though they did not so as they were instituted and commanded by God to be used Sacrifices and Sacraments be Gods Ordinances which rightly understood and taken and purely used are not properly mans works but Gods He propoundeth and commendeth thereby unto us his grace and the work of redemption by Jesus Christ the sole object that our faith is to look at and to be exercised about in the use of them If we handle them sincerely we bring no work nothing for acceptation with God but onely are receivers of what he freely giveth unto us It s an easie and too common an errour to turn all into works even Baptism and the Lords Supper whereby the simple nature and verity of them is extinguished and lost Christ profiteth none but such as despairing of Law and works do by faith she onely unto the promise of his grace If a man seek help or comfort in any one act or work he is then bound to seek the same in all the works of the Law and so is a debter to fulfill the whole Law and is quite fallen from grace so is it Gal. 5.2 3 4. Behold I Paul say unto you that if you be circumcised namely in that perswasion that that act will avail you any thing Christ shall not profit you at all c. 5. Lastly This say you hath been alway a strong Argument to perswade you c. And there appeareth no strength in it but it is as weak silly and poor as any and whereas you say alwaies I understand you thus viz. since you entertained that conceit that the Law of works is a Covenant of grace by a mistake herein you might be confirmed in that errour but what bred or occasioned that opinion at first And we now having the same morall Law how is it if the ceremoniall be included in that second Commandment that it doth not bind us also to sacrifice be circumcised c. as it did the Jews else we have not all in the Law Mr. B. This will appear from the visible seal to ratifie the Covenant Argn. 5 which was by sacrifices and sprinkling the people with blood and this did signifie Christ the Mediatour of this Covenant Answ Interpreters vary about the meaning of that Covenant-book or Testament that was sprinkled with blood Exod. 24. If you will contend it was the Law largely taken even for what was delivered on Mount Sinai In which large acceptation that Law blood of sprinkling and other ceremonies then used were typicall and shadows of future good things Heb. 10.1 then you exclude the Morall Law strictly taken as a rule of righteousness for it was not typicall And now what have you gained by making this a Covenat of grace which the Jews lived under or where or what grace is found in the morall Law But when Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you Exod. 24.8 your Marginall note telleth you It was to signifie that the Law being broken by us could alone be satisfied by the blood and death of Christ Let Moses be typicall Mediatour yet it followeth not that it was not a covenant of works if you take it for the Law morall but contrarily that it was no other for a Mediator was therefore needfull because by the Law the people were convinced that there was dissention and variance between God and them in that they were proved to be transgressors of that his Law and the enmity was to be slain and abolished and a reconcilement made by a middle person Argn. 6 The residue of this Section I leave as dubious and obscure of whom you mean I know not Mr. B. If the Law was that same Covenant with that Oath God made to Isaac then it must needs be a Covenant of grace But c. Therefore God remembers what he had promised to Abraham Deut. 7.2 It shall come to pass if ye hearken to these judgements and do them that the Lord thy God shall keep unto thee the Covenant and mercy which he sware unto thy Fathers Answ Nothing is more evident by this place then that the Law requiring these judgements to be hearkened unto and done was a distinct doctrine from that Covenant made with them in their Fathers For 1. God requires of them the doing of the one but promises that he himself will keep the other the Covenant and the mercy so that this wholly rests and relyeth on him 2. He calls and commendeth himself first to be the Lord their God not upon condition of their doing or obedience but before he required it and as the ground of commanding it 3. The Covenant and mercy was made long before and confirmed by Oath in the dayes of their Fathers these stand all in that text fully against you and for us Yet he dealing with them as a Father with his Children is willing to manifest his faithfulness and love in keeping Covenant and promise made long before in that way of their obedience and dutifulness but that he made that Covenant the same with the Law is denied as utterly false If you say to your Child he shall find you a loving and kind
take away sin ours now is That he is come and hath done it he loved us and hath washed us from our sins Rev. 15. they had the promise of this but we the performance This might content an indifferent mind The Sun of righteousness was not risen in their dayes Mal. 4.2 I hear of another of better abilities and helps who is much ingaged in this controversie and hath promised to vindicate both the Hony Comb and D. Crisp I shall not prevent him What D. Crisp asserteth is solid and clear neither do you bring any thing of any great force to overthrow it I perceive his Scriptures and reasons to prove them two distinct Covenants carry such light and weight in them that you have little mind to meddle with them And to the judicious yourdealing her is neither satisfactory nor son You tell of a heap of fulshoods and much errour in few lines but make not one truely to appear Also you cannot justifie your charge afterward for he saith not that all the legall sacrifices were onely for sinnes of meere ignorance but alledging that place Numb 15.28 and ver 20. The soul that sinneth presumptuously shall dye Here saith the Doctor is a sacrifice for sins of ignorance but that soul that sinneth presumptuously shall dye no sacrifice for that The Scripture is plain and will bear him out in all that he inferreth from it See your many errours and mistakes in this 1. He saith Here Numb 15.28 is a sacrifice for sins of ignorance and so there is but your charge is that he saith All legall Sacrifices were for sins of meer ignorance 2. That they were onely for those sins 3. You put in the word meer which he useth not Is this candid or as a Minister let me aske Was there not divers sinnes for which no sacrifices could be admitted and againe was not pardon of sin sued out upon those sacrifices that God required If you grant those two as the evidence of truth in them will prevail and inforce so farre then I see no cause herein to except against the Doctor Mr. B. Obj. Christ the true satifice was represented in every sacrifice and all the vertue and benefit to come from Christs blood and then could not that take away all sin as well as some Answ It 's true Christ was represented and sufficient vertue from his blood to take away that sin the party then was guilty of and was troubled with but the blood of Christ was not held out in every particular sacrifice to expiate all sins present past and to come as in the time of the Gospel Even as the brazen serpent was erected to cure as they were wounded and in the sense of their fear and smart made use of it therefore you are too rash in saying Unless the Antinomian Author were a Socinian he can never expedite himself Mr. B. In the new Testament is there not the sin against the Holy Ghost for which no pardon is promised Answ What is this against the Doctor or to the point in hand The Doctor speaketh of the sins of the Elect of God for who else receive forgiveness and of the manner of Gods dispensing pardon to them how differing it was from this under the Gospel but the sin against the holy Ghost is unpardonable and therefore the Elect are kept from falling into it Moreover as I conceive The differences which the Doctor insisteth on are to be understood in regard of the application of the sacrifice and blood of Christ and that not onely on mans part through faith but on Gods part also in his Ordinances and manner of administration The Apostle in the Epistle to the Hebrews brings all or the main and most differences between the Churches state before and after Christs death unto the condition of the conscience which could not be peaceable comfortable and joyfull under the old Testament because there was still on Gods part new remembrance of sin and so also sacrifices appointed to be offered upon the commission of fresh and new sinnes And God did not appear unto them neither could they in conscience so receive and apprehend him as actually satisfied and reconciled till after their sacrifices but now Christ by one sacrifice and offering of himself hath perfected for ever them that are sanctified so there is no remembrance of sin for God hath said that in his Son he is well pleased and that for ever So that the opposition is not onely as you say between Christ and those legall sacrifices being considered and used without him or without faith in his blood for so they were effectuall to take away no sin at all whenas yet it is said in many places of the Epistle to the Hebrews that they did though not to the perfecting of the conscience in that there was a remembrance of sin again but it is evident to be between the estate of the Church in the dayes of Moses and now after Christs resurrection which is the time of reformation Christ by his eternal spirit having offered himself without spot to God by his blood to purge the conscience from dead works to serve the living God And hereby all may see how insolid impertinent and vain all your reply is First The blood of Christ in the vertue and efficacy of it did extend and reach unto those times also and did cleanse from all sin but God did so carry it that he was pleased to reveal and apply this his grace unto them as they needed All pardons by Christ were purchased which they had but these unsearchable riches of forgiveness peace favour adoption and inheritance were manifested and dispensed by some and some as Fathers do things of worth by small pittances at once unto their Children Secondly It 's true in this is no difference between the faithfull Jews then and Christians now that all the good God did to either was onely for his own names sake and no good in them and so are prevented by him in being made his people freely and of free grace Yet while God did govern his Church under the Law most of his favours and good thing he after they became his did tender dispense and communicate upon antecedent conditions So that although they were Children and free yet their state and manner of education was servile And in the way of their obedience therefore they received their peace the conscience whereof gave them boldness towards God And yet if God veiled his Paternity graciousness and favour as somtimes Parents do not shew the like pleasant countenance to their Children when they have not carried themselves dutifully It will not follow then that God ceaseth to love them but is wise in the opportune manifestation of his love Thus it is a perpetuall truth indeed That Christs sacrifice was as efficacious to those before his death as those after viz. to procure and purchase all things necessary to salvation but these treasures being in the Fathers keeping he did dispose and
taken somtime largely and somtime strictly Answ By what is said It is apparent that repentance may be taken as it is often for the whole turning to God because after the soul apprehending its danger and seeing no hope of safety any way else yet hearing what is reported of Gods Grace in Christ to poor wretched and lost sinners It is moved drawn perswaded through the hand and mean of Faith taking hold hereon to repent and cry unto God for mercy and pardon so that sorrow and tears arising from the sight of his forlorn condition is but the pining away in their iniquities doth hasten death and to tend utter despair 2. Your second position as it may be construed shall pass now somwhat being before to like effect and the subserviency of the Law as preparatory being now granted by you 3. Your third conceit is ambiguously and confusedly set down but enough hath been said about it viz. That neither repentance nor the Faith of the Elect can be said to be wrought by the Law As for that legall Faith you mention it may be in a Reprobate and of it self it is the mother and breeder of despair If you or others will have a legal repentance meaning thereby that conviction fear or trouble wrought by the Law when it reviveth sin or at most such as is ascribed to Judas from whom by inward force and violence was squeezed out that confession I have sinned c. by a heavy hand upon his conscience as to clear the innocency of Christ so partly may be in hope by that venting to find some ease and mitigation of anguish within which yet is not that in question I shall not much contend about words so we accord in the thing but then you are to know this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also besides that Faith or perswasion of mercy in God according to his promise there is also another speciall Faith after the soul is come in to God which is an effectuall that the parties sins are done away God reconciled and he accepted and so this being the end of his coming his desire is satisfied and now followeth as it is called another Repentance upon this for now the love of God entreth and is shed out into the soul by the Holy Ghost which doth marvellously refresh and stablish the heart and renew and inflame it with love reciprocal unto God who hath appeared in such mercy and kindness and thus is the soul in love gained and given up to be the Lords and to serve him in holiness and righteousness without fear all the days of his life thus Luke 7. she loved much in affection and expression who had received forgiveness of many sins and this renovation and change of mind doth farre exceed your legall reformation which you so much press and stand for Mr. B. 4. Vnbeliefe is a sin against the Law as well as against the Gospel The Gospel declareth the object of justifying Faith but law condemns for not believing in him c. Answ I question whether the Law condemn for positive infidelity or for not believing in Christ Under favour I am of that mind that the Law onely condemneth for the not believing or obeying of those things which the Law propoundeth Now the Law propounds not Christ to be believed on besides your doctrine is that Christ is to be propounded to none but the broken in spirit the penitent and I know not how otherwise qualified And I see not then but the Law should condemne for not being broken and penitent first and for not believing after I confess the same God requireth Faith to whatsoever he shall speak by Law or Gospel but by the Law I can be bound onely to believe those things the Law declareth unto me Legall doctrine requireth a Legall but not an Evangelicall Faith Whatever the Law saith it saith it to them that are under the Law But you present us with much strange divinity so this is most uncouth to me and untrue That the Law should be enlightned by the Gospel and so fasten a new Command upon us how differeth this opinion from that of theirs who say Christ added to the Law which you say yet is infected with Socinian poyson page 243. LECT XXVIII Rom. 10.4 Christ is the end of the Law c. Mr. B. TAke notice of a foul errour of an Antinomian who denying assurance and comfort by signes of grace laboureth to prove that an unregenerate man may have universal obedience and sincere obedience bringing in this instance of the Jews Rom. 10.3 Your answer is that the Jews zeal was not Hypocriticall because they did not go against conscience but it was not sincere in that it was not a true gracious zeal Answ The Authour you mean would have you leave the streames and those waters which are questionable and impure and to seek to the first rise and Spring-head where the water floweth out freely purely and in an undoubted truth What foul errour is this if prejudice be not 2. He speaketh of Legall obedience such as was this their zeal in seeking to establish their own righteousness and you tell of sincerity taken for the truth of grace whereby the soul is freely subjected to the Gospel and submitteth to the righteousness thereof for so I would fain understand you which is passive and not active thus farre then you are wide Mr. B. pag. 257. I shall explain that place 2 Cor. 3.7 because it may be wrested by the Antinomian as if the law were to be abrogated Answ I wish the Scriptures were not more perverted by your self you pretending to fear others are too confident in your self you may see if ye will the men you fear are better establishers of the Law then who opposeth them How is it that still you so mistake both them and your self 2. You give an undue exposition but explain not but rather do involve the place in greater obscurity for say you Mr. B. The intent of the Apostle is to shew the excellency of the Ministery of the Gospel above that of the Law and that in three respects 1. In regard one is the Ministery of death and condemnation the other of life and righteousness therefore one called Letter the other Spirit which you must understand warily taking the Law nakedly without the Spirit of God and the Gospel with the Spirit for as Beza observeth Gospel without Gods Spirit is also the Ministration of death c. and what good is wrought by the Law it cometh from the Spirit of Christ 2. In regard of continuance The Ministery of Moses understanding it of the Jewish pedagogy was to be abolished not the Morall part which still obligeth Christians but Gospel abideth for ever 3. In regard of glory God caused some material glory to shine upon Moses c. but what cometh by the Gospel is spiritual Answ Both Beza Piscator and Augustin Collatioâ—st cb ipsa substantia