Woman doth endeavour to depresse and stifle under foot But Maugre all his enmity the truth will break out from amongst all the thick clouds of slanders and neither by his power nor policy shall be suppressed for he can but touch its heele Isa 11. the Ensigne must be lift up for the distressed of the Nations to repaire unto and his rest shall be glorious and he cannot let it for its the worke of God in which he will be glorified so that although the enemie come in like a floude yet the Spirit of the Lord shall lift up a standard against him or put him to flight But because he is the accuser of the brethren day and night therefore he will never be quiet but will returne afresh with a new encounter so that it can never be expected that a truce shall be stricken and a reall peace concluded betweene the seed of the Woman and of the Serpent or that the child of the flesh will be at rest and sit still whilst he is in the recovery and view of the promised seed or the child that is borne after the spirit But what matter for he that keepes Israel neither slumbers nor sleepes and these do but crack the shell if so much but cannot reach to the kernell And the greatest enemies are those within of a mans own houshhold which solace themselves with the outward but are a bane to the inner man which daily accompany us and are our bosome companions nourished up together in and with us and yet little do we perceive them I having lighted upon this worke and perceiving the maine scape thereof to tend to a vindication and clearing of the bare and naked truth of God from aspersions of obloquie cast thereon and such glosses under which it lay obscured a plain patheticall and free publishing of the Gospell as the veine of good tidings through which the bloud of Christ runnes freely to sinners did set pen to paper and copy it out and having so done I returned the originall draught to the owner but expecting a good while its coming forth in another garment to publike view under the Authours owne papers and not hearing any thing of it and the Authour living at a distance from me I was afraide lest the child through these nationall cumbers and troubles of late should have beene smothered in the wombe and not have beene produced to light in a current hue to the Judgement of all that men might trie all things but hold fast that which is good And thereupon I endeavoured that thou mightest have a sight thereof in this habit in which it is now presented to thee by making use of my owne papers From the which if thou shalt through Gods giving of the increase receive the least profit though but as a graine of mustard-seede or satisfaction by the cleare light of the truth it selfe in any one of the controversies agitated in the ensuing discourse I know that the Authour will therein exceedingly rejoyce delighting if in any thing he may be beneficiall to the Church or the least in the Church of God And I shall also receive the full recompence of my labour if in the least manner I or rather God by me as a weake instrument should be pleased to doe any good who am lesse than the least of all his mercies Thine in the Lord SETH BUSHELL AN ADMONITION To the READER Gentle Reader I Could not but give mine attest concerning this Author and Booke he being a person known unto me for many yeares and I can justly witnesse that he hath been and is a godly faithfull and painfull Minister one whom I believe hath for many yeares tasted of and enjoyed the truth as it is in Jesus and walked blamelesly in the simplicity and power thereof Having been made through the grace of God a constant and zealous instrument to beare forth his testimony against all unrighteousnesse of men fleshly wisdome carnall formes and legall worship though through much persecution scandall and suffering wherein I judge him a faithfull steward of the talent committed to his charge being upholden through faith by the mighty power of God And I cannot but much rejoice that God hath at this season drawne forth his spirit to oppose that Antichristian darkness and fleshly wisdome that reignes in the children of disobediences and I hope and pray that the Lord will blesse it to the same end unto which purpose he commends it to all that know and love the Lord in truth and sincerity Who remaines The lowest and least of Saints Jo WEBSTER Decemb. 26. 1653. The Preface Christian and courteous Reader THere is a little book called The Assertion of Grace printed without my privity by some welwishers to the truth as it is in Jesus if yet thou hast seen it That with Dr. Crisp's Sermons and the Honey comb being thronged with pikes of despite ever since their publication have occasioned this Re-assertion to rescue and vindicate if it be possible the credit and truth of each wherein they have too long suffered The times are so frowning and the fiery spirit of Indignation so overswaying that I cannot promise but rather do fear the not-printing of it The Author is as that faithful Martyr Englands Apostle as Mr. Fox calls him said of himself ill-favoured to the world-ward more despised then the hateful Bat yet he casteth it upon the venture as was Moses on the water Providence may so over-rule and order that something of God appearing in it with which being enamour'd one or other may befriend it with a Printed-publication But if it have not free passage let it shame the Adversaries being a witness of my confidence but of their fear This is the grand Controversie in our Land this day The bloody sword hath pass'd thorow it The Prerogative Royal our Subject-liberties estates lives are laid at the stake But Free-grace is the richest and chief-Diamond belonging to the Crown of our King Jesus and what are all these that we hazard or can lose to our spiritual freedom peace of conscience everlasting life and that exceeding glorious condition in Gods Kingdom The loss of one soul the damnation of it in hell is more considerable then all these yea if thou adde the whole worlds worth it cannot by them all be ransomed Church-government is a fair flower in its native and original purity if so it could be happily planted and made to grow but this is the Prime-rose of the Church-garland What is Discipline to Doctrine the moral and temporary education to the spiritual regeneration and endless blessedness Indeed I am in the lowest Classis the weakest and unfittest of all to undertake and manage this quarrel I could wish it were done with far more dexterity by one furnished with better gifts and leasure But I see a Providence herein no man shews himself willing I am engaged and it is ordinary with the Lord to perfect his power in humane weakness The instrument can want no
grant you repentance Amen Mr. Rutherf pag. 575. There is a twofold keeping in of sinners one meerly legal they care not for Mr. T. Gaole Reply The law is not my Gaole but Gods and both they and you may be made to minde it more then either yet doth you speak too contemptibly Mr. Rutherf Mr. T. will have the believer so free so perfect as the law needs not to teach nor direct him in one stop he doth all without a keeper by the free compulsion of a Spirit separated from Scriptures which is right down A believer is neither under law nor Gospel but a Spirit separated from both guides him Reply When I say the Spirit of the Lord is his keeper do I teach then he hath no keeper 2. He receiveth the Spirit that leads him by the Gospel how false then is your charge who speak or dream of a spirit separated from Gospel and not I. And yet the Spirit breatheth and bloweth in the heart and the voice or sound of it is there heard when there is no sillable of outward Law or Gospel but you have sufficient answer before As for your instances of Joseph and David I ask of you whether it was the Spirit within that kept them from offending or the law T. pag. 5 6. I muse you omit to shew what it is to be under Grace Mr. Rutherf Dr. Taylor did not omit to shew what it is if you did not omit to read his words he is clear to any Reply Before you complained you could not see what was plain before you but now you can see what is not extant this is the fruit of partiality Mr. Rutherf But let your exposition stand you are not under the law as teaching directing regulating believers in the way of righteousness but the Gospel giveth power to subdue sin without any teaching or regulating power of the law But what is the power of subduing sin to the Antinomians not sanctification but justification that is a power to believe that Christ hath obeyed law for me we are obliged to no personal sanctification c. then to be inherently holy is unlawful to Antinomians Reply The exposition is not mine verbatim yet even in your owne expression the light of truth is so clear and convincing on our part that you turn your back on it as afraid to meddle And being disposed to take occasion to wrangle you demand what it is to subdue sin whereas it is set before you even the weakening of the power of sin within us that it domineer not over us Indeed the Prophet Micah 7.19 useth the phrase of subduing by justification and that is a true subduing it in the conscience that it there raign not to death condemnation And yet by your confession this must precede and is the proper cause of subduing it in conversation and then that will necessarily follow issuing out of this faith So that in fine this is but a Papistical cavil That to teach justification is the overthrow of holiness and good works Lastly whereas you tell of obliging to sanctification I answer we are to believe that God will sanctifie us and that throughout and put his Spirit into us to lead us in his wayes and so in that faith desiring and hungering after it to seek to him as a sick man longing for health unto his Physitian and to wait in the use of his ordinances that he may so perform The new Covenant properly requireth nothing of man but God knowing his spiritual poverty and utter disability calleth upon him to seek to him who worketh both the will and the deed of his owne pleasure Open thy mouth and I will fill it Psal 81. Your slanderous conclusion is both against the rule of Gods law and of all humane arts But such extravagancy becometh or still pleaseth Mr. Rutherford T. Assert pag. 6. I deny not the law to be an eternal and inviolable rule of righteousness yet the Grace of the Gospel doth truly and effectually conform us unto it Mr. Rutherf pag. 578. I ask to whom the law is a rule if to Believers then they must be under it 2. That rule the grace conformeth unto we must be under 3. An inviolable rule of justice cannot be violated without sin Then the Believer cannot violate the law and murder but they must sin and violate the rule c. Reply It s true the law is an inviolable rule but not to him as a Believer or in the things of his Faith but here he departs from it for he doth not the Law to be saved but believeth after the rule of the Gospel 2. If you consider him morally I see not but he may be conformed to the rule of the law and yet not under it but under grace and the rule of the spirit which conformeth him 3. In this your moral or civil conception of him you take him quite out of Christs kingdom where grace reigneth And now grant he doth murder and sin It is death and condemnation by the same rule and law so that he must be totally removed out of the limits of the law before he can be freed and secured from either sin or death You leave faith and fall from grace in all your arguments And they are as forcible to maintain the condemning power of the law to believers as the regulating for where the law regulates it may condemn and so it doth the best Saint here if you bring him and his life under it T. Assert pag. 7. Through faith is bred assured confidence lively hope c. M. Rutherf pag. 579. This is a close perverting of the word of truth the Antinomians faith may here be smelt then whoever once wavereth or doubteth are yet under the law of works A doctrine of despair to broken reeds who cry I believe help my unbelief Reply I must commend to you Jam. 1.6 7. But observe good Reader what is here excepted against viz. Through Faith in Christ is bred assured confidence lively hope pure love towards God invocation of his name without wavering fear or doubting not questioning his good will audience acceptance which would never be effected by all the zeal and conscience towards God according to the law of works And now judge impartially what truth can be current with Mr. Rutherf I aske 1. can assured confidence lively hope c. come or be effected any way else then by faith in Christ If there want light at Noon-day Read Heb. 3.9 where your Bible-Note saith That he calleth that excellent effect of faith whereby we cry Abba Father confidence and to confidence he joyneth hope which is termed a lively hope that God begets unto 1 Pet. 1.3 see also Heb. 10.22 23. Rom. 15.13 and 10.14 How shall they call on him on whom they have not believed But it is like this moveth M. Rutherf that it is said that these cannot be attained by all the zeal according to the law of works yet Paul clears it Eph. 2.18 That
So in the Closure of your said Preface is a too over-weening conceit and high esteem of this your elaborate and profound Treatise which is become as a Sun newly risen in our Church the which if it let us not see what is Truth what is Error a thousand Suns cannot It had been well if you had brought one of the least beams of the true Sun In Iob we read of one who darkned knowledg and I am sure the true Sun of Righteousness doth not shine forth to the world any more clearly by these Lectures To say no more I could reduce all your Exceptions and the Points in controversie to a few Heads which I find dispread and infinitely repeated but then perhaps you would think your self somewhat wronged or else the Reader would not be so fully satisfied Therefore as you do so I am enforced to set before him the same dish of sodden Colworts usque ad nauseam and yet leasure will not serve it would prove also too tedious to speak to all your Book My intent then is only to examine what you writ against your special eye-sore the Antinomian how candidly you deal with him and how solidly you confute his Positions or Tenets LECTURE I. Mr. B. Text 1 Tim. 1.8 9. Knowing the Law is good if a man use it lawfully Answer In Page 3 and 4. you say the Law is good in three several Respects in the prosecution of all which I could except against divers things but that I shall have often occasion and a more proper place to speak them all afterwards Mr. B. pag. 4. It the Law is good in respect of the Sanction of it for it 's accompanied with Promises c. and therefore the Law doth include Christ secondarily and occasionally though not primarily Ans I stand musing at this your Novel-assertion That the Moral Law for of this you will have us to understand you not of the Ceremonal doth include Christ whereas the Apostle saith Rom. 3.21 That the righteousness of Faith is revealed without the Law And Gal. 3.11 The Law is not of Faith Now if the Doctrine of Christian Righteousness and Faith be not contained in the Law I see not how Christ should be there included And yet you presently add It 's true the righteousness of the Law and that of the Gospel differ toto coelo We must place one in suprema parte coeli and the other in ima parte terrae as Luther Now I thus argue 1. Christ and his Righteousness are inseparable If Christs Righteousness which is the only Righteousness of the Gospel be as far above and out of the bounds of the Law as the highest part of Heaven is distant from the lowest part of the Earth then it is impossible that Christ should any way be included in the Law Or 2. You will make the Law more capacious and of far larger extent then is the righteousness of it so that the righteousness of the Law must be kept below but the Law it self filleth Heaven and Earth or is above as well as below even where Christ is This is your New Divinity a late Upstart It is strange to see what shifts you are often put unto and how to strain your wits if not conscience also for as you want no good-will to maintain and uphold the tot ring Ministry and Doctrine of your Party so perceiving Dr. Taylor and others in a way scarce justifiable and to use Arguments and distinctions not solid and ineffectual to convince the Adversary or to confirm your Opinions you are thus resolved to go in an unbeaten and new-found path in hope to effect your desire But to proceed And know also that your said Author Dr. Luther saith That Christ is no more in the Law nor yet the Christian then Christ is now in the grave or Peter in the Prison Again saith he A believer is out of the limits of the Law in another Kingdom c. How far your secondarily and occasionally shall be made to extend or how you will expound them I know not you promise more hereafter that is a supersede as now M. B. It 's the hardest task in Divinity to give them Law and Gospel their bounds Ans Yet you have undertaken that task and presume to have done it magnis excidis ausis M. B. It 's true if we take Law and Gospel in this strict difference as some Divines do that all the Precepts where-ever they are must be under the Law and all the Promises be reduced to the Gospel whether in the Old or new Testament in which sence Divines then say Lex jubat Gratia juvat and Lex imperat fides impetrat then the Law can have no Sanction by the Promise But where can this be shewed in Scripture Ans What struggling is here to evade Your reading exceeds mine I remember none who so reduced and marshalled Precepts and Promises If I credit you in this it is not material I am sure that all Orthodox Divines I read Promiss aliae conditionales viz. logales Evangel gratuitae Mela. and the Scripture do witness That there be legal Promises which be conditional As He that doth these things shall live in them Gal. 3.12 And to them who by patient continuance in well doing seek for glory and honor and immortality is promised eternal life Rom. 2.7 And that the Gospel-Promises are absolute and free being onely founded in Christ in whom they have their sanction and establishment 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen unto the glory of God by us Secondly August Luther Calvin Zanchy Melancthon with others in whom we read those expressions and the like viz. That what is only propounded and commanded in the Law is obtained wrought and established by the grace and faith of the Gospel according to that in Rom. 3.31 We through faith establish the Law These Authors I say do yet make a clear difference between Evangelical and legal Promises and therefore cannot be understood in this your sence But lastly If the Spirit do convert quicken and give power by the Precepts and in and by commanding God do convey his grace of Regeneration which is your Opinion then this question is to no purpose Whether all the Promises be reduced to the Gospel or not Neither can it be truly affirmed then That the Law is established by the grace and faith of the Gospel which yet is both according to the verity of Scripture and the Testimonies of all Authors as is already shewed Now let the Reader judg or your self whether the Law can have Sanction by promise or no. M. B. I wonder much at an Antinomian Author saying It cannot be a Law unless it also be a cursing Law Assert of Gr. p. 31. For besides that the same Author doth acknowledg the Moral Law to be a Rule to a Believer and regula hath vim praecepti as well as doctrinae Ans The Author you mention doth
stand with a covenant of grace your own words imply that it is not then a covenant of grace as you formerly asserted M. B. page 155. How necessary it is to have this law promulged if it were possible as terribly in our congregations as it was on mount Sinai this would make the very Antinomians finde the power of the law and to be afraid to reject it Answ 1. If it were so necessary that the outward promulgation or preaching of the law should be so terrible as your wisdom requireth surely God would have it so for he hath power to do it but the special power and terror is inward and spiritual God by his convincing spirit making the heart shake and tremble in the conscience of sin and a cursed perishing condition of this terrour and consternation your Antinomian may scon have much experience as you yea more for he findeth death in that ministration by the reviving of sin Rom. 7.9 10. and therefore is dead to it as Gal. 2.19 but you say life cometh by the law and so live by doing and working an assured argument that you were never truely slain by the law 2. Would you now have the law become so terrible in your congregations why then did you reprove them that made it like a horrid Gorgon c. you mean surely this terrour only for the Antinomians not for others you thunder against your adversaries but deal gently with friends Also you dash sin out of countenance which is well but do not throw down mans righteousness but establish it rather A little after you say The Antinomian counteth sin nothing because of justification But in what sense doth he so vilifie it I dare affirme that none hateth sin more is so weary of it complaineth so of its remaining and dwelling in the flesh and the sorrow it sometime breeds him c. And yet if he make light of it how can he prize justification from it he that accounteth nothing of sin cannot rightly esteem of a Saviour to save from it therefore contrarily our counting all things loss and dung even our best works legal zeal reformation and worship because mingled and defiled with the leprosie of sin for the excellent knowledge sake of Christ Jesus our desire ever to be found in him not having our own righteousness to know nothing but Christ crucified c. do argue sin to be our greatest and most fearful evil to our apprehensions but it is not so with you and your disciples who seldome or never preach or desire to hear of a Saviour of free justification and do so wrangle with the doctrine of grace and faith And lastly it is confessed that by faith in the blood of Jesus and the grace of justification raigning in the conscience sin Satan and hell be conquered defied and triumphed over Who can lay any thing to their charge Thanks be to God through our Lord Jesus Christ c. he that envyeth this in others is to be pitied because of his poor condition What account do you make of a debt you know is discharged It troubleth you little in reference to danger by suite or law Lastly That phrase of Gods not seeing sin in a believer is still an eye-sore to you and many other And to add this to the former It argueth that you make nothing of sin For 1. If you hated it you would seek to get your soul cleansed from it 2. If you loved God you would not come and appear in his sight untill you were washed from it seeing it is unto him so hateful and abominable that he cannot endure the sight of it and therefore calleth upon his people to wash and make them clean and then to come Or yet 3. If you feared God and stood in true aw of him knowing how terrible he and his presence is where he seeth and marketh iniquity for who may abide it Psal 130.3 or who then can stand you durst not abide in his fight without that faith and assurance that the blood of his Son Jesus hath washed and cleansed you from all your sinnes If as that Martyr said the vaile were taken off Moses face such a glory and dreadful Majesty would break forth as would confound your spirits and be intolerable your sins being set in the light of his countenance then you would not deal with God without faith in the blood of Christ Extrae Christum horrendum est imo de Deo cogitare Calv. nor durst entertaine a thought of him out of Christ in whom iniquity is done away never to be remembred any more Then you cry out Oh blessed man whose iniquities are for given and whose sin is covered and so use your own words say all that ever you preached or writ against this is false you knew not what you said Thus a day of temptation and trouble may come in which you all who have disparaged and despised this may be brought to acknowledge and embrace it as an useful and most acceptable truth of God full of soul-consolation which in your wretched security is now loathed and rejected the law is so mitigated and modified in your opinion and Ministery that Sinai is your Sion you are not afraid to stand there LECT XVII Exod. 20.1 And God spake c. M. B. THe Antinomian pleads for the universal abrogation of the law Answ He is an Antinomian that doth so but you cannot finde the adversaries you deal with guilty of such a crime yet you are no fit advocate to patronize or defend the law for it is abrogated by your self if that be true as it is most certaine that lex non damnans non est lex a law without power to condemn is no law for the law you would establish hath no condemning power as you say therefore the law is by you abrogated How fully satisfactory is Luther to any reasonable man Non quod lex pereat imo manet vivit regnat in impiis sed pius est legi mortuus sicut peccato diabolo Inferno mortuus est quae tamen manent mundus ac impii ea habebunt Ideo cum Sophistae intelligunt legem abrogari tu intellige paulum quemlibet Christianum universae legi abrogari mori tamen legem manere Sophisters do understand and take the law to be abrogated but the truth is the Christian is abrogated and dead to it and yet the law remaineth entire Henceforth correct your self and cease to slander or mistake your poor brethren and without cause so to embitter your words with gall and servour of spirit and the Lord forgive you What further is spoken in this Sermon against the Antinomians is either chargeable upon Islebius or some other not known to me or 2. Is grounded upon a meer mistake of our tenets or is answered elsewhere so that to avoide prolixity I meddle with no more LECT XVIII Mat. 5.21 22. Yee have heard that it was said by them of old time Thou shalt
and trust in any goodness of his owne and to make him to seek out and to hearken after Christ the true and onely right door set open in the Gospel that by him the soul may have entrance being found in him not having its owne righteousness which is of the Law but that which is through faith in Christ The righteousness which is of God by faith Phil. 3.9 It is a vain and a strange conceit that the soul should convert to God by the preaching of the Law sith it can onely turne and come unto him by faith which nothing doth so much cross and hinder as the Law and it putteth the soul upon a contrary way 3. But if by conversion you mean as happily you do the change of the disposition and frame of the soul It is as certain also and clear that God doth not this by the law but by Gospel thus Act. 15.9 God purifieth the heart by faith and Acts 26.18 they sanctified by faith This is the special commendation that Paul giveth of the Gospel that therein we all with open face behold the glory of the Lord as in a glass and are changed into the same image from glory to glory even by the Spirit of the Lord. Againe can mans nature be changed till he be united and ingrafted into Christ the true vine and doth not vertue come by that insition or union And was it ever taught or read that the law should be that ministery by which this is wrought If the law do not set this object Christ before the soul nor is no mean to bring and joyn it to him how can it be an instrument to give and communicate the Spirit of Christ Indeed a legal spirit or power it hath which hath been effectual to work a great deal of reformation and legal strictness having a specious and deceitful shew and lustre as we see in the Pharisees who therefore were admired in their age O Sir if you would set before your own and the eyes of your people duely and daily that exceeding kindness of God and sweetness of his so surpassing love in Christ in so infinite expressions of it and seek to affect both your own and their hearts with it you would finde what an incredible force and vertue is in it far beyond any power in a legal Ministery to melt gaine and leaven the soul transforming it into its own nature and image which is love and mercy and so disposing you to do all things of the law freely and willingly which are but the offices and duties of love And the law was given not to beget this love but that by requiring it of us either love or enmity as it is in us might be bewrayed and made manifest In a word no sounder further nor better conversion can be wrought by the law then was in Paul before he received the Faith who in that his zeal of God was a blood-sucker and butcher of Christians Christs silly and harmless sheep for he was inwardly in the gall of bitterness c. and so are too many this day as we see finde and feel who might be metamorphozed by the Gospel and of wolves become lambs like Priest like People according to their pasture they feed in viz. as the nature of the doctrine is they receive so they are where much law is there hardness of heart cruelty self-love c. but want of meekness humbleness and mercy And it will ever be true that a legal zeal is persecuting 4. If lastly you hold this last sort of conversion to be by the law viz. to make a loose and profane man strict and religious in his course of life which is properly no souls conversion for both he may be in statu quo prius no changling in his state and his nature was principled for this way this may be granted you but alas who seeth not that this is hypocritical feigned unsound Luther saith The law can but make hypocrites if there be no further work but what is by it This I ingenuously profess what ever you may think of it that my desire is not to know or think of God out of Christ but to confine all the powers and workings of my soul unto that so pleasant and amiable object God reconciled in his Son And so to set him before me gracious propitious loving c. in all the events occurences and conditions of this life And this is the true and onely office and exercise of faith And thus I deal with God even as he also dealeth with me according to Luthers expression without the Law in his Covenant of meer grace the more I can do so the greater confidence I have towards him the better every thing he doeth pleaseth me the more welcome is the Cross and the more apt and able I am to bear and digest it the more is my heart and affections lively and sweetly stirred up and enlarged to love God and to delight my self in him by this mean the soul is made merry and kept joyful in the Lord and like an Instrument in good tune it is ready for use upon any occasion And the inward appearing and manifestation of God unto the soul in love and tender mercy doth melt it and effectually change and overcome the enmity and maliciousness of my naughty heart and nature And this light I endeavour to hold out to all and to walk in this way of loving kindness long-suffering and compassion towards every one in doctrine and life holding it the wisest most direct effectual and Gospel-like course and way thus to overcome the frowardness and evil that is in man with lenity and goodness even as God in this way prevented and overcame me The more I can look into that gentleness aimableness and those fatherly affections in God through Christ Jesus towards me and that secreet bosome of divine love is so laid open the more are all fears banished discontentments swallowed up and I am heartned to go on chearfully in a Christian course as best becometh that holy and heavenly calling And the more abundantly Gods thoughts of peace are discovered unto me the more peace and rest I thereby finde bred and preserved in my thoughts You may account it a licentious doctrine or otherwise asperse it with indignities because you have little skill of it and may bridle your self and disciples by another mean and kinde of woful doctrine but when you have done I wish you might feel how your owne pulses do beat But I proceed You deny the Law to work onely preparatorily in conversion And I thinke he never had experience of convesion that is of your mind you would make men believe you sit downe with a legal reformation as is the case of too many instead of a Gospels-conversion or that the law had never as yet its due and perfect work upon you for then you would sing another song When the commandment came sin revived and I dyed Rom. 7. Did ever any come
it M. B. A third and last instance out of Scripture in answering of which all is answered from Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith that of the Gospel or doctrine of Faith In the opening of this Text we must take heed of three errors Answ A Caveat against all error is necessary but it is well that you accuse your Antinomian of none of those three And it had been wisdom in you to have taken heed of affectation of singularity for in rejecting all other of the Orthodox you substitute a most doubtful opinion of your owne as may appear by and by M. B. First I may demand whether any under the old Testament were made partakers of Gods Spirit or no. If they were how came they by it there can be no other way found but that God did give his Spirit in all those publick Ordinances unto the believing Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Answ You might beware of co-incidency with the first error you named of having Faith before the Spirit for ever we come not to Faith by our reason and will yet you grant a giving of the Spirit to believers as if they first believed then received the Spirit but the gifts and operations of the Spirit are divers It s by the Spirit that the soul cometh to union with Christ and after the woman touched the hem of his garment she received a healing vertue but let this pass 2. By your next expression you might seem to be an Antinomian for They obeyed the Law say you but not by the power of the Law but by the power of Grace what difference now but I like not to force the joyning of hands where the parties hearts be not first linked yet the Reader may take it as if you contradicted your self for why are your words so exclusive but if it be not by the power of the Law originally as by the first and principal efficient yet you mean still it is a subordinate and secondary cause or mean of conveyance Egregie sane M.B. Again in the next place which hath alwayes much prevailed with me did not the people of God receive the grace offered in the Sacraments in the Circumcision Paschal Lamb They were partakers of Christ as well as we and yet the Apostle doth as much exclude Circumcision and these Jewish Ordinances from grace as any thing else wherefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Answ When a man willingly of himself is going down a steep place every thing will further him If you had not first conceived this silly and weak opinion of your self out of a humour of contradiction and desire to be accounted the vindicator of the Law you needed not to be so puzled and put to such shifts nor to seek out such sandy grounds and tottering Pillars to support what you see cannot be upholden I may so far credit you that this hath prevailed with you as you tell us but I cannot think it alway did so for you have not alway thought of this nor alway been of this private opinion that the Law is the doctrine of regeneration 2. Grant that this prevailed to keep and continue you in that minde yet would I learn if I might be so bold what brought you into it at first sure it came by some immediate inspiration for I see neither clear Scripture nor Author for it 3. As it hath so prevailed with you so I am sensible of no force at all in it whether to incline or carry the judgement unto it at first or to keep the minde the same still Consider better of it It is granted the people of God did receive the grace offered in their Sacraments c. and were partakers of Christ as well that is as truly and as really as we now what is this to your purpose I ingenuously profess I see not wherein it maketh one jot for you or to confirm your tenet what would you infer hence you say the Apostle did as much exclude these ordinances from grace as any things else and as well as much as the Law that must be your meaning Answ Your self have seemed still to exclude the Law from Grace and to make a direct opposition between them 2. As for Circumcision and these Ordinances being in their prime institution types yea signes exhibitive of Christ and if not essential parts yet appendances of their Covenant of Grace which cannot be said of the Law it being a doctrine of another nature and use therefore neither the Apostles nor Prophets in that case and sense did exclude them from Grace but onely as the hypocrites Ceremonia Legis in sua natura consideralae non autem quatenus suo tempore Sacramenta erant gratiae Pisc Gal. 3. and unbelievers did use them as resting in the things done or using them being antiquated and our of date or joyning them with Christ and Faith as necessary observances to salvation c. Now as this assertion will be too bold as unjustifiable That the Apostle doth as much exclude the Jewish Sacraments in their prime pure and right use from Grace as he doth the Law so that Argument is too childish viz. If the believing Jewes were partakers of Christ and did receive grace by these Ordinances so did they receive grace by the Moral Law also If you look again there is neither contradiction in Scripture nor occasion given to seek out such an uncouth and unwarrantable exposition of the words M. B. Some there are that understand by the Spirit c. Answ Here you first present your Reader with Beza's interpretation but that is misliked as not to your purpose Again say you thus it may be explained As by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the law thus far I approve which the false Apostles taught viz. That Chrict was not enough to justification unless the works of the law were put in as a cause also Answ If you look into Act. 15. and compare vers 1. and 5. it seemeth that they taught Christ for justification for it is said vers 5. they believed and what should they believe in Christ for but for righteousness and yet they required Circumcision and the keeping of the Law of Moses as necessary to salvation vers 1 5. when we are justified we must work to get heaven So many now hold and teach that good works and observing of the Law are not needfull to justification but they are to salvation of which sort you will prove one if I mistake not Contrary to Act. 15.10.11 Now why tempt ye God to lay a yoak on the Disciples necks c. that is as though he
hath no Sovereignty by right ascribed to him 2. That God maketh and imposeth his law with such a command to be obeyed in it doth argue his Sovereignty in his law and mans subjection to him in it as his Sovereign But. 3. In the Scripture-language and use I finde no difference between them Psal 103.19 It is said The Lord hath prepared his throne in heaven and his kingdome ruleth over all Is not this all one with Reigneth Psal 110.2 God saith to Christ Rule thou in the midst of thine enemies As did he not rule and reigne as Lord and King see Luke 19.14 We will not have this man reign over us and verse 27. Those mine enemies that would not have me reign over them bring hither and slay them before me which is meant of Christ whom the Father appointed to be ruler over all to that in ruling he reigneth and they be indifferently used still Ezek. 20 33. As I live saith the Lord surely with a mighty hand with a stretched-out arm and with fury poured out will I rule over you Here is the word Rule and yet dominion and sovereignty in ruling unto the utmost extent Also Rev. 2.27 19. 15. He shall rule them with a rod of iron doth God rule where he reigneth not It s a strange conceit and a bold assertion of you and Doctor T. let it vanish as the smoke The law hath a kingdom and so hath Grace another if we can discerne and distinguish the one from the other we need not to lessen the power of either Lastly And in what sense it is said the law doth not reign over a believer in the same and no other may it be said the law doth not rule him but this is not because either reigning or ruling power be taken from the law but that in a true and proper sense the Scripture affirmeth the believer not to be under the law but under Grace Rom. 6.14 He that knoweth not this mystery cannot stand fast in that liberty wherewith Christ hath made him free nor endure in temptation You onely and vainly repeat what you read but consute nothing there is reason why As you do not like so you cannot oppose the clear truth your spirits fail you yet add to that you bring in out of D. T. That a Christian by Christ is freed from the law and also freed to it to love it live and walk in it In regard of that righteousness and salvation he standeth in with God which is the object of his faith he is freed from it but in regard of his holy and unblamable conversation and life here below Christ by his Spirit doth set free and enlarge the heart actively to run the way of Gods commandments so that yet in walking according to this rule he is not ruled by the law but by the Spirit within proceeding from Christ unto whom he stands in subjection as unto his Soveraign Lord and King I hope you will now be satisfied and the world too at least so far as to account of us no more for Antinomians If any thing yet be darke we must consider the Gospel is a great mystery You might well have kept in those reviling and hateful words or have been better advised ere you had shot so reproachful speeches though they be Arrowes taken from the quivers of other men yet is it that you might vent some spite by them and when they return you will finde the point of them towards your self Then you give Antidotes where there is no danger of infection If any need them he may use them in stead of better M. B. He sets up free grace and Christ not who names it often his book or in pulpit but whose heart is inwardly and deeply affected with it Answ A private Christian not gifted to preach or print may be more affected with it then the Minister and yet not so set it up in the hearts of others for want of those means of communication 2. Out of the abundance of the heart the mouth speaketh If you were inwardly more affected with this doctrine you would preach and commend it more then any other as Paul who desired to know nothing but Christ Crucisied 1 Cor. 2.2 Phil. 1.20 and sought that he might be magnified whether by his life or death the main subject of his ministery was the unsearchable riches in Christ Eph. 3. 8. Consider these words of Luther in his preface to the Galations In my heart this one Article reigneth even the faith of Christ from whom by whom and unto whom all my divine studies day and night have recourse to and fro continually And I perceive that I could not reach any thing neer c. But it is a sure Argument of small reigning or power it hath in that soul whose mouth and pen is so busied to cavil and write against it Also may not another as truly say That he sets up the law not who names it often but whose heart is most sensibly and deeply affected with the power and inward work of it some would be Doctors of the law not knowing what they say nor whereof they affirm 1 Tim. 1.8 And now also who will most heartily and experimentally set up and endear Christ and free-grace he who teacheth the law to be onely a rule of life yet to have no reigning power but disableth it from cursing and condemning so that a man may bless himself and finde peace and rest in the righteousness of his owne works or he that teacheth that the law is ever revealing wrath threatning and pursuing with the dreadful curse and vengeance all that are of the works of the law in that when they have done their utmost they are come short of what it requireth and therefore it will suffer them to have no rest nor confidence save in the righteousness of God by faith Certainly this mans doctrine will much more make Christ and Free-grace desired and prized by all that have any discerning spirit and a broken and believing heart FINIS SIRS AS I have in part vindicated and cleared the lovely Truth so unworthily aspersed and used by your hands so in recompence of my great pains occasioned by you I desire that in patience you would suffer both your selves and others to see your own face and pourtracturei in your nature lineaments and colour without the least painting or mixture at all Truth rejoyceth in the light I have onely contracted and placed together some few of your assertions that were dispersed 〈◊〉 doubting but time may produce a fuller and more perâ—â—â—â—â—â—â—psâ—s and Inventory A Model of new Divinity or certain Miscellaneous Anti-evangelical inconsistent or ambiguous Positions and Tenents which the Adversaries having Decryed depressed and defaced the doctrine of Free-Grace do assert substitute and publish in Pulpit and Press Mr. Burgess 1. THe Law includeth Christ secondarily and occasionally 2. The Law given to Adam was not cursing and condemning 3. The Law hath no power to
Sion-Colledge But this I am bold to say that this is not that Law or Doctrine which came first out of Gods Sion Isa 2. If you teach thus then no man can dare to beleive or receive remission of sins through Christs blood till he be sure he finde first the presence of good works and when will that be that a man can finde good works before he believe or what are the good works he must so necessarily finde and unto which the pardon is promised you might have done wisely and it had been a special work of charity to have given instance in some and then to have shewed both how those good works may be done in the state of unbelief and also how they may be certainly known to be good before faith O poor sinful and trembling soul into what an inextricable labyrinth will this bring thee and when thou shalt be deeply plunged into temptation how to prevent thy fearful desperation by this doctrine is utterly impossible 2. By this you will make people look more to good works then to Christ present and formed in the heart the only hope of glory Col. 1.27 And he that hath Christ hath life and he that hath not the Son hath not life whatever works he may pretend to have 1 Joh. 5.12 3. Yea a legal Ministery exhorting to duties performances and conformity to the Law of works will be held sufficient and men need not be bid to examine themselves whether they be in the faith and Christ dwell in them or no 2 Cor. 13.5 but whether they have store of good works and so they may be sure of pardon and salvation But Sir If you will have your Doctrine to have a free passage why do you not prove clear and confirm it your word will not bear and warrant a Tenet of this weighty importance and consequence Where finde you God speaking to the work or not rather to the worker and if the promise be made also to him of pardon or life it is for his faith or rather for Christs sake in whom all the promises are yea and Amon unto the glory of God 2 Cor. 1.20 Gal. 3.16 On that ever such a Doctrine should see the Sun be heard out of any our Pulpits and be suffered to pass the Press and with such applause to be published That good works must necessarily be present when we be justified and God should so respect and love them that he promiseth pardon and eternal life to them or to their presence you mean sure to the man for their presence sake for if they be so good and holy Etiam bona opera egent remissione they need no pardon or if they were not first pardoned by what art become they good If you say yet you will have Christ present too he need but stand as a cypher the promise is not to his presence but to the presence of holy duties Mr. B. Lastly Their ground is still upon that false bottom because our sins are laid upon Christ Answ You need wish to have your words well taken if you dare not build upon it as an infallible verity that your sins are laid on Christ yet others dare and the bottom is firm even a sure Rock when you have done all You add May they not be laid upon us in other respects to heal us and to know how bitter a thing it is to sin against God Answ 1. If the laying of sin on us will heal us what did make us sick or sore the wound is by sin 2. Then our health is not by laying them on Christ and discharging of us or by faith in him by the means of whose stripes we are healed Isa 53.5 2. That phrase of Gods laying of sin upon the justified in any respect is no Scripture-phrase but it is full of danger and most agreeable to the principles of reason a natural conscience and the Law 3. How bitter sin is may best be seen when we see and consider it upon Christ who under the heavy weight of it sweating water and blood cryed so out My God my God why hast thou forsaken me I grant the afflicted conscience knoweth some little of it and if ever God lay sin upon you and let you not see it laid on Christ for your full and final discharge it will then be intolerable Mr. B. 4. In denying them to be signes or testimonies of grace or Christ dwelling in us And here one would wonder to see how laborious an Author is to prove that no inherent grace can be signs c. Answ 1. They can be made no further evidences then it is evident and plain that they arise from true faith and then I must first know that I have faith and be assured I am justified else all such signs will leave me uncertain and may prove to be counterfeits For as this Argument holdeth not Here is light therefore the Sun is up for all light is not from the Sun the Moon and the Candle have proper lights also so all that we call graces and holy duties come not from faith nor are not only found to be in him who is in a justified estate and therefore cannot convincingly argue such an estate VVhat can you instance in being materially good that was not in Paul while he was a Pharisee who was blameless as touching the Law I fear me that it contenteth us that we know teach and profess a Christ crucified and come not to finde Christ truly formed and dwelling in the heart whose presence is the only light peace consolation and rest to the Soul and that is the reason of our eying and requiring of works and graces for testimonies and assurances of a good estate M. B. In answering the Author We may shew briefly how many weak props this discourse leaneth upon 1. In confounding the instrumental evidencing with the efficient Not holy works say they but the Spirit How he doth oppose subordinates Answ The Spirit and works are not subordinate for as is shewed works may be where the Spirit of adoption and faith is not 2. Neither can they be subordinate except the Spirit do infallibly reveal and confirm a good estate by them which you cannot make good Again you say Every man is in darkness and like Hagar seeth not a fountain till his eyes be opened Answ That is true but where do you read that our duties or works do open the eyes and clear this unto us The opening of the eyes is a good work indeed but it is Gods work and not ours Eph. 1.17 M. B. We say that a Christian in time of darkness and temptation is not to go by signs c. Answ And out of darkness and temptation what need is there to put them to that use will you light a candle at noon-day when there is light enough 2. when there is no temptation occasioning the questioning of faith or the estate what need is there to prove either M. B. 3. His arguments go
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
believing Faith onely is the condition or instrument that doth receive the Covenant but yet that a man believe is required the change of the whole man Answ They qualifie the subject believing in some sense is true but do they qualifie before he believe in believing or after Faith this you should have told us it may be concluded from your words that they must qualifie the subject before he believe and this is your reason because that a man believe is required the change of the whole man as if good works did change the man and so were pre-required to believe I answer 1. That the heart must be first changed I grant for the natural heart is evil and unbelieving And secondly It is a good work to renew and change it yet that is no work of ours but Gods Thirdly Do our good works qualifie towards God Coram judicio Dei as Melanct. or towards others Or to our own sight and sense Is not Christ in us put upon us formed and dwelling in us qualification sufficient for acceptance to salvation M. B. Vse Answ You are still ministring your vain Antidotes Take you heed of that spiritual Anti-Christ within man which strongly maketh head against the true Christ What you preach and profess may be a deceitful flourish you bid reconcile Law and Gospel Justification and holiness c. I know none making such jars between one and the other as doth your self Is the Law then against the Promise Gal. 3.21 That is a blinde conceit Christ was ordained to be the Righteousness of the sinful and lost soul of man and to be received by it in the feeling of the failing and want of all goodness in it self He dwelleth in the poor meek low and broken heart to receive heal and satisfie it We may think and talk of him out of us as held forth in the letter and outward Ministry and all this to small and no effectual consolation or purpose LECT V. 1 Tim. 1.9 Knowing this that the Law is not made for a righteous man M. B. COncerning the righteous man here we must not interpret it of one absolutely righteous but one that is so quo ad conatum desiderium Answ Why may we not understand it as well of one who hath attained to righteousness by Faith which is absolute and perfect as of inherent sanctification which is inchoat and imperfect or why is it that you do altogether exclude this passive and imputed righteousness You do not with the Papists hold it onely to be a putative and not real righteousness And you erre if you take that which is sensible inchoat and so defective to be yet more worthy to give the denomination M. B. pag. 49. The Antinomian and Papist do both concur in this errour though upon different grounds that our righteousness and works be perfect c. and that not only in Justification but in Sanctification also Answ Though the righteousness of Faith in Christ and sanctification by his Spirit which are inseparable in regard of the subject be two distinct things yet they argue not the party to be in a twofold estate towards God for acceptance to favour and life but his estate is peaceable and safe onely by the free grace of Justification You grant your sanctification is imperfect and defective Now sith the sinfulness remaining in us doth dispread it self throughout all the powers of the soul all parts actions and passages of the whole man When you then have gathered and summ'd up all in one do you not bring all your works in the end to yur Justification by your confession of weaknesses wants pollutions c. and so seek forgiveness of the sins of your Prayers Etiam bona opera egent remissione peccati your failings in your Sermons errours of heart and life And this is in effect to have all healed and justified by free justification or the blood of Christ knowing that otherwise all is damnable and in law and justice to be rejected know it and cause also your hearers to learn it that though Justification be one individual act yet the vertue and efficacy of it is necessarily to be extended throughout all the life and wayes of man It purifieth the man and maketh all pure also and acceptable Tit. 1.15 To the pure all things are pure Thus may you see that it is a truth that all are become perfect and the manner also how and lastly that all is in Justification and not in Sanctification and so know your mistake If you receive not this how shall what is imperfect be accepted except either by some mitigation of Gods Justice contrary to that place so much and that without cause urged against us Matt. 5.17 18 or that you will so far be beholding to the new Covenant with the Arminian as to seek for the Grace of it which may pardon or pass by our defects or in effect to deny the extent and continuance of the force and vertue of Justification and Christs blood unto the last end What you charge upon your old Antinomian Islebius I pass by as an Author I never read M. B. As for the latter Antinomian he speaketh very uncertainly and inconsistently Sometimes he grants the Law is a rule but very hardly and seldom then presently kicketh all down again for saith he it cannot be conceived that it should rule but that it also should reign and therefore thinks it impossible that one act of the Law should be without the other the damnatory power of the Law is inseparable from it Can you put your Conscience under the Mandatory power and keep it from the damnatory Assert of Gr. p. 33. Answ None can speak more uncertainly and inconsistently then you in these Lectures you make neither to appear in your adversary but he proveth you guilty of both For when you use these expressions Good works are necessary in the justified and then presently They are necessary in him that is to be justified Again onely Faith in Christ is necessary to salvation the promises of life are made to the believer and good works have the promises of life every good work thou canst do hath a promise made to it of eternal life c. you both leave your reader uncertain what your opinion is and these will in no wise consist together besides many other like passages Also here you say he grants it a rule and yet do charge him with the total abolition of it pag. 43. Is not this inconsistency You say he granteth it hardly nay doth it freely without constraint B. And seldom Ans If need require he will do it toties quoties This is not to kick all down again to say the Law if it rule it doth also reign the latter doth not overthrow the former but onely it crosseth and overthroweth your vain and ayry conceit of a Law ruling and not reigning You say he thinks it impossible that one act of the Law should be without the other
Answ Here you wrong your adversary he speaks of a power and you of an act The Law may actually condemn where and when it cannot actually justifie as it condemneth every transgressor but can justifie onely the innocent and yet the power for to do both is equally in it as a Law Why do you not answer the ensuing Question viz. Can you put your Conscience under the Mandatory power and yet keep it from under the damnatory The Law bids you love your neighbour though your enemy and presuppose you are obedient thereunto yet do you do it so perfectly that the Law hath no power to reprove and condemn you in that particular If the Law condemn you not away with humiliation Confession Repentance Justification and all living by Faith in Christ For now you can so walk according to the rule of the Law that it cannot subject you to the curse and death you are not reproved and judged in your self for any thing your peace and safety is by your just life the Law being curbed and restrained or rather exauthorized or dis-invested of all power to condemn and your life and comfort is not by your Faith in the Son of God who loved you and gave himself for you as Gal. 2.21 There is no condemnation unto you not because you are in Christ as Rom. 8.1 but the reason is in that the Law though a rule yet wanteth power to reign to death We often meet with this groundless and false assertion and now see what is the chief stone that you stumble at Let this now suffice M. B. The same Author again pag. 5. He dare not trust a believer to walk without his keeper c. they are onely kept within compass by the Law but are no keepers of it Answ The word they relates not to believers if you look the place as here you do intimate You onely repeat what we write but confute nothing M. B. The same Author at another time calls it a slander to say they deny the Law who can reconcile such contradictions Answ I see no contradiction nor shew of any you might tell your Reader wherein it lyeth for all are not so quick-sighted as your self But is not this a contradiction in you who say that we grant the Law to be a rule and that a believer is a free keeper of it and yet that we hold and teach the abolition of it Here the task to reconcile is now yours Also that we deny the Law abideth still a slander for which the Law is against you See the the ninth Commandment The Lord layeth it not unto your charge M. B. p. 52. The second interpretation is of the damnatory and cursing power of the Law the Law is not made to a believer so as he should abide under the cursing and condemning power of it Answ You might remember that right now you said The Law a believer is under hath no power to condemn and curse what need he or how can he then be freed from the cursing power See your own instance If the fire had no power to burn what need was there that God should hinder the act You would saign such a fire as is without all power to burn and tell us of such a Law as wanteth power to condemn who will now fear either or rather who can credit such vain words Your sword cuts the throat of the owner for from the removal or restraint of the act or operation the Argument doth not hold for the removal of the thing or the power to condemn but rather on the contrary it strongly and necessarily inferreth and concludeth that there is such a condemning power in the Law in that it is restrained and hindered from the actual doing of it But secondly here is no such miracle wrought upon the Law as was there upon the fire which kept it from burning the three worthies Dan. 3.23 25. though more abundant mercy be shewed for Christ was made under the Law to redeem us from under it Gal. 4.4 Not to take the curse from the Law but to redeem us In what sense and to what end Christ was under as our surety in the same sense are we freed but he was under both the rule and raign of it Yet it will not follow that believers are in no state of subjection and obedience or being enlarged and set at liberty do not run the way of Gods Commandments For they do it though by another efficient from a new principle and for a different end then that of the Law Do and live They are under Christ and moved and led by his Spirit who is the head and husband of his Church But of this more afterwards M. B. Consider some parallel places of Scripture Gal. 5.23 speaking of the fruits of the Spirit Against such there is no Law the Law was not made to these to condemn them Answ And if you refer it to the fruits of the Spirit the Spirit produceth his fruits of himself and of his own accord no outward Law commanding and directing M. B. And if because the godly have an ingenuous free Spirit to do what is good he need not the Law directing or regulating it would follow as well he need not the whole Scripture Answ You would still bear men in hand that we are against the use of the Law which yet we do stand for if lawfully used as your Text requireth and that in all the Authority and Offices of it and this we can and are ready to make good upon occasion yet since this is so often inculcated by you I wish you would give satisfaction in these few things First If the Spirit make the will and affections free to what is good doth it alter and enlighten the understanding also to know what is truth and good and effectually encline move guide and lead aright without the direction and regulating of the Law doth the Spirit which is light and giveth all light and directive power to the Law need the Law in his work 2. You are to prove and cleer better then yet you have done that the Law is instrumental to the Spirit in the works and ways of sanctification 3. Where do you finde that the moral Law doth give help or power unto any jubet non juvat 4. Whereas you say we are flesh and not all spirit c. It may be replyed that by Scripture and all experience sin the wickedness of our nature is rather irritated and strengthened by the Law then weakned and mortified It is such a desperate disease that it makes head more strongly against any legal plaister and application Rom. 7.5 c. M. B. You say it will follow as well that he needed not the Gospel to call upon him to believe Answ Your reason is much unlike for first the Doctrine of the Gospel is not onely the object of Faith but the outward instrument and ordinary means the Spirit useth both to implant faith and to increase it to
regenerate to Faith Rom. 10. and to confirm and build up in that way which you nor any can truly affirm of the Law Now this your Rock is passed by without danger M. B. The Swinckfeildeans upon like ground deny the whole Scripture to be needful to a man that hath the Spirit and that which the Antinomian doth limit to the Law that it is a killing letter they apply to the whole Scripture and I cannot see how they can escape this Argument Answ I see with a little help the light may so shine forth that there is hope you will prove ours however we are not here non-plussed See the errour of the Swinckfeild and your own weakness first if we were perfectly holy and happy as in Heaven and Glory we should not need the Scripture no more then the Angels do 2 But we are so onely imperfectly and inchoatly so that the Scriptures are still requisite and needful that we may increase with the increasings of God Ephes 4.12 for the perfecting of the Saints Till we come to the unity of the Faith unto a perfect man unto the measure of the stature of the fulness of Christ 3 Again your friend the Antinomian doth not call the Law a killing letter as it is without the Spirit but as it is that instrument or the ministration the Spirit useth to kill and condemn as touching Conscience 2 Cor. 3.9 I was alive without the Law once but when the Commandment came sin revived and I died Rom. 7.9 But this may serve now viz. The Law can but direct in the things of the Law where you can finde no Christian estate nature name way life faith nor hope of his Calling nor to speak properly any thing of Christianity How now shall your Law direct in these things M. B. The Law must needs have a directive regulating and informing power over a godly man as will appear by these two Reasons First we cannot discern the true worship of God from superstition and idolatry but by the first and second Commandment Answ Here is a large field Inopem copia facit this requireth a full Treatise it self as for the explicating it in such manner as may satisfie mens minds being concerning this full of darkness and doubts so for the general necessity of some cleer and special light to be held forth for the informing and directing aright a world of people going far wide through want of this true knowledge In brief thus for the present First God was not onely a God unto his people but had made known also himself unto them before the solemn giving of the Law and he gave not the Law that by the observation and works of it he might be their God and they his people nor yet that thereby they might know and conceive of him in their hearts according to that Law of works And therefore is it observable that he beginneth with these words Hear O Israel I am thy God c. Now as he became their God onely by Christ the promised seed in the face of whom the knowledge of his glory is manifested 2 Cor. 4.6 so his redeemed and peculiar were onely to take notice of him as God in Christ reconciling them to himself blessing all in the alone Messiah giving out all peace life through him and vouchsafing all favour and respect onely in reference unto him To this dispensation manner and kinde of revealing himself to mankinde according to that first promise Dem nisi in Christo suo coli aut cognosci nolit Calv. Gen. 3.15 The seed of the woman shall bruise the serpents head and in him shall all the Nations be blessed are all to attend for God will not be known nor worshipped out of his Christ Now mans heart naturally is a shop of idolatry infinite are the forms conceptions and images which we frame and have of God within us And as our inward Notions are under which God cometh to our understanding so we think of him worship him seek to please him and lay a foundation for expecting and receiving some good from him And what inscription the Athenians had on their Altar Act. 17.23 the same may be found on a world of our devotions all being to an unknown God For as Christ said to the woman of Samaria Serviunt Deo qui tantum opinionabiliter non natura est deus for the most part we worship we know not what Joh. 4. for he is onely a God in our opinion and conceit and not in truth and his own nature who accepteth respecteth loveth or blesseth any for any work worth or goodness of theirs but the true reason and ground of all favour is Christ Eph. 1.6 Nam verus naturalis Deus sic loquitur Nulla religio sapientia justiâ—ia c. nisi illa unica qua pater glorificatur per filium c. Thus he that in his thoughts falleth from that true knowledge of Christ and that in him he is well pleased with him pacified towards him receiveth loveth him without and before any actual holiness and work or performance of his he necessarily falleth forthwith into Idolatry because he cannot now but imagine such a God and frame him in his own minde which is nowhere to be found A God out of Christ without a Mediatour not satisfied reconciled at peace with us propitious to us Omnis lomo qui relabitus a cognitione Christi necessario ruit in Idololatriam c. c. but requiring and respecting some duty or holiness in us to move him to grant us access audience and all blessings needful an absolute God clothed with glorious attributes terrible to sinners and not justifying the ungodly through Faith in Christ nor loving us when we were enemies and so by his own hand and work reconciling us to himself without any of ours Rom. 4.5 Rom. 5.8 9. such a God do many set up in their hearts and they frame their devotions works and ways suitable with this their image seeking in their own righteousness and holiness to draw nigh and that some goodness or qualification of theirs should commend and ingratiate them unto him A Fryers Coul a Monks hood holy order pilgrimages a strict and Religious life must speak for one sort Alii â—eâ—unant orant c. his se deum placere putant student quaerut Luth. others Fast Pray Vow Reform c. thinking studying seeking by those to pacifie God and procure his favour Now as we may plainly see that the Preface of the Decologue relateth to the Covenant of Grace of Promise of peace and life in the Messiah in which God did commend and make known himself what a God he would be unto them in what way he would deal with them and give them all their peace so God to keep this light in them to suppress or prevent all Idolatry or spiritual and false conceivings and imaginations of him contrary to that his promise whereunto mans nature is
exceedingly prone therefore saith I am thy God as I have made my self formerly known unto thee and thou shalt have no other as not worship stocks and stones so not form and conceive otherwise of me in thy heart and minde And verily as the heavenly light of this true knowledge of God which did appear in the word and work of atonement by Jesus Christ began to be eclipsed and darkened in the Church so idolatry and superstition crept in and prevailed till at last it became palpably gross by Images Pictures using of Saints for Advocates and the like And the bright and glorious arising and shining forth of the Sun of Righteousness who hath health under his wings Mal. 4.4 will prove the alone effectual means to disperse dispel demolish and abolish all that trash and superstitions vanities and to instruct and guide mens souls aright into the knowledge of the true God M. B. The practical use is to pray and labour for such a free and heavenly heart that the Law of God may not be a terrour to you Answ You have taken a course for that aforehand for how can the Law be a terrour while you teach that it cannot curse nor condemn but thus a mans heart may flatter him with a false peace in the way of legal conformity having not attained to the righteousness of Faith or of Christ Again that Spirit which maketh the heart so free and heavenly that the precepts of the Law are sweetness and delight cometh not by the Ministery of the Law but of the Gospel this is not the Spirit of bondage to fear but of Adoption Grace and love Therefore let us pray and labour that the Gospell may have a free passage and be glorified LECT VI. Rom. 2.14 15. For when the Gentiles which knew not the Law c. M. B. Pa. 58. OBservation There is law of nature writen in mens hearts How can the Antinomian think that the moral law in respect of the mandatory power of it ceaseth Ans Your Antinomian thinketh as you also know that the moral law is perpetual and inviolable in respect of the mandatory and damnatory power also within its own territories and dominion there is nothing taken from it thus you mistake him forget your self and abuse your reader and hearers M. B. Page 59. This is good to take notice of against a fundamental error of the Antinomians about the Law in general for they conceive it impossible but that the damning act of the Law must be where the commanding act of a Law is Answ If this errour be fundamental I muse you bring no stronger Artillery to batter and quite raze it 2. Your adversary speaketh of the power and you dispute of the Act there may be power where it is not alway acting 3. I say still The law hath power from the Author of it indifferently to command and to condemne If the Law of our Land should never condemne or punish actually for murder because no man-slayer is to be found yet it hath power to do it nvertheless when occasion shall serve M. B. There are only two things go to the essence of a law c. 1. Direction 2. Obligation Answ These are but your words without warrant or weight which can never carry it your part is to refell the contrary 2. If there be such a law which can onely direct and oblige to it the Apostles Argument may seem to be invalid Gal. 3.10 saying They that are of the works of the Law are cursed c. for a man may be of the works of the Law as it is of power to oblige to direct and oblige only say you and yet be exempt and free from the curse I much marvel that you or any can suppose a law obliging to it for obedience and yet not obliging or binding to answer for disobedience Whatever the Law saith it saith to them that are under the law that every mouth may be stopped and all the world become guilty before God Rom. 3.19 Herein say you lyeth the essence of sin that it breaketh the Law which supposeth the obligatory force of it Answ Sin is a swerving from the rule of direction 1 John 3.4 But can there be sin and not guilt or can you suppose a man to be formally a sinner and yet out of condemnation by the law by preventing that consequence as you call it Lastly a man is properly odious and hateful to God in that he is a sinner and not as he is guilty and subject to the curse which be the effects of justice occasioned only by sin M. B. God by reason of the dominion he had over man might have commanded obedience and yet never a promise of eternal life Answ To what purpose do you here tell us what God might have done where the question is of what God hath done what a law he hath made and put man under which as it commandeth obedience so it condemneth disobedience Rom. 2.8 9. Who God will render unto every one according to his deeds to them who by patient continuance in well-doing seek for glory and honor and immortality eternal life But to them who are contentious and do not obey the truth but obey unrighteousness indignation and wrath Is not here the express and full minde of God in his law and will you curtaile or conceal any part of it Besides how can it stand with divine justice to constitute a Law without power to punish transgressors when he giveth his law in charge he saith That he setteth before them life and death blessing and cursing Deut. 30.19 You may long tell any sober understanding man that he may safely put his hand into the fire it cannot burn him for there may be a fire without power to burn before you can perswade him unto it And yet God hath sufficient power to do this also M. B. As for the other consequent act of the law to curse and punish that is but an accidental act and not necessary to a law for it cometh in upon supposition of a transgression and therefore as we may say of a Magistrate He was a just and compleat Magistrate for his time though he put forth no punitive justice if there be no malefactors offending so is it about a law Answ The Apostle in Gal. 3.19 doth strongly and convincingly conclude against you viz. that the moral law came in with power not only to direct but to reveal wrath curse and condemne for saith he It was added because of transgression that is to accuse and convince of it and to condemne for it that so it might be subservient to the promise in preparing the heart for Christ the blessed Seed This is plaine to be Gods intent in giving and bringing in his law at the first by Moses except you can since then let us see how it is altered or where and when the law was onely given to direct and oblige the other authority and power being denied it or rather taken away
heard 3. True prayer is for the fulfilling of his promise in his own way and not in ours M. B. If the Ceremonial Law the Sacraments and Sacrifices were blessed by Gods Spirit while they were commanded to be used for the strengthening and increase of grace notwithstanding the deadly nature of them now then the Moral may be blessed c. seeing it stands still in force Answ While those ordinances were in use they were effectual to increase faith and so to quicken confirm and cheer the heart against inward temptations from sin Satan the fear of death of judgement c. for they were instituted for that purpose and fitted also in that they held forth and shadowed Christ Crucified the body and substance life and thing signified If you can prove that the moral law was either ordained or so fitted for that end you say something else water is not so weak as is this Argument M. B. Let the use of them be c. Answ The Lord let you see your error and failing and give you a right use of what is said Indeed the law is holy yet it is manifest that maketh neither heart nor life full of holiness though you abound in legal performances M.B. What is regeneration but the working of the moral law in the heart that is the Image of God Answ Regeneration giveth a new being birth and estate as well as a new Image It maketh us both Sons and also like our heavenly Father but the law is the instrument for neither but the word of truth which is the Gospel of salvation Jam. 1.18 as is cleared before You seem to have a zeal but not according to knowledge and so would lead and hasten on your hearers in a wrong way LECT XXI Rom. 3.31 Do we then make void the Law c. M. B. Let us consider a great mistake of the Antinomian Author in the Assertion pag. 171. where he makes the very ground why they are charged with Antinomianisme to be because they do not hold the law to be used by God instrumentally for the conversion of men certainly this is a great mistake for there are many learned men who hold the work of the law to be no more but preparatory Answ Sir It is no mistake at all for both Dr. Tailor and many others upon that ground have so concluded and condemned us And if your words will sufficiently satisfie the world that this our Opinion and Tenet is so Orthodox and free from Antinomianism as you are enforced to do lest otherwise you should unavoidably as you see and say bring many yea all the learned into the same condemnation with us except your self who yet in so doing might put your owne neck into the coller I doubt not then but the truth will also clear and free us in all other out assertions And so in despight of all ill-will our innocency which hath so unjustly suffered and been so unworthily aspersed a long time by you and others will at last come to light and we shall mirabile dictu stand recti in curia Plead thou our cause O God of our righteousness M. B. Yet for all that they do peremptorily maintaine the use and obligation of the law in respect of believers therefore they are not in that respect condemned for that error Answ Surely if I understand any thing neither they nor yet your self will be so peremptory as to maintain the use and obligation of it to believers quatenus tales To faith or in the state or things of faith there is no obligation nor use of the law If the law be useful to the working Abraham as Luthers phrase and distinction is yet here they all and you also must do so at the last unanimously confess that the law hath power actually to condemn him in all his works and wayes so that by his faith he ever retireth in spirit and returneth to Christ his righteousness that so he may enjoy and preserve his peace freedom life and comfort your best performances need remission of sins much more you for these your Lectures Again if the learned be not condemned for this errour in this respect yet you account it an errour in them and cannot prove it so or else how is it so intolerable in us are you become partial and inequal judges M. B. The question is not whether by the power of the law we come to obey the law but whether Grace may not use the precepts or law preached for the inflaming of our affections so in love with the things commanded that we are thereby made more holy And thus I interpret those Authors that deny the law to be instrumental to holiness that is not animated by Gods Spirit or separated from it An. Now you should address your self to encounter and you begin to shrink in diffidence doubtless of your cause which you perceive so unjustifiable that no advocate will be found to patronize it for did not you in pag. 187. say that you suppose Christ Jesus hath obtained by his death that such efficacy and vertue should go forth of the ministery that whether it be law or Gospel the souls might be healed and converted And now you seem to be no longer of that minde that by the power of the law we come to obey the law which as you mean it is all one with conversion If we come not by the power of the law to obey then it is by the power of the Gospel onely and so we agree If you reply You mean by no power inherent in the law I say There is no inherent or physical vertue neither in the Gospel to effect our conversion 2. Now the question must be onely whether Grace may not use the law c. This is the liberty you can allow your self to alter and to state the question as best liketh you If you misliked the form and terms wherein you found it why became you opponent And now your expressions in this be so uncouth and improper as that grace may use the precepts c. and your meaning in the residue so obscure and doubtful and I so unwilling to wrong you the least jot that I had rather forbear then meddle any further I shall deliver my minde how pertinent to your question or satisfactory to your self it shall prove I know not thus This word of God which revealeth the riches of grace and exceeding kindness in giving righteousness and salvation to the soul is the true and proper instrument for the inslaming of the affections in love both to God his law and all the things of God and the law neither maketh to love God nor its owne commands And here you so mince it that your expression onely is to make us more holy as if already you granted now that the law doth not instrumentally initiate or work sanctification at first but increase it afterward consider this well Lastly Those Authors you mean are not beholden unto you for your so gross and
could not save by faith and salvation now not to be sought by grace onely in Jesus Christ saith the Margent But we believe through the grace of our Lord Jesus Christ to be saved even as they Fathers do Learned Zanchy stateth the question between Paul and the false teachers to be An praeter Christum c. whether besides Christ good works also be necessary to salvation Mr. B. And if this should be the sense of the Text then it was clear that the Galatians were not made partakers of Gods spirit by the corrupt doctrine that was taught them of late by their Seducers but before while they did receive the pure doctrine of Christ and therefore it was their folly having begun in the spirit to end in the flesh this may be a probable interpretation Answ Yet these exceptions may be against the latter part 1. The question made by the Apostle is divisive whether they received the Spirit by the doctrine of faith or by the other for by one they must needs have it And not whether they received the spirit by both doctrines conjoyned and confounded so that you mistake the form of the question 2. They begun in the spirit while they abode in the doctrine of Christ for righteousness and salvation onely and their folly in ending in the flesh was in that besides the righteousness of faith they would have also works of the law for salvation for this is to end in the flesh that is in themselves having begun in Christ by the spirit or as saith Piscator this is called an ending in the flesh because it is a way both heavy and impossible Mr. B. That which I shall stand upon is this The Jews and false Apostles when they went furthest joyned Christ and the observance of the moral Law equally together for justification and salvation whereas the Law separated from Christ did nothing but curse and condemn not being able to help the soul at all Answ It is as probable if not more as I said that they held Christ sufficient to justifie but not to save without works 2. They joyned Christ and the Law for justification and salvation say you And you joyn them for sanctification and salvation so no such great difference 3. If the Law separated from Christ did nothing but accuse and condemn then it seemeth if it be joyned with Christ it will acquit and justifie or you think it hath left that power to condemn being joyned to Christ Came Christ to take that power from the Law or to mitigate and meeken it by uniting it to himself or to redeem his elect from under the Law to live and abide where no Law is to accuse Rom. 8. Who can lay any thing to their charge Is not Christ also our sanctification and redemption as well as our justification without the Law 1 Cor. 1.30 This doctrine is of God saith Paul there but yours is but of man Also you disclaim that the Law of it self is able to stirre up the least Godly affection in us but Christ and Law together can and not Christ without it If the soul be married to Chist her husband he cannot make her to bring forth fruits to God but Moses the former dead husband must be raised up again and so the beleiver hath two husbands to make him fruitfull and both at one time a thing utterly against the Law and the Ordinance of Mariage civill or spirituall for as in the civill two are thereby become one flesh so they that are joyned to Christ are one spirit 1 Cor. 6.17 Mr. B. More places of Scripture are brought against this but they will come in more fitly under the notion of the Law as a Covenant Answ It 's true there are many more pag. 165. of the Assert unto which as many might be added but you have enough of these the rest you reserve to a more fit occasion And I had thought to have enlarged this point but that it is lost labour and I may ill spare any Mr. B. Thus therefore I shall conclude this point acknowledging that many learned and orthodox men speak otherwise and that there is a difficulty in clearing every particular about this question but as yet that which I have delivered carrieth the more probability with me Answ I thank you for your ingenuous and free acknowledgement I am not alone in this my opinion as yet I think you are in yours for any thing I mean that can be read in the Orthodox for otherwise the whole Colledge would not have given you such hearty thanks and your book so superlative commendation if they inclined not your way 2. Whereas you find difficulty that is because you have taken the staffe by the wrong and worst end contending against the clear truth I will not say against the light and checks of conscience But the more difficult the more fit for one of your quality and parts to encounter with that so your victory might happily have been more glorious Yet you have brought it no further even in your own thoughts but to be questio probabilis and you found it in as perfect condition and state when you entred upon it nay I say more I never read that it was controverted by any Protestant till now but your words imply that you may be of another mind to morrow The Lord instruct and establish us Mr. B. And I will give one Text more which I have not yet mentioned that is Act. 7.38 where the moral Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively cracles that is not verba vitae but verba viva vivificantia so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving life not that we could have life by vertue of obedience to them but when we by grace are inabled to obey them God of his mercy bestoweth eternal life Answ Before you were onely defensive sheilding your self as busily as you could against those Scriptures that fought against you but now you are disposed to give your adversary one stroke and yet the arm or weapon rather will not serve to fasten one blow either to hurt or fright this is but a childish skirmish or flourish It is granted the moral Law may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively oracles or words and so it is in its own nature yea and in the Ministry of it life is propounded as Deut. 30.19 I have set before you life and death and Levit. 18.5 Ye shall keep my statutes and my judgements which if a man keep he shall live in them but this life it promiseth to give is upon such tearms and impossible conditions that as yet none was quickned by it but contrarily it brought death upon all by reason of that poysonfull enmity and maliciousness of our common nature whereupon Paul is bold and peremptory to affirm that all that are of the works of the Law are cursed Gal. 3. this inbred enmity is discovered but not cured by
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
Ministerii sumpla and the express words in the text do make it more then manifest that the Apostles comparison is taken from the very substance of Moses Ministery to wit the Morall Law and not that part onely which is Ceremoniall as you would have it for verse 7. it is called that Ministery that is written and engraven in stones Whence it is easie to gather that Paul speaketh not of the Ceremoniall Impressum insculptum ex hoc locoisacile colligitur Paulum non agere de Ceremoniis sed de ipse Decalego B. but Morall part for it was the Decalogue that was so written and delivered in Tables of Stone 2 Your words imply that there is no difference in truth and strict sence between Law and Gospel so that the Spirit be taken with them both which directly contradicteth the Apostle who calleth one the Ministery of death and condemnation and the other of life and righteousness for the Spirit working by the Law doth kill and condemn and therefore is also called a Spirit of boudage Rom. 8.15 but the Spirit by the Gospel quickneth and giveth life being a Spirit of Adoption and liberty The Spirit is one and the same but the Ministrations be different and so are the effects produced by either You say the difference is because Christ the Author of the Gospel is the fountain of Life But is not Christ the Author of the Law also He is called the law-giver And though Christ be the Author of Life yet you cannot shew wheâ—e the Law is called the Ministery of Life as if Christ did use it to convey and give Life Also to say that the Spirit quickeneth by the Law is to enforce a sense flatly against the Apostle Moreover your expressions do make the place more obscure dark in telling us that the Gospel also without Gods Spirit is the Ministration of death because it is as impossible to believe as to obey the Law Whereas Paul therefore calleth the Gospel the Ministration of righteousness and life in that the Spirit thereby begetteth faith in the hearts of the Elect whereby they come to righteousness and life So Piscator The Law then having the Spirit working by it killeth as we see in Paul Rom. 7. But the Gospel maketh alive justifying all the Elect of God 2. You fail much in your second respect also for 1. as is proved and cleared that the opposition is chiefly between the Morall Law and the Gospel 2 However in a proper and true sense the Law is done away in the kingdom of Christ yet where infidelity is the Law remaineth but where the word of righteousness and life is there can the Ministery of sin and death have no place even no more then the darkness of midnight hath at noon-day but spirituall things are spiritually discerned 3. Paul intends that glory to be of the Law whereas you interpret it to be that accidentall glory which did shine upon Moses A word of these things shall suffice LECT XXIX Matth. 5.17 Whosoever shall break one of these least c. SEe and consider the words of the Prophet Psal 7.14 15 16. This Lecture above all yet sheweth much gall to be in your ink Now your task is neer an end The residue is but to make a grave or ditch for your Antinomian and to describe and delineate the man that all mistake being prevented he may forthwith be sentenced and sent to his appointed place but stay Where or who is he You are in a golden dream Mr. B. When there shall be a reformation and truth break forth c. then those corrupt Teachers who would poyson men should be discovered and be of least that is of no account Answ Seeing this will be when the truth breaketh forth Now Lord send forth thy light and thy truth that all false teachers and doctrines of lies and vanities may be put to shame and confusion And if your dream be true look to your self You fear not perhaps presuming upon your own supposed innocency externall sanctity the present state of our times the reputation you are in the authority and multitude of your combined fraternity c. as being now set upon a mountaine that will never be moved But the Church the Truth and quarrell is Gods He is strong that is Judge to put down the mighty from their seats to scatter the imaginations of the proud and to returne all the intended evill upon the head of the authors and devisers In him the fatherless find mercy he preserveth the simple and meek that trust in him Read Isa 66.5 Hear the word of the Lord ye that tremble at his word Your Brethren that have cast you out for my Names sake said Let the Lord be glorified but he shall appear to your joy and they shall be ashamed and Joh. 16.2.3 Some look for no better from your hands if left unto your will and have already sound the like dealing for the Scripture must be verified Mr. B. They overthrow the law when they hold such principles that will necessarily by way of consequence inferre the abrogation of the Law And thus though some Antinomians do expresly and boldly assert the abolishing of it at least to believers Yet others c. disclaiming it held such assertions as necessarily inferre the abrogation of it Answ You cannot prove and make it appear that any do assert the abolishing of it so it may be taken for a slander and false accusation 2. In way of correction as having overshot your self and would eat some of your Words You say At least to believers Now first What need believers a Law so farre as believers they live by Faith and walke by Faith yea and warre by Faith 2. The Law affordeth nothing to nourish or supply any defect in the Christians Faith 3. Yet you nor none can directly and duely inferre hence that they do abrogate the Law so much now to vindicate them But to returne your words upon your self I think that you do hold such principles that necessarily by way of consequence at least do abrogate the Law yea and make void repentance in great part after Faith is come and bring in carnal security and a false peace into the soul for one principle of yours is That direction and obligation to obedience be the sole essential constitutes of the law So that that which condemneth justifies promiseth and threatneth is not properly the Law but it hath been not onely asserted but proved already that these are as assential to a Law as the former Again What will you call that which doth condemn and promise favour and peace to the good if it be not Law I am sure it is no Gospel have you a third name for it 2. Whence have these power to condemn c. if no Law be in them The Scripture faith The Law doth curse reveal wrath c. I argue thus Whosoever denieth the Law a power to condemn and justifie he destroyeth the Law But Mr. Burg.
through Christ we have entrance unto the Father and Eph. 3.12 By him we have boldness and entrance with confidence by faith in him If Mr. Rutherf object But these are not in full and absolute perfection where yet true faith may be Who saith so or who but Mr. Rutherf would so closely pervert the truth that I may retort his owne words Being justified by faith we have peace c. In whom believing ye rejoyce c. God hath begotten us againe to a lively hope c. Rom. 5.1 1 Pet. 1.3 8. Nay saith Mr. Rutherf This is a close perverting of the truth for he doubts not but that there are many weak believers of a trembling timerous and troubled spirit whose faith is not yet able to over-master their fears which cause torment and disquietness but I cease And Mr. Rutherf hereby smels our faith Reply Naribus utilis yet no unsavory errour And know it that it is the effect of the law of works upon the natural conscience and the unbelief of the Gospel that keep the soul in bondage through that slavish fear Mr. Rutherf ibid. The covenant of grace commands faith and also good works as witnesses of faith but Mr. T. will have good works in any Notion of an Evangelick command to stand at defiance with the covenant of grace Repl. What contend you for if you grant grace to be the fountain-cause of all holy walking then not the law 2. If it be a lively and free fountain then doth holiness issue out of it as a pleasant stream and how now do good works stand at defiance with the covenant of grace Besides it is said Catachrestiâ—â—s abusively and not properly that the covenant of grace commands faith and good works for it promiseth to give both to them who have power to neither Lastly these works are not done as conditions to obtain eternal life for that is said passim to be by faith without works faith for salvation good works for conversation Mr. Rutherf ibid. The man under the law cannot give himself to be ruled by the law after the minde and will of God as Mr. T. saith except Antinomians be Pelagians Reply It s a palpable wrong I have no such words as that a man under the law can give himself to be ruled by it after the mind and will of God you have a strange conscience that no better bridleth you though your affections be void of love to your Adversary I might more truely reply by your doctrine That a man under the law can do it for you free none from under it or else you are not ruled by it after the mind and will of God And that is most propable who now is the Pelagian But to deal plainly what say you of Paul and many zealous Jews who in earnest applied themselves to do the things of the Law so that Paul saith touching it he was blameless and that before his conversion to the faith To do it after the mind and will of God is your addition Mr. Rutherf Paul speaks of a man under the Law in the flesh and in opposition to that under Grace married to Christ he that is dead to the Law married to Christ and serves God spiritually And it 's clear the Apostle counts it a part of deliverance from the Law and a fruit of our marriage to Christ that we bring forth fruit to God walk holily and serve in newness of spirit Reply Jam convenimus What contend you for all is granted that I desire or said for 1. then Christ and not the Law as a husband makes fruitfull 2. Then there was a serving of God under the Law in the oldness of the letter 3. Where or how then find you me to be against holy walking and according to the rule of righteousness Is not this your false slander Assert How can Christ redeem us from the Law except in the same sense and extent that Christ was under it Mr. Rutherf 1. Christ was under the Law of Ceremonies I hope Gentiles were not under that Reply The question is of the moral and you talk vainly of ceremonial Mr. Rutherf If Christ was under the Law as a rule to free us from it why commands he to imitate him Reply Christ was under the Law for life even to obtaine favour and salvation for us so he is in the end of the Law for righteousness to all that believe 2. It is by his spirit and power any imitate him walking as he did and so do keep the Law as he did freely in love not for self-life or self-ends for so did Christ who sought not himself Assert pag. Mr. T. hath a strange evasion The spirit is free why will you controle and rule it by the Law whereas the nature of it is freely to conforme heart and life to the outward rule of the law without the help of the law as a crooked thing is made straight c. Mr. Rutherf To do the will of God meerly as commanded from the power of an outward commandment is legal saith Saltmatsh and Mr. T. saith it is to controul the free spirit Three means saith T. are passive to hear read receive Sacraments are so many restraints laid on the free spirit Reply I say again If the spirit rule you according to the Law then neither Law nor you do rule it but the Law is onely the rule or pattern according to which the Spirit formeth you What can be more plain to him that will see and grant any truth And this makes no contrariety but a sweet harmony between the word and the spirit yea and establisheth the Law by the faith and Spirit of the Gospel And here you would range us among the old Anabaptists Enthusiasts c. and love to expatiate having burst the banks and bounds of charity and truth I am not more strange to you then this is to me That you are of such a spirit 2. Where say I that meanes are passive The Spirit is pleased to blow sweetly by all Evangelical meanes as Preaching Prayer Sacraments c. and we rightly using them do carry our selves passively that the Spirit may thereby breath and give life to our Spirits and that we may have it more abundantly Mr. Rutherf What T. meaneth in saying The spirit freely conformeth the heart to it Reply The sense is easie and plain if your mind were not finister Mr. Rutherf If the meaning be that the Law of it self cannot convert a man to God Antinomians father most falsly such dreames on us but if the Spirit conform us to the outward rule of the Law then must the Law be yet a rule to our obedience Reply When you please you can spell out my meaning But 1. Whether it be your dream or no I leave it Yet you know that your Brethren so hold and teach and may be forced to own this brat or novell-assertion of theirs 2. As if Mr. Rutherf were in a dream he in his other book would seem
I knew him not But I perceive this to be your fundamental error for from the want of knowledge of the true nature and efficacie of this doctrine of Free-grace have you raised all slanders Christian liberty is carnal licentiousness to a Legal eye a loveless apprehension and a faithless heart Such spirits as are not principled for it cannot skill of it and misconceit breeds misreports and too much credulity is an easie inlet for the worst you can say into such a minde as receives not the love of the truth Grace is by him turned into wantonness c. Thus you bely him and they that are not of the light believe you and hence is the overflowing of your gall which hath so filled the veins and passages of your book with bitter invectives and falshoods If you had produced one clause rightly interpreted crying down true holiness in its due place and for its proper ends you might have had credit Yet true Evangelical sanctification will discover the vanity and unsoundness of Legal reformation It is not all one To serve in the oldness of the Letter and in the newness of the Spirit Also Christ our righteousness is the bond of union with God by faith in whom we abide in God and walk with him We cannot deal immediately with God in our own holiness Lastly you think we are out of love with sin onely for fear of an ill turn and do not hate it as sin as if the love of God and the love of sin could lodge in one soul or the Spirit received by the hearing of faith did not work and cause an antipathy and contrariety against sinfulness or that the chain of the Covenant of grace could be broken and one link or branch sundered from another If you so mistake your Patients we will not have your for our Physician FINIS Reader these books following are printed for Nath. Brook and are to be sold at his shop at the Angel in Cornhil 1. TImes Treasury or Academy for Gentry excellent grounds both divine and humane for their accomplishment in arguments of discourse habit fashion with a Ladies Love-lecture and Truths triumph summing up all in a Character of Honour By Ri. Brathwait Esq 2. Morton on the Sacrament In folio 3. That excellent Piece of Physiognomy and Chiromancy Metoposcopie the Symmetrical Proportions and signal Moles of the body the subject of Dreams to which is added the Art of Memory By Ri. Sanders Student Fol. 4. Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers which have written the Hermetique Mysteries in their ancient Language By Elias Ashmole Esq 5. Chiromancie or the Art of Divining by the lines engraven in the hand of man by Dame Nature Theologically Practically in 19 Genitures with a learned discourse of the soul of the World and universal spirit thereof By Geo. Wharton Esq 6. Catholike History collected and gathered out of Scripture Councels and ancient Fathers modern Writers both Ecclesiastical and Civil in answer to Dr. Vane's Lost Sheep returned home By Edw. Chisenhale Esq 7. The whole Art of Survey of Land shewing the use of all Instruments but especially the Plain Table Whereunto is added an Appendix to measure regular Solids as Timber Stone useful for all that intend either to sell or purchase 8. An Arithmetick in Number and Species in two Books 1. Teaching by precept and example the operation in Numbers whole and broken by Decimals and use of the Logarithms Napyers bones 2. The great Rule of Algebra in Species resolving all Arithmeticall questions by supposition with a Canon of the powers of numbers fitted to the meanest capacity by Jonas Moore late of Durham 8. 9. Tactometrica or the Geometry of Regulars after a new exact expeditious maner in Solids with sundry useful Experiments Practical Geometry of Regular-like Solids and of a Cylinder body for liquid vessel-measure with sundry new Experiments never before extant for Gauging A Work very useful for all that are employed in the Art Metrical By Joh. Wyberd Dr. in Physick 10. An Astrological discourse with Mathematical Demonstrations proving the powerful and harmonical influence of the Planets and Fixed stars upon Elementary bodies in justification of the validity of Astrologie By Sir Chr. Heydon Knight 11. Magick and Astrologie vindicated in which is contained the true definitions of the said Arts and the justification of their practise proved by the authority of Scripture and the experience of antient and modern Authors by H. Warren 12. An Astrologicall judgement of Diseases from the Decumbiture of the sick also the way of finding out the cause change and end of a disease also whether the sick be likely to live or die By N. Culpeper 13. Catastrophe Magnatum or the downfal of Monarchy by N. Culpeper 14. Ephemerides for the year 1652. being a year of wonders by N. Culpeper 15. Lux Veritatis or Christian Judicial Astrology vindicated and Daemonology confuted in answer to N. Homes D.D. By W. Ramsey Gent. 16. The History of the Golden Ass 17. The Painting of the Antients the beginning progress and consummating of that noble Art and how those antient Artificers attained to their still so much admired excellency Israels redemption or the prophetical History of our Saviours Kingdom on earth By Robert Matton 18. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul at a Dispute held in the School at Cambridge at the Commencement March 3. 1646. By Charles Hotham Fellow of Peter-house 12. 19. Teratologia or a discovery of Gods wonders manifested in former and modern times by bloody rain and waters By I.S. 20. Fons Lachrymarum or a fountain of Tears from whence doth flow Englands complaint Jeremiah's lamentations With an Elegie upon that son of Valour Sir Ch. Lucas By J. Quarles 8. 21. Oedipus or a Resolver being a clue that leads to the chief Secrets in Nature and true resolution of Amorous Natural Moral and Political Problems By C. M. 22. The Celestial Lamp enlightning every distressed soul from the depth of everlasting Darkness to the height of eternal Light By Tho. Fettisplace 23. Nocturnal Lucubrations or Meditations Divine and Moral with Epigrams and Epitaphs By Robert Chamberlain 24. The unfortunate Mother A Tragedy By Tho. Nabs 25. The Rebellion A Comedy By T.R. 26. The Tragedy of Messalina By Nat. Richards 8. 27. The remedy of Discontentment or a Treatise of Contentation in whatsoever condition Fit for these sad and troublesom times By Jos Hall late B. of Exon and Norwich 12. 28. The grand Sacriledge of the Church of Rome in taking away the sacred Cup from the Laity at the Lords Table By the late Reverend Daniel Featly D.D. 4. 29. The cause and cure of Ignorance Error Enmity Atheism and Prophaness or a most hopeful way to Grace and Salvation By R. Young 8. 30. A Bridle for the Times tending to still the Murmuring to settle the Wavering to stay the Wandering to strengthen the Fainting By Joh. Brinsley Minister of Gods Word at Yarmouth 31. Comforts against the fear of Death wherein are several evidences of the work of Grace By John Collins of Norwich 32. Iacob's seed or the excellency of seeking God by prayer By Jer. Burroughs Minister of the Gospel to the two greatest Congregations about London Stepney and Cripplegatâ—â— 33. The Zealous Magistrate a Sermon by Tho. Threscot 34. Britannia Rediviva or a Soverain Remedy to cure a sick Common-wealth preached in the Minster at Yorke before the Judges August 9. 1649. by J. Shaw Minister of Hull 35. The Princess Royal preached in the Minster in York before the Judges March 24. 1650. by Joh. Shaw Minister of Hull 36. Anatomy of Mortality divided into eight Heads 1. The certainty of Death 2. Meditations of Death 3. Preparations for Death 4. The right behaviour in Death 5. The Comfort in our own Death 6. The comfort against the Death of Friends 7. The Cases wherein it 's lawful or unlawful to desire Death 8. The glorious Estate of Gods Children after Death By George Strende 37. New Jerusalem in a Sermon for the Society of Astrologers August 1651. 38. Mirrour of Complements fitted for Ladies Gentlewomen Scholars and Strangers with forms of speaking and writing of Letters most in fashion with witty Poems and a Table expounding hard English words 39. Cabinet of Jewels discovering the nature vertue value of pretious Stones with infallible Rules to escape the deceit of all such as are adulterate or counterfeit by Tho. Nichols 40. Quakers Cause at second hearing being a full answer to their Tenets 41. Divinity no Enemy to Astrology a Sermon intended for the Society of Astrologers for the year 1653. By Dr. Tho. Swadlin 42. Historicall Relation of the first planting of the English in New England in the year 1628. to the year 1653 and all the material passages happening there Exactly performed 43. Select Thoughts or Choice Helps for a pious spirit A Century of Divine breathings for a ravished soul beholding the excellencie of her Lord Jesus By I. Hall B. of Nor. A new piece 44. The holy Order or Fraternity of Mourners in Zion To which is added Songs in the night or Chearfulness under Affliction By Ios Hall Bp. of Norwich A new Piece 45. The Art of Memory or a cure for a weak Memory Wherein the natural defects of that noble faculty are artificially repaired by the regular application of Images and Idea's easie to be apprehended by the meanest capacity and useful to all persons from the Gown to the Clown A new Piece 46. History of Balaam and Ionah and Iohn the Baptist in Verse with other Poems By Io. Harvy Esq A new Piece 47. Re-assertion of grace Vindiciae Evangelii or the vindication of the gospel Or a Reply to M. Anth. Burgess Vindiciae Legis and to M. Rutherford By Robert Towne A new Piece 48. Anabaptist anatomized and silenced or a Dispute with M. Tombs By Mr. Joh. Cragge A new Piece 49. Practical Divinity or the grounds of Religion in a Catechistical â—y By M. Christopher Love A new Piece
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
doth include others also even all that the Father gave him in that prayer I still incline to their judgement 4. You say the word doth not onely signifie c. whereas the word onely is not there but now is foisted in by you 5. And your meer reason why to sanctifie cannot comprehend justification or renovation is because these cannot be applyed to Christ who saith For their sakes I sanctifie my self that they also may be sanctified through thy truth Answ This is much against you as I conceive For 1. did not Christ sanctifie himself viz. his humane nature that he might be the root cause and means of communicating righteousness and holiness both to justifie renew and change them 2. Neither will it follow on the other hand that a word of so extensive a sense may not as it is aplyed to Christ be taken more strictly or in one sense onely and to his Elect more largely as it agreed to their condition M. B. If sanctification do here include justification how by the Antinomian principle can our Saviour pray for the justification of them that were already justified Answ Answer your self how do you aske forgiveness of sins in the Lords Prayer and yet believe they are forgiven in your Creed 2. His prayer is extended also to all that afterward should come to believe through their word and ministery M. B. But in the next place grant sanctification for renovation how doth this prove that the law is not used instrumentally for our Saviours argument is universal They word is truth and may not this be affirmed of the Law as well as of Gospel Answ Our Saviours words be indefinite But why pass you over these words in that very place pag. 164. which be so material so pertinent and satisfactory to this your query viz But if we note well what this word of truth is it will be more evident for this end compare with this that place Eph. 1.13 and Col. 1. where the word of truth is said to be the Gospel of salvation and the Antithesis used in John 1.17 sheweth that it is a special and peculiar prerogative of the Gospel to be called by that name by way of excellency as also Calvin Piscator c. affirm Thus far in the Assertion unto all which you stand not onely mute without a word of reply but here you ask a question which they answered before you formed it and so would have prevented It s granted the Law strictly taken is truth but as it is observed by all the learned the Gospel in many like places is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. B. The next instance is Tit. 2.11 12. For the grace of God bringeth salvation teaching t is c. Answ All this may be granted and nothing maketh against this opinion for none deny the Gospel to be instrumental Answ But the place doth import it to be peculiar to the Gospel for that word of grace or the grace of God appearing in that word that bringeth salvation teacheth to deny ungodliness c. And I put not in that word effectually ambiguously as you charge me but to avoid and prevent all ambiguity for I grant the Law teacheth these same things materially but not with efficacy and success as doth the Gospel the Spirit being pleased to utter such divine force and vertue in that Ministery unto the Elect. M. B. But is not here a contradiction The Author before made the Gospel and promise all one whereas here it doth command holiness and godliness Is not this with the Papists to make a new Law let him reconcile himself Answ You are better skilled in tying knots then in unloosing any If the Gospel and promise be all one that is not of my making I found them so Gal. 3.18 as is shewed before and see that you both take and leave them so according to the true intent of Scripture 2. You say It commandeth but there is no such word in the text but teaching to deny that is instrumentally The holy Ghost is that spiritual unction that teacheth believers and doth it effectually by the Gospel Unctio docet vos Spiritus S. efficax est per praedicat Evangelii saith Piscator on 1 John 2.27 And this they receive saith he as the members from the head the branches for the vine But this is not wrought by nor effected onely by a literal and outward command The Spirit moveth and teacheth a spirit and cometh from the union with Christ I wish your Tenets did not more interfere with Papists But I forbear Now you may see how your thoughts need reconciling not my opinions the light by this hath happily done it Lastly do you deny that grace moveth or teacheth effectually because that all are not thereby effectually turned unto holiness then God worketh nothing effectually in any because he doth not in every one not in Peter because not in Iudas else to what purpose do you make this flourish M. B. Beside the Argument may be retorted upon him What word teacheth to deny ungodliness c. that sanctifieth c. but the law doth so Psal 119. A young man whose lusts are strongest c. may be cleansed by attending thereunto Answ But as it is retorted it hath no force in it for every word that teaceth doth not sanctifie therefore although the Law do teach it is no consequence your proposition is not universally true so you conclude nothing What say you of Philosophical precepts and instructions and of the dictating and teaching of every natural conscience do these sanctifie onely this word of grace that bringeth salvation doâ—â— so indeed if you mean Pharisaical washing of the outside onely as of hands cares eyes c. these laws have washed their disciples and hearers witness Paul before his conversion to the faith a man touching the Law blameless the whole generation of the Pharisees Aristides Socrates c. but what soul insides had they full of pride malice envy infidelity c. And many that I know of your legal stamp which like him that was born of the bond-woman condemn and persecute the children of the promise Gal. 4.29 That place in Psa 119. proveth no more but that a young man may be cleansed by attending to the word and who is against that or what maketh it for your opinion But that of Peter Martyr is most for our assertion for if the Law attain such effects onely when it is written in the hearts or bowels which cometh by the new Covenant Jer. 31. then it is not by the outward commandments or ministry of it And surely he could not conceive as you say that the Spirit doth use the Law to write it self in the heart but as both he and others affirm this is effected by the Gospel so Lex sola fide suffulta est The Law is established by the preaching of Faith which is the thing we contend for and you have brought nothing to weaken much less to overthrow