A Glimpse of Divine Light, BREAKING THROUGH A Cloud of errors. BEING An explanation of certain Passages exhibited by Anonymus, to the Commissioners of White-Hall, appointed for Approbation of public Preachers, against Joseph Harrison Gospel-Preacher at lund-chapel IN LANCASHIRE, For the supposed delivering of which, he was denied Approbation. Published by the said Joseph HARRISON, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.  ACTS 24.13, 14, 15. Neither can they approve the things whereof they now accuse me, But this I confess unto thee, that after the way which they call heresy; So worship I the God of my Fathers, believing all things that are written in the Law and the Prophets, and have hope towards God, which they themselves also allow. 
London, Printed for N. Brook, and are to be sold at the angel in Corn-Hill near the royal Exchange, 1655.   

To my Christian Friends and Acquaintance in the County of LANCASTER, More especially the Church-meeting at LUND near Preston in ANDERNES. Grace and Peace from God the Father, and Jesus Christ our LORD.  
Beloved in the Bowels of Jesus,  
AS there hath always been a reluctancy upon my spirit, whiles seeking for approbation from men: so have I always perceived a reluctancy upon the spirits of men, when about to grant me that which is so ordinary a favour. And though I will not say it made them more scrupulous how they approved: yet certainly it made me less scruple at their Non-approval, because, I needed not (as some others) either Epistles of commendation unto you, or letters of commendation from them; you were our Epistle written in our hearts, known and read of all men. 2 Cor. 3.2, 3. nevertheless (as occasion hath been offered) I always desired it. 1. That I might live peaceably amongst, and keep a correspondency with the neighbouring Ministers, and not separate for circumstance, so long as we agreed in the substance of the truth. 2. That (while providence made way) I might not be chargeable (though I feared not my being troublesome) to any of you. 3. The maintenance allotted to the place at which I usually preached, and near unto which I was born, did arise (as some of you know) from within the Precincts and Borderies thereof; and the people were generally willing, and freely petitioned, that it might be disposed off to me rather than to strangers, that exercised at places far remote, and yet with all earnestness solicited for it, This last general call (in obedience to which, I with many others crowded up to London) cannot possibly but have been heard of by every one of you, And my desire is, that you should truly know, what was upon my heart before, and in reference to my going thither; what entertainment I found there, and how it cometh to pass, that you are now presented with, and invited to peruse, an explanation of these (Scarce intelligible) passages.  
I was not freer in my spirit to seek for approbation now, than i● the days of old; nor did I expect these in commission now, to be any freer in granting (to such as me) than men entrusted by men with the like power, had formerly been. Though I profess, 1. That I honour some of the present Commissioners exceeding highly for their works sake; and am glad (as well for their sakes as the quiet of my own mind) that providence so ordered things, that they were not present at this Transaction, nor did sit to vote concerning me. Tender hearted Christians might perhaps have been troubled at themselves afterwards, lest they had offended some of the little and despised ones. 2. I could not be persuaded of so much as an intended opposition from, or by the brethren of the Classis in the County of Lancaster, because I knew 1. That the Grandees of that party had refused for these four years' last past, to observe either the public days of fasting or thanksgiving appointed by the State; And I did not think men of that zeal and spirit, would strain their consciences, and make use of that power (no not if they had been assured thereby to promote their own Catholic cause) which they had so lately refused (Merely out of conscience) either to pray or give thanks for according to 2 Tim. 2.1.2. Their own consciences might tell them, that though they always have the hap to get and keep, that which is by them called the honour of maintenance: yet men as disputable as I in their account, deserved countenance from the powers that be, as well as they. 3. Neither I, nor any friend of mine (that I heard of) ever harmed any of them either in their persons or estate; And though they were guilty, 
A vindication of the answer to the Queries lieth by me in scattered sheets: the publishing called for, and at hand.  (as many reported) not only of delivering (as is pretended against me) but of acting some Illegal and Antinomian Passages; yet were they passed by in silence; no advantage taken, nor information posted up against them. 4. My conversation (to say no more of that) these very men have not excepted against, and the points wherein I seemed to differ from them, whether in doctrine, worship, or discipline, have been so fully discussed in writing, and pillars of that party so far engaged upon that account, that I deemed it inconsistent with the ingenuity of the men, either to fetch Arguments from Carters topics, or with Mr. Baxter, in a passion sure, to query about the extent of the 38. Article of our late Charter. 
Reply to Crand. pag. 43.  5. I was not conscious to myself of any point of doctrine maintained or published by me, that differed really from the Christian Religion contained in the Scriptures, and held forth as the public profession of this Nation. And therefore as the Law is good, so if used lawfully, I saw not wherein possibly I could be judged a Transgressor of it; But contrary to my expectation, letters were written to a Brother, or Brethren in London. These passages sent up in that form, and in those very words at they are presented to you in the following page: And the minds of the Commissioners, so far as some of these men's Interests could prevail (for I speak not of them all) exasperated and prejudiced against me. But to say no more of that. The method and manner of their proceedings with me was briefly this, and thus.  
At after ten days tedious attendance, I had the favour to be called in, and was then honoured with the presence of a full Committee: my certificate never questioned, nor any query proposed to me to try my knowledge and utterance: or discover whether the grace of God was in me of a truth. But the passages following were distinctly read twice over; I was required to answer yea or nay, as to the matter of fact, had liberty to speak what I thought meet in order thereunto, commanded to withdraw, recalled at after a short pause, and heard the sentence of a Non posse approbare: scilicet, That the Brethren had consulted together, and could not grant the one of those printed papers (which yet were so common, that four hundred at least had gotten of them) called an Approbation. One of the Commissioners who appeared (as to me) more respective and ingenuous than any of the rest, was pleased at after this to offer. 1. A reference into the country for examination of things before witnesses (as to the matter of fact) if I conceived myself wronged, and did desire it. 2. A liberty (as I apprehended) to answer those passages in writing, and present it to the Commissioners, unto the latter I said nothing. In order to the first I answered: that for aught I knew, the men in our country that were best known to them, and to whom I should be referred were my professed adversaries; to which the Gentleman replied, that I might leave the choice of persons for the discharging of that duty wholly unto them. Whereupon I desired a copy of the passages, and time to consider, both which were granted. And upon consideration, I did not think it meet to accept of the first offer. Because 1. The letters of Reference (since granted to neighbouring Ministers) were commonly directed to those I took to be the Informers themselves, assisted with some of their own brethren, and collected from that, compared with the entertainment I had already found; That this sort of men, had such an influence upon, and were of that repute with the Commissioners, that it was not possible for them to account me any other than an evil Doer. They answered and said unto him, if he had not been an evil doer, we would not have delivered him up unto thee. Ioh. 18.30.2. I am willing to submit to every ordinance of man for the Lord's sake: yet it suited not with that Christian wisdom and frame of Spirit the Lord hath given me, to desire and petition for orders of this nature, or voluntarily to put such a cause as this upon trial before the Judges qualified in such manner as I conceive them to be. 3. If it be possible, as much as lieth in me, I desire to live peaceably with all men, and therefore seeing they have smitten me on the one cheek, and taken away my cloak, which they knew to be the Summum jus, or utmost that could be done (by virtue of any Law or Ordinance yet in force) it was upon my heart to follow Christ's counsel, even offer them the other, and not forbid them to take away my coat also. If the quiet enjoying of the unrighteous Mammon will make them my friends, I love them so well as not to suffer them to incur any further guilt by continuing my enemies. And not the latter; for 1. I freely and publicly delivered my judgement upon some of the passages (instead of returning my yea or nay) which was so stumbled at by the Commissioners, that I thought my Writing would give no satisfaction at all, but more offend. 2. Though when called, I was willing to submit my parts & gifts, and my life and conversation, or any thing I can call mine, to the credit of Commissioners empowered by the State: yet the doctrine I preach, being such as I cannot call mine own, I dare not submit it to the vote of any man on earth: unless they could make it out that they have their Commission immediately from Jesus Christ. 3. I knew myself unable to answer De facto, to all or any of these passages, which I conceived would be chiefly, if not solely expected. For first, I took no notes in writing of any Sermon preached by me for this eight years' last past, and if I had, yet these being (as the Informers well call them) merely passages, not positions or conclusions, it is not likely that I should have booked any of them, 2. It is (so far as I can learn from others, or collect by circumstances) three years and a half at the least, since the Sermon was preached; in which it is pretended that these passages were delivered, and I have not so well studied the Art of memory, as to recollect passages of so old a date. Nor can I hear that any of those hundreds that were present at that public meeting (except only these Informers) remember that I delivered any such; or can punctually call to mind any form of words then used; save the text itself, Rom. 10, 6, 7.3. Though the passages, as here presented without any thing consequent or antecedent sound somewhat harsh; And those that know me best, can scarce think that I should be so spermalogical, or egregiously act the part of a babbler as (ipsis terminis) to deliver any such: Yet do I so clearly discern several precious truths latent in, obscured by, and struck at through this mist of words; that though I cannot own the words themselves simply considered: yet can I not disown the things hinted at by them, without making shipwreck of faith and a good conscience.  
And hereupon I did resolve to write an explanation of these passages: that so I might (according to the measure of light and grace received) 1. Vindicate clear and free those truths of Christ, which I looked upon as contemned, darkened, and here imprisoned through the unrighteousness of men. 2. That such scruples and Queres might be removed, as may hereby have been cast into your minds, and disquieted the peace of your spirits. 3. That I might discharge mine own conscience, and leave with you a reason of the hope that is in me; for the conviction, if not satisfaction, of all such as shall ask for, or expect it.  
And now (my brethren) I hope I need not in the close of all to put in one caveat more against myself, and tell you what so many say, and you yourselves already know, Scil. that I am a man not only subject to the like, but more passions and infirmities, than other men. Yet however let me mind you, that though I profess, I neither speak nor writ any thing but what I believe to be a truth; yet dare I not believe that all is true that I do speak and write, nor do I think it safe either for you or me to adhere to any expressions, or form of words whatsoever: but such as the holy men of God have left upon record who spoke as they were moved by the holy Ghost: Sine verbo Dei temerarium est asserere quod videtur nobis bona consequentia trahi, saith Luther, It is a rashness to assert without the word of God that which seemeth to us to be drawn from it by good consequence. And hence I much admire the greatness of the Beam, that is in some men's eyes. Daring to condemn others for asserting a perfection practical, when they themselves practise towards others, 
Reply to Mr. Blake, page 49.  as if they were infallible in their judgements. I confess saith Baxter) I was well acquainted with the Genius of many of my reverend and newly honoured brethren. I thought that no godly man would have taken himself wronged, if a man told him he had error, no more than to tell him he had sin. I took it for granted, that Humanum est errare, and that we know but in part: and that sanctifying grace had so far destroyed pride, and made the soul apprehensive of its imperfections, that at least men of eminent godliness, could have endured patiently to hear that they are not omniscient nor infallible: & that they have some ignorance with their eminent knowledge, and why not in these points as well as others. Try therefore all things, and hold fast that which is good. And with those noble Bereans, search the Scriptures daily, whether these things be so. Know no man after the flesh, and though you hear others say, they are resolved to think the worse, and that doubtless it is a Jesus of Nazareth, and not of Jerusalem, that is here held forth: yet do not you say, that you are resolved to think the better of what is written: because you know who it is that writ it: nor yet be ye afraid of their terror, or drawn aside by the excellency of their speech or wisdom, from the simplicity of the truth: But look up unto God and the word of his grace, which is able to build you up &c. Accounting, as I always preach, Christ Jesus the Lord, and me  
SCALES, Aug. 18. 1654. Your Servant for Jesus sake, Joseph HARRISON.   

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

Concerning the above named Mr. Harrison, he hath in a public Assembly delivered these Passages following,  
1. harken not to the letter which saith labour, but look for the Spirit to work.  
2. The Law was not given to an unconverted people; but to a converted.  
3. I can preach that which John Baptist could not: nay Christ in the flesh preached not.  
4. Repentance is a not saying in thy heart, Do this, that is, this or that Commandment of God.  
5. There are two sorts of people: First the uncalled, to them only preach the Gospel: Secondly the called, to them preach good works.  
6. But is it not good for a man to do all that he can? viz. in way of obedience to God's Commandments? Answer. The sum of all the Commandments is that of the Sabbath: Now to a christian, the Sabbath is to cease from his own works, working according to a form, or letter.  
7. Christians when they glory, glory in their sins.  
8. righteousness or good works, are to be done by me: but they are not profitable to me, but to others.    

The first passage, harken not to the letter which saith labour, but look for the spirit to work.  
THis passage, though for the form Adversative, yet doth not the position of the consequent necessarily remove the Antecedent: For (if ever delivered) whether by way of dehortation or Inhibition, it doth not in its natural bent restrain á toto but tali; not from a harkening to the letter at all, but from such a carnal harkening to the letter (which saith to us Labour) as is destructive to, or exclusive of an Evangelical looking for the Spirit to work, and in effect amounts to no more than this, harken not (Scilicet, exclusively in the sense aforesaid) to the letter which saith Labour; But even then (while so harkening) look for the Spirit to work, which Christ hath promised.  
Letter may be taken, either largely for the whole book of Scriptures, or more strictly and properly for the Law of Moses, so eminently lettered in tables of Stone, 2 Cor. 3.7.  
And then 2. the letter, or this Law, may be taken either materially for the substance of what is there required, or formally under the notion of a covenant as then dispensed by Moses. 3. By harkening may be meant, either a mere Attentionall hearing or listening with the ear, or a harkening which Includes an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is obediential. 4. Looking for the Spirit, may be interpreted either of a fantastical, opiniative, groundless looking, or of a Christian-like looking for the Spirit in faith, bottomed upon the promise. And now,  
1 If by letter be understood the Scriptures or writings of the Old Testament and the New, 

The word is an Instrument of God's Spirit, not cooperative, but passive, working only per modum objecti, as it contains a Declaration of the divine will, and it proposeth to the understanding & will the things to be known, believed and practised.  
Blake of covenants, Sec. 20. out of Mr. Pemble: Grace and faith. vbi vid. et Kend.. answer to Goodwin. cap. 4 pag 163.  
The power of the spirit doth not work upon the word, to put life into it, but it works upon our souls to put life into them. Pemb. Vind. p. 122.   then 1. Christians are, and it is profitable for them to Hearken, search into, read and meditate therein, 2 Pet. 1.19. Acts. 17.11. 1. Tim. 4.13.  
2 If holdeth forth the Credenda et facienda, whatsoever is necessary to be believed and done by Christians. Ioh. 20, 31. 2 Tim. 3.15.16.17. And yet 3. Christians are not to look upon, or harken to the letter as able either to discover to, or work in them what it holds forth, and requireth of them, or upon themselves as able either to understand or conform thereunto; But acknowledging the letter, in regard of the things signified to be spiritual, Rom. 7.14. and themselves in regard of their own powers to be altogether carnal, 1 Cor. 2.14. Rom. 7.14.18. they are to look up unto God by faith in Christ for the Spirit of promise, not only to reveal to, but in their minds, to work in them, not only to will but to do, what is outwardly and objectively represented to them in the letter, John. 16.13. Luke. 24.45. Phi. 2.13. Gal. 1.16. For 4. as the Scriptures are not tho life, but testify the life to be in Christ, and the great sin therein condemned (even by Moses) is not coming unto Christ for the life, John. 5.39.46. So the letter is not that which enlivens or changes the heart, but witnesseth that to be done by the Spirit itself. 2, Cor. 3, 6. And the great sin against the letter (even of the Gospel) is looking for it or for self, and not for the Spirit of Christ to work accordingly as there is promised, See John 6.63. 2 Cor. 3.3.  
2, If by the letter be understood the law taken materialiter, or that which is held forth by Christ, and the Apostles to be the sum & fulfilling of the Law: as love to God and to our neighbours, Rom. 13.8, 11. and worshipping of God in spirit and in truth, John 4.23 24. Then first Christians as they are to harken unto, so really they are to delight in this law of God after the inward man, Rom. 7.22, It is written in their hearts and put into their minds, Heb. 8.10. They are taught of God to love one another. 1 Thes. 4.9. They are circumcised from confidence in the flesh for this very end, Scilicet, That they may worship God in the Spirit, and rejoice in Christ Jesus 3. Phi. 3. And yet 2, Christians are to look for the spirit in faith, to strengthen them with might in the inward man, Ephes. 3.16. And whereas thirdly, They find a law in their members, warring against the law of their minds; and that though to will be present with them, yet how to do that which is good they know not, they are to pray continually, that the God of peace will sanctify them wholly 1 Thes. 5, 23. and that through the Spirit they may mortify the deeds of the body. Rom. 8.13.  
Thirdly, If by the Letter be understood the Law taken Formaliter, Dispensed by Moses Sub ratione foederis, 
vind. leg. pag, 142. The doctrine I will insist upon is this, that the Law was delivered by God on mount Sinai in a covenant way page 220  for as a law (saith Mr, Burgess) it was Adam's, Abraham's &c. then though Christians may hear, read, speak of, and harken to the letter which saith labour, and it may be but useful in divers respects as is hereafter shown: yet are not Christians bound to an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or obediential harkening thereunto, as when it saith unto them labour upon that account: but they are to harken to the word which is nigh them, even in their mouths and in their hearts, That is the word of faith which we preach, and to look for the Spirit in faith to work in them through the ministry of the Spirit all such effects as Christ hath purchased, and the Father hath promised in that new covenant, of which the Man Christ Jesus is the everlasting mediator.  
The Antecedent of this position, which is Negative, is evident: for first the Apostle opposes the Letter or law, as dispensed by Moses, unto the word of Faith or doctrine of the Gospel which we preach, and dehorts from an obediential harkening unto that, and exhorts to a hearing and cordial believing of this, as holding forth Christ the end thereof for righteousness and salvation to every one that believes, Rom. 10.4.5.6, 8.9, Secondly. We are not under the law but under grace. Rom. 6.14. I through the Law am dead to the Law, 
Voluit dicere legem nobis esse mortuam, et sic nos ejus jure selutos: Sicut mulier mortuo marito ejuslege liberatur: sed videtur rationem habere Iudaeorum ne tali sermone hos offendat quanquä id ipsum recte dicet verse 6. Pareus in Rom. Cap. 7 verse 4.  that I might live unto God, gall 2.19. we are become dead to the Law by the Body of Christ, that we should be married to another, even to him who is raised from the dead, we are delivered from the Law, that being dead, wherein we were held, Rom. 7.46. Thirdly, The binding of Christians to obey this Law, renders Christ unprofitable to them: for circumcision did it not simply (for if so, doubtless Timothy should not have been circumcised by any consent of Paul) but because it was looked upon as making them debtors to do the whole law, Gal. 5.2, 3, 4, and necessarily putting them under the curse for not doing of it. Gal. 3.10.12. If it be granted that Christians are freed from the damnatory, but not from the Mandatory power of the Law, and that the promissory being accidental to a Law, this and the Directory essential, Then note 1. that the question is not about a Law, but this Law; 

The law is complexum quid containing in it command▪ and blessing and cursing; take command without blessing and cursing and it is no more Law with Moses.  
Ball. covenant page. 100   nor what is essential to, or will make up the definition of a Law politic, but what is essential to, and will make up the Definition of the Mosaical Law, which was dispensed at Sinai, subratione foederis, and so not after the usual manner of other laws, And now if we believe Paul, and will not be so very logical as to deny Moses description to be a Definition; He describeth the righteousness which is of the Law, That the man which doth these things shall live by them, Rom, 10.5. And Paul proves that as many as are of the works of the Law, are under the curse, Because it is written, Cursed is every one that continueth not in all things that are written in the book of the Law, to do them, gall, 3.10. He proposeth these texts as containing the Sum & essentials of Moses Law. And can no more be denied so to do (for aught I See) then that of Gen. 12.3. cited Gal. 3.8, 
Nos igitur mortuos dicit legi & legem nobis, quod eadem redit: nam mortuo altero conjugum nexus conjugij, utrinsque solutus est set positamorte nostra ponitur etiam mors legis; quia lex nihil cum mortuis, sed est ipsis mortua, hoc est nulla Par. vbi supra  to contain the sum and essentials of the Gospel. Secondly, The Law is said to be dead. Rom. 7.2.6. But how dead, if both essential parts be united and in their vigour? Can a man be said to be dead because he wants some integral part, as a leg or arm, So Long as the body and soul, which are the essentials; remain in union. Thirdly, believers under the Old Testament were freed from the Damnatory power of the Law, for they were blessed with faithful Abraham, as well as believers now, Gal. 3, 9 But believers under the New Testament, are freed from this Law or covenant, as believers under the Old Testament were not, and therefore cannot their freedom be Interpreted of a freedom from the curse or Damnatory power thereof, as is fully cleared by Mr, Shephard, Thes, 

Those that say the law is abolished as it is faedus, but not as it is regula, say true.  
Burg. vind. legis p. 204.   Sab. part 1. pag. 73. they must therefore of necessity be said to be freed from the obligatory power of the Law; at least quá foedus; and if so, quá dispensed by Moses, which is the point to be confirmed, Secondly, Christians are to serve God, not in the oldness of the letter, but in the newness of the Spirit, Rom. 7.6, whereas the Law or letter demands the service to be done in the power of the old man, menaces death for the least failing therein, and is disenabled either from accepting or rewarding any obedience unless so done. Rom. 8.4. For though it be not against the service done in the newness of the spirit, gall 5.23. any more than the satisfaction made by Christ in the flesh; yet as this, so that is not exactly, Idem, the same there required, at least, not done per eundem, by the same, though being spiritual and proceeding from the spirit of Christ, it be really the tantidem the tantamounts, nay the Supramounts' and far more acceptable to the Father, who is both the sovereign over, and was the giver of the Law.  
The consequence of this position which is affirmative is as plain. For first, Christ hath promised to send the Spirit. John. 16.8, And the Scriptures plentifully declare both that and what he shall work when he is come Ezek. 36.27, nay what he hath already wrought Gal. 5.22. And sure than Christians should look for the spirit to work, and to work those very works in & upon them in measure which are promised and have been wrought in others. Secondly, Christians are encouraged to pray for the holy Spirit, Luke 11.13 and sure not to be idle, but to work either by, in, or upon them: and shall they not look for an answer to their prayers? Thirdly, Christians are exhorted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2.12. to work their own salvation, That is (as Chamier Interprets it from the like phrase Gen. 2, 
Cham Tom. 3 lib. 4 cap. 8. Sect 13.  Rev. 18) to be employed, and work in those things which concern their own salvation, with fear, as in the presence of God, and with trembling at the sense of their own weakness and unworthiness, and that upon this ground, because it is God that worketh in them &c. And if, though we be called upon and said to work, It is indeed not so much we that work, as God that worketh in us: shall we presume to set ourselves to work in conformity to the letter? and not firstly, nay continually in much weakness fear and trembling look to and for God to work both the will and dead by his own Spirit? 
Totus liber actorum nihil aliud agit quám quod vocet ex lege non dari spiritum sanctum, sedexaudiru Evangelii Luth. loc: come: clas. 1. cap. 28.  And fourthly. Seeing we received not the spirit by the works of the Law, but by the hearing of faith Gal. 3.2. we are to look for the spirit to work, not by the ministry of the Law, which saith labour; but by the word of faith or doctrine of the gospel. For (as Reynolds) The Law can only show what is good, gives no power at all to do it, for that is the work of the Spirit by the gospel use of the law page. 388.  
If any think that Christians are hereby set at liberty from all liberal commands & shall never work, but when & as, and what the Spirit moves them, let him consider, first. That there is a difference betwixt the commands of the Law, or letter (strictly so called) which requires obedience (though Spiritual) to be done in the power of the Old man which is carnal. And the commands of Christ, or given by the Apostles in the Name of Christ, which calls for an obedience Spiritual, but to be done in the power of the New man, which daily fights against and mortifies the old. Christians may be set at liberty from these, Act 15.20. And yet not set at liberty from, but in a liberty to walk accordingly as is required by these. 2 Cor. 3.17.1 Ioh. 5, 3, Mat. 11.30.  
Secondly, It were well if Christians did (but alas they do not) work either so often, or in that manner and measure, nor always what the Spirit moves them to, for first, The Spirit, or inward man where the Spirit dwells, is willing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as some read, Rom. 12.11.) to do or suffer upon all occasions, It's the flesh that's weak. Mat. 26.41. Paul found the Law of his mind warring against the law of his members, Rom. 7.23, 25. 
Paulus eos demum filios esse dei pronnnciat, qui ejus spiritu aguntur, by agi proprio spiritu, Divino autem vacuos esse volunt qui sint filii Dei, ille servos Christi. Calv Instit lib. 3 cap. 2. sect. 39  And the Spirit against the flesh, as well as the flesh against the Spirit Gal. 5.17. To will was present with him, though how to do that which was good, he found not, Rom. 7, 18. Secondly, One of our great sins, reproved & complained against, is quenching of the Spirit, 1. Thes. 5.19. Grieving and resisting the Spirit. Ephes, 4.30. Acts. 7.51. Gen. 7.3. Nay Christians as they live in the Spirit, are exhorted to walk in the Spirit and assured thereupon, that they shall not fulfil the lusts of the flesh Gal. 5.16. Thirdly, The most liberal legal men confess that they often resist the good motions of the Holy Spirit, that Acti agunt, they act, when acted. That by the power of their habitual grace they cannot stir without the Antevening of some new exciting grace, & that they attempt often to work in their own time which is the night, having neglected God's time, which is the day. Fourthly, Did Christians deny, (as always they should, and the Grace of God teacheth them, Tit, 2.12) to walk after the flesh, 
See the explication of passage the 6 answer to quere the 4.  they needed not labour, or work before the spirit, it were sufficient for them to walk after it, Rom, 8.1. & with the rest of the sons of God to be bid by the Spirit of God Rom. 8.14. to deny themselves, take up their present crosses, and at his call follow him, not heeding the voice of strangers John, 10.4, 5, Thirdly, I do not hold that the Spirit of Christ doth work in Christians or carry them out to work any thing, but what is agreeable to the directory & Mandatorie part of the Scriptures, nor that it doth teach them to believe any thing, but what is agreeable to the doctrine of the Gospel, as recorded by the Prophets, and Apostles and do therefore, for the discovery and prevention of false delusive spirits, often inculcate those sayings, If any man think himself to be a Prophet, or spiritual, let him acknowledge, that the things that I write are the commandments of the Lord, 1 Cor. 14.37. To the Law and to the testimony if they speak not according to this word, it is because there is no light in them. Isa. 8.20. Fourthly, Though I dare not limit the Spirit that blows where it listeth, unto means, as if it could not, or often did not work without them; yet do I not despise prophesying, praying, reading, conference &c. but look for the Spirit to work in and by all such means as Christ hath appointed, and the Apostles who received immediately from him, have delivered unto us. For albeit, Fifthly, The Anointing, which the Saints have received of him, abideth in them, and they need not that any man teach them other things than what that Spirit (by which they were at first begotten through the Gospel) daily teacheth them, yet is there need of speaking and writing to, and Harkening and adhering unto what is written and spoken both by fathers, young men, and little children, 1 John. 2.13. 2 Thes. 2, 15. Iude. 3. First, That Christians may be put in remembrance of these things though they know them, and are already established in the present truth, 2 Pet. 1.12. or once knew them, Iude. 5. Secondly, That they may be stirred up by being put in remembrance. 2 Pet, 1, 13, Thirdly, To dissuade them from the love of the world, by representing the vanity thereof. 1 John. 2, 15, 16.17, Fourthly, For the mutual comforting and confirming one another in the saith, by manifestation of the same truth, Rom, 1, 22, 1 John, 2, 21, Fifthly lie, For the discovery and prevention of the Spirit of Ante-christ, which under a pretence of glorifying & immediately communicating with the Father denies Jesus Christ to have come in the flesh to take away sins, and our fellowship with the Father, and his Son Jesus Christ, contrary to 1 John, 1.2.3 and 2, 23, 4, 3, Sixthly, That Christians may not be shaken in mind, or troubled either by Spirit, by word, by letter, or by signs and wonders, telling, or foretelling such things as are not recorded by the Apostles for our learning, upon whom the ends of the world are come, 2 Thes, 2, 2, 3, 15.   

The second passage. The Law was not given to an unconverted people, but to a converted.  
1. BY the Law may be understood either that covenant of works, as made with Adam in Paradise, 

Stat igitur firmissimun primum nostrae theseos membrum. precepta decalogi quatenus per Mosen tradita sunt judet ad gentes nihil per tinere cum ad eos fuit missus  
& c sic etium in signs Theologi omnes fentuint. Zanc, Tom. lib 1 pag .223  
Muscul in loc. come.   or that Legal Subservient Covenant, added to the promise, because of transgressions, and ordained by angels in the hand of a mediator Gal. 3.19. Secondly, By a converted people; may be understood, either only those that are such Judicio certitudinis in a judgement of certainty, which only can be passed by the Lord himself, He alone knows who are his. 2 Tim. 2.19. Or all those that are such Judicio charitatis in a judgement of charity, so far as is meet for us to judge. Phi. 2.7. The Law taken in the first sense in its primitive Institution, cannot properly be said to have been given either to a people converted, or unconverted, (those very terms presupposing the fall of man) but to Adam in the state of innocency, as the head, root and representative of all mankind; as is evident from the event; Death having passed upon all men, for that, or in whom all have sinned. Rom. 5.12. The Law taken in the latter sense was not given to the Gentiles, but to the Jews, a circumcised people, a people that renounced the gods of the Heathens, & visibly worshipped and called upon the God of Abraham, Isaac, and Jacob, and by consequence, so far as it is meet for us to judge, a converted people. And the truth of this appears 1. From God's own designation of the condition of that people, 
There are some learned and solid divines as Zen. (He and River many Papist, as Snares & Medina which hold the law as delivered by Moses not to belong to us  to whom he gave this Law, when as he calls them, and reminds them in the preface, That they were by him brought out of the Land of Epypt, out of the house of bondage: which agrees not with the condition of Pharaoh, or any that stayed in the Land of Egypt, and house of bondage, or were else where scattered upon the face of the earth: could he say to them, or any of them; Thee have I brought out, and therefore thou shalt have. & c?  
Secondly, The Lord doth not promise I will be the Lord thy God upon condition that thou keep these commandments: 
sect Burg. 7 page. 57  but declares absolutely to & of that people, to whom he gave the Law both in the preface and in the five first commandments, that he actually and Antecedently was the Lord their God. And now those expressions are used in Scripture of no other people but the children of Israel only, whom he had already taken into the covenant made with Abraham: the rest were accounted Aliens from the Commonwealth of Israel, and strangers from the covenant of promise, having not hope, and without God in the world. Ephes. 2.11.  
Thirdly, The Law upon Mount Sinai (as is confessed by all and is clear Exod. 19) was given Sub Ratione foederis, under the notion of a Covenant. but no other people entered into covenant but only the children of Israel. Moses came and called for the elders of the people. &c. verse. 7. and all the people answered together and said. &c. verse. 8. they answered for, & thereby obliged, themselves and their children; but neither did they, nor could they capitulate. or make any restipulation for the Gentiles whom they represented not, nor were the Gentiles, nor any for them, called to such a stipulation as is evident from verse. 3, 16.  
Fourthly. The Law was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a thing added to another, not set up as a complete ordinance of, and by itself, and therefore must be extended no further than that was, to which it was added as subservient; but that (Scilicet, the promise) belongs only to Abraham and his seed, and not to the rest of the world, and so by consequence did the Mosaical law: and hence doth the Apostle say of the Jews to them belongeth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the covenants Rom. 9.4. And of the Gentiles that they were strangers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the covenants. 
Mr. Burgess himself undertakes to prove no more but that though when God gave the ten commandments foe the people of Israel, they were the present subjects to whom he spoke yet he did intend an obligation by these law, not only udon the Jews, but also all other Nations, that should be converted and embrace their religion. Vind. lect 17. pag. 138.  Ephes. 2.11. Fiftly, The Gentiles were made proselytes, and circumcised before they were looked upon as obliged to, or by the Law of Moses; And hence Paul lays it down for a general rule, and thereupon dehorts them from submitting to circumcision. If any among you be circumcised, he is a debtor to do the whole Law Gal. 5.6. Sixthly. The Scriptures hold forth the giving of the Law by Moses as a special prerogative, and a peculiar privilege vouch-safed to the Jews, and not to, other nations. I have written to them the Honourable things of my Law, Hos. 8.12. He hath not dealt so with any nation. Psal, 47.19.29 When the Gentiles which have not the Law, Rom. 2.14. What advantage then hath the Jews? much chiefly, because unto them were committed the oracles of God. Rom. 3.2. And it is reckoned amongst their other privileges, that unto them appertains the giving of the Law. Rom. 9.4. Seventhly. the Apostle writing to the Christians at Rome, proves the Gentiles guilty of sin from the Law of nature in the two first Chapters. And the Jews from the Law of Scriptures, Chap. 3. from verse, the first to the 19 And that he might charge those sin's home upon the Jews (as the late English Annotatians observe) he adds verse, 19 whatsoever the Law saith (Scilicet written) it saith to them that are under the Law; i. e. to the Jews, 
Leges non dantur extrani is sed in disenis leges venetae non obligant Romano &c. Par in Rom. 3.19.  as is Generally agreed by commentatores.  
Eightly. The Law (saith the same Apostle speaking of the Law which was ordained by Angels. Gal. 3.19. and of himself and his countrymen the Jews: as appears from verse, 23, & the commutation of the persons, verse 26) was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our schoolmaster, or (as Leigh) our child-leader which led us who were children; and therefore not the Gentiles who were accounted as servants and not of Abrahames seed, and only us while children And therefore not now being the Sons of God by saith in Christ Jesus verse. 25.26. 
it is no great danger to say that the laws was abrogited as it was part of the matter of Moses law, the parts falling with the whole, and the matter with with the from; not in themselves and absolutely but tas, Part and as Phat matter Ca. p. to col. Silvanus Taylor.  The Gentiles before conversion neither were nor are accounted {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} children. And therefore not, to be looked upon as put by the father under their pedagogy of the Law; And now at conversion they receive the spirit of adoption and are Sons, and so freed from that suppositive bondage of the Law, under which they should have come at that time, had not Christ by his death redeemed them from it Gal. 4.6.17.   

The third passage. I can preach that which John Baptist could not, nay Christ in the flesh, preached not.  
1. THe comparison, betwixt John Baptist and me, or any other, now a Gospel Preacher, is not in respect of any personal worth, whether natural, acquired or given, as if in any of these we did excel John Baptist and were thereby enabled to preach that which he could not, nor in respect of the effects, and powerfulness of preaching: for he went before him in the spirit and power of Elias, he was filled with the Holy Ghost, even from his mother's womb, many of the children of Israel did he turn to the Lord their God. 
There cannot be faith in a beast or stone, any more than there can be in them therefore reason or the light of nature make man in a passive capacity fit for grace although he hath no active ability for it and when he is compared to a stone it is not in the former sense but in the latter. Burg. Vind. pag. 70  Luke. 1.17. Nay he laid the Axe to the root of the Tree. Mat. 3.10. and field down the very generation of Vipers. He forced them to disclaim their legal privileges, and righteousness, brought them to confess themselves sinners (even as vile as beasts, and as unfit as Stones. Mat. 3.7.8.9.) And to be washed in the same water with Publicans (whom they loathed) for Remission of sins. But the comparison is in respect of the doctrine preached, and that not because of any difference in the substance of doctrine, as if John had preached one Jesus, and we another. No, for Jesus is the same, yesterday, to day and for ever Heb. 13.8. But only in respect of some difference necessarily arising from the circumstance of time, or the variation of the subjects condition in the several times wherein we preach. He living before and we since that hour of Christ: whence we have the advantage to declare some things of, and concerning Jesus, which John, during his time, could not. And now 1. The making of the comparison is warranted by Christ himself, Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11. Here Christ compares John with those that went before him and the least in the kingdom of heaven (that is the ministry of the Gospel say the English Annot) is compared with, and preferred before John. Secondly, 
See Engl, Annet in Luke 7, 28,  That the matter of the comparison, or the thing wherein they are compared, is their Doctrine (Differenced as is already said) appears. First, From that consideration, in and upon which this excellency is ascribed to John above those that went before him, which is (as Luke explains) quatenus et quia; as, and because of the eminency of his prophesiing: among those that are born of women there is not a greater prophet than John Baptist: Luke. 7.28. that is, that speaks so fully and clearly concerning Christ, as John doth; For whereas They did only praedicare venturum, foretell that he would come, Ille monstrabat praesentem, He plainly told and pointed him out as already come. Behold the lamb of God. John 1.29. et quanto majorem &c. as Pareus And by how much, and in what sense he maketh John, greater than the Prophets of old: by so much, and in the same sense doth he make the least of the preachers of the Gospel, more excellent than John. So that they do not foretell with Daniel after seventy weeks, the most holy shall be Anointed to finish transgression, and to make an end of sins &. Dan. 6.24. Nor tell with John that the Lamb of God is come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is taking away the sins of the world But evangelise with Paul what neither Daniel nor John could: Scilicet, that now once in the end of the world, Christ hath appeared to put away sin by the sacrifice of himself, Heb. 9.26. or in Daniels word hath finished transgression, made an end of sins, made reconciliation for iniquity and brought in everlasting righteousness. Secondly, From the unanimous consent of protestant Expositors who thus Interpret the place, and clear it against the papists. Greater than John in dignity of office, and clearness and fullness of Doctrine, in a publishing the entire performance of all things foretold of Christ, as his Death, 
Parcus in l●c,  Resurrection, ascension, and Calling of the Gentiles; which John saw not. English Annot And Thirdly, An occational using of this comparison cannot (So far as I apprehend) be altogether deemed unseasonable in these days of ours, any more than in the days of Christ; considering, that as the Jewish Doctors would allow no clearer nor fuller discovery of the Messiah and his kingdom, than what had been made of old by Moses and the Prophets: so, many of the Apostles and mighty scriptural men in our Israel will allow (in effect) no clearer nor fuller gospel than what was preached by John: Scilicet That Christ is come, and is taking away the sins of the world not that he is dead, or rather risen again and hath taken them away, Heb. 1.3 Nay some are not so clear, but will needs make repentance continual baptism, washing away sins out of God's sight, And that not sacramental or Ratione signati, as baptism is said to do, when dispe●sced by the minister: but instrumentally as a medium 〈◊〉 means used by Christians themselves: which is such a kind of washing as (I believe) John Baptist never knew of. And had not such Doctors as these that are so great in the kingdom, need of some little Aquila or Priscilla to pluck them by the sleeves and expound unto them the way of God, more perfectly, Acts 18.26. Beza taught that he denied Jesus to be the Messiah: qui, in eo uno, per unicam ejus oblationem semel factam non confidit sese a deo patre gratis per fidem justificatum, ac proinde tandem corpore et animo glorificandum. 
Beza in 1 John 222  But we that are least in the kingdom, may blot out justificatum, and instead of glorificandum write justificandum, and yet (Sine operibus) it will not pass for Orthodox and classical, with the rabbis in our Northern Israel, Brethren I am sure (if not nearer kin) to these Informers.  
Secondly, This latter comparison (even as reported by these men) is not de posse as if he that were least in the kingdom of Heaven, could preach that which Christ in the flesh could not. The very mention of this, sounds harsh to Christians cares, neither can I say that in any sense its warrantable, and edifying to make a comparison betwixt Christ and us: but only de facto that he that's least &c. can preach that which Christ in the flesh, that is before his death upon the cross, did not preach. Not as if he could absolutely preach that or any thing else without Christ, no: for without him we can do nothing. But suppositively in case Christ be pleased to strengthen and enlighten, him by his Spirit, than he may do this and all other things as he shall be called unto, And the truth of this is evident, For First, Christ while in the flesh, never preached those grand Articles of the Christian, as distinguished from the Jewish, faith: Scilicet, That he himself was crucified dead & buried, descended into hell, rose again the third day from the dead and ascended into heaven, which yet may now be triumphantly preached by him that is least in this Heavenly Kingdom Rom. 8.34. Secondly, Christ tells his disciples in his last Sermon John. 16.12, 13.14, That he had many things to say unto them which he forbore to declare at that time. First. because of their Infirmities, ye cannot bear them now: Secondly because he purposed to send his holy Spirit to comfort them after his departure Howbeit when the spirit of truth is come &c. Thirdly because he knew this way of manifestation to make most for his own glory. He shall glorify me for he shall receive of mine and show it unto you. If any ask which be the things that were not showed then, and should afterwards? It's conceived they are employed in these words, He shall show you things to come. And then if by things to come be meant such future Events as are the subject of prophesiing (strictly so called,) then were they showed afterward to John and by him recorded in his book of Revelation. If such Scriptural mysteries of the kingdom of heaven, as for the height and depth, were not then suitable to the disciples, but should afterwards (the Spirit once poured forth and Jesus Glorified) be preached unto all the Saints, then were they revealed all after his Resurrection & ascension to the Apostles and recorded in their Epistles: Especially to, and by Paul in the three first chapters to the Ephesians (as Calvin. conceives) and so may be preached (according to the measure of grace received) by him that is least in the kingdom or Heaven.   

The fourth passage Repentance is a not saying in thy heart, do this: that is: this or that commandment of God.  
I gave a description of repentance (whether theoretical or practical) in my answer to the Queries: which being come (as I verily believe) to these informer's hands, before the collecting of these passages  
First. I hope that they do not look upon this as a description, much less a definition of repentance, but only an occasional expression, holding forth some single Act thereof, Secondly. I desire that they would be pleased Severally to enter into their closets, and there for a while commune with their own hearts and be still, Selah. And having compared their notes with what is written in their consciences, tell of a truth ethic (for Logicee I think they cannot) First, Whether or no they ever heard this passage delivered by me in these very words. Secondly. Whether or no by the rules of orthography it should be closed with a period, or space left for some thing exegetical to extend or explain it. 
Rom 10, 6, 7,  Thirdly, whether or no this Repentance, or not saying in the heart, do this: i. e. this or that commandment, had express reference to any other commandment, than this and that of ascending or descending mentioned in the text: which being proposed at first by way of query, by a desttessed & distrustful soul, came afterwards oftentimes to be imposed upon the soul itself as commandments from God, though really they be the dictates of its own tormented conscience. For 1 the soul inquires who shall, &c. and if not stopped there by the word of grace, the next query is, shall I? And then, Thirdly. neglecting the word of faith, is too apt, in the time of Temptation, to turn back to the Covenant of works, and look upon itself as bound by the law of God, or legal Covenant; either to ascend, that is, (as Diodate) to undertake by its own works to obtain a right to eternal life, or to descend, that is, to take upon its self the pains of death and hell, for satisfaction for its own sins. And doubtless Evangelical repentance includes in it a not saying in the heart, do this, that is, this or that commandment, whether of ascending or descending, which are accounted, by a distressed, distrustful soul, to be the commandments of God or of God's law yet in force; Of the first, for the attempting to do, that is to bring down Christ from above. And of the second, for the attempting to do that, is to bring up Christ again from the dead, Rom. 10, 6, 7. And if ever such a passage as this fell from me, in a public Assembly (Nisi mentis & memoriae inops) I am verily persuaded, and speak it as in the presence of the Lord: that first it was grounded upon, and occasioned from that Text: Rom. 10.6, 7. Secondly, that it was intended per dicentem, by me that spoke it, in that sense, or to that effect as is before explained. Though thirdly I dare not aver, but that the Dicta, or the words spoken, simply considered, might sound harshly in such men's ears, that: first are accustomed to press an active obedience from the law of works: secondly, came filled with prejudice: and thirdly, never heard me preach, nor express my thoughts upon any such a subject, either before or since these passages were collected. I have answered thus far to this passage in Hypothesi, though not to any of the rest, because I have some special hints from the Text, which contains part of it, 1. To what purpose I might possibly speak. 2. What might be the ground of these Informers misapprehensions and mistakes, 3. That the unprejudiced reader, (from this to which, De facto; I can say a little) may be directed in some measure, how to judge of their dealings with me in the rest. I shall now declare (as if this had not been said) what I conceive of the passage itself in Thesi.  
1, Repentance is either legal, which consists chiefly in a sense of, and sorrow for the transgressions of the law, and a restless fear of the judgements threatened and deserved, and this (I grant) is often followed, nay commonly accompanied with a saying in the heart, do this or that, or what shall I do, this commandment or that commandment, to free myself thereby from fear and bondage; Thus the jailor cries, Sirs, What must I do to be saved. Or Evangelical, which includes a Renunciation of a man's own righteousness, or the works: The Ismael's begotten of his own flesh, by the law, and a turning unto Christ, who is the Lord our righteousness, Sanctification, and Redemption, and this is that hereafter spoken of.  
2. By this or that commandment of God, may here be meant either first those Utopian fancied commands, Deut. 30.12. to which the Apostle seems to allude: Rom. 10.5, 6. Or secondly, some of the ten commandments which are, and as they are the condition of the Covenant and Law dispensed by Moses, or thirdly, such scriptural commands which are, and as they are given by Christ himself (who hath all authority) for a Directory and Rule, to the lives and conversations of christians:  
1. If by this or that commandment be meant those Utopian fancied commands which the deceitful heart of man (not being able to hear, or do the word that is nigh) inquires to have fetched from heaven or beyond the Sea, that it may hear and do them; Then doth Repentance include not only a not saying in thy heart; Do this, but what is not a not saying in the heart: So much, as who shall ascend, or who shall descend to inform thee of this or that commandment. For, 1. This is a sinful evading of the just sentence of the Law already given by God, instead of submitting to judgement, and acknowledging the sin and guilt. And an hypocritical arrogance enquiring for some new Law, as if God knew not how far short all men come of keeping the old. Rom. 3.23.2. It's a neglecting to look up to the Brazen Serpent now, when stung with the fiery, and a seeking for devised remedies, run for a covering, but not of God's Spirit; and so an adding sin to sin, like as Adam did when he sewed Fig-leaves. Isa. 30.1.  
2. If by this or that commandment be meant this or that of the ten: as dispensed by Moses; 
In the original, they were submitted in the passive signification, which supposeth that the great arrogancy that is in a man naturally, being unwilling to deny his own righteousness, and to take Christ for all. Burg. Sect. 28. p. 254.  and have their bent by him described, Rom. 10.4. He that doth them shall live in them; then doth repentance include a not saying in thy heart, Do this, that is, this or that commandment of God, that by doing of them, thou Mayst live in them. For thereby 1. Thou showest thyself ignorant of God's righteousness. 2. Thou vainly goest about to establish thy own righteousness. And, 3. Thou rebellest against, instead of submitting to, the righteousness of God. Rom. 10, 3.  
3. If by this or that commandment, be meant the scriptural commands, which are, and as they are given by Christ himself according to that: If ye love me, keep my commandments. John 14.15. Then doth repentance include a saying in the heart; Do this, that is, this or that commandment of God; nay, all the commandments of God, together with a denial of all ungodliness and worldly lusts, which war against the spirit, and are contrary thereunto: Tit, 2.12. Acts 3.36. 1 Cor. 7.10, 11.   

The fifth Passage. There be two sorts of people, first the uncalled; to them only Preach the Gospel. Secondly the called, to them Preach good works.  
THis Passage may be resolved into three Queries. 1. Whether there be two sorts of people, the one called, the other uncalled. 2. Whether the Gospel only is to preached to the uncalled. 3. Whether good works are to be preached to the called. The first, all sober christians hold in the affirmative, yet because some there now are, that maintain an universal calling of all, of all sorts, active at least, if not passive. Note,  
1. That by a people called, are not meant a people called upon merely by a Lecture read out of the book of conscience, or the Dictates of a natural light. For 1. Paul (before his conversion, or that light from heaven shined about him, Acts 9) had this light within him, and yet remained ignorant in unbelief: and at the height that this could lead him unto, persecuted Christ and the Church. Neither can it be said, that it was because of his not minding that light. For 1. He laboured always as much as possible for man to do, to follow that light, and profited more than his equals. 2. Touching the law he was blameless, and persecuted the Church out of pure zeal of acting according to this light. 3. He bears the Jews record, that they acted for God zealously according to this legal light, and yet wanted knowledge; or that Evangelical true light, which shines from God in the face of the Lord Jesus. 2 Cor. 4.6.4. The Jews killed the Disciples, and yet judged from this light, that they did God good service, not knowing (indeed) either the Father or the Son: Joh. 16.2, 3.2. Though all the Gentiles show the work of the Law written in their hearts: Rom. 2.15. yet not any work of the Gospel. Nay, where is it said that this light ever convinced Gentile of sin, for not believing in Christ? Is not this to be done by the Spirit of Christ? Ioh. 16.8. Or where was ever Heathen savingly converted, but by the foolishness of preaching? The world by wisdom (that is this light improved to the utmost) knew not God, And therefore it pleased God by the foolishness of preaching, to save them that believe: 1 Cor. 1.21.3. Adam had this light, and it taught him first, That he was naked: 2. To Sew fig-leaves. 3. And when those vanished at the voice of God, to seek to hide himself, under a thick covering: But could neither teach him to confess his sin and commit himself unto God, nor tell him any thing of the seed of the woman, That should break the head of the Serpent. 4. The Apostle distinguisheth of a natural man, and of a spiritual man; And though he that is spiritual judgeth all things, yet the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: 2 Cor. 2.14, 15. Nay, what needed Christ to send the Spirit of truth to lead the Disciples into all truth. If the light thy already had could have discovered it to them, and effectually guided them thereunto?  
2. By a people called, are not meant a people called upon merely by a Lecture read from the book of the creature, the Sun, the Moon, the Stars, &c. For 1. Though the heavens declare the glory of God, and the firmament showeth his handy works, &c. Yet the Psalmist concludes them all imperfect; As to the converting, making wise, and true enlightening of the soul, and ascribes all those effects unto the word of the Lord: vers, 7, 8.2. Though the Philosophers and wise men might by contemplation come to know the eternal power and godhead, Rom. 1.20. Or, A Deum absolutum, (as Luther speaks) yet could they know nothing of a God manifested in the flesh, and justified in the spirit; which the Apostle calls the mystery of godliness: 1 Tim. 3.16.3. God did not make use of any of the stars of the old creation, but created a new one (called his Star: Mat. 2.2.) And thereby led the wise men (blind fold as it were) in a way they knew not, to Jesus Christ.  
But thirdly, By a people called, are meant a people called out of the world by the Spirit in the preaching of the Gospel. To know the only true God, and Jesus Christ whom he hath sent. Io. 17.3.  
For, 1. This is the only means appointed by Christ, for calling a people to himself Mar. 16.5.2. Christ intercedes in a special manner for those that shall be so called. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe in me through their word, John 17.20.3. People in the writings of the Apostles are denominated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Church or people called out, only in reference to this call. 4. By this it is, that the true light comes into the world, not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, appears or shines dimly through types and ceremonies, as under the Promise and Law: 
Vide Heming. in Ioh. 1.9.  John 1.1.4, 5, nor to one Nation only, as it did during Christ's abode in the flesh: John 1.11. But now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it shineth forth clearly and effectually, convincing the world of Sin, Righteousness, and judgement; according to Christ's promise, or enlightening every man, Jew and Gentile, Greek and Barbarian, even every creature, John 1.9.16.8. Mark 16.15. And yet 4. Some people of each sort, or â singuli Generum, (in respect had to this Evangelical call) are still uncalled, either negatively, as never having heard it: or positively (having heard) and yet not so much as visibly yielded themselves obedient thereunto, both are evident. For if thousands live and die, and never hear so much as that there is a Jesus. 2. The Apostle witnesseth that of those, that heard, some mocked, &c. Act. 17.32. and brings Isaiah complaining, Lord, who hath believed our Report: Rom. 10.16. Many may be called upon, actiuè, or quoad actum praedicandi, and yet few called passiuè, or quoad effectum praedicationis.  
In answer to the second Quere. I say first the Gospel is to be preached to the uncalled. For 1. Christ commands his disciples to go in to all the world and preach the Gospel to every creature, Mark 16.15. Come, for all things are ready. Those very men are invited that were, and while they were taken up with pleasures and profits, insomuch that at the first hearing (with one consent) they began to make excuse: Luke 14.17, 18. Secondly, preaching the Gospel is the means by which God calls the unregenerate to his Kingdom and Glory: 1 Thes. 2.9.12. It is the power of God unto salvation: Rom. 1.16. In Christ Jesus I have begotten you through the Gospel: 1 Cor. 4.13. So that unless Ministers will refuse to use the means for conversion of sinners, they must preach the Gospel to such. Nay, there is a necessity laid upon them, and woe unto them if they preach not the Gospel. 1 Cor. 8.16, Thirdly, were it not that the Gospel is and aught to be preached to persons that are uncalled, why should those be damned that obey not the Gospel? 2 Thes. 1.8. or how shall they be convinced of sin that believe not on Jesus? Io. 16.9.  
Secondly, if (only) be referred to the persons to whom we are to preach, and the sense of the Quere be this Scilicet, whether the Gospel is to be preached only to the uncalled. I answer, negatively, For 1. The Apostles in all their Epistles writing to Christians, especial Paul in the three first Chapters to the Ephesians, preach the Gospel. 

Luther in loc. come class. 3. loc. 9  
We should do us those Stewards, that set bread and salt upon the table what ever dish there is; so we should always preach Christ, and persuade them to believe in him. Preston saith. pag. 77. Saul made a Law, that none should eat of any thing, and so Jonathan must not taste of the honey. Saeul indeed thought hereby to have the more enemies killed, but Jonathan told him, that if they had been suffered to eat more honey, they should have been more revived and enabled to destroy their adversaries; thus the Papists, they forbid us to eat of this honey, this precious comfort in Christ, as if thereby we should be hindered in our pursuit against sin, whereas indeed it is the only strength and power against them. Burgess. vind. lect. 22. p. 209.   Paulus ad Romanos undecem capitibus fidem fundat, & quinque capitibus deinde mores superaedificat. Ad Galat. Quinque fidem uno & sexto mores docet. Sic & in aliis epist. suis facit. Secondly, It is requisite and meet thus to preach, First to prevent the bewitching of Satan: Gal. 3.1. And natures continual lusting either to return again to the Covenant of Works, or to be carried about with every wind of Doctrine, Eph. 4.14. Secondly, that christians beholding as in a glass, the Glory of the Lord, may be changed into the same Image, from glory to glory, even as by the Spirit of the Lord: 2 Cor. 3.18, Thirdly, the Gospel is said to work effectually in them also that believe: 1 Thes. 2.13. and christians, the more they grow in grace and in the knowledge of the Lord Jesus Christ, the more they grow in a sense of their own weakness and unworthiness, which occasions that faithful saying, still to be seasonable, and worthy all acceptation. That Jesus Christ came into the world to save sinners, 1 Tim. 1.15. Thirdly, The men that are most zealous for pressing the Law of works, will allow the Gospel (if a conditional covenant may be called Gospel) to be preached to themselves, and such like godly men whom they look upon as truly called. Nay, in old time, Christ might have been feasted at the Pharisees houses, provided he would never reprove them for taking the highest rooms to themselves: Luke 14.8. nor appear a friend to Publicans and sinners. Luk 17.39.  
Thirdly, if (Only) be referred unto the Gospel, or the Doctrine to be preached, and the sense of the Quere be, whether only the Gospel is to be preached to the uncalled? Then first, Christ, in commission for preaching which he gave to the Apostles, mentions only the Gospel, and inserts not a word touching the Law of Moses, and he that in hearing that believes and is baptised (no mention of other works) shall be saved, and he that believes not, (what other works soever he doth) shall be damned: Mar. 16.16. Secondly, Paul professeth that he was made an able Minister of the New Testament, not of the letter, but of the Spirit: 2 Cor. 3.6, and that God hath reconciled us to himself by Jesus Christ, and hath given unto us the ministry of reconciliation. 2 Cor. 3.7.9. not of death and condemnation. 2 Cor. 3.7.9.  
Thirdly, the Law that was given by Moses to the Israelites, only as hath been shown, and not so much as for the use of the Gentiles while such, but suppositively and secondarily in case they became proselytes, and were by circumcision incorporated into the body of the Jews: And for the Covenant of Works made with Adam, 
In his reply to Crandon. p. 43.  Mr. Baxter himself to use his own words) doth now maintain that there is no such thing as a Covenant of works now in being, to any on earth. However the work thereof is indelebly and undeniably written in the heart: the conscience bearing witness, and the thoughts in the mean while excusing and accusing one another. Fourthly, I distinguish Inter praedicare legem, & praedicare de lege, betwixt Preaching Law, and preaching of the Law: Praedicare de lege, or to preach of the Law, is to declare first what the Law in its own nature requires; and what it behooveth them to do or die, that think to become righteous, or to get life by conformity thereunto: as Luke 10.25.28. Rom. 10. 5. Mat. 5.22.28. Secondly, that none were ever able to perform it, all having sinned and come short of the glory of God: Rom. 3.23. Thirdly, that the Gentiles which had not the Law of Moses, sinned against the Law of Nature. Rom. 1.32. Rom. 2.12.14, 15. And the Jews who were under the law of Moses, became guilty thereby before God: Rom. 3.13. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sine adjecto articulo generaliter accipitur. Beza in loc.  No flesh could ever be justified by the deeds of either law: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for by each law, whether of nature or Scripture, to the conscience appealing, comes an acknowledgement of sin, Rom. 3.20. Fourthly, that what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin hath condemned sin in the flesh, and fulfilled the righteousness of the Law in us, or is the end of the Law for righteousness: Rom. 8.3, 4. Rom. 10.4. Fifthly, that though De facto, the Law without, seconded by the Law within, accuse, terrify, and condemn; yet De jure, it hath nothing to do either to charge or condemn the elect of God: Rom. 8.33. Rom. 8.1. Gal. 3.13. Rom. 6.14. Sixtly, to tell, to whom, for what use, and until what time the Law was given, and what great and precious privileges we enjoy, who are freed from the bondage of it, Rom, 3.19.5.20.6.14. Gal. 3.19.4, 5. Seventhly and lastly, to declare that love is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the fulfilling, sum, and even the whole of the Law, which is now the new commandment of our Husband Christ, and not simply required of us, as formerly by our old Husband: but freely begotten in us by the immortal seed of the Word, as fruit acceptable to God the Father; All which are plentifully done by the Apostle Paul, in his Epistles to the Romans and Galatians, and should now be done by Gospel-Ministers as occasion is given, either by the pride of the Pharisees, the poverty of the Publicans, or the rising of such contentious disputes about the Law, as did in the days of the Apostles, and are likely to continue till the end of the world. But as for preaching the Law whether given to Adam or by Moses as a Covenant of life and death, according as the Scriptures describe them: Gen. 2 17. Rom. 10.5. Gal. 3.10. which is truly Praedicare legem, or to preach the Law indeed as yet alive (an abrogated, repealed, fulfilled, satisfied Law, being no otherwise a Law, than a dead man, a man) as it was never commanded by Christ, so was it never (that we read of) practised by the Apostles, and by consequence, not now to be revived by the Ministers of the Gospel. And yet fifthly, This excludes not all preaching, that is minatory for those that manifest themselves to be positively uncalled (especially:) and all sorts (occasionally) should be taught, that he that believeth not the Son, shall not see life, but the wrath of God abideth on him. John 3.36. If the word spoken by Angels was steadfast, and every Trangression and disobedience, received a just recompense of reward: How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, & c? Heb. 2.7. To which we may add such like; as Heb. 10.28, 29. Heb, 12.25. Acts 3.22, 23.  
The third, Scil. whether good works are to be preached to the called. I affirm and say they are, and that in a special manner. For first these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: Tit. 3.8. Nam two soli &c. as Beza in loc. Secondly, Christ having charged his Apostles, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to discipulate all nations, which was done, as Mark explains it by preaching the Gospel, adds {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Scilicet, teaching, not all the nations, but such as should be discipled, or called by preaching of the Gospel out of the nations, to observe, &c. Mat. 28.20. Thirdly, the called are his workmanship created in Christ Jesus unto good works: Eph. 2.10. They are redeemed from the hands of their enemies, That they might serve him without fear, in holiness and righteousness before him, all the days of their lives: Luke 1.74.75. God hath called us not to uncleanness, but unto holiness: 1. Thes. 4.7. Walk worthy of the vocation wherewith ye are called. Eph. 4.1. Indeed, i● any be so critical, as to make the word (preach) of no larger extent, than praedicare amongst the Latins, 
Piscat. in Rom. 2.21.  when taken strictly and properly, than is the Gospel, or the triumph of Christ over the Law, Sin, Death, and the Devil, &c. The proper object of preaching, and Ministers more fitly said to teach, then to preach good works to the called.  
But if this Quere or part of the passage (though indefinite) be intended to run in equipage with the former, and that to preach good works to the called; shall amount to as much as to preach good works only to the called. Then consider that good works may be taken first largely, as including all good works whatsoever, though the immediate products of the Gospel. As repentance and faith: or secondly strictly, as including only such works, as are mediate effect, supposing the precedency of faith, in which sense good works are commonly said to flow from, or follow after faith. If we take good works in the former sense. It's true, that good works, Scilicet faith and repentance, though not expressly all good works, are to be preached to, and required from those that are yet passively uncalled. For, 1. Christ himself having preached the Gospel of the Kingdom, or proposed the object which instrumentally begets, immediately enjoins the duties, or calls for the Acts to be exercised thereabout. Repent and believe the Gospel. Scilicet, which I have preached: Mar. 1.15. Secondly, In the name of Jesus, held out as the Saviour of sinners, repentance, and remission of sins, or as the Syriaok conversion into the remission of sins, is to be preached unto all nations: Luke 24.47. Thirdly, Peter bids the Jews repent and be converted: Acts 3.19. And Paul exhorts the jailor to believe on the Lord jesu: Acts 16.31. Take good works in the better sense and though it be true, that Sensu diviso, the uncalled should do these subsequent works, as love the Brethren: 1 Pet. 1.22. Call upon the name of the Lord: Rom. 10.14. &c. as being now immediately called to obey the truth, and believe the Gospel, by which they may be enabled and privileged thereunto: yet not Sensu composito, or while uncalled: For 1. People under command should hoc agere: not only do the things commanded, but in that order as they are commanded to do them: when servants are bidden come, they should not then say, they'll go, and when they are bidden go, they should not then come, or do this, (though both due in their season) but when the Master saith come, they are to come: when he saith go, they are to go, and when he saith, do this, then are they to do it. Mat. 8, 9 People therefore being immediately, and firstly called to repent and believe the Gospel, 

Non per opera venitur ad fidem: sed per fidem ad opera. Luther. What is the difference between Christians and Moralists? and without this, what is our preaching? we may gather well near as good instruction to resist vice, out of Plutarch, and out of Seneca, as out of Paul's Epistles.  
But this differenceth it, we preach Christ, and from Christ veriry, ability, and strength to do all things else. Dr. Preston of Faith. p. 74. Shepherd Sab. par. 1. Thes. 101.   should Hoc agere, not set about doing other works of God, (though right, and due in their season) But do this work of God now required to be done: Scilicet, Believe on him whom he hath sent. Obey the call which is, First to renounce our own righteousness, next to embrace the righteousness of Christ, which God freely offereth in the Gospel: English Annotat. in Rom. 10.3. Secondly, All works which are required, and as required by Christ, should be done in faith. Heb. 11.6. For otherwise, though they may be good Ethicé, and both taught and done in Genere moralium: yet are they not good— Theologicé, (as we now speak) nor to be taught or done in Genere spiritualium: And if they must be done in faith, than not before faith: But first should men believe, and then through believing, do all other works. Qui vult bene operari, non ab operando, sed à credendo incipiat. Thirdly, the Apostles do constantly direct their practical exhortations to such as are visibly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, teaching them, and only them to observe all things: &c. according to Mat. 28.20. Fourthly, Believers only are in a condition for acting in an Evangelical way, and upon Evangelical grounds (and that an Active obedience is not now to be pressed from, or to the Law, hath and shall be fuller cleared) For as Mr, shepherd no friend to Antinomians (in that very tract where he so learnedly opposeth them) saith; This caution is ever to be remembered, that such acting be not to make ourselves just, but because we are already just in Christ; not that hereby we might get life, but because we have life given us already; not to pacify God's justice, but to please his mercy, being pacified towards us by Christ already. And if so be that Believers are only in a condition of thus acting; and obedience active, is not to be urged from the Law, I see not but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or Appendants to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Gospel, should presuppose the preaching of that as Instrumental, to bring persons into this condition; and especially, if not solely, be preached to Believers. The end or sum of the commandment is love, and that out of a pure heart, &c. 1 Tim. 1.5.   

The sixth Passage. But is it not good for a man to do all that he can, viz. in way of obedience to God's commandments? Answ. The sum of all the commandments, is that of the Sabbath: Now to a Christian the Sabbath, is to cease from his own works, or working according to a form or letter,  
I Shall not here discuss; whether this Solution be pertinent and full, as to the objection: But express the sum of both in four Queries, and return answer severally to each of them.  

The first query.  
1. Whether it be not good for a man to do all that he can, viz: in a way of obedience to God's Commandments?  
1. Man may be considered either in the state of nature, or in the state of grace, Secondly, it may be said to be good for a man to do, &c. either simply in relation to the work itself, or in reference to the effects and consequents of the work; that is, the procuring thereby either a Temporal, or a Spiritual good. Thirdly by commandments, may be meant, either the precepts of the Law as a covenant, written in nature or Scripture: or the commandments given, and as given by Christ who is Lord of all, even of the Sabbath day. Fourthly, by way of obedience may be meant either a man's own way in which alone he can obey: or God's way. Scilicet, Accordingly as he commands.  
1. It is good for a man in the state of nature to do all that he can in way of obedience to God's commandments, under whichsoever notion considered in relation to the work itself. For first, Virtus per se ipsa amabilis: virtue itself by itself is amiable, and vice hateful. Secondly, a work that is good, though only for the substance of it, is better than that which is evil, both for the substance and circumstances. Thirdly, it is good and commendable for any man to walk according to that light vouchsafed unto him, and not to hold the truth in unrighteousness. Rom. 1.18.  
2. It is good for a man in the state of nature to do all that he can, in reference to the procuring of a Temporal good. For first, Because Ahab humbled himself, the evil was not brought in his days, 1 Kings 21, 29. Secondly, the Pharisees that gave alms, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, have their reward, Mat. 6.2. though in the present tense all here, and with an ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) a thing distinct from God, like Esau's blessing gotten by selfish tears, and not God for their reward. Thirdly, the wrath of God is exemplarily revealed in punishing such as held the truth in unrighteousness, and have followed lust contrary to the light of Law and Reason. And though a man doing what he can, cannot prevent. Yet if fourthly, any say that to him eternal punishment shall be mitigated, as to the degrees of it, I shall not contend.  
3. It is not good for a man, in the state of nature, to do all that he can in his own way of obedience, to God's commandments, however considered, in reference to the procuring of a spiritual good; that is, all or any of those blessings, which are the peculiar purchase of the blood of Christ for his elect. For first, This is a seeking them as it were by the works of the Law, that is, a working to get a right to, or possession of the blessings purchased by Christ, as if that were to be obtained by the carnal observance of an outward command; whereas they are freely given by Christ, through a lively faith begotten by the Spirit in the Evangelical publishing of them unto sinners, Rom. 9.32.4, 5. Secondly, All that a man (while such) can do (though pretended and intended in a way of obedience) really and in truth, is Rebellious Disobedience. For the minding of the flesh, is enmity against God. Rom. 8.7. and so by consequence the more he can do, the more he can rebel, and procures to himself the greater condemnation: The minding of the flesh is death. Rom. 8.6. And so the more, the more deadly: Homo non solum nihil potest suis viribus ad justitiam coram Deo, sed etiam adjutus lege docente & operibus per iegem extortis deterior efficitur. Thirdly, Neither Law, nor the commands under the Gospel, requires any such obedience as this man can perform. For the Law requires that which is spiritual to be done in the life and power of the flesh; such as man could have performed at his first creation. The commands under the Gospel, call for an obedience Evangelical to be done in the life and power of the Spiris of Christ, such as the elect only do and can perform after their second creation. If all that a man can do, were all or part of that a man should do; if his way of obeying answered to Gods of commmanding; or if the work, when done, were good by rule of any law, there were some probability of it being good, for a man to do all that he can in reference to the getting of some good by that Law: But all things here being otherwise, what can man's doing be good for? But as it is sin, so to procure the wages of sin, which is death. There is none in, they are all gone out of the way, and thence are they altogether become unprofitable. Rom. 3.12. Thirdly, there is no promise in Scripture (of any spiritual good) made to a natural man's doings though he do all that he can, and how shall any man call them good, in reference to the getting of that which God hath never promised upon any such condition? Is not piety alone said to be profitable, 1 Tim. 4.8. and that as, and because it hath the promises. Fourthly, Paul did what he could in a way of obedience to God's commandments, and yet he confesseth at last he gained nothing thereby, in reference to any spiritual good, but was a looser, and found all his doings to be dung, Phil. 3.7, 8. The natural man's looking for God to give him Christ, or the blessings purchased by him because he doth this or that, or works more than other men, is not only groundless, having no promise whereupon to bottom it, but abominable; even as if a servant should expect a pearl from his Master, because he throws Dirt in his face, and that more constantly than other men; doth that which is abomination in his sight, Luke 16.15. And yet will needs persuade both him and others that he is doing acceptable service, a prime piece doubtless of that Religion, which derives itself, à religando, from binding of God to man, and not man to God. Fifthly, Christ reclaims men in the state of nature, from doing all that they can in their own way of obedience to God's commandments, to do that which is not only beyond their abilities to do,, but beyond their understandings, (while such) to think that they should do it, 
Censet ne idem esse hominem hartari ad poenitentiam, & ad utendum suis naturalibus? O vere Papisticam caecitatem! quasi non prius exuendus sit vetus homo cum factis suis. Cham. Tom. 3. lib 4. cap. 10. sect. 17, 18. Atque hic est sinis cur Augistinus ex doctrina Apostolica demonstrat, omnia infidelium opera esse peccata nempe ut omnes ad veram in Christum fidem sine qua quicquid fit, peccatum est, hortetur et stimulet, quomodo igitur damnari potest haec doctrina? imò contra doctrina quam adversarii tradunt efficit homines hypocritas, retardat eos in sua ipserum infidelitate, efficit ut gloriantur in seipsis retardat eos à fide in Christum, &c. Zanch: Tom. 4. lib. 4. p. 144. Concludimus ergo omnem sollicitudinem et zelam quibus homines erga salutem suam feruntur, omnem diligentiam quam adhibere possunt, esse vanam et frustaneam magis noxiam quàm utilem ad fidem et Spiritum renovationis. Cited by the Remonst. Ex libello etc. Collat. Hagiae habit. p. 297. Luther clas. 3. loc. 11. Homo merè passiuè habet nec facit quidpiam, sed fit totus.  or how it is that God will have it done: Scilicet, To Repent and believe, or to cease from their own dead works, and dead way of working, and accept of Christ through a saith (not gotten by them, but begotten by the word) as the end of the Law for righteousness. What shall we do (say the Jews) that we might work the works of God? This (saith Christ) is the work of God, &c. Actively and Passively. The work now commanded to be done by you, and yet the work which only is, must and can be done by God, John 6.28, 29. Men and brethren what shall we do, say those, Acts 2.37? Repent, (answereth Peter) or abandon the present thoughts and actings of your minds, whereby you are alienated from God, and yield yourselves up as dead lost men, to be baptised or buried under water with Christ in baptism, thence to be raised up by his mighty power alone to newness of life. It is therefore good for a man (instead of doing what he can in his own formal Hypocritical way of obedience to the outward commands) First to learn experimentally from the lusting and rebelling of his own heart against God's commandments, that he can do nothing but sin. That when the commandment comes, Sin reviveth; that sin taketh occasion by the commandment, and worketh in him all manner of concupiscence, Rom. 7.8, 9 Secondly, to acknowledge himself a sinner and guilty of death. Rom. 3.19, 20. Thirdly, To digest judgement, or admit (without pleading for himself) the letter or law to condemn and kill him. Rom. 7.10, 11. Fourthly, Not to stick to save himself actively, by doing and conforming to the letter. But passively to suffer God to work in him, upon him, and concerning him, the whole power of his will by the power of his word: for if dead, he may perhaps hear that which he never did nor could while he was alive, even (not the letter nor Epistle only sent by messengers) but the voice of the Son of God, and in hearing, Believe and live. Joh. 5.25.  
And here we conclude, that it is hurtful for a man in the state of nature to be active, or do all that he can, or any thing he is able to imagine he either can or should do in reference to the procuring the spiritual goods or blessings purchased by Christ, and firstly conferred upon his Elect, as Regeneration, conversion, faith and Repentance: and (that we may the more particularly prove and clear this) consider that here, and in order to the collation of these; it is true, that the sum of all the commandments is that of the Sabbath, or a ceasing of man from his own works, or working according to a form or letter. Nos praedicantes fidem omnino dehortamur ab operibus homines, ut praedicemus Sabbatum, non operando, sed patiendo boni sumus cum patimur divinas actiones quieti ipsis. Your strength is to sit still. Isa. 30.7. For if man must act or be active in reference to his Regeneration and conversion, which is the first special blessing that is conferred by Christ. I ask first, whether as an efficient principal, or instrumental? Not as principal, for if so, he might be said to Regenerate or beget himself, the old man to be the father of the new man; nay the new man the workmanship of the old, made in himself by works Antecedent, and not created in Christ unto works subsequent: That which is born of the flesh be spirit, contrary to John 3.6. Not as instrumental under God; for first, We are not begotten by corruptible, but incorruptible seed by the word of God which liveth and abideth for ever. 1 Pet. 1.23. Of water and the Spirit, not water and the flesh. John 3.5, Secondly, If a man were actively instrumental in his Regeneration, he might of necessity be actually alive before regenerated; for how should man act before he have life? But man is not actually alive, before Regenerated, But dead in sin and trespasses. Ephes. 2.1. And therefore not actively instrumental in his regeneration; nay, he is so far from being an instrument, that he is not so much as the matter out of which life is educed, but only into which it is induced by the Spirit of life, in materiâ privatiuâ non positiuâ operatur Deus. Thirdly, Quid insanius fingi potest, as Luther. Doth not the flesh fight against the Spirit, at actu, and how then should it act for and with the Spirit, before, or in Regeneration. Fourthly, he should not; for the Law doth not command any man to be born from above, or of the Spirit of Christ; And Christ doth not require any man to regenerate himself from below or in the power of his flesh. All in this kingdom of heaven is to be done in the power of his own Spirit, the commands presupposing the giving of it in the Gospel. And hence is that (as the ministry of the Spirit) to be preached antecedently unto those, even to every creature. And then doth this new husband, Christ call for the bringing forth of those children to God, which he hath already begotten by that immortal seed of the Word.  
Secondly, If man be or should be active herein, he must needs antecedently know and will his conversion, and the means of it, for otherwise he acts sensually as a beast, not as a man: but he neither knows, nor wills either of these antecedently, or till he be regenerated, but opposes and accounts them foolishness. That he knows them not is plain, first from 1 Cor. 2.14. and Nicodemus cast. John 3.4. who could neither apprehend the thing, nor tell any means or way to it (though Christ had already told him) But entering the second time into his mother's womb: The new man in this resembling Melchisedech, Heb. 7.3, being to a natural man (for oughr he can find in Scriptures) without Father, without Mother, and without Descent, neither having beginning of days, nor end of life; and that because he is made not after the manner of the sons of men, but like unto the son of God. Secondly, Christ saith, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth: So is every one that is born of the Spirit. John 3.8. Thirdly, We must be known of God, before we can know God. 1 Cor. 8, 2, 3, Gal. 4.9. Quia cogniti sunt, ideo cognoscunt: I know my sheep, and am known of mine. John 10.14. Man must be born again or from above, before he can so much as see the Kingdom of heaven. John 3.5. Nor can he antecedently will either of these. First, because he cannot know them, and it is a general maxim, Ignoti nulla cupido. If there be none that understandeth; there is sure for being any that seeketh after God, Rom. 3.11. He knows doing the old way, and naturally can will as the old end, so the old way, to do, to be saved: but not suffering, which is the new. He can as little think of dying in, and to his own flesh, with which he so sweetly now converseth, as the Disciples, of Christ's suffering those things, and so entering into his Glory. Luke 24.26. Oh what living man can think: that either we must, or that the Captain of our salvation was made perfect through sufferings? Heb. 2.10. Secondly, the Text is plain. John 1.13, Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. If any say, that a man may antecedently will regeneration, or conversion, by antecedaneous works of grace, though not of nature. I answer, first, It is said that God worketh in us, to will. Phil. 2.13. And to will is present with us, who are born of God, Rom, 7.18. but never that he worketh it in them that are unborn: So that secondly, To will conversion is not a work of grace antecedent, but subsequent thereunto, and argues the Infant born and alive, though yet it cannot tell so much; but only cries, thirsts and hungers, for in this very willing, there is a turning towards God, and then undoubtedly a believing on the Lord Jesus. And he that believeth, is born of God. 1 John 5.1. Thirdly, Christ puts not the except of entering into the Kingdom upon man's doings, but upon Gods; he says not, except a man beget, bear, or convert himself; but except a man be begotten, born again, or (as some read it) from above, and be converted, He cannot enter into the Kingdom of heaven, Mat 18.3. ubi manebit liberum arbitrium? ubi facere quod in se est? cum hic fieri nos doceamur non facere; & non nos operemar, sed Deus operetur: 
Luther loc. come. class. 2. lec. 7.  facturae non factores sumus, funditus scilicet ruit omnis Theologia superborum,  
Thirdly, Man neither is, nor should be active in reference to the effecting either Faith or Repentance; for if so, either as an agent in the producing of them, or as an agent in the using of means to procure the producing of them from and by God: not in the former sense, for first, faith is not of ourselves, it is the gift of God: Eph. 2.8. It is given to you on the behalf of Christ to believe. Phil. 1.19. This is the work of God. John 6.29. Him hath God exalted to give Repentance unto Israel, and Remission of sins. Acts 5.30. Secondly, 

Shepherd sound believe, pag. 99, 100  
Baxt. Replytr, Kendal p. 132.   Mr. Shepherd, Mr. Baxter, (and before them Camero and Ferrius, maintain, that God doth not infuse a habit of Faith and Repentance, whereby men are enabled antecedently by an inherent habitual grace, to produce the acts of believing and repentance, but doth himself (say they) first produce the first acts, and then infuseth habits whereby men are enabled to act afterwards. 
Kendal against Goodwin. cap. 4. pag. 142.  And if we should say, with Mr. Kendal, that faith is in us as the adjunct, and hath to God only the relation of an effect, that it denominates him alone the author of our believing, though us the Believers, because the subjects: As the bowl only is said to run, and yet it is the man that is the cause of the motion. I see little that Mr. Baxter is pleased, or that others can say against it, and not in the latter, For first, God hath appointed means to be used by the living, through which he hath promised to beget faith in all the elect (though for the present dead) Go ye into all the world and preach the Gospel, Mar. 16.15, but of means appointed of God for the dead to use, thereby to get faith, or to procure the raising of themselves from and by God, we read not, If any say that prayer is a means, than first, If by prayer be meant the intercession of Christ, it is granted, for it is his intercession alone that procureth the actual collation of all those blessings purchased by himself in the flesh, promised in the new Covenant by the Father, and conveyed to us by the Spirit. But if by prayer be meant any petitioning of ours, than is prayer not a means to, but a consequent of faith; for first, How shall they call on him, in whom they have not believed. Rom. 10.14? The interrogation is equivalent to a strong negation, viz. they cannot. Secondly, Christ taught his Disciples to pray in faith, not before, nor for faith. Mat. 21.22. unless by faith be meant the increase thereof, and then we pray, Lord increase our faith. Luke 17.5. I believe, Lord help my unbelief. Mar. 9.24. Thirdly, he called them to leave all and follow him, before they asked him any such a thing. You have not chosen me, but I have chosen you. John 15.16. and after he had called them, he prescribeth them a form of prayer, or teacheth them to pray after this manner, saying. Our Father which art in heaven, &c. Mat. 6.9. Luke 11.1, 2. And is it now agreeable to that form or letter, to teach men to prefer the petitions before they can say the Preface? or to enjoin them to pray thy kingdom come, before they can cry Abba, or, Our Father? These men (I fear) would teach their Scholars all the Alphabet of Christianity before Christ's cross, all the petitions before the Preface, and it is doubtful then (that as some copies do) they will leave out the conclusion also, and the observation of all the Commandments, before that which stands in the front, Scilicet, I am the Lord thy God which brought thee out of the land of Egypt. Secondly, God hath made no promise to an impenitent unbelieving man (while such) that upon condition of using such and such means, or performing such and such duties, he will bestow upon him either of those, where it is said either implicitly, or expressly; if thou wilt do thus and thus, I will give thee faith, or I will give thee repentance? And how any doing or dutying of man, should be called means of getting any thing from God, unless in a moral consideration, and way of causation, as conditions to some promise; I have not yet learned from those Masters, that style one another the Orthodox Divines. Thirdly, though many inquired of the Apostles, What they should do to be saved: yet did never any ask what they should do to get Faith, Repentance, Conversion, Regeneration, or to get Christ, into Christ; nor did the Apostles leave any Directions or Rules to be observed by such Querists in future times: but brought the word nigh unto them into their mouths, and into their hearts, even the word of faith which we preach: and tells them, that faith comes by hearing, and that hearing is not an Antecedent act of their own, but that that also cometh by the word of God. Rom. 10.8.17. The legal resolving of these Queries, and the teaching of Nicodemus Disciples how to beget themselves the second time by entering into their own fleshly wombs, is left to the Grand Casuists of these our days, who can direct their followers, how to beget that which is spirit, of that which is flesh, and how to get the fruits of the Spirit by doing the works of the Law; can either ascend to heaven, or go beyond the Sea to fetch such commandments (as were neither given by Moses nor Christ) that their Disciples may hear and do them, 
Luther loc. come. class. 2. loc. 7.  and have their reward. Fourthly, Luther and other sensible believing men assert; that, Non nobis cogitantibus, sapientibus, volentibus, oritur in nobis fides Christi: sed incomprehensibili & occulto opere spiritus praevenitur quisquis fide danatur in Christo ad solum verbi auditum, caetera omnem nostram aliam operam; and witness to the truth of, Rom. 10.20. I was found of them that sought me not, I was made manifest to them that asked not after me. Priùs oportet nos à Deo inveniri, quàm ipsum quaeramus. Beza in Heb. 11.6. Antevertens venit ad vos regnum Dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propriae significat antevertere, seu praevenire & sane regnum Dei ita ad nos pervenit ut praeveniat, hoc est veniat antequàm nos ipsum quaeramus. Piscat. in Mat. 12.28. Abraham (the father of the faithful) was called when he served other gods, and Paul (a patttern to them that come after) when he breathed out threatenings against the Church, and Matthew when he sat at the receipt of custom. See Ball. covent. pag. 324.  
Fourthly, It is Bonum in se, & bonum sibi. Good in itself, and good for a man in the state of Grace, to do all that he can in God's own way of obedience to the commandments which are given, and as they are given by Christ for such reasons, and in such respects as are shown in the explanation of the eighth passage.   

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


Is demum cessare ab operibus suiscensetur, qui non agitur suo arbitrio, nec consiliis suis indulgit, sed a Spiritu Dei diversa patitur. Calv.  The third query.  
3. Whether to a Christian the Sabbath is to cease from his own works?  
The Spiritual Sabbath, or rather the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signified by the Jews, though it be not simply a ceasing from works; yet it is a ceasing from our own works, that is, works done by our own strength, according to the counsel of our own wills, and for our own ends as is evident, because the Apostle expressly so describeth it, Heb. 4.10. He that is entered into his rest, he also hath ceased from his own works, as God from his. There remaineth another Sabbatism (another I say) besides that Sabbath of Canaan, which Sabbatism he defineth in the following verse: Pareus in loc. Secondly, the Prophets call for this cessation or abnegation of self, as the main thing intended in the commandment, Is. 58.13. Upon which saith Calvin, the Prophet reckons the several kinds, by which he might make it evident, that the true observation of the Sabbath doth consist in a denial of self and entire conversion. Hence do we clearly see wherefore God doth so highly commend in Scriptures the observation of the Sabbath: for he looked higher than the external ceremony, that is, the rest and quiet in which the Jews did think their holiness to be? But rather would have the Jews bid adieu to the affections and lusts of the flesh, and yield up themselves in obedience to him; Because no man can live the life of the heavenly kingdom; unless he be dead to the world, and to himself. Now when that ceremony is abrogated, nevertheless the truth doth remain, because Christ is dead, and is risen again, that we may have a perpetual Sabbath, that is, may keep holiday, or cease from our own works, that the Spirit of God may act powerfully in us. Thirdly, the example of God's resting from his works proposed for our imitation, both in the commandment itself, and Heb. 4. as likewise the injunction to the Jews for a total cessation from all servile works, teach and confirm the same thing: Whosoever doth work therein, shall be put to death: ye shall kindle no fire throughout your habitations. Exod. 35.2, 3. quod nisi eximiu●n aliquid, &c. But unless there had been some excellent and singular thing in the Sabbath, it might seem more cruel than was meet to command a man to be slain only because he had cut down a piece of wood. Tantum quoniam ligna exciderat: Calvin. Fourthly, though this Sabbath doth not imply a ceasing from, but a spiritual acting of good works; yet it implies a ceasing to account the good works acted to be ours or our own, according to that. Not I, but the Grace of God that is within me. 1 Cor. 15.10. I am crucified with Christ, neurthelesse I live, yet not I, but Christ liveth in me. Gal. 2.20. And hence love, joy, peace, faith, long-suffering, &c. are called by the Apostle, Not our works, but the fruits of the Spirit. Gal. 5.22. usque eo patet haec hominis exinanitio, ut in bonis quoque operibus violetur Sabbatum quamdiu ea deducimus nostra esse, rectè enim Augustinus (ultimo capite libri vigesimi secundi de civitate Dei) Nam & ipsa bona opera nostra, quando ipsius potiùs intelliguntur esse, quam nostra, tunc nobis ad hoc Sabbatum adipiscendum imputantur, dum vacamus ad videndum quod ipse est Deus: quia si nobis ea tribuerimus servilia erunt; x de Sabbato dicatur, omne opus servile in eo non facietis. Cal. Harm. Exod. Levit. &c. pag. 354.  
And that to a Christian, the spiritual internal Sabbath, or Sabbatism, is a ceasing, or to cease from his own works, is as evident. 
Cbristus tune regnat in nobis quando nos ab operibus nostris feriatos inhabitet, & in Sabbato suo per nos sanctificato ipse in nobis manens facit omnia opera nostra. Luth.  For first, The Apostle saith, there remains therefore a rest or keeping of the Sabbath to the people of God. Heb. 4.9. And he that is entered into his rest (and we which have believed, not only shall, but do enter into Rest, Heb. 4.3.) hath ceased from his own works, as God from his. verse 10. Secondly, Christians are exhorted to enter in, Let us labour to enter into that rest, verse 11. Let us therefore fear, lest a promise being left to us of entering into his rest, any of you seem to come short of it. verse 1. And not only so; but thirdly, It remaineth that some must enter therein, And they to whom it was first preached, entered not in because of unbelief, verse 6▪ and then by consequence those who believe the word preached, do enter in by faith. It profiteth for that end when mixed with faith in them that hear it. verse 2. for as (Beza) Si infidelitas arcet ab aditu, fides certè introducit. Fourthly, Christ invites {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. All those that labour and are heavy laden to come unto him, and promiseth to give them this very rest or Sabbath, and that doubtless not only from their passive being burdened under guilt & vanity, but their own active fruitless labouring to free themselves from it, they shall rest as well qua {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Mat. 11.28. Fifthly, Faith in the very nature of it hot only implieth a resting on Christ, by way of remembrance for some good and happiness to come by him, but a resting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Christ by way of satisfaction and complacency, as our present good and happiness. In him all fullness dwells. Col. 1.19. In {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ye are complete of filled full: through faith in him we have the substance of things hoped for. Heb. 11.1. Sixthly, Mr. Shepherd, as he doth most learnedly argue for an external Sabbath to be observed at certain times, and on special days: so doth he acknowledge an internal Sabbath from Isa. 66.3. Heb. 4.1, 2. which ought continually or every day to be observed, it resting from all sin, and resting in God by Jesus Christ. Thes. 77.80. And yet I do not hold that Christians in this life can perfectly keep the Sabbath. For first the flesh is against the Spirit. Gal. 5. They find a law in their members, warring against the law of their minds, they cannot do the things that they would, when to will is present with them, how to do that which is good, they find not. Rom. 7. Secondly, Paul pressed towards the mark, trying if by any means he might attain unto the resurrection from the Dead, and yet confesseth that he had not yet already attained, neither was already perfect. He followed after, and was perfectly apprehended of Christ Jesus, but could not perfectly apprehend. Phil. 3.11, 12, 13, 14. And hereupon as a wretched man crieth for deliverance from the body of this death, Rom. 7.24. Desireth to depart and to be with Christ, which he reputed gain, and far better. Phil. 1.21, 23. And that Paul not attain to a perfect conquest over the flesh till death, or his departure hence, and so no to a perfect sabbatising from sin and in Christ, seemeth evident: First, from the time in which he maketh this acknowledgement of his, not having attained, which was (Doubtless) not long before his death. This Epistle being writ by Eupaphraditus from Rome, where he was then imprisoned (and as some vinculis secundis) Chapter 1. verse 13. he had writ (if we credit either the Histories of others, or what is evident from his own writings) ten of his Epistles, fulfilled the greatest part of the course of his ministry, being a Professor and a Preacher at least thirty years, and pressed still toward the mark, trying if by any means he might attain. And if after all this, he acknowledged that he had not attained; shall we profess ourselves actually to have attained that which he could not? Secondly, After he had been caught into Paradise, or the third heaven, and heard unspeakable words not possible for man to utter; There was given to him a Thorn in the flesh, a messenger of Satan to buffet him, and that upon this ground, because after that he was imperfect, and in danger to be exalted above measure through the abundance or Revelations, 2 Cor. 12.7. And for this thing he besought the Lord thrice that it might depart from him. verse 8. But it was denied as inconsistent either with his safety, or the advancement of God's Grace, Power, and Glory, vers. 9 and fourteen years after this, he confesseth himself the same man, to stand in need of the same pricks and buffetings, and that therefore most gladly will he rather glory in his infirmities, that the power of Christ may rest upon him, vers. 2.9, 10.  
Thirdly, there is no such thing mentioned either in any of his own or the Epistles of others that bear a latter date, and it is his own rule, 1 Cor. 4.6. not to think of men above that which is written. Thirdly, the life that we live in the flesh, is not a life of sense or of the flesh, as if we did not die daily through the strength of sin, or had not matter of confession, 1 John 1.8, 6. Of contrition, 2. Cor. 7.10. and self-condemnation. 1 Cor. 11.31. But the life that we live in the flesh, is by the faith of the Son of God, Gal. 2.20. we walk by faith and not by sight. 2 Cor. 5.7. The God of hope filleth our hearts with peace and joy, not in seeing, but in believing. Rom 15.13. And hence I do assert with Calvin.  
That Nostram in illo beatam quietem hic inchoamus, &c. in it we here begin our blessed rest, 
Calv. Instit. lib. 2. cap. 8. Sect. 30.  in it we do daily proceed in profiting more and more: But because we have still a continual war with the flesh, it shall not be consummated until that saying of Isaiah 66.23. be fulfilled concerning the continuing of new Moon with new Moon, of Sabbath with Sabbath, Even than when God shall be all in all. Here is (indeed) had here perfection of the object, but not of the subject. Christ whom we enjoy is perfect, and can admit of no addition; But our manner of enjoying him is not so. That then which we Christians hope for, is not to enjoy a more perfect rest than now we do; but more perfectly to enjoy the selfsame rest. The same yesterday, to day, and for ever. 1 Cor. 13.10, 12. Heb. 13.8. And that secondly, This doth not destroy, but confirm the external solemnization of the Lord's day, or first day in the week, both in a cessation from all such works, as may be either a vocamenta, or impedementa, and a diligent and special waiting upon God in the public dispensing of such administrations as he hath instituted: the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day, being a powerful means (as Mr. Shepherd well saith) to sabbatise every day.   

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

Oratio est ardua & magni laberis, & longe difficilem, quam praedicatio verbi.  
Orare est difficilimum opus, idea etiam carissimum a id. Luth. Cl. 3. loc. 17.   which makes them truly see darkness and their own blindness, and in the confessionary part of their prayers) acknowledge, that they know not what to do or say, unless it please God in much mercy by his Spirit to direct their minds, and move and work their hearts to that which is the good, acceptable, and perfect will of God. Rom. 12.2. we know not (they will say in the very day of trouble, when they ought to pray indeed) what we should pray for as we ought; But the Spirit itself maketh intercession for us with Groanings which cannot be uttered, and he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Rom. 8.26, 27.    

The seventh Passage. Christians when they Glory, glory in their sins.  
THis passage seems to relate to the practice of Christians, what it is, that De facto they do glory in, when they glory, and not to the faith of Christians, what it is that they believe De debito, when they glory, they should glory in. And now, there is a great difference in Theology betwixt these Queries: Scilicet, what Christians should do De debito, and what Christians ordinarily do, De facto. To the first (though it be not directly contained in the passage: yet for clearing both the truth and myself. I answer, First negatively) Christians when they glory, should not glory in their own righteousness, for first, we are all as an unclean thing, and all our righteousness as filthy rags, Isa. 64.6. Accounted by Paul {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Dutig, or dogs-meat; fit to be thrown to the dogs of the concision, and not to be reserved as food for the spirits of those that have Jesus Christ to rejoice in. Phil 3.3, 8. Secondly, Christ adviseth, Not to let the left hand know what the right hand doth. Mat. 6.3. And though he himself be pleased in mercy to say, Well done thou good and faithful servant, Mat. 25.21. yet he teacheth us to say, (though we did all things that are commanded us) That we are unprofitable servants. Luke 17.10. Thirdly, The Pharisee is checked for preferring himself before the Publican, (though he acknowledged all the distinguishing works to come from God) Luke 18.11, 14. See Phil. 2.3. And those that pleaded, Lord, Lord, have not we &c. gathering acquaintance with God from a recital of the more than ordinary works, which they had done in his name; Hear God professing unto them. I never knew you, Depart from me, ye that work iniquity. Mat. 7.22, 23. Mat. 25.44. Fourthly, It is of grace, not of works, lest any man should boast. Eph. 2.9. I will make mention of thy righteousness, even of thine only. Psal. 71.16. Fifthly, Glorying in our own righteousness, and duties, or performances, argues a resting and rejoicing in them, and seven of our eminent Divines (five now Commissioners appointed, &c.) Assert; That Christians when they abound in much doing, and well doing, 
In an Epistle prefixed to Mr. Burroughs' Gospel-conversation.  should be still as much afraid of resting in doing well, as of committing ill. And be content to have all flowers withered, that refresh them without Christ. And when after humiliation and casting down for sin, they begin to stand upright (as they think) upon the legs of their prayers, performances, inherent graces, and qualifications, and righteousness, and holiness, expressed in their lives and conversations. They may, yet notwithstanding all this be brought, not to glory in themselves, but in Jesus Christ; and willingly come down from the throne of their own conceits, sufficiencies, abilities, and lie at the footstool and threshold of Jesus Christ. That seeing they know nothing; are nothing, have nothing, do nothing, they may be nothing in their own eyes, that Christ might do all their works in them and for them, and so may wholly live upon Christ and to Christ, still drawing virtue from him, seeing a need of Christ and nothing else, and finding a fullness and help in him, and nothing else.  
Secondly, christians when they glory, should not glory in their gifts, whether inward or outward, For first, It is forbidden, Ier. 9.29. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. Secondly, they are but common to the Reprobate and the Elect; No man knoweth either love or hatred by all that is before him. Eccl. 9.1. See Luke 10.20. Thirdly, who maketh thee to differ from another, and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it. 1 Cor. 4.7? Fourthly, gifts are bestowed upon us by God as instrumental, to draw our hearts to glory in the mercy, bounty, and faithfulness of him that gives, and that he is ours, though we, more unworthy than other men, Gen. 32.9, 10. and not in the enjoyment of the gifts themselves, or that they are ours, and other men more unworthy than we. Luke 18.11. Thirdly, Christians when they glory, should not glory in their sins. For first, christians by their sins grieve the holy Spirit, whereby they are sealed to the day of Redemption Eph. 4.30. and therefore are they to grieve and be humbled for their sins, (which is inconsistent with glorying in them) nay, even for the sins of their brethren. 1 Cor. 5.2. And this godly sorrow worketh repentance, not to be repented of; Scilicet, A detestation and renunciation of all sins, I am troubled that I made you sorry, and yet not, for what zeal, what revenge, &c. 2 Cor. 7, 8, 9, 10, 11? Secondly, Christians should be so far from glorying in, that they are, or aught to be ashamed of their sins: what fruit had you then in those things, whereof you are now ashamed. Rom. 6.21? And the carnal earthly minded christians glorying in the satisfaction of their lusts, are said (as a thing most abominable) to glory in their shame. Phil. 3.19. Thirdly, the Saints, as Job, David, Peter, &c. are frequently brought by God to loath and abhor sin and themselves, because sinners: but never either to glory in their sins, or in themselves, because they had sinned against that gracious God, Who doth neither behold iniquity in Jacob, nor seeth perverseness in Israel. Numb. 23.17.  
Secondly, I answer affirmatively, christians, when they glory, should glory in the Lord: For first, Christ of God is made unto us Wisdom, righteousness, Sanctification, and Redemption; that according, as it is written, He that glorieth, let him glory in the Lord. 1 Cor. 1.30, 31. Secondly, Glory is peculiar unto the Lord, My glory will I not give unto another, Isa. 42.8. Thine is the kingdom, Power, and Glory. Mat. 6.3. Thirdly, Paul saith, I will glory {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in mine infirmities, or in the weakenings, and disenablings of myself, (from attaining ease in the flesh) by those crosses, pricks, or buffetings of Satan's messengers; yet not simply in them as considered in themselves, but because he found them Instrumental (through the wise and merciful ordering of his God) to take away all occasion of glorying in any fleshly things, and to give occasion to the grace and mercy of God, to appear as sufficient for him, and to the power of God to be made perfect through those his infirmities, and to rest in and over him. 2 Cor. 12.9. that so he might be brought to rest, rejoice and glory (which is the true christian sabbatizing) only in the Lord. See Phil. 1.3.  
That the answer to the second query may be more distinct and clear, note first, christians are either formal, such only in outward profession: or spiritual, such also in deed and in truth. Secondly, The Pronoun (they) may relate either to these very Christians meant in this passage, or to some others spoken of in a precedent, connected (though here omitted) discourse. Thirdly, The quantity of the predicate is not to be supplied with the adverb Semper, always, or constantly, but with Maximâ ex parte, for the most part, or most commonly, or aliquando sometimes, Fourthly, glorying is either inward in the heart, or outward in words, And then this either real, which is a publication, or a public narration of our sins accompanied with a conceit of an excellency in, and a delight arising from them, or imagined; and such only in the account of some sort of men, being indeed nothing else but a public confession of our sins, accompanied with a detestation of, & an inward compunction for them. Fifthly, Sins are either of ignorance or knowledge, either such as appear black and ugly, or such as appear white & beautiful in the eyes of men.  
1. Formal Christians when they glory, do most commonly glory both inwardly and outwardly in their seemingly beautiful, if not ugly sins. For first, The Pharisees (an emblem of such) are said to sound Trumpets, Mat. 6.2. and make their brags De splendidis peccatis, of their fair outside sins, Luke 18.11. which though highly esteemed by men, yet are abomination in the sight of God. Luke 16.15. Secondly, The false Disciples are said (as their common practice) to glory in appearance, or in the face, that is, in outward disguising, and that coloured show of man's wisdom and eloquence. Engl. Annot. 2 Cor. 5.12. and the embondaging of others to the legal yoke. Gal. 6.13. Thirdly, The Apostle saith, That such professors as minded earthly things, gloried in their shame. Phil. 3.19 And is it not apparent, that many in these days do ordinarily boast of, and rejoice in, fulfilling those lusts which they, like slaves, are secretly making provision for; If not (I say) in fulfilling those that are from-wards them, bringing shame abroad, and want at home; as drunkenness, whoredom, swearing, and the like, yet in fulfilling those that are towards them, bringing profit and worldly honour, as covetousness, pride, envy, & c?  
Secondly, The most spiritual christians, when they glory, do in heart if not in words, sometimes glory in their sins, if not of knowledge, yet of ignorance, if not such as appear ugly, yet such as have a fairer show in the flesh. For first, Christians cannot say their hearts are always clean from any sin (except that against the Holy Ghost) Psal. 19.12, 13. Ier. 17.9. and then doubtless sometimes not free from glorying in their sins, at least of ignorance. Secondly, The Christians at Corinth walked sometimes as men (envyings, strife, and divisions, and lawsuits, being amongst them, 1 Cor. 3.3.6.6.) and then consequently they gloried sometimes in fulfilling those lusts, which for the present they walked after. Thirdly, the Church at Laodicea (one of the seven to which Christ was pleased to write) did for a time glory in a covering, but not of God's Spirit; saying, I am rich and increased with goods, and have need of nothing; And knew not that she was wretched, and miserable, and poor, and blind, and naked. Rev. 3.17. Fourthly, Christians are sensible of, and often humbled for, many proud risings, and secret boastings in their hearts, occasioned by the sight and sense, but of some outside fleshly performance, whereby they think they have gained praise of men, and seem to themselves to differ from others. Ye are puffed up, your glorying is not good. 1 Cor. 5.2.6.  


Cham. Tom. 3. lib. 8. cap. 3. Sect. 24.  
David understood this reasoning to be indeed the true reasoning of the covenant of Grace, and he pleaded thus with God. Psal. 25.11. Pardon my iniquity for it is great: Lord my iniquity is great, therefore pardon it. Ser. boroughs in Hos. cap. 2. v 14. Lect. 12. This Therefore hath a strange and wonderful. Wherefore, &c.   3. Spiritual Christians, when they, that is, the formal professors glory in their own righteousness, or when they, that is, they themselves glory really in the Lord, do then most commonly in that imagined kind of glorying, glory in their sins, that is, do publish or publicly declare (though with detestation of and hearty compunction for their sins.) First, what great sinners they were before their conversion, and how God prevented them with his mercy, calling to them before they ever looked after him. I was a blasphemer, a persecuter, and injurious {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sed misericordia sum donatus, as Beza, but I was had mercy on, because I did it ignorantly in unbelief, 1 Tim. 1.13. which last words, though some conceive added by way of extenuation, yet doth Chamier, out of Salmero interpret, as added by way of aggravation of his sin. Qausi diceret, Deus vidit me per incredulitatem coecatum, ut maia mea non agnoscerem, ideò merâ suâ misericordiâ praevenit me, peccatum enim causam esse summae bonitati ut subveniat, As if he should have said, God hath seen me blinded through unbelief: so that I could not acknowledge my misdeeds, therefore he hath prevented me with his mere mercy; for sin is a cause to infinite goodness, that it may come and help: and compares it with that parallel. Gen. 8.21. Secondly, what great sinners they yet are, though converted, according to that 1 Tim. 1.15. Christ came into the world to save sinners, of whom I am chief. Thirdly, that the Law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Subintravit, or obiter subiit, as Erasmus, came in unexpectedly, as to the Jews: Scilicet, Not that righteousness (as they imagined) but that the offence might abound Rom. 5.20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was added as an appendent to the promise, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for transgressions sake. 
Vide Zanch. fid. obs. in cap. cap. 13 Aph 7.  gall, 3.19. Scilicet, To side with sin against the person, or to be the strength of sin. 1 Cor. 15.56. And not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Christ was delivered, Scilicet, 
Appositissimè igitur citatum hoc testimonium ab Apostolo & rectè est explicatum ●er {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cum si finis etiam declaretur non quidem ipsis peccatoribus se Deo propositus fuos ad tempus tentationibus exponenti. Beza in Ro. 3, 4 If Gregory said truly of Adam's sin, fael●● culpa, it was a happy fault, &c. no question but God cat overrule the sins of his people for their own advantage As a godly man said, he go more good by his sins, than by his Graces. Audeo dicere, &c. Augustin. I dare be bold to say, that it is profitable for proud men to fall into manifest and open sins, whereby they may be ashamed, and made loathsome in their own eyes, this therefore God doth to his people, to prevent sin, he letteth them fall into sin,  for the taking away of sin from the person, or siding with the person against sin, by conferring either justifying, or sanctifying grace John 1.17. Rom. 4.15. And that yet for all this, Where sin abounded {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Grace did much more abound. Rom. 5, 20. Fourthly, that Christians are divinely ordered, though never compelled, permitted, though never commanded to sin against God; that hence God may prove true, and every man a liar: That as it is written, He may be justified in his sayings, and clear when he is judged. Rom. 3.4. Or that the most sanctified man may come sensibly to know, that there is weakness and wickedness remaining in his heart, which as yet he never saw, as it is evident in the case of Hezekiah, and Peter: the one being left to himself, (for this very end) after a most solemn profession made to God of the uprightness of his life. Isa. 38.3.39.1, 2. 2 Chron. 32.31. The other after a most zealous confession of the strength of his faith, Mat. 26.33, 34. Fifthly, That as the Devil through his subtlety and malice doth often bring the greatest evil to them out of their good works, Scilicet pride against God, and Ignorance of self-nakedness, Rev. 3.17. So doth God through his infinite wisdom and goodness, often bring great good out of their sins, Scilicet, the advancement of his free mercy in pardoning them at their worst condition, when they have least to say for themselves, and against the Devil: and his severe justice in condemning the Devil at his best condition, when he hath most to say for himself, and against them, witness his dealings with Adam, Gen. 3.14, 15. with David, 2 Sam. 12, 13. with Hezekiah, 2 Chron. 32.26. and with Peter, Luke 23.61, 62. And now, though this publication and penitential confession of sins, be to a single eye, and a spiritual man, instrumental for the glorifying of God's grace shining clearly in the glass of the Gospel, above that cloudy appearance in the Law, the casting down of man in himself, and the rendering of sin most odious and abominable: yet looked upon with a double eye, and to a carnal man, it is all one with a real glorying in, or a public narration of our sins, accompanied with a conceit of an excellency in, and a delight arising from them. For first, Let christians confess with Paul, I was a blasphemer, a persecuter, and injurious, and yet I was had mercy on, 
Burges Instit. Lect. 27. pag. 237.  or God who is rich in mercy, for the great love wherewith he loved us, quikened us, when we were dead in trespasses and sins. Eph. 2.4, and these men presently conceit, that they teach people to commit those sins to prepare them for mercy or converting grace, and that they not only deny good works to be the way to get salvation. But assert bad works to be the way to obtain justification at the hands of God. Secondly, If christians confess after the receiving of grace and mercy, that they are the chiefest of sinners, or count all things but loss for the excellency of the knowledge of Christ Jesus their Lord, for whom they have suffered the loss of all things, and do count all things but dung, that they might win Christ. Phil. 3.8. And these men conclude peremptorily, that they delight in committing the chiefest of sins, and are professed enemies to all good works. Thirdly, if christians recite that of Paul, the law entered that sin might abound; but where sin abounded, grace did much more abound: These men proclaim them Antinomians against all Law, and unless they will recant and use it, not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as becometh the nature of a Law. 1 Tim. 1.8. but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the very place, and steed of the Gospel, they will not let to swear, that they are Libertines, and teach men to continue in sin, 

God suffered David to fall to cure his pride of heart, make him know himself, and magnify the riches of his grace in his recovery.  
Ball. cove. pag. 155.   that Grace may abound. Rom. 6.10. Fourthly, If christians confess with David, Against thee, thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy sayings, and over come when thou art judged. These men not understanding how the unrighteousness of men serveth to commend the righteousness of God, censure them either to judge God unrighteous, who taketh vengeance, or that it is man's duty to lie, that the truth of God may thereby more abound to his glory. Rom. 3.5.7. Or if fifthly and lastly, we say, that out of the evil we do, God many times bringeth good: they will not stick to affirm that we say, Let us do evil that good may come thereof: whose damnation is just, Rom. 3.8.   

The Eighth Passage. righteousness or good works are to be done by me, but are not profitable unto me, but unto others.  
THis Passage seemeth to contain three Positions, the first Assertive. Righteousness or good works, are to be done by me: The second exceptive. But righteousness or good works are not profitable unto me. The third Restrictive. But righteousness or good works are profitable unto others. For the first of these that it is true in Thesi, 
The first Position proved.  is unquestionable, and however it is already proved in the explanation of the fifth Passage. If any take occasion from the Pronoun (me) and question it in Hipothesi, 1. Whether righteousness or good works are to be done by Ministers. 2. Whether by such as me, whom, those that style themselves able, godly, and Orthodox, represent as Libertines and enemies to all good works. Then first, not only good works of piety, such as preaching, praying, and the like, are to be done by Ministers, and sins of another nature; Acted Cum privilegio, Mat. 23.14. But works of righteousness and charity. For first, the Apostle saith, Let ours also (that is, Homines nostri ordinis as Beza) learn to maintain good works, for necessary uses, that they be not unfruitful. Tit. 3.14. And expressly requires these as well as those. 1 Tim. 3, 2, 3. Secondly, Paul enjoineth Timothy to be an example to the Believers, in word, in conversation, in charity, 1 Tim. 4.12. And Peter chargeth the Pastors in general to be examples to their flocks, 1 Pet. 5.3. not to stand like posts only, pointing out the way unto others, but to walk in it themselves. Thirdly: Peter dehorteth them from false lucre, from lordliness and Domineering. 1 Pet. 5.1, 2, 3. And John wrote against Diotrophes, who loved to have the pre-eminence, and challenged him for prating against poor christians with malicious words, and that not content therewith, neither did he himself receive the brethren, but forbade them that would, and cast them out of the Church. Ioh, Epist. 3. vers. 9, 10. Fourthly, Melancthon (who continued forty years at Whittemberg, and yet was always expecting a removal before the end of fourteen days) found special need during his time, both of exhorting and reproving the men of his own order, and thence often cried, Ab odio & rabie Theologorum, libera nos Domine! and it is to be feared, that in these days of ours, there is not only need of reproving and censuring the Antinomian Ministers for neglecting works of piety. But likewise of exhorting and admonishing the Ministers counted Orthodox, to perform works of righteousness and charity, to deal tenderly with religion, And beware of offending the little ones. 
Aphor. Epist. Dedica.  Mat. 18.6. For first, what Mr. Baxter saith of the human nature in Magistrates, without blemish to Magistracy; I think may as truly be said of the human nature in Ministers, without blemish to the ministry. That for the most part it can as ill bear a high estate, as a man's brains can endure to stand on the pinnacle of a Steeple, never more subject to misjudge of things, than when advanced by the Magistrate to sit in Cathedrâ. Secondly, Saul (I mean the blind zealot) beginneth already to breath out threatenings, as if he had letters in his pocket, and were in hopes to mount to Damascus. Thirdly, if any inquire, Quid rerum nunc geritur in Angliâ? The answer is, Consulitur de religione, And I learned in a Sermon (preached by the right worthy vicechancellor at Oxford, in my way betwixt Lancashire and London) that Nunquam pejus de Religione consulitur quàm cùm incidit inter Reverendissimos.  
2. Righteousness or good works are to be done in a special manner by such as me. First, That with well doing we may put to silence the ignorance of foolish men. 1 Pet. 2.15. Secondly, That we adorn the doctrine of God our Saviour in all things. Tit. 2.10. And make it evident to all, that we are not redeemed to sin, but from sin. Nor that we turn the grace of God into wantonness, but are turned from wantonness by the grace of God, which hath not only brought Salvation, but Sanctification; freely and effectually teaching us (what the law can only tell to, and in appearance force from them, Scilicet,) That denying ungodliness and worldly lust, we should live soberly, righteously, and godly in this present world, Titus 2.12. Thirdly, To heap coals of fire upon the adversaries heads: coals (I mean) Amoris, to destroy the sin (if possible) for the persons sake, which is the Gospel-way: Not Furoris, to destroy the person, if God will permit, for the sins sake, which is the legal way; knowing that it is written, Vengeance is mine, I will repay saith the Lord. Rom. 12.19, 20. For fourthly, we are not only accounted by others, but really know and acknowledge ourselves, to be of the number of those Bankerupts, to whom much is forgiven: and that therefore there is much reason of our loving much. Luke 7.39 43. The debt-book is frankly crossed without our paying of one farthing, and therefore it is not meet that we of all men should take our fellow-servants by the throats, saying to any, Pay what thou owest: but be tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us. Eph. 4.32. And hence fifthly, I cannot but admire the furious blindness of some zealots in these days, that will maintain good works to be the cause, if not of acquiring, yet at least of continuing, and not losing justification; and yet dare pull their fellow-servants by the throats that owe them, I am confident, under the value of an hundred pence, Mat. 18.28. contrary to that very Scripture, upon which they seem mainly to ground this their assertion.  


The second Position, how true in the Negative.  righteousness or good works, are not profitable unto me or other Christians: First, as procuring causes of election, for which opinion soever be embraced, whether that which presenteth man as the object thereof, qua condendum, qua conditum, qua lapsum, or qua credentem, as to be created, as created, as fallen, or as believing; it matters not as to this, all implying the works we now speak of, to be subsequent as fruits, and not antecedent as causes, or conditions of election. And however the Apostle saith, That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, 
Vocation according to the purpose of God is free, not depending upon any precedent condition on our part required, or whereby we are fitted or prepared to receive grace offered, nor upon the good use of any natural gift vouchsafed. Ball: Covent. pag. 324,  Rom. 9.16. The children being yet unborn, neither having done any good or evil, that the purpose of God according to election might stand: not of works but of him that calleth, it was said unto her, The elder shall serve the younger, as it is written: Jacob have I loved, but Esau have I hated. Rom. 9.11, 12, 13. Nor secondly, as the procuring cause of conversion or vocation; For first, the contrary hath been cleared in the explanation of the sixth Passage. Secondly, it is evident, 2 Tim. 1.9. That God hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose, and grace which was given us in Christ Jesus, before the world began. Thirdly, Christ himself professeth, That he came not to call the righteous, that is, men that can act, and do, and think themselves able to perform such works, or offer such sacrifices as can De congruo at least, if not De condigno, plead for the acceptance of their persons: But sinners that are such as can neither act, nor do, but find themselves both unfit for, and unworthy of any other recompense save the wages of sin, which is death. He called indeed all, of all sorts, outwardly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to repent, but these alone effectually {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the thing repentance, Mat. 9.13. That is, unto an immediate and actual renunciation of all the works that they ever could, and now fain would plead for themselves: that losing all they have of their own, they may win the Kingdom of heaven, not as their right in law according as the Pharisees laid claim unto it, but violently (at least in the account of all such men) videlicet, as sinners, &c. soldiers through the mere gift and absolute conquest of their Captain Jesus. Mat. 11.12, 13. Rom. 6.23. Nor thirdly, as procuring causes of justification. For as our own works are not the matter of that legal righteousness required in the old covenant: So are they not the means of procuring that Evangelical righteousness, which is held forth in the new. Because first, 
See Crandons' example of Bap. Aphor. pag. 242▪  there is no Scripture that requireth them for that end, but calleth men's labouring with that intent, a seeking for righteousness, as it were, by the works of the Law, and not by faith. Rom 9.32.2. To him that worketh, is the reward not reckoned of Grace, but of Debt, Rom. 4.4, So that if works were means to procure the new Covenant, Justification, we were not justified freely by grace, but of due and debt. It should not be said to him that worketh not, but believeth on him that justifieth the ungodly His faith is counted for righteousness, but to him that doth work and meriteth, from him that justifieth the godly, his work is imputed, for it is righteousness. 3. Those that assert works to be means, or procuring causes: say not that they are such, Ratione valoris & meriti propriè sic dicti. By reason of any proportionable inherent worth: But only Ratione pacti, as they are conditions to some promise or other, freely made by God; and if that be true, neither righteousness, nor good works, can be means or procuring causes of the the new Covenant, justification, because there is no promise thereof made to him that worketh or doth righteousness. It is nowhere said in Scripture, either ex. pressely, or implicitly, that he that will work, or perform such and such duties, shall be justified by the blood of Jesus, Nay, though we read, Acts 13.39. Whosoever believeth is justified, yet it is nowhere said, He that will believe, shall be justified.  
Fourthly and lastly, righteousness or good works are not profitable to me or other Christians: either as the way through which we come, as the means by which we shall get, or as the condition upon which we may ground our hope of eternal Glory. 
It is only Christ that opens heaven, it is only Christ that is the way to heaven, besides him there is no way, no truth, no life. Mr. Ambrose's second birth pag. 6.  Not as the way: For first, not works, but Christ alone is in Scriptures called the way. Thomas saith unto him, Lord, we know not whether thou goest, and how can we know the way: Jesus saith unto him, I am the way, the truth, and the life, no man cometh unto the Father, but by me, John 14.5, 6. He hath consecrated for us a new and living way (in opposition to the old dead legal way) through the veil, that is to say, his flesh, Heb: 10.20.2▪ Works cannot be the way, because they are neither the truth; that is, the substance of the Law, and ceremonies; nor the life which was held forth in the promises, for they being not the truth; we who are unworthy, must not pass that way, and they, not being the life, we who are sold under sin, cannot pass: So that though works were granted to be a way in themselves, yet it is impossible, that they should be a way unto us. The Gulf is so great, Luke 16.26. that there is no descending or ascending, but by Jacobs' Ladder which was put down by God, and not put up by men: and is of that length, that the top reacheth as high as God in heaven: and the foot as low as Jacob laid upon the stone, Gen. 28.13, 14.3. A way is a steady and immovable thing mounted so high, that the waters cannot overflow it, and thence called a highway: but works are sandy and slippery, soon overflowed, and not able to bear us up in the time of Temptation: Though we know nothing by ourselves, yet who dare stand upon this ground; and plead not guilty before God. 4. Faith might more probably be called the way to heaven than works: Sith as the Apostle saith, by faith we stand, 2 Cor. 1.24, and have access by faith into the grace wherein we stand, Rom. 5, 2. And yet is faith only said to be a coming into the way, as Ioh 6.35. and never called the way itself. Let therefore works be called (as they truly are) viae Regni, the ways of the kingdom: or motions of those that are in the way, not upwards to God, for the good of themselves; but downwards to men for the good of others, or the going forth of Christians from God (like the Angel, Heb. 1.14.) to do service for Christ in the world: and not their coming to God by Christ (as in faith and prayer) to wait upon and converse with him in heaven. Not as a means. For first, The Scriptures hold them forth as such. 2. If the works of Christians be the means or instumental cause, then are Christians themselves constituted the principal cause: and consequently the authors of their own salvation. And then it shall not only be true that Christ is the author of eternal salvation to those that obey him. Heb. 5.9. But that Christians are the Authors of their own salvation by their obedience unto Christ. 3. Promises under the Gospel that seem most legal, do not run like those of the Law of Moses, He that doth these things shall live by them, that is, by them as means of life: But simply thus, He that doth such or such things, shall live and be saved, Scilicet, by the mediation of Jesus Christ. Nor as conditions upon which we may ground our hope of glory. For first, It is not works, but Christ in us, that is the hope of glory, Col. 1.27. In all other grounds there is yea and nay, a doubtfulness and uncertainty, which occcasioned Bellarmine's Tutissimum est, &c. and therefore no sure and steadfast Anchorage for the soul, Heb. 6.16. But all the promises of God in him are yea, and in him Amen unto the Glory of God; 2 Cor. 1.20. And thence as there needeth not, so there is not any other sure and steadfast ground of our future enjoying the things promised, but the present indwelling of Christ in the heart by faith. 2. As other foundation or ground of hope can no man lay than that is laid, which is Jesus Christ, 1 Cor. 3.11, So the very attempting to lay another ground, is both an overturning of the Faith, and a turning back unto the Law of Moses. It being not the title and interest to the Kingdom, or the Ius ad rem: But the possession of the Kingdom, or the Ius in Re, that was promised in the law, and to be hoped for by the Jews in case they could observe it. 3. Let works be made the condition upon which (as some assert) Christians must necessarily ground their hope of Glory, and there will be no ground of hope left for such as walk in darkness, and have no light. Isa. 50.10. or that cannot by a reflex Act discern themselves actually, performing such and such conditions. The conditional promises (as a learned writer observeth) being made rather to the Acts than Habits. And lest we, 
Ep. before Mr. Burrought Gospel-conversation.  as well as they, should leave such poor souls comfortless, consider. First, The admonition of the seven brethren in the forecited Epistle, Scilicet, there is a sturdy stoutness and unyieldingness of spirit in men against the blessed truths of the Gospel made known unto them, they must have peace, comfort, and assurance their own way, or else they reject all; They would find a principle of life and power within themselves, and not go to Christ for it; they would bring something to Christ, and not fetch all from Christ, not knowing that the way which all believers have gone (after much wearying of themselves to find some thing in themselves) hath been at last to roll themselves wholly upon the free grace of God through Jesus Christ, seeing nothing in themselves, yet giving glory to God by believing. And if they could bring their hearts so disposed and qualified, yet they see the danger of resting in what they are, have, and do. And if want of such and such conditions and qualifications, had ground enough to keep them from Christ, it might have hindered any that ever did cast themselves upon the free grace of God, because they would still have been at a loss, finding a defect in them. 2. That he that is born of God, may have the seed remaining in him, that he cannot sin, and yet not always be able to bring forth the fruits of righteousness; at least not always see himself so bringing forth, for that the being of grace in, doth not necessarily infer the seeing of grace by a christian. That which we look upon as Luz, may be Bethel, the Lord in that place, and yet Jacob knew it not. Gen, 28.16. The promise made good and applied to the soul, and yet the soul not make good the condition, nor apply itself unto the promise: God be with us according to his word, Heb. 6.13. and yet we, as to our apprehensions, at a distance from God, Psal. 77.3, 10.2. The Scriptures hold it forth as a firm qualication for a believer to see himself unqualified {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Poor or beggarly in spirit, Mat. 5.3. and that then a man is in the fittest condition for the Kingdom of heaven to come to him: when he sees himself able to perform no conditions whereupon he may ground his coming into the heavenly Kingdom {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The poor are Gospellized, Luke 7.22. (the rich need not, they can Gospellize unto themselves, both fetch down a promise suitable to that condition they have performed, and form a faith ad libitum, out of that condition suitable to the promise) 4. Though they be promises made to such and such conditions, and such Christians as have them, while they can certainly say, 

We say that a christian in time of darkness and temptation, is not to go by signs and marks, but obedientially to trust God, as David calls upon his soul often.  
Burg. vind. Leg. pag. 34. Abraham after he had done many great works in the manner of Justification, he presented himself before the throne of grace: not only Sub forma pauperis, but what it more, of an ungodly man, &c. Ball. Covenant. pag. 72.   and see they have them, may ground their hopes (though neither infallibly nor ultimately) thereupon: yet are there absolute promises, or rather declarations of everlasting love through Jesus Christ to poor wretched creatures, that can say nothing for, but all against themselves: Scilicet, that they are ungodly, and the chief of sinners, 2 Tim. 2.25. And God by these, without those, is able both to beget and increase faith in the heart of a sinner, and keep him by his mighty power alone, through faith in that word unto salvation. He through the Spirit, waiting continually for the hope of righteousness by faith, Gal. 5.5. For 5. Though saith receive much refreshment and encouragement from sense, yet it receiveth life and nourishment only from the word, Rom 10.17. 2 Pet. 2.2. Abraham the Father of the faithful, may part with Isaac (the only sensible ground he had of the accomplishment of the promise) and yet his faith not be thereby destroyed, but proved to be a true working faith indeed: And Christians may lose the light of all their works, and yet not lose the life of faith nor ground of hope: but come experimentally to know the true difference betwixt faith and works: what it is to believe on him who justifieth the ungodly, Rom. 4.5. and to be justified by faith without the works of the Law. Rom. 3.28. O woman, great is thy faith, saith Christ to her that believed, and yet saw, and confessed herself to be a dog. Mat. 13.27, 28. And as that (saith Mr. Burges) is the best manifestation of love, when it is carried out to an enemy: So is that faith when relying upon God, though feeling terrors, and hell within us. See Burgess justificat Lect. 14. Sect. 8. pag. 117. Citing and approving of Luther's twofold pardon, the first of mere faith, and obtaineth much of God: the latter of experience, and takes off from the excellency of faith.   


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


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