THis passage, though for the form Adversa­tive, yet doth not the position of the conse­quent necessarily remove the Antecedent: For (if ever delivered) whether by way of de­hortation or Inhibition, it doth not in its na­turall bent restraine á toto but tali; not from a Hearkening to the letter at all, but from such a carnall Hearkening to the letter (which saith to us Labour) as is destructive to, or exclusive of an Evangelicall looking for the Spirit to work, and in effect amounts to no more than this, Hearken not ( Scilicet, exclusively in the sense aforesaid) to the letter which saith Labour; But even then (while so hearkening) looke for the Spirit to work, which Christ hath promised.

Letter may be taken, either largely for the whole book of Scriptures, or more strictly and properly for the Law of Moses, so eminently lettered in tables of Stone, 2 Cor. 3.7.

And then 2. the letter, or this Law, may be taken ei­ther materially for the substance of what is there required, or formally under the notion of a covenant as then dispen­sed by Moses. 3. By hearkening may be meant, either a meer [Page 2] Attentionall hearing or listening with the eare, or a heark­ning which Includes an [...] and is obedientiall. 4. Look­ing for the Spirit, may be interpreted either of a fanta­sticall, opiniative, groundlesse looking, or of a Christian-like looking for the Spirit in faith, bottom'd upon the promise. And now,

1 If by letter be understood the Scriptures or writings of the Old Testament and the New, The word is an Instrument of Gods Spirit, not coopera­tive, but passive, working only per modum objecti, as it containes a Declaration of the divine will, and it propo­seth to the un­derstanding & will the things to be known, belee­ved and prac­tized. 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 soules 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 necessarie to be beleeved and done by Christians. Ioh. 20, 31. 2 Tim. 3.15.16.17. And yet 3. Christians are not to look upon, or Hearken to the letter as able either to dis­cover to, or work in them what it holds forth, and re­quireth of them, or upon themselves as able either to un­derstand or conform thereunto; But acknowledging the letter, in regard of the things signified to be spirituall, Rom. 7.14. and themselves in regard of their owne powers to be altogether carnall, 1 Cor. 2.14. Rom. 7.14.18. they are to look up unto God by faith in Christ for the Spirit of promise, not onely to reveale to, but in their mindes, to work in them, not only to will but to doe, what is out­wardly and objectively represented to them in the letter, Iohn. 16.13. Luke. 24.45. Phi. 2.13. Gal. 1.16. For 4. as the Scriptures are not tho life, but testifie the life to be in Christ, and the great sin therein condemned (even by Moses) is not comming unto Christ for the life, Iohn. 5.39.46. So the letter is not that which enlivens or changes the heart, but witnesseth that to be done by the Spirit it selfe. 2, Cor. 3, 6. And the great sin against the letter (even of the Gospel) is looking for it or for selfe, and not for the Spirit of Christ to worke accordingly as there is promised, See Iohn 6.63. 2 Cor. 3.3.

2, If by the letter be understood the law taken mate­rialiter, or that which is held forth by Christ, and the Apo­stles to be the summe & fulfilling of the Law: as love to God [Page 3] and to our neighbours, Rom. 13.8, 11. and worshipping of God in spirit and in truth, Iohn 4.23 24. Then first Christi­ans as they are to hearken unto, so really they are to delight in this law of God after the inward man, Rom. 7.22, It is written in their hearts and put into their minds, Heb. 8.10. They are taught of God to love one another. 1 Thes. 4.9. They are circumcised from confidence in the flesh for this very end, Scilicet, That they may worship God in the Spirit, and rejoyce in Christ Iesus 3. Phi. 3. And yet 2, Christians are to looke for the spirit in faith, to strengthen them with might in the inward man, Ephes. 3.16. And whereas thirdly, They find a law in their members, warring against the law of their mindes; and that though to will be present with them, yet how to doe that which is good they know not, they are to pray continually, that the God of peace will sanctifie them wholly 1 Thes. 5, 23. and that through the Spirit they may mortifie the deeds of the body. Rom. 8.13.

Thirdly, If by the Letter be understood the Law taken Formaliter, Dispensed by Moses Sub ratione foederis, vind. leg. pag, 142. The doctrine I wil 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, Burgesse) it was Adams, Abrahams &c. then though Christians may heare, read, speake of, and hearken to the letter which saith labour, and it may be but useful in divers respects as is hereafter shewne: yet are not Christians bound to an [...], or obedientiall hearkening thereunto, as when it saith unto them labour upon that ac­compt: but they are to hearken to the word which is nigh them, even in their mouthes and in their hearts, That is the word of faith which we preach, and to looke for the Spirit in faith to worke in them through the mini­strie of the Spirit all such effects as Christ hath purchased, and the Father hath promised in that new covenant, of which the Man Christ Iesus is the everlasting Mediatour.

The Antecedent of this position, which is Negative, is evident: for first the Apostle opposes the Letter or law, as dispensed by Moses, unto the word of Faith or doctrine of the Gospel which we preach, and dehorts from an obe­dientiall hearkening unto that, and exhorts to a hearing and Cordiall beleeving of this, as holding forth Christ the [Page 4] end thereof for righteousnesse and salvation to every one that beleeves, Rom. 10.4.5.6, 8.9, Secondly. We are not under the law but under grace. Rom. 6.14. I through the Law am dead to the Law, 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, Gal 2.19. Wee are become dead to the Law by the Body of Christ, that we should be married to another, even to him who is raised from the dead, we are delivered from the Law, that being dead, wherein we were held, Rom. 7.46. Thirdly, The binding of Christians to obey this Law, renders Christ unprofitable to them: for circumcision did it not simply (for if so, doubtless Timothy should not have been circumcised by any consent of Paul) but because it was looked upon as making them debtors to doe the whole law, Gal. 5.2, 3, 4, and necessarily putting them under the curse for not doing of it. Gal. 3.10.12. If it be granted that Christi­ans are freed from the Damnatorie, but not from the Man­datory power of the Law, and that the promissory being accidental to a Law, this and the Directory essential, Then note 1. that the question is not about a Law, but this Law; 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 essentiall to, or will make up the defini­tion of a Law Politique, but what is essential to, and wil make up the Definition of the Mosaicall Law, which was dispensed at Sinai, subratione foederis, and so not after the usual manner of other Lawes, And now if wee beleeve Paul, and will not be so very Logicall as to deny Moses description to be a Definition; He describeth the righte­ousnesse which is of the Law, That the man which doth these things shall live by them, Rom, 10.5. And Paul proves that as many as are of the works of the Law, are under the curse, Because it is written, Cursed is every one that continueth not in all things that are written in the book of the Law, to doe them, Gal, 3.10. He proposeth these texts as containing the Sum & essentials of Moses Law. And can no more be de­nyed so to doe (for ought I See) then that of Gen. 12.3. cited Gal. 3.8, Nos igitur mor­tuos dicit legi & legem nobis, quod eadem re­dit: nam mortuo altero conjugum nexus conjugij, utrins (que) 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 containe the Summe and essentials of the Gospel. Secondly, The Law is said to be dead. Rom. 7.2.6. But how dead, if both essentiall parts be vnited and in their vigour? Can a man be said to be dead because he wants some [Page 5] Integrall part, as a leg or Arme, So Long as the body and Soule, which are the essentials; remain in vnion. Thirdly, Beleevers under the Old Testament were freed from the Damnatory power of the Law, for they were blessed with faithful Abraham, as well as beleevers now, Gal. 3, 9. But beleevers under the New Testament, are freed from this Law or covenant, as beleevers under the Old Testament were not, and therefore cannot their freedome be Inter­preted of a freedome from the curse or Damnatory power thereof, as is fully cleared by Mr, Shephard, Thes, 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 obligatorie power of the Law; at least quá foedus; and if so, quá dispensed by Moses, which is the point to be confirmed, Secondly, Christians are to serve God, not in the oldnesse of the letter, but in the newnesse of the Spirit, Rom. 7.6, whereas the Law or letter demands the service to be done in the power of the old man, mena­ces death for the least failing therein, and is disenabled ei­ther from accepting or rewarding any obedience unlesse so done. Rom. 8.4. For though it be not against the service done in the newnesse of the spirit, Gal 5.23. any more than the satisfaction made by Christ in the flesh; yet as this, so that is not exactly, Idem, the same there required, at least, not done per eundem, by the same, though being spirituall and proceeding from the spirit of Christ, it be really the tantidem the tantamounts, nay the Supramounts and farr more acceptable to the Father, who is both the Soveraigne over, and was the giver of the Law.

The consequence of this position which is affirmative is as plaine. For first, Christ hath promised to send the Spi­rit. Iohn. 16.8, And the Scriptures plentifully declare both that and what he shall worke when hee is come Ezek. 36.27, nay what he hath already wrought Gal. 5.22. And sure then Christians should looke for the spirit to work, and to work those very works in & upon them in measure which are promised and have been wrought in others. Secondly, Christians are encouraged to pray for the holy Spirit, Luke 11.13 and sure not to be idle, but to worke either by, in, or [Page 6] upon them: and shall they not looke for an answer to their prayers? Thirdly, Christians are exhorted [...] 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 worke in those things which con­cern their own salvation, with feare, as in the presence of God, and with trembling at the sense of their own weake­nesse and unworthinesse, and that upon this ground, because it is God that worketh in them &c. And if, though wee be called upon and said to work, It is indeed not so much wee that worke, as God that worketh in us: shall we pre­sume to set our selves to worke in conformitie to the let­ter? and not firstly, nay continually in much weakenesse fear and trembling looke to and for God to worke both the will and dead by his own Spirit? Totus liber ac­torum nihil ali­ud agit quám quod vocet ex lege non dari spiritum sanc­tum, sedexaudiru Evangelii Luth. loc: com: clas. 1. cap. 28. And fourthly. Seeing we re­ceived not the spirit by the workes of the Law, but by the hearing of faith Gal. 3.2. wee are to looke for the spirit to worke, not by the ministrie of the Law, which saith labour; but by the word of faith or doctrine of the Gospell. For (as Reynolds) The Law can onely shew what is good, gives no power at all to doe it, for that is the work of the Spirit by the Gospell use of the law page. 388.

If any thinke that Christians are hereby set at liberty from all liberal commands & shal never work, but when & as, and what the Spirit moves them, let him consider, first. That there is a difference betwixt the commands of the Law, or letter (strictly so called) which requires obedience (though Spiritual) to be done in the power of the Old man which is carnall. And the cōmands of Christ, or given by the Apostles in the Name of Christ, which calls for an o­bedience Spiritual, but to be done in the power of the New man, which daily fights against and mortifies the old. Christians may be set at liberty from these, Act 15.20. And yet not set at libertie from, but in a liberty to walk accordingly as is required by these. 2 Cor. 3.17.1 Ioh. 5, 3, Mat. 11.30.

Secondly, It were well if Christians did (but alas they doe not) work either so often, or in that manner and [Page 7] measure, nor alwaies what the Spirit moves them to, for first, The Spirit, or inward man where the Spirit dwels, is willing [...] (as some read, Rom. 12.11.) to doe or suffer upon all occasions, Its the flesh thats weake. Mat. 26.41. Paul found the Law of his mind warring against the law of his members, Rom. 7.23, 25. Paulus cos de­mū filios esse dei pronnnciat, qui ejus spiritu a­guntur, bi 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 wel as the flesh against the Spirit Gal. 5.17. To wil was present with him, though how to doe that which was good, he found not, Rom. 7, 18. Secondly, One of our great sins, reproved & complained against, is quenching of the Spirit, 1. Thes. 5.19. Grieving and resisting the Spirit. Ephes, 4.30. Acts. 7.51. Gen. 7.3. Nay Christians as they live in the Spirit, are exhorted to walke in the Spirit and assu­red thereupon, that they shall not fulfill the lusts of the flesh Gal. 5.16. Thirdly, The most liberall legall men confesse that they often resist the good motions of the Holy Spirit, that Acti agunt, they act, when acted. That by the pow­er of their Habituall grace they cannot stirre without the Antevening of some new exciting grace, & that they attempt often to work in their owne time which is the night, ha­ving neglected Gods time, which is the day. Fourthly, Did Christians deny, (as alwaies they should, and the Grace of God teacheth them, Tit, 2.12) to walk after the flesh, See the expli­cation of pas­sage the 6 An­swere to quere the 4. they needed not labour, or worke before the spirit, it were sufficient for them to walke after it, Rom, 8.1. & with the rest of the Sonnes of God to be bid by the Spirit of God Rom. 8.14. to deny themselves, take up their present crosses, and at his call follow him, not heeding the voice of strangers Iohn, 10.4, 5, Thirdly, I doe not hold that the Spirit of Christ doth worke in Christians or carry them out to worke any thing, but what is agreable to the directory & Mandatorie part of the Scriptures, nor that it doth teach them to beleeve any thing, but what is agreable to the doctrine of the Gospel, as recorded by the Prophets, and Apostles and doe there­fore, for the discoverie and prevention of false delusive spi­rits, often inculcate those sayings, If any man think him­selfe to be a Prophet, or spirituall, let him acknowledge, that the things that I write are the commandments of the [Page 8] Lord, 1 Cor. 14.37. To the Law and to the Testimonie if they speake not according to this word, it is because there is no light in them. Isa. 8.20. Fourthly, Though I dare not limit the Spirit that blowes where it listeth, unto means, as if it could not, or often did not worke without them; yet doe I not despise prophecying, praying, reading, confe­rence &c. but looke for the Spirit to worke in and by all such meanes as Christ hath appointed, and the Apostles who received immediately from him, have delivered unto us. For albeit, Fifthly, The Anointing, which the Saints have received of him, abideth in them, and they need not that any man teach them other things than what that Spi­rit (by which they were at first begotten through the Go­spel) dayly teacheth them, yet is there need of speaking and writing to, and Harkening and adhering unto what is written and spoken both by fathers, young men, and lit­tle children, 1 Iohn. 2.13. 2 Thes. 2, 15. Iude. 3. First, That Christians may be put in remembrance of these things though they know them, and are already established in the present truth, 2 Pet. 1.12. or once knew them, Iude. 5. Secondly, That they may be stirred up by being put in re­membrance. 2 Pet, 1, 13, Thirdly, To diswade them from the love of the world, by representing the vanity thereof. 1 Iohn. 2, 15, 16.17, Fourthly, For the mutuall com­forting and confirming one another in the saith, by ma­nifestation of the same truth, Rom, 1, 22, 1 Iohn, 2, 21, Fifthly ly, For the discovery and prevention of the Spirit of Ante-christ, which under a pretence of glorifying & immediately communicating with the Father denies Iesus Christ to have come in the flesh to take away sinnes, and our fel­lowship with the Father, and his Son Iesus Christ, con­trarie to 1 Iohn, 1.2.3 and 2, 23, 4, 3, Sixthly, That Chri­stians may not be shaken in mind, or troubled either by Spirit, by word, by letter, or by signes and wonders, tel­ling, or foretelling such things as are not recorded by the Apostles for our learning, upon whom the ends of the world are come, 2 Thes, 2, 2, 3, 15.

1. BY the Law may be understood either that covenant of works, as made with Adam in Paradise, Stat igitur fir­missimū primū nostrae theseos membrum. pre­cepta decalogi quatenus per Mosen tradita sunt Iudet ad gentes nihil per tinere cum ad eos fuit missus &.c. sic etium in signes Theologi omnes fentuint. Zanc, Tom. lib 1 pag .223 Muscul in loc. com. or that Legal Subservient Covenant, added to the promise, be­cause of transgressions, and ordained by Angells in the hand of a Mediatour Gal. 3.19. Secondly, By a converted peo­ple; may be understood, either only those that are such Judicio certitudinis in a judgement of certaintie, which only can be passed by the Lord himselfe, He alone knowes who are his. 2 Tim. 2.19. Or all those that are such Judicio charitatis in a Iudgement of charitie, soe farr as is meet for us to judge. Phi. 2.7. The Law taken in the first sense in its primative Institution, cannot properly be said to have been given either to a people converted, or unconverted, (those very termes presupposing the fall of man) but to Adam in the state of Innocencie, as the head, root and representative of all mankind; as is evident from the event; Death having passed upon all men, for that, or in whom all have sinned. Rom. 5.12. The Law taken in the latter sence was not given to the Gentiles, but to the Iewes, a circumcised people, a people that renounced the gods of the Heathens, & visibly worship­ped and called upon the God of Abraham, Isaac, and Iacob, and by consequence, so farr as it is meet for us to judge, a converted people. And the truth of this appeares 1. From Gods owne designation of the condition of that people, There are some learned and sol­lid 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 [Page 10] 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 confest by all and is cleare Exod. 19.) was given Sub Ratione foederis, un­der the notion of a Covenant. but no other people entered into covenant but onely 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 [...], a thing added to another, not set up as a compleat ordinance of, and by it self, 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 Mosaicall law: and hence doth the Apostle say of the Iews to them belongeth [...] the covenants Rom. 9.4. And of the Gentiles that they were strangers [...] to the covenants. Mr. Burgess himself under­takes to prove no more but that though when God gave the ten command­ments fo the people of Isra­el, they were the present subjects to whom he spake yet he did in­tend an obliga­tion by these lawe, not on­ly udon the Jewes, 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 Proselites, and circumcised before they were looked upon as obliged to, or by the Law of Moses; And hence Paul laies it down for a general rule, and thereupon dehorts them from submitting to circumcision. If any among you be cir­cumcised, he is a debtour to doe the whole Law Gal. 5.6. Sixthly. The Scriptures hold forth the giving of the [Page 11] Law by Moses as a special prerogative, and a peculiar pri­viledge vouch-safed to the Iews, 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 Iewes? much chiefly, because un­to them were committed the oracles of God. Rom. 3.2. And it is reckōed amongst their other priviledges, that unto thē apper­taines the giving of the Law. Rom. 9.4. Seventhly. the A­postle writing to the Christians at Rome, proves the Gen­tiles guiltie of sin from the Law of nature in the two first Chapters. And the Iewes from the Law of Scriptures, Chap. 3. from verse, the first to the 19. And that he might charge those sinnes home upon the Iewes (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 Iewes, Leges non dantur extra­ni is sed in di­senis leges ve­netae non obligant Romano &c. Par iu 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 himselfe and his Countrimen the Iewes: as appeares from verse, 23, & the commutation of the persons, verse 26) was [...] our Scholemaster, 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 Iesus verse. 25.26. it is no great danger to say that the lawes 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 [...] children. And therefore not, to be looked upon as put by the father under their paedagogie 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.

1. THe comparison, betwixt Iohn Baptist and me, or any other, now a Gospel Preacher, is not in respect of any personall worth, whether naturall, acquired or given, as if in any of these we did excel Iohn Baptist and were thereby enabled to preach that which hee could not, nor in respect of the effects, and powerfulnesse of preaching: for he went before him in the spirit and power of Elias, he was filled with the Holy Ghost, even from his mothers womb, many of the children of Israel did he turne to the Lord their God. There cannot be faith in a beast or stone, any more then 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 feld down the very ge­neration of Vipers. He forced them to disclaime their le­gal priviledges, and righteousnesse, brought them to con­fesse 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 sinnes. But the comparison is in respect of the doctrine preached, and that not because of any difference in the sub­stance of doctrine, as if Iohn had preached one Iesus, and we another. No, for Iesus 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 severall times where­in we preach. He living before and wee since that Houre of Christ: whence we have the advantage to declare some things of, and concerning Iesus, which Iohn, 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 Iohn the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11. Here Christ compares Iohn with those that went before him [Page 13] and the least in the Kingdome of heaven (that is the mi­nisterie of the Gospel say the English Annot) is com­pared with, and preferred before Iohn. 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 al­readie said) appeares. First, From that consideration, in and upon which this excellencie is ascribed to Iohn above those that went before him, which is (as Luke explaines) 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 Iohn Baptist: Luke. 7.28. that is, that speakes so fully and clearely concerning Christ, as Iohn 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 Lambe of God. Iohn 1.29. et quanto majorē &c. as Pareus And by how much, and in what sence he maketh Iohn, 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 then Iohn. So that they doe not foretel with Daniel after seaventie weeks, the most holy shall be Anointed to finish transgression, and to make an end of sins &. Dan. 6.24. Nor tell with Iohn that the Lamb of God is come [...] which is taking away the sins of the world But Evangelize with Paul what neither Daniel nor Iohn 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 iniquitie and brought in everlasting righteousnesse. Secondly, From the vnanimous consent of protestant Expositors who thus Interpret the place, and clear it against the pa­pists. Greater than Iohn in dignitie of office, and clearenesse and fulnesse of Doctrine, in a publishing the entire perfor­mance of all things foretold of Christ, as his Death, Parcus in l [...]c, Resur­rection, Ascention, and Calling of the Gentiles; which Iohn saw not. English Annot And Thirdly, An occa­tional [Page 13] using of this comparison cannot (soe farr as I ap­prehend) be altogether deemed unseasonable in these daies of ours, any more than in the daies of Christ; considering, that as the Iewish Doctors would allow no clearer nor fuller discovery of the Messias and his Kingdome, than what had been made of old by Moses and the Pro­phets: Soe, many of the Apostles and mightie Scripturall men in our Israel will allow (in effect) no clearer nor fuller Gospell than what was preached by Iohn: Scilicet That Christ is come, and is taking away the sins of the world not that he is dead, or rather risen againe and hath taken them away, Heb. 1.3 Nay some are not so cleare, but will needs make repentance continuall Baptisme, washing away sins out of Gods sight, And that not Sacramentall or Ratione signati, as baptisme is said to doe, when dispe [...] sced by the minister: but instrumentally as a medium [...] meanes vsed by Christians themselves: which is such a kind of washing as (I beleeve) Iohn Baptist never knew of. And had not such Doctors as these that are so great in the kingdome, 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 Iesus to be the Messias: qui, in eo vno, per vnicam ejus oblationem semel factam non confidit sese a deo patre gratis per fidem Iustificatum, ac proinde tandem corpore et animo glorificandum. Beza in 1 Iohn 222 But wee that are least in the king­dome, may blot out justificatum, and insteed of glorifican­dum write justificandum, and yet (Sine operibus) it will not passe for Orthodox and classical, with the Rabbies 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 Kingdome 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 sence its warrantable, and edifying to make a comparison betwixt [Page 14] Christ and us: but only de facto that he thats least &c. can preach that which Christ in the flesh, that is before his death upon the crosse, did not preach. Not as if he could absolutely preach that or any thing else without Christ, no: for without him we can doe nothing. But supposi­tively in case Christ be pleased to strengthen and en­lighten, him by his Spirit, then he may doe 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 Iewish, faith: Scilicet, That he himselfe 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 tels his disciples in his last Sermon Iohn. 16.12, 13.14, That he had many things to say unto them which he forbare to declare at that time. First. because of their Infirmities, yee cannot bear them now: Secondly be­cause he purposed to send his holie 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 owne glory. He shall glorifie mee for he shal receive of mine and shew it unto you. If any aske which be the things that were not shewed then, and should afterwards? Its conceived they are implyed in these words, He shall shew you things to come. And then if by things to come be ment such future Events as are the sub­ject of prophesiing (strictly soe called,) then were they shewed afterward to Iohn and by him recorded in his booke of Revelation. If such Scriptural mysteries of the kingdome of heaven, as for the hight and depth, were not then Sutable to the disciples, but should after­wards (the Spirit once poured forth and Iesus Glorified) be preached unto al the Saints, thē were they revealed al after his Resurrection & ascention to the Apostles and recorded in their Epistles: Especially to, and by Paul in the three [Page 16] 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 Kingdome or Heaven.

I gave a discription of repentance (whether Theoreticall or Practicall) in my answer to the Queries: which be­ing come (as I verily beleeve) to these informers hands, before the collecting of these passages

First. I hope that they doe not looke upon this as a de­scription, much lesse a definition of repentance, but only an occasionall expression, holding forth some single Act thereof, Secondly. I desire that they would be pleased Seve­rally to enter into their closets, and there for a while com­mune with their owne hearts and be still, Selah. And ha­ving compared their notes with what is written in their consciences, tell of a truth ethice (for Logicee I thinke they cannot) First, Whether or no they ever heard this passage delivered by mee in these very words. Secondly. Whether or no by the rules of Orthographie it should be closed with a period, or space left for some thing Exegeticall to extend or explaine it. Rom 10, 6, 7, Thirdly, whether or no this Repentance, or not saying in the heart, doe this: i. e. this or that commandment, had expresse reference to any other commandment, than this and that of ascending or descending mentioned in the text: which being proposed at first by way of Querie, by a desttessed & distrustful soule, came afterwards oftentimes to be imposed upon the soule it self as commandments from God, though really they be the dictates of its owne tormented conscience. For 1 the soul enquires who shall, &c. and if not stopt there by the word of grace, the next Querie is, shall I? And then, Thirdly. neglecting the word of faith, is too apt, in the time of [Page 17] Temptation, to turn back to the Covenant of works, and look upon it self as bound by the law of God, or legal Co­venant; either to ascend, that is, (as Diodate) to undertake by its own works to obtain a right to eternal life, or to descend, that is, to take upon its self the pains of death and hell, for satisfaction for its own sins. And doubtlesse Evan­gelical repentance includes in it a not saying in the heart, do this, that is, this or that commandement, whether of ascending or descending, which are accounted, by a di­stressed, distrustful soul, to be the commandments of God or of Gods law yet in force; Of the first, for the at­tempting to do, that is to bring down Christ from above. And of the second, for the attempting to do that, is to bring up Christ again from the dead, Rom. 10, 6, 7. And if ever such a passage as this fell from me, in a publick Assembly (Nisi mentis & memoriae inops) I am verily perswaded, and speak it as in the presence of the Lord: that first it was grounded upon, and occasioned from that Text: Rom. 10.6, 7. Secondly, that it was intended per dicentem, by me that spake it, in that sense, or to that effect as is before ex­plained. Though thirdly I dare not aver, but that the Di­cta, or the words spoken, simply considered, might sound harshly in such mens ears, that: first are accustomed to press an active obedience from the law of works: secondly, came filled with prejudice: and thirdly, never heard me preach, nor expresse my thoughts upon any such a subject, either before or since these passages were collected. I have answered thus farre to this passage in Hypothesi, though not to any of the rest, because I have some special hints from the Text, which containes part of it, 1. To what purpose I might possibly speak. 2. What might be the ground of these Informers misapprehensions and mistakes, 3. That the unprejudiced reader, (from this to which, De facto; I can say a little) may be directed in some mea­sure, how to judge of their dealings with me in the rest. I shall now declare (as if this had not been said) what I conceive of the passage it self in Thesi.

[Page 18]1, Repentance is either legal, which consists chiefly in a sense of, and sorrow for the transgressions of the law, and a restlesse fear of the judgements threatned and deserved, and this (I grant) is often followed, nay commonly accom­panied with a saying in the heart, do this or that, or what shall I do, this commandment or that commandment, to free my self thereby from fear and bondage; Thus the Jay­lour cries, Sirs, What must I do to be saved. Or Evangelical, which includes a Renunciation of a mans own Righteous­nesse, or the works: The Ismaels begotten of his own flesh, by the law, and a turning unto Christ, who is the Lord our Righteousnesse, Sanctification, and Redemption, and this is that hereafter spoken of.

2. By this or that commandment of God, may here be meant either first those Ʋtopian 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 Ʋtopian fancied commands which the deceitful heart of man (not being able to hear, or do the word that is nigh) en­quires to have fetched from heaven or beyond the Sea, that it may hear and do them; Then doth Repentance include not only a not saying in thy heart; Do this, but what is not a not saying in the heart: So much, as who shall ascend, or who shall descend to inform thee of this or that commandment. For, 1. This is a sinful evading of the just sentence of the Law already given by God, instead of submitting to judgement, and acknowledging the sin and guilt. And an hypocritical arrogance enquiring for some new Law, as if God knew not how farre short all men come of keeping the old. Rom. 3.23.2. Its a neglecting to look up to the Brazen Serpent now, when stung with [Page 19] the fiery, and a seeking for devised remedies, run for a covering, but not of Gods Spirit; and so an adding sinne to sinne, like as Adam did when he sewed Fig-leaves. Isa. 30.1.

2. If by this or that commandment be meant this or that of the ten: as dispensed by Moses; 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 righteousnesse, 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 maist live in them. For there­by 1. Thou shewest thy self ignorant of Gods righteous­nesse. 2. Thou vainly goest about to establish thy own righteousnesse. And, 3. Thou rebellest against, instead of submitting to, the righteousnesse of God. Rom. 10, 3.

3. If by this or that commandment, be meant the scrip­tural commands, which are, and as they are given by Christ himself according to that: If ye love me, keep my Commandements. John 14.15. Then doth repentance in­clude a saying in the heart; Do this, that is, this or that commandement of God; nay, all the commandements of God, together with a deniall of all ungodliness and world­ly lusts, which war against the spirit, and are contrary thereunto: Tit, 2.12. Acts 3.36. 1 Cor. 7.10, 11.

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, [Page 20] that maintain an universal calling of all, of all sorts, active at least, if not passive. Note,

1. That by a people called, are not meant a people cal­led upon meerly by a Lecture read out of the book of con­science, or the Dictates of a natural light. For 1. Paul (before his conversion, or that light from heaven shined about him, Asts 9.) had this light within him, and yet remained ignorant in unbelief: and at the height that this could lead him unto, persecuted Christ and the Church. Neither can it be said, that it was because of his not mind­ing that light. For 1. He laboured alwayes as much as possible for man to do, to follow that light, and profited more than his equals. 2. Touching the law he was blame­lesse, and persecuted the Church out of pure zeale of acting according to this light. 3. He bears the Jews record, that they acted for God zealously according to this legal light, and yet wanted knowledge; or that Evangelical true light, which shines from God in the face of the Lord Jesus. 2 Cor. 4.6.4. The Jewes killed the Disciples, and yet judged from this light, that they did God good service, not knowing (indeed) either the Father or the Son: Joh. 16.2, 3.2. Though all the Gentiles shew the work of the Law writ­ten in their hearts: Rom. 2.15. yet not any work of the Gospel. Nay, where is it said that this light ever convinced Gentile of sin, for not believing in Christ? Is not this to be done by the Spirit of Christ? Ioh. 16.8. Or where was ever Heathen savingly converted, but by the foolishness of preaching? The world by wisdom (that is this light im­proved to the utmost) knew not God, And therefore it pleased God by the foolishnesse of preaching, to save them that believe: 1 Cor. 1.21.3. Adam had this light, and it taught him first, That he was naked: 2. To Sew fig-leaves. 3. And when those vanished at the voice of God, to seek to hide himself, under a thick covering: But could neither teach him to confesse his sin and commit himself unto God, nor tell him any thing of the seed of the woman, That should break the head of the Serpent. 4. The Apostle distin­guisheth [Page 21] of a natural man, and of a spiritual man; And though he that is spiritual judgeth all things, yet the na­tural man receiveth not the things of the spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned: 2 Cor. 2.14, 15. Nay, what needed Christ to send the Spirit of truth to lead the Disci­ples into all truth. If the light thy already had could have discovered it to them, and effectually guided them there­unto?

2. By a people called, are not meant a people called up­on meerly by a Lecture read from the book of the creature, the Sun, the Moon, the Stars, &c. For 1. Though the heavens declare the glory of God, and the firmament sheweth his handy works, &c. Yet the Psalmist concludes them all imperfect; As to the converting, making wise, and true en­lightening of the soul, and ascribes all those effects unto the word of the Lord: vers, 7, 8.2. Though the Philosophers and wise men might by contemplation come to know the eternal power and God-head, Rom. 1.20. Or, A Deum absolutum, (as Luther speaks) yet could they know nothing of a God manifested in the flesh, and justified in the spirit; which the Apostle calls the mystery of godlinesse: 1 Tim. 3.16.3. God did not make use of any of the stars of the old cre­ation, but created a new one (called his Star: Mat. 2.2.) And thereby led the wise men (blind fold as it were) in a way they knew not, to Iesus Christ.

But thirdly, By a people called, are meant a people cal­led out of the world by the Spirit in the preaching of the Gospel. To know the only true God, and Jesus Christ whom he hath sent. Io. 17.3.

For, 1. This is the only means appointed by Christ, for calling a people to himself Mar. 16.5.2. Christ intercedes in a special manner for those that shall be so called. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe in me through their word, Iohn 17.20.3. People in the writings of the Apostles are denominated [...] called & [...] a Church or people called out, only [Page 22] in reference to this call. 4. By this it is, that the true light comes into the world, not only [...], appears or shines dimly through types and ceremonies, as under the Promise and Law: Vide Heming. in Ioh. 1.9. Iohn 1.1.4, 5, nor to one Na­tion only, as it did during Christs abode in the flesh: Iohn 1.11. But now [...], it shineth forth clearly and effectu­ally, convincing the world of Sin, Righteousness, and Iudge­ment; according to Christs promise, or enlightening eve­ry man, Iew and Gentile, Greek and Barbarian, even every creature, Iohn 1.9.16.8. Mark 16.15. And yet 4. Some people of each sort, or â singuli Generum, (in respect had to this Evangelical call) are still uncalled, either negatively, as never having heard it: or positively (having heard) and yet not so much as visibly yielded themselves obedient thereunto, both are evident. For if thousands live and die, and never hear so much as that there is a Iesus. 2. The Apostle witnesseth that of those, that heard, some mocked, &c. Act. 17.32. and brings Isaiah complaining, Lord, who hath believed our Report: Rom. 10.16. Many may be called upon, activè, or quoad actum praedicandi, and yet few called passivè, or quoad effectum praedicationis.

In answer to the second Quere. I say first the Gospel is to be preached to the uncalled. For 1. Christ commands his disciples to go in to all the world and preach the Gospel to every creature, Mark 16.15. Come, for all things are ready. Those very men are invited that were, and while they were taken up with pleasures and profits, insomuch that at the first hearing (with one consent) they began to make excuse: Luke 14.17, 18. Secondly, preaching the Gospel is the meanes by which God calls the unregenerate to his Kingdom and Glory: 1 Thes. 2.9.12. It is the power of God unto salvation: Rom. 1.16. In Christ Iesus I have begotten you through the Gospel: 1 Cor. 4.13. So that unlesse Ministers will refuse to use the means for conversion of sinners, they must preach the Gospel to such. Nay, there is a necessity laid upon them, and woe unto them if they preach not the Gospel. 1 Cor. 8.16, Thirdly, were it not that the Gospel [Page 23] is and ought to be preached to persons that are uncalled, why should those be damned that obey not the Gospel? 2 Thes. 1.8. or how shall they be convinced of sin that be­lieve not on Iesus? Io. 16.9.

Secondly, if (only) be referred to the persons to whom we are to preach, and the sense of the Quere be this Scili­cet, whether the Gospel is to be preached onely to the un­called. I answer, negatively, For 1. The Apostles in all their Epistles writing to Christians, especiall Paul in the three first Chapters to the Ephesians, preach the Gospel. Luther in loc. com 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 alwayes preach Christ, and perswade 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 tast of the hony. 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 bin more revi­ved and enabled to destroy their adversaries; thus the Papists, they forbid us to eat of this hony, this precious comfort in Christ, as if thereby we should be hindred 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 Glasse, the Glory of the Lord, may be changed into the same Image, from glory to glory, even as by the Spirit of the Lord: 2 Cor. 3.18, Thirdly, the Gospel is said to work effectually in them also that believe: 1 Thes. 2.13. and christians, the more they grow in grace and in the know­ledge of the Lord Iesus Christ, the more they grow in a sence of their own weaknesse and unworthinesse, which occasions that faithful saying, still to be seasonable, and worthy all acceptation. That Iesus Christ came into the world to save sinners, 1 Tim. 1.15. Thirdly, The men that are most zealous for pressing the Law of works, will allow the Gospel (if a conditional covenant may be called Gos­pel) to be preached to themselves, and such like godly men whom they look upon as truly called. Nay, in old time, [Page 24] Christ might have been feasted at the Pharisees houses, pro­vided he would never reprove them for taking the highest roomes to themselves: Luke 14.8. nor appear a friend to Publicans and sinners. Luk 17.39.

Thirdly, if (onely) be referred unto the Gospel, or the Doctrine to be preached, and the sense of the Quere be, whether only the Gospel is to be preached to the uncalled? Then first, Christ, in commission for preaching which he gave to the Apostles, mentions only the Gospel, and in­serts not a word touching the Law of Moses, and he that in hearing that believes and is baptized (no mention of other works) shall be saved, and he that believes not, (what other works soever he doth) shall be damned: Mar. 16.16. Secondly, Paul professeth that he was made an able Minister of the New Testament, not of the letter, but of the Spirit: 2 Cor. 3.6, and that God hath reconciled us to himself by Jesus Christ, and hath given unto us the ministery of reconciliation. 2 Cor. 3.7.9. not of death and condemnation. 2 Cor. 3.7.9.

Thirdly, the Law that was given by Moses to the Isra­elites, onely as hath been shewen, and not so much as for the use of the Gentiles while such, but suppositively and se­condarily in case they became Proselites, and were by cir­cumcision incorporated into the body of the Iewes: And for the Covenant of Works made with Adam, 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 witnesse, and the thoughts in the mean while ex­cusing and accusing one another. Fourthly, I distinguish Inter praedicare legem, & praedicare de lege, betwixt Preach­ing Law, and preaching of the Law: Praedicare de lege, or to preach of the Law, is to declare first what the Law in its own nature requires; and what it behoveth them to do or die, that think to become righteous, or to get life by conformity thereunto: as Luke 10.25.28. Rom. 10. [Page 25] 5. Mat. 5.22.28. Secondly, that none were ever able to perform it, all having sinned and come short of the glory of God: Rom. 3.23. Thirdly, that the Gentiles which had not the Law of Moses, sinned against the Law of Na­ture. Rom. 1.32. Rom. 2.12.14, 15. And the Iewes who were under the law of Moses, became guilty thereby be­fore God: Rom. 3.13. [...] sine ad­jecto articulo generaliter ac­cipitur. Beza in loc. No flesh could ever be justified by the deeds of either law: [...] for by each law, whether of nature or Scripture, to the conscience appealing, comes an acknowledgement of sin, Rom. 3.20. Fourthly, that what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likenesse of sinful flesh, and for sin hath condem­ned sin in the flesh, and fulfilled the righteousnesse of the Law in us, or is the end of the Law for righteousnesse: Rom. 8.3, 4. Rom. 10.4. Fifthly, that though De facto, the Law without, seconded by the Law within, accuse, ter­rify, and condemn; yet De jure, it hath nothing to do ei­ther to charge or condemn the elect of God: Rom. 8.33. Rom. 8.1. Gal. 3.13. Rom. 6.14. Sixtly, to tell, to whom, for what use, and untill what time the Law was given, and what great and precious priviledges we enjoy, who are freed from the bondage of it, Rom, 3.19.5.20.6.14. Gal. 3.19.4, 5. Seventhly and lastly, to declare that love is [...], the fulfilling, summe, and even the whole of the Law, which is now the new commandment of our Husband Christ, and not simply required of us, as former­ly by our old Husband: but freely begotten in us by the immortal seed of the Word, as fruit acceptable to God the Father; All which are plentifully done by the Apostle Paul, in his Epistles to the Romans and Galatians, and should now be done by Gospel-Ministers as occasion is gi­ven, either by the pride of the Pharisees, the poverty of the Publicans, or the rising of such contentious disputes about the Law, as did in the dayes of the Apostles, and are likely to continue till the end of the world. But as for preaching the Law whether given to Adam or by Moses as a Cove­nant [Page 26] of life and death, according as the Scriptures describe them: Gen. 2 17. Rom. 10.5. Gal. 3.10. which is truly Prae­dicare legem, or to preach the Law indeed as yet alive (an abrogated, repealed, fulfilled, satisfied Law, being no otherwise a Law, then a dead man, a man) as it was never commanded by Christ, so was it never (that we read of) practised by the Apostles, and by consequence, not now to be revived by the Ministers of the Gospel. And yet fifthly, This excludes not all preaching, that is minatory for those that manifest themselves to be positively uncalled (especi­ally:) and all sorts (occasionally) should be taught, that he that believeth not the Son, shall not see life, but the wrath of God abideth on him. Iohn 3.36. If the word spoken by Angels was stedfast, and every Trangression and diso­bedience, received a just recompence of reward: How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, &c? Heb. 2.7. To which we may adde such like; as Heb. 10.28, 29. Heb, 12.25. Acts 3.22, 23.

The third, Scil. whether good works are to be preached to the called. I affirm and say they are, and that in a speci­al manner. For first these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: Tit. 3.8. Nam ii soli &c. as Beza in loc. Secondly, Christ having charged his Apostles, [...], to discipulate all nati­ons, which was done, as Mark explaines it by preaching the Gospel, addes [...] not [...]; and so [...] not [...]; Scilicet, teaching, not all the nati­ons, but such as should be discipled, or called by preaching of the Gospel out of the nations, to observe, &c. Mat. 28.20. Thirdly, the called are his workmanship created in Christ Iesus unto good works: Eph. 2.10. They are redeemed from the hands of their enemies, That they might serve him without fear, in holinesse and righteousnesse before him, all the dayes of their lives: Luke 1.74.75. God hath called us not to uncleannesse, but unto holinesse: 1. Thes. 4.7. Walk wor­thy [Page 27] 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, then is the Gospel, or the triumph of Christ over the Law, Sin, Death, and the Devil, &c. The proper object of preaching, and Ministers more fitly said to teach, then to preach good works to the called.

But if this Quere or part of the passage (though indefi­nite) be intended to run in equipage with the former, and that to preach good works to the called; shall amount to as much as to preach good works only to the called. Then consider that good works may be taken first largely, as in­cluding all good works whatsoever, though the immediate products of the Gospel. As repentance and faith: or second­ly strictly, as including only such works, as are mediate effect, supposing the precedency of faith, in which sense good works are commonly said to flow from, or follow after faith. If we take good works in the former sense. Its true, that good works, Scilicet faith and repentance, though not expressely all good works, are to be preached to, and required from those that are yet passively uncalled. For, 1. Christ himself having preached the Gospel of the King­dom, or proposed the object which instrumentally begets, immediately injoynes the duties, or calls for the Acts to be exercised thereabout. Repent and believe the Gospel. Scilicet, which I have preached: Mar. 1.15. Secondly, In the name of Iesus, held out as the Saviour of sinners, re­pentance, and remission of sins, or as the Syriaok conver­sion into the remission of sins, is to be preached unto all nations: Luke 24.47. Thirdly, Peter bids the Iewes re­pent and be converted: Acts 3.19. And Paul exhorts the Jaylor to believe on the Lord Iesu: Acts 16.31. Take good works in the better sense and though it be true, that Sensu diviso, the uncalled should do these subsequent works, as love the Brethren: 1 Pet. 1.22. Call upon the name of the Lord: Rom. 10.14. &c. as being now immediately called to obey the truth, and believe the Gospel, by which they [Page 28] may be enabled and privileged thereunto: yet not Sensu composito, or while uncalled: For 1. People under com­mand should hoc agere: not only do the things comman­ded, but in that order as they are commanded to do them: when servants are bidden come, they should not then say, they'l go, and when they are bidden go, they should not then come, or do this, (though both due in their season) but when the Master saith come, they are to come: when he saith go, they are to go, and when he saith, do this, then are they to do it. Mat. 8, 9. People therefore being im­mediately, and firstly called to repent and believe the Gos­pel, 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 neer as good instruction to resist vice, out of Plutarch, and out of Seneca, as out of Pauls 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 righteousnesse, next to embrace the righteousnesse of Christ, which God freely offereth in the Gospel: English Annotat. in Rom. 10.3. Secondly, All works which are required, and as required by Christ, should be done in faith. Heb. 11.6. For otherwise, though they may be good Ethicé, and both taught and done in Ge­nere moralium: yet are they not good — Theologicé, (as we now speak) nor to be taught or done in Genere spiritua­lium: And if they must be done in faith, then not before faith: But first should men believe, and then through be­lieving, do all other works. Qui vult bene operari, non ab operando, sed à credendo incipiat. Thirdly, the Apostles do constantly direct their practical exhortations to such as are visibly called [...], teaching them, and onely them to observe all things: &c. according to Mat. 28.20. Fourthly, Believers only are in a condition for acting in an Evangelical way, and upon Evangelical grounds (and that an Active obedience is not now to be pressed from, or to the Law, hath and shall be fuller cleared) For as Mr, Shepheard no friend to Antinomians (in that very tract where he so learnedly opposeth them) saith; This caution is ever to be remembred, that such acting be not to make [Page 29] our selves just, but because we are already just in Christ; not that hereby we might get life, but because we have life given us already; not to pacify Gods justice, but to please his mercy, being pacified towards us by Christ already. And if so be that Believers are onely in a condition of thus acting; and obedience active, is not to be urged from the Law, I see not but the [...], or Appendants to the [...] or Gospel, should presuppose the preaching of that as Instrumental, to bring persons into this condi­tion; and especially, if not solely, be preached to Believers. The end or summe of the commandment is love, and that out of a pure heart, &c. 1 Tim. 1.5.

I Shall not here discusse; whether this Solution be per­tinent and full, as to the objection: But expresse the summe of both in four Queries, and return answer severally to each of them.

THis passage seems to relate to the practice of Christi­ans, what it is, that De facto they do glory in, when they glory, and not to the faith of Christians, what it is that they believe De debito, when they glory, they should glory in. And now, there is a great difference in Theo­logy betwixt these Queries: Scilicet, what Christians should do De debito, and what Christians ordinarily do, De facto. To the first (though it be not directly contain­ed in the passage: yet for clearing both the truth and my self. I answer, First negatively) Christians when they glory, should not glory in their own righteousness, for first, we are all as an unclean thing, and all our righteous­nesse as filthy ragges, Isa. 64.6. Accounted by Paul [...] quasi [...], Dutig, or dogs-meat; fit to be thrown to the dogs of the concision, and not to be reserved as food for the spirits of those that have Jesus Christ to rejoyce in. Phil 3.3, 8. Secondly, Christ adviseth, Not to let the left hand know what the right hand doth. Mat. 6.3. And though he [Page 54] himself be pleased in mercy to say, Well done thou good and faithful servant, Mat. 25.21. yet he teacheth us to say, (though we did all things that are commanded us) That we are unprofitable servants. Luke 17.10. Thirdly, The Pharisee is checked for preferring himself before the Pub­lican, (though he acknowledged all the distinguishing works to come from God) Luke 18.11, 14. See Phil. 2.3. And those that pleaded, Lord, Lord, have not we &c. ga­thering acquaintance with God from a recital of the more than ordinary works, which they had done in his name; Hear God professing unto them. I never knew you, Depart from me, ye that work iniquity. Mat. 7.22, 23. Mat. 25.44. Fourthly, It is of grace, not of works, least any man should boast. Eph. 2.9. I will make mention of thy righteous­nesse, even of thine only. Psal. 71.16. Fifthly, Glorying in our own righteousnesse, and duties, or performances, argues a resting and rejoycing in them, and seven of our eminent Divines (five now Commissioners appointed, &c.) Assert; That Christians when they abound in much doing, and well doing, 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 righteousnesse, and holinesse, expressed in their lives and conversations. They may, yet notwithstanding all this be brought, not to glory in themselves, but in Jesus Christ; and willingly come down from the throne of their own conceits, sufficiencies, abilities, and lye at the foot­stool and threshold of Iesus Christ. That seeing they know nothing; are nothing, have nothing, do nothing, they may be 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 vertue from him, seeing a need of Christ and nothing else, and finding a fulness and help in him, and nothing else.

[Page 55]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 doest 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 ought 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 Iob, David, Peter, &c. are fre­quently brought by God to loath and abhorre sinne and themselves, because sinners: but never either to glory in their sins, or in themselves, because they had sinned against [Page 56] 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, Righteousnes, 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 Kingdome, Power, and Glory. Mat. 6.3. Thirdly, Paul saith, I will glory [...], in mine infirmities, or in the weakenings, and disenablings of my self, (from attaining ease in the flesh) by those crosses, pricks, or buffettings of Satans 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 Querie 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 Praedicate is not to be supplyed with the adverb Semper, alwayes, 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 publick narration of our sins accompanied with a conceit of an excellency in, and a delight arising [Page 57] from them, or imagined; and such only in the accompt of some sort of men, being indeed nothing else but a publick 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 embleme 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 shew of mans 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 apparant, that many in these dayes do ordinarily boast of, and rejoyce 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 drunkennesse, 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 shew in the flesh. For first, Christians cannot say their hearts are alwayes clean from any sin (except that against the Holy Ghost) Psal. 19.12, 13. Ier. 17.9. and then doubtlesse sometimes not free from glorying in their sins, at least of ignorance. Secondly, The Christians at Corinth walked sometimes as men ( Ene­vyings, [Page 58] strife, and divisions, and law-suits, 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 Gods 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 sence, 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, therfore pardon it. Ser. Burroughs 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 righteousnes, 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 publickly 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 [...] Sed misericor­dia sum donatus, as Beza, but I was had mercie 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 un­beleef: so that I could not acknowledg my misdeeds, there­fore he hath prevented me with his meer mercie; for sin is a cause to infinite goodness, that it may come and help: [Page 59] 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 [...], Subintravit, or obiter subiit, as Erasmus, came in unexpectedly, as to the Iewes: Scilicet, Not that righ­teousness (as they imagined) but that the offence might abound Rom. 5.20. [...] was added as an appendant to the promise, [...] for transgressions sake. Vide Zanch. fid. obs. in cap. cap. 13 Aph 7. Gal, 3.19. Scilicet, To side with sin against the person, or to be the strength of sin. 1 Cor. 15.56. And not [...] as Christ was delivered, Scilicet, Appositissimè igitur citatum hoc testimoni­um ab Aposto­lo & rectè est explicatum [...]er [...] 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 Adams sin, fael [...] culpa, it was a happy fault, &c. no questi­on but God cat over-rule 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 loathsom 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 Iohn 1.17. Rom. 4.15. And that yet for all this, Where sin abounded [...], 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 lyer: 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 upright­nesse 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 subtilty and malice doth often bring the greatest evil to them out of their good works, Scilicet pride against God, and Ignorance of self-nakednesse, Rev. 3.17. So doth God through his infinite wisdome 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 [Page 60] 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 Gods 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 sinne 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 publick narration of our sins, accompanied with a conceit of an excellency in, and a delight arising from them. For first, Let christians confesse 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 sinnes 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 losse for the excellencie of the knowledge of Christ Iesus their Lord, for whom they have suffered the losse of all things, and do count all things but dung, that they might winne 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 pro­claime them Antinomians against all Law, and unlesse they will recant and use it, not only [...] as becometh the na­ture of a Law. 1 Tim. 1.8. but [...] in the very [Page 61] 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 magnifie the riches of his grace in his recovery. Ball. cove. pag. 155. that Grace may abound. Rom. 6.10. Fourthly, If christi­ans confesse 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 unrighteousnesse of men serveth to commend the righteousnesse of God, censure them either to judge God unrighteous, who taketh ven­geance, or that it is mans duty to lye, 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.

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 prooved. 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; [Page 62] 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 unfruitfull. Tit. 3.14. And expressely requires these as well as those. 1 Tim. 3, 2, 3. Secondly, Paul enjoyneth Timothy to be an example to the Believers, in word, in conversation, in chari­tie, 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 Lordlinesse and Domineering. 1 Pet. 5.1, 2, 3. And Iohn wrot against Diotrophes, who loved to have the preheminence, and challenged him for prating against poor christians with malicious words, and that not con­tent therewith, neither did he himself receive the bre­thren, but forbad 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 alwayes expecting a removal before the end of four­teen dayes) 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 dayes 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 humane nature in Magistrates, without blemish to Magistracy; I think may as truly be said of the humane nature in Ministers, without blemish to the Mini­strie. That for the most part it can as ill bear a high estate, as a mans brains can endure to stand on the pinacle of a Stee­ple, never more subject to mis-judge of things, than when advanced by the Magistrate to sit in Cathedrâ. Secondly, [Page 63] Saul (I meane 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 enquire, Quid rerum nunc geritur in Angliâ? The answer is, Consulitur de religione, And I learned in a Sermon (preached by the right worthy Vice-Chancellor at Oxford, in my way betwixt Lancashire and London) that Nunquam pejus de Religione consulitur quàm cùm incidit inter Reveren­dissimos.

2. Righteousnes 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 adorne 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 wantonnesse, but are turned from wantonnesse by the grace of God, which hath not onely brought Salvation, but Sanctification; freely and effectu­ally teaching us (what the law can onely tell to, and in appearance force from them, Scilicet,) That denying un­godlinesse 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: coales (I mean) Amoris, to destroy the sinne (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 our selves, 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 Christs sake [Page 64] hath forgiven us. Eph. 4.32. And hence fifthly, I cannot but admire the furious blindnesse of some zealots in these dayes, that will maintain good works to be the cause, if not of acquiring, yet at least of continuing, and not loosing Iustification; 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.