The Doctrine of the Sabbath, Thesis 114 – Thesis 116
Thesis 114.
The first is a shamefull neglect (in some affecting foolishly the name of new Testament Ministers) of a wise and powerfull preaching of the law, to make way by the humbling work of it, for the glorious Gospel, and the affectionate entertainment thereof: for through the righteous judgement of God, when men once begin to abandon this use of the law as a rule, they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ: I know there are some who acknowledge this use of the law to be our rule, but not to prepare; but how long they may be orthodox in the one▪ who are heterodox in the other, the Lord only knows; for I finde that the chief arguments against the one, do strike strongly against the other also: It's an easie thing to cast blocks before the blinde, and to cast mists before the face of the clearest truth, and to make many specious shews of new Testament Ministry, free-grace and Covenant, against this supposed legall way and preparing work; but assuredly they that have found and felt the fruit and comfort of this humbling way (for which I doubt not but that thousands and thousands are blessing God in heaven that ever they heard of it) do certainly and assuredly know, that these men (at least doctrines in this point) are not of God: The word in these mens mouths being flat contrary to the mercifull, and the for ever to be adored work of God in their hearts: When the Spirit comes, his first work (if Christ may be beleeved) even when he comes as a Comforter, is, To convince the world of sinne, Iohn 16.9.10. which we know is chiefly by the law, Rom. 3.20. and shall the Ministers (not of the letter but of the Spirit) refuse to begin here? Especially in these times of wantonnesse, contention, confusion, famine, sword and bloud, wherein every thing almost cries aloud for sackcloth, and therefore not for tiffany and silken Sermons: As if this corrupt and putrifying age stood only in need of sugar to preserve and keep them sweet from smelling: As if sublime notions about Christ and free grace, Covenant of grace, love of the Father, the kingdome within, and Ch…istian exc…llencies and priviledges, were the only things this age stood in need of, and not in any need of searchings with candles, terrours, shakings, …ence of sin, or forewarnings of wrath to come: As if this old world did need no Noah to fortell them of flouds of fire and wrath to come: Or as if the men of Sodom and Princes of Gomorah, should do well to mock at Lot for bidding him to hasten out of the city, because God would destroy it: As if the spirit of Paul in these times should not know the terrour of the Lord, and therefore perswade men, 2 Cor. 5.10.11. but only the love and free-grace of the Lord Jesus, and therefore to exhort men, nay rather therefore to relate to men stories and notions about …ree-grace, generall redemption, the mystery of the Fathers love, and the Christ in you and in the spirit (not the person of Christ or Christ in the flesh) the hope of glory: What will the Lord Jesus one day say to these sleepy watchmen, that never tell the secure world of their enemies at the door? I finde divers colours and pretences for this course of daubing.
1. Some say this savours of an old Testament spirit, which was w…nt to wound and then to heal, to humble and then to raise, to preach law and then Gospell; but now we are to he Ministers of the new Testament; and let no law be heard of. I confesse those that preach the law as the means of our justification, and as the matter of our righteousnesse without Christ, or together with Christ, as the false teachers did, 2 Cor. 3 6. may well be called (as Paul cals them) Ministers of the letter, not of the Spirit, of the old Testament, not of the New; but to preach Christ plainly and with open face the end of the law, and to preach the law as the means to prepare for, and advance Christ in our hearts, can never be proved to be the old Testament Ministry, or to put a vail upon mens hearts that they cannot see the end of the law (as the old Testament vail did, 2 Cor. 3.14.) but it is to take away the vail of all conceit of mans own strength and righteousnesse, by seeing his curse, that so he may s… to the end thereof the Lord Jesus, and embrace him for righteousnesse: For the Apostle doth not call them Ministers of the letter and of the old Testament, because they did preach the law to humble and leade unto Christ; but because they preached the law for righteousnesse without Christ, whom he calls the spirit, vers. 17. and therefore cals them the Ministers of the letter, and their Ministry of death and condemnation, there is something in the law which is of perpetuall use, and something which is but for a time: the vis coactiva legis (as some call it) i. the force of the law to condemn and curse, to hold a man under the curse, and to hold a man under the power of sin, which the Apostle cals the strength of the Law, 1 Cor. 15.56. is but for a time, and is but accidentall to the law, and may be separated from it, and is separated indeed from it as soon as ever the soul is in Christ, Rom. 8.1. he is then free from the obligation of it to perform personall and perfect obedience to it, that so he may be just; also from the malediction and curse of it, if he be not thus just: But that which is of perpetuall use in it, is not only the directive power of it, but this preparing and humbling vertue of it; for if all men by nature, Jewes and Gentiles are apt to be puft up with their own righteousnesse, and to blesse themselves in their own righteousnesse, and so to feel no such need of Christ, then this humbling work of the law to slay men of all their fond conceits and foolish confidences in their own righteousnesse, and to make men feel the horrible nature of sinne, by revealing the curse and malediction due to it, is of morall and perpetuall use: And hence it is that though the Gospell strictly taken (as is intimated Thesis 110.) hath no terrour properly in it, because thus it reveals nothing but reconciliation through Christs righteousnesse applyed by saith; yet the Gospel largely taken, for that doctrine which reveals the glad tidings of Christ already come, so there is terrour in it, because in this respect the Gospell makes use of the law and confirms what is morall and perpetuall therein: The sin and terrour which the Gospell (largely taken) makes use of out of the Law, are but subservient to the Gospel strictly taken, or for that which is principally and most properly Gospel, for thereby the righteousnesse and free-grace and love of the Lord Jesus, and pretiousnesse and greatnesse of both are the more clearly illustrated: The law of it selfe wounds and kils and rather drives from Christ then unto Christ; but in the hand of the Gospel▪ or as Christ handles it, so it drives the soul unto Christ, and (as hath been shewn) is the means to that end: and 'tis a most false and nauseous doctrine to affirm that love only drawes the soul to Christ, unlesse it be understood with this caution and notion, viz. love as revealed to a sinner, and condemned for sin; which sin and condemnation as the law makes known, so the Gospel makes use of to drawn unto Christ: If indeed the Gospel did vulnerare ut vulneraret, i. wound that it may wound and terrifie only (which the law doth) then it (saith Chamier) was all one with law which Bellarmine pleads for) but when it wounds that it may heal,Cham. de Oper. Nec…s. cap. 4. this is not contrary but agreeable to the office of a good Physitian whose chiefe work is to heal, and may well sute with the healing Ministry of the Lord Jesus; and hence we see that although Christ was sent to preach the Gospel, yet he came to confirm the law in the Ministry of the Gospel, and therefore shews the spirituall sins against the law more clearly, and the heavy plagues for the breach of it more fully then the Scribes and Pharises: he that is angry with his brother is a murderer, and he that cals him fool is in danger of hell fire, Mat. 5.22. Peter was no Minister of the old Testament, because he first convinced and prickt the Iews to the heart for their murder of Christ Iesus. Paul was no such Minister, neither (when as he would evince our justification by Christs righteousnesse only) in that he begins and spends so much time in proving Gentiles and Iews to be under sin and wrath, notwithstanding all the excuses of the one and priviledges of the other; as appears in his three first chapters to the Romans: but herein they were Gospel preachers. Nor can it with any colour of reason be thought that the Prophets in the old Testament were herein Ministers of the letter, viz. when they did first wound and then heal, first humble by the law and then revive by the Gospel. Mr. Saltmarsh hath been so blinded with this notion of the old Testament Ministry, that to make this use of the law in preaching the Gospel, or to hold forth the promises of grace to them that are qualified with the grace of the promise (as the old Testament Prophets did) is to give (as he thinks) the wine of the Gospel burning hot, as the covetous gentleman did to his guests, and another (whom I spare to name) professeth, That the old Testament (because it urgeth the law to humble) containeth little good news but much bad news; but …ow when Christ saith, Go preach the Gospel, thereby he would have them (he saith) Ministers of the new Testament to preach glad tidings (nothing but Gospel) but no had bidings (not a jot of the law) untill men positively reject the glad tidings of the Gospel. If these men speak true, then neither Peter in his preaching, nor Paul in his writings, nor Christ himself in his Ministry were Ministers of the new Testament, but did overheat their wine and preach much bad tidings to the people of God: Verily if this stuff be not repented of, the Lord hath a time to visit for these inventions.
2. Some object, Gal. 3.24, 25. That the children of the old Testament were under the law, as their pedagogue to lead them to Christ; but now (the Apostle saith) we are no longer under this Schoolmaster, who are sons of God in the new Testament. Be it so that the sons of God under the new Testament are past the terrouring of this Schoolmasters is it not therefore the work of the new Testament Ministry to preach the law unto servants and slaves to sin and Satan in new Testament times? No (saith the same au…hor) for this is to preach bad news; this is no good news to say Thou art condemned for these things, for the Gospel saith thus, Thou poor drunkard, thou proud woman here is a gracious God that hath loved thee, and sent Christ to die for thee, and Ministers to make it known to thee, and here is everlasting salvation by him only, because thou art a sinner; thou art now free from damnation: fear not that, Christ hath loved thee, therefore obey him; if not, thou shalt not be damned, that is done away already, &c. I would know whether a proud woman, or a poor drunkard, a villain, who never yet beleeved, are in a state of condemnation, I or no? I have read indeed that There is no condemnation to them that are in Christ, Rom. 8.1. but never of any such freedom to them that are out of Christ, unlesse it was only in destination and merit; and I have read that we are by nature children of wrath, while dead in sin, Eph. 2 1, 2, 3. but never of this, viz. that we are in favour while we be in our sin, much lesse that we are to beleeve this, because we are such: If therefore such persons be in a state of wrath and death and condemnation, is not this like the old false prophets, crying peace, peace and salvation, where there is no peace? There is no peace to the wicked saith my God, Isa. 48. ult. Isa. 57. ult. This is truth before they reject the Gospel, is it not? This the law saith (say some) true, But is not this confirmed by the Ministry of the Gospel also? Iob. 3. ult. He that beleeves not, the wrath of God abides upon him, foreign, it was upon him before he did beleeve, and when he beleeves not it abides where it did: Must the Ministers of the new Testament therefore preach lies and falshoods, and tell proud women and poor drunkards and villains before they refuse the Gospel by unbelief, that the Lord Iesus loves them, and that they need not fear condemnation, when the Scripture hath shut up all men under it, that the promise by faith might be given to those that beleeve, and them only? What is this Gospel Ministry but to tell men they are whole, and not sick to death, but healed before they come to the Physitian, the Lord Iesus? surely that is Gospel Ministry which advanceth Christ not onelyonly in word, but in power in the hearts of poor sinners; but doth this Ministry advance the Physitians custome and honour, which where it comes must first tell all the crue of wretched drunkards, proud persons and villains, that they are already well and whole, loved and pardoned, blessed and saved, before ever they come to the Lord Jesus? suppose therefore (as some may say) that servants and slaves to sin may have the Law preacht to them, yet the sons and children of God have no use of it in that respect now; 'tis true, I grant, not as the servants have under the new Testament, nor yet as the sons of God had under the old, for the children of God under the old Testament had need of this Schoolmaster to leade them to Christ to come, and ad Christum typecum, i. to Christ typed out in sacrifices and oblations, high Priest and Altar, and so it led them to Christ afar off, and as it were a great way about; but it doth not follow that there is no use of the Law therefore to be a Schoolmaster still to leade unto Christ immediatly and already come; those that are servants to sin under the new Testament have need of the law to shew them the condemnation and curse under which they lie by nature, and are now actually under: but the sons of God, (for whom Christ is made a curse) are not thus under it, and therefore have not this use of it, but only to shew that curse and condemnation which they do of themselves deserve; and therefore the holy Apostle, when he was in Christ, and did live unto God, he shewes us how he did live unto God, viz. by dying to the Law, and how he did die to the Law, and that was by the Law, i. as it did shew him his condemnation; he did live to God in his justification; as it did shew him his sin, and wants, and weaknesse, it made him die unto it, and expect no life from it, and so live unto God in his sanctification; for so the words are, I through the Law am dead to the Law, that I may live unto God, Gal. 2.19. the issue therefore is this that if the doctrine be taken strictly pro lege fidei (as Chamier cals it) or that doctrine which shews the way of mans righteousnesse and justification only, there indeed all the works of the law, all terrours and threatnings are to be excluded, and nothing else but peace, pardon, grace, favour, eternall reconciliation to be beleeved and received; and therefore it's no new Testament Ministry to urge the Law, or to thunder out any terrour here, for in this sence it's true (which is commonly received) that in the Law there are terrours, but in the Gospel none; but if the Gospel be taken largely for all that doctrine which brings glad tidings of Christ already come, and shews the love of God in the largest extent of it, and the illustrations and confirmations of it from the law, then such servants of Jesus Christ, who hold forth the law to make way for grace, and to illustrate Ch…ists love, must either be accounted New Testament Ministers, or else (as hath been shewne) Christ Jesus and his Apostles were none.
Thesis 115.
The second is a professed neglect, and casting off the work of repentance and mourning for sin: nay of asking pardon of sin; for if the Law be no rule to shew man his duty, why should any man then trouble himself with sorrow for any sin? for if it be no rule to him, how should any thing be sin to him? and if so, why then should any ask pardon of it, or mourn under it? why should not a man rather harden his heart like an Adamant, and make his forehead brasse and iron, even unto the death, against the feeling of any sin? but what doctrine is more cross… to the Spirit of grace in Gospel times, then this? which is a Spirit of mourning, Z…c. 12.10, 11. what doctrin more crosse to the expresse comand of Christ from heaven then this? who writes from heaven to the Church of Ephesus to remember from whence she is fallen and repent, Rev. 2.5. what doctrine more crosse to the example of holy men then this? who after they were converted, then repented and lamented most of all, Ier. 31.18.19. 2 Cor. 7.9.10, 11. what doctrine more crosse to the salvation of souls, the mercy of God, and forgivenesse of sin? for so the promise runs, if we confesse our sinnes, he is faithfull and just to forgive us our sins, 1 Joh. 1.9. what doctrine so crosse to the Spirit of the love of Christ shed abroad in the heart, that when a mans sins are greatest (which is after conversion, because now against more love and more nearnesse to Jesus Christ) that now a beleevers sorrow should be least monkish and macerating? sorrow indeed is loathsome, but godly sorrow is sweet and glorious; doubtlesse those mens blindenesse is exceeding great, who know not how to reconcile joy and sorrow in the same subject, who cannot with one eye behold their free justification, and therein daily rejoyce, and the weaknesse and imperfection of their sanctification with another eye, and for that mourn.
Thesis 116.
The third thing is, a denying sanctification the honour of a faithfull and true witnesse, or cleare evidence of our justification: for if a beleever be not bound to look unto the Law as his rule, why should he then have any eye to his sanct…fication, which is nothing else but our habituall conformity to the Law, as inherent corruption is nothing else but habituall disagreement with it: although sanctification be no part of our righteousnesse before God, and in this sence is no evidence of our justification,Ps. 119.4, 5 1 Ioh. 2.3, 4 & 3.14. 2 Thes. 2.1…, 14. Isa. …8.3. 1 Thes. 1.4, 5, 6. yet there is scarce any clearer truth in all the Scrip…u…e then this, viz. that it is an evidence that a man is in a justified estate; and yet this leven which denies the Law to be a Christians rule of life, hath sowred some mens spirit… against this way of evidencing. It is a doubtfull evidence (saith D… Crisp) an argument, not an evidence, it is a carnall and an inferiour evidence, the last and the least, not the first evidence; it is an evidence if justification be first evident (say Den and Saltmarsh) some men may be led to these opinions from other principles then a plain denyall of the directive use of the Law, but this I feare lies undermost; however let these two things be examined.
1. Whether sanctification be a doubtfull evidence:
2. Whether it be a carnall, inferiour, and may not be a first evidence.