The Doctrine of the Sabbath, Thesis 98 – Thesis 99
Thesis 98.
Spirituall errours like strong wine make mens judgements reele and stagger, who are drunken therewith: And hence the Antinomians speake so variously in this point that we know not where to finde them, or what they will stand to: for sometime they will say that a Beleever is free from the law in all its authority and offices, but this being too grosse, at other times they speake more warily, and affirm that a Christian is to observe the law as his rule personally, thus farre forth, viz. To doe what is commanded, but not in vertue of a command: Town. Ans. to Tayl.the spirit, say they, will binde and conforme their hearts to the law, but they are not bound by any authority of the law to the directions thereof; the spirit, they say, is free, and they are under the government of the spirit, which is not to be controled and ruled by any law. Now if by vertue of a command they meant, by vertue of our owne naturall strength and abilities looking to the command, so it's true that that a Beleever is not so bound to act by vertue of the law, for then he was bound to conforme to the law pharisaically, for what is our strength but weaknesse and sinne? but if by vertue of a command they meane thus much, viz. that a Beleever is not bound by the commanding power of any law to conforme thereunto, onelyonly the spirit will conforme his heart thereunto, so that hee shall doe the things (perhaps) which the law requires, but not because the law requires or commands them to be done: If this, I say, be their meaning (as surely it seemes to bee) then the mystery of this iniquity is so plain, that he that runnes may read it: For hence it undeniably followes, that in a case a Beleever fall into any sinne, of whordome, murder, theft, witchcraft, &c. These wicked acts though they be sins in themselves (because they are against the law) yet they are not sinnes unto him, because he is now set free from the law, and not bound to the obedience of it by vertue of any command: for where there is no law, there is no transgression; and if there bee no law which bindes him, there is no transgression then at least unto him: They are sinnes indeed in themselves, but not unto him, they are sinnes (as some say) to sense, but not to faith, sinnes in the conversation, but not to conscience, sinnes before men (because they may crosse their lawes) but not sinnes before God, who exempts them from all law: And it is in vaine here to reply, that they may bee sinnes To him, because they may be against the law of the Spirit which is his rule; for we have already shewn, that although the spirit be the principle by which we obey, yet it is not our rule according to which we are to obey: Indeed it is an high aggravation of sinne when it is against the spirit, but to crosse the spirit doth not firstly make these things sinfull, nor could they be sinnes unlesse they crosse such a spirit as speakes in and by some holy law, the very essence of sinne lying in the transgression (not of any law) but of the law, i. the known morall or Evangelicall law. Againe, if these and such like be sinnes, because they are onelyonly against the law of the spirit, then it is no sinne to bow downe before an Image, to commit filthinesse, theft, &c. supposing that the Spirit shall suspend his act and not restraine; nay then it will follow that sinnes of ignorance (of which the spirit hath not convinced a Christian) are no sins, nor to be repented of, which is expressely crosse to the holy practice of David, Who knowes his errours? Psal. 19.12.Lord cleanse me from my secret sinnes. If sinne therefore be the transgression of the law (whether the Spirit worke upon a Christian or no) then certainely, if he be under no commanding power of the law, hee cannot be guilty or be said to commit any sinne, and then the conclusion is this, That every Beleever neither hath sin, or should say he doth sin, no not when he commits murder, adultery, and the foulest enormities in the world: Which Doctrine, though so directly and expressely against the light of Scripture, the confessions of all the Saints, yea of the light of nature and common sense, and is the very filth of the froth of the sume of the bottomlesse pit; yet some there are who are not ashamed to owne it, the very foreign and depth of a perfect Familist consisting in this, viz. when a man can sinne and never feele it,☜ or have any remorse or sorrow for it, and when one hath attained to this measure, He is then Deified, and then they professe the Godhead doth petere fundum animae (as they call it) when beleeving that he hath no sinne, he can therefore neither see it or feele it. From which depth of darknesse the God and Father of mercies deliver his poore people in these corrupting times, and I with that those who defend this kinde of a Beleevers immunity from the law, did not lay this corner stone of hell and perdition to their followers; I am sure they lead them hereby to the mouth of this pit, who upon this principle, refuse either to mourne for sinne, or pray for pardon of sinne, or to imagine that God afflicts for sin, being now freed from the mandatory power of any law of God, they being now not bound to act by vertue of any command.
Thesis 99.
If God did worke upon Beleevers as upon blo…ks or brute creatures, they might then have some colour …o cast off all attendance to the directive power of the law, and so leave all to the Spirits Omnipotent and immediate acts, as the Starres who being irrationall and uncapable of acting by any rule, they are therefore acted and run their course by the mighty word of Gods power, and therefore attend no rule; but Beleevers are rationall Creatures, and therefore capable of acting by rule, and they are also sanctified and delivered from the power of their corrupt nature, and therefore have some inherent power so to act, for if they be not now dead in trespasses and sinnes, they have then some new life, and therefore some inherent power to act, according to the rule of life; the Image of God renewed in them, is (in part) like to the same Image which they had in the first creation, which gave man some liberty and power to act according to the will of him that created him: And if the first Adam by his fall conveyes to us, not onelyonly condemnation, but also an inherent power of corruption, then the second Adam, the Lord Iesus, much more conveyes unto all his posterity, not onelyonly justification, but also some inherent power of grace and holinesse, which is begun here and perfected in glory, for as sinne hath abounded, so grace aboundeth much more: and yet suppose they had no inherent power thus to act, yet they have an adherent power, the Lord Christ Iesus, by faith in whose Name they may and shall receive power to act: And therefore, although God works in us, both to will & to do of his good pleasure, yet this hinders not, but that we are to work out our salvation with feare and trembling, by attending the rule, by vertue of which we are bound to worke, both by putting forth that power which we have already received from God, as also in fetching in that power we have not yet received, but is reserved daily in Christs hands for us, to enable us thereunto.