Animadversions on William Dells Book, Section 3
SECT. III. That I might live unto God.
THat is, He that through the Law of Grace is freed of the Law of the letter, is not ſet free from the Law, that therby he may have opportunity and liberty to live to ſin, and himſelf, but that he may thereby live unto God: And when a man is born of God, (A) and lives the life of God, from the nature of God, there is no danger at all, in declating this man to be free from the Law of Moſes, by the Law of Chriſt. (B) For how otherwiſe ſhould he come to know the high priviledge of the Goſpel, and the excellent prerogative of the ſons of God, and the glorious liberty, and freedom, into which Jeſus Chriſt hath exalted him?
Now this One Thing rightly underſtood, doth adminiſter to us juſt cauſe to reprove two ſorts of People, who ſwerve from the truth in this particular.
The first ſort are they who would be dead to the Law, that they might live unto ſin, and not unto God: who would have no Law, that all things might be lawful, though never ſo wicked and abominable, and never ſo contrary both to the light of Grace and Nature. And theſe are the true Antinomians and Libertines, who would be free from the Law of Moſes, they not being under the Law of Chriſt; who would take away and quite aboliſh the Law of the letter, they not being under the Law of the Spirit; and ſo would be free from all Law, both Old and New, both of Moſes and Christ, that they might live as they list, and take their full ſwinge in all their lusts. Now ſuch Libertines and Licentious perſons as theſe, are to be reſtrained and puniſhed by the Civil Magistrate, and the Powers that be of God in the world, when they tranſgreſſe in any matter wickedly, and preſumptuouſly againſt their neighbour, and againſt civil ſociety: (C) and in other things, that are more ſecret and inward, or that are of their own notions and apprehenſions, though concerning the things of God, they are to be left, with other unbelievers, and miſbelievers, to the righteous judgement of God, who is alwayes preſent in the world, and immediate Moderator and Governour himſelf, in all ſuch affairs as immediately concern himſelf and his Kingdom.
2. The other ſort to be reproved from this point, are ſuch, who are ſo Jewiſh, and ſo zealous of the honour of the Law, that they will by no means indure to hear, that the Goſpel of the Son of God, comes to aboliſh it, or that the new Law is given us, to make us quite dead to the old. For they think, that ſuch Doctrine as this, will open a flood-gate to all manner of wickedneſſe and licentiouſneſſe. (D) For ſuch men, being carnal themſelves, and knowing no reſtraint from ſin, but the Law of Moſes, do verily think, that if that curb be taken out of the jaws of men, they muſt needs ruſh headlong into all manner of evil; as the horſe into the battel: and this is true enough, where men free themſelves, or are freed by others from the old Law, before the new be written in their hearts. (E) But this they underſtand not, that when the new law comes, it is a ſufficient diſcharge from the old; ſince the Law of Grace within us, is infinitely more powerful to keep us from ſin, then the Law of Moſes without us; and the love of righteouſneſſe, and hatred of iniquity, put into our hearts by the Spirit, is infinitely more able to make us do righteouſneſſe, and avoid ſin, then any outward commands and threatnings whatſoever. And ſo where the Goſpel prevails in truth and power, men need not fear the taking away the Law from ſuch men, ſeeing they through the new Law are dead unto the old, that they may live unto God. (F) That, as the humanity of Christ knew no Law; but the preſence of the Godhead in it, was unto it inſtead of all Law, and it lived unto God by living in God, through union and communion with the divine Nature; ſo the Saints, God dwelling in them, and they in God, do by this means live unto God: (G) and God himſelf, who dwels in them, is the new law according to which they live; they doing all in God, and for God, and ſo live unto God indeed.
And now it follows,
ANIMADVERSION 3.
(A) THis being a Scripture expreſſion cannot be excepted againſt, if it be not racked to ſpeak contrary to the plain and general tenour of Scripture doctrine. It is very conſiderable what two worthies have written concerning partaking of the divine nature; namely, Naturam non vocat foreign ſed certas ut ita loquar qualitates, quas dei virtus in nobis efficit ut hactenus dei imago ſimus. Nam & hoc ipſum poſtea indicat, quum definit naturae divinae participem fieri idem eſſe at que mundi corruptionem effugiſſe. Ita que non modo impii ſed & plane etiam ridiculi ſunt qui ex hoc loco Divinae eſſentiae in nos transfuſionem imaginantur ut impius ille Servetus praefracte ad mortem uſque defendit. He cals nature not the very eſſence, but certain qualities (as I may ſo ſpeak) which the power of God worketh in us, that thus far we may be the Image of God. For this very thing he afterwards declares, when he defineth to be made partaker of the Divine Nature to be the ſelf ſame thing, which having eſcaped the corruption of the world. Therefore they are not only impious, but altogether ridiculous, who from this place raiſe an imagination of the transfuſion of the divine eſſence into us, as that wicked Servetus obſtinately defended even unto death, Beza, in 2 Pet. 1.4. Notemus ergo hunc eſſe Evangelii finem, ut aliquando deo conformes reddamur, id vero eſt quaſi deificari ut ita loquamur. Let us obſerve, that this is the end of the Goſpel, that we ſhould be at laſt made conformable unto God, that is, that we may ſo ſpeak, to be in a kind deified. Calv. in Locum.
(B) Goſpel liberty from the Law, according to the Scripture, is doubtleſſe to be declared as an high priviledge and prerogative of the ſons of God, and I hope it is ſo declared by them whom Mr Dell in contempt calleth ignorant and carnal Chriſtians, in the former page, Rom. 2.1. Freedom of heart unto the Law as a divine rule, is (as I take it) a great part of Goſpel liberty from the Law as a yoak of bondage. Do not theſe Scriptures teach as much, Rom. 6.14,15,16. and 7.22. Pſal. 119.45. James 1.25. It is an high priviledge of the Goſpel, and an excellent prerogative and branch of the glorious liberty of the ſons of God, to be ſet free from ſin, & made the ſervants of God, to have their fruit unto holineſſe, and the end everlaſting life, Rom. 6.21. The ſons of God, eſtabliſhed with his full ſpirit, cannot but ſpeak in Davids language, I will run the way of thy commandments, when thou ſhalt enlarge my heart, Pſal. 119.32.
(C) It is dangerous and unwarrantable diſtinguiſhing upon the Scriptures, without the Scriptures. If that liberty be indulged unto men, they will have a bridle in the mouth of Scripture to make it turn, and ſpeak at pleaſure. Evill doers, without diſtinction, are made the objects of Magiſtratical reſtraint, Rom. 13.4. 1 Pet. 2.14. And the corrupters of Gods truth and worſhip are expreſly called evil doers, Phil. 3.2. When therefore men manifeſtly appear to be ſuch, they cannot plead or expect exemption from magiſtratical reſtraint by Scripture authority. The Parliament hath lately publiſhed an Act againſt blaſphemy, and revived and enlarged ſome Acts for the due obſervation of the Lords Day; and I think therein have diſcharged a duty which belongs to Chriſtian Magiſtrates. Should any attempt to introduce ſurciſme, Paganiſme, Judaiſme or Socinianiſme into our Land, would the governours thereof do well, like Gallio, to ſit down and care for none of theſe things? would they be able to ſatisfie their conſcience, that they did ſatisfie their duty towards God, in caſe they ſhould look on, ſtand ſtill, and cry God help. I think there are few who would have a face, though it be much to be feared, that many have a heart to profeſſe ſo much, which is the neceſſary reſult of Mr Dells principles: Bleſſed be God that the preſent heads of our State in Parliament, by what they have lately done about the Turkiſh Alcaron, and the Sociman Catechiſm, towards the ſuppreſſing of them, have declared themſelves to be of more ſound judgement. I cannot yet otherwiſe apprehend but that they who hold, that Magiſtrates may not at all Judg, and do juſtice, in caſe of manifeſt immediate injury done to God, are not through ſtrength of reaſon, but by reaſon of the Magiſtrates ſtrength only held to an acknowledgement, that they may Judge and do juſtice in point of injury towards men. For the reaſon taken from Gods being alwayes preſent in the world as moderatour, and governour himſelf, to prove that he is the immediate Judge in all things that immediately concern himſelf and his kingdom, being preſſed home will prove him to be immediate Judg alſo, in all things pertaining to Judgement and Juſtice amongſt men, ſeeing his throne is in the heavens, and his kingdom rules overall, and ſo a fair way will be made to an utter extirpation of Magiſtracy from the very foundations.
And as for tender-hearted Magiſtrates, who may be ſtaggered at the uſe of their power, for the ſuppreſſing of ſuch, as in the judgement of their conſcience, regulated by the word of God, are manifeſt and pernicious offenders in ſuch affairs as immediately concern God and his kingdom; I would offer theſe things briefly to their judicious conſideration.
1. That the tenderneſſe of good Magiſtrates to act for God, will breed no tenderneſſe in evil Magiſtrates to act againſt God, when they have power in their hands.
2. That the abuſe of Magiſtratical authority by evil men, doth not make that authority void in the hands of good men, elſe all authority of Magiſtrates, in things relating as well to men as God, would be extinguiſhed.
3. That whileſt Magiſtrates, not only neglect but refuſe, and that out of conſcience to act for God in all ſuch affairs, as immediately concern him and his kingdom, they may provoke him to ſet up others in their ſtead, who will make conſcience to be zealous and valiant for him, his truth and worſhip upon earth, againſt manifeſt offenders.Ezech. 34.7,8,9,10. See Burroughs on Hoſea, chap. 1. verſe 11. And Phil. 1.29. 1 Pet. 4.19.
4. That it is a fruit of carnal wiſdom in Gods people to project, and folly to expect freedom from perſecution for truth, and righteouſneſſe, when wicked men are exalted, ſpecially conſidering that ſuffering patiently and joyfully for righteouſneſſe, when God calleth them thereunto, is a part of the peculiar happineſs and honour of Gods ſervants upon earth.
5. That the nouriſhing of the open corrupters of Gods truth and worſhip, by Magiſtrates in any ſtate, is not only by way of provocation in regard of God, but preparation alſo in regard of men, a very ready courſe to ripen ſuch a ſtate to the hotteſt perſecution for truth and righteouſneſſe; He that nouriſheth a ſerpent is likely to be bitten thereby.
6. That the Law of God is open to the conſciences of Chriſtian Magiſtrates, as well in things immediately concerning God as men, and they are deputies for God towards men, in relation to his whole Law.
7. That no godly governour of a family holdeth himſelf bound to permit ſuch to abide unreſtrained under his roof, who are openly corrupt and corrupters of others, in things immediately concerning God and his kingdom, Joſh. 24.15. and that oeconomical and political governours are to proceed by the ſame rules in their ſeveral adminiſtrations, as we are plainly taught, from that much to be regarded Scripture, Pſal. 101.
8. That Chriſtian Magiſtrates are in the ſame manner to ſeek the happineſſe of their ſtates, as of their own perſons, even by ſeeking firſt the kingdom of God and his righteouſneſs, Mat. 6.33. Ne que enim aliunde beata civitas, aliunde homo, cum aliud civitas non ſit quam concors hominum multitudo, as Auſtin truly ſpeaks: A ſociety is no otherwiſe made happy, then a man, ſeeing a ſociety is nothing elſe but a combined multitude of men. De civit. dei lib. 1. cap. 15.
9. That it would greatly ſadden the hearts of many of God; people, who have often, and earneſtly, in publike and private, importuned the Lord by prayer, happily to carry on in the Land the work of a Scripture reformation in the things of God, by and under Godly Magiſtrates, ruling in the fear of the Lord, and who did, and do ſtill hope that the ſpirit it ſelf did then make interceſſion in them, according to the will of God, to ſee all theſe prayers buried in the grave of a ſad reſolution, that Chriſtian Magiſtrates muſt make conſcience to do nothing for God in things immediately concerning himſelf, and his kingdom; how much ſoever they are corrupted by corrupt pretenders to light and conſcience.
10. That amongſt all diſputers againſt Magiſtrates power in the things of God and his kingdom, never any one of them, for ought I know, have pretended to ſhew Magiſtrates a plain diſcharge from that part of their duty, to look that ſound and nouriſhing food be afforded to Gods people, Iſaiah 49.23. in open words under the Lords hand. I know the parable of the ta…es hath been much inſiſted upon by ſome, & as often & fully anſwered by others; But (to ſay no more of that at preſent) methinks Chriſtian Magiſtrates ſhould be affraid to adventure the neglect of ſo great a part of their truſt, in relation to God, upon the diſputable, and (to ſay the leaſt) doubtful interpretation of a parable; the main ſcope whereof (for certain) is not to ſet out the limits of Civil Magiſtracy: I humbly conceive that thoſe words uttered by the wiſdom of God, which is God, Prov. 8.15 16. By me kings reign, and princes decree juſtice. By me princes rule, and nobles, even all the judges of the earth, are a fair and full commiſſion granted by the Lord, as it were, under his hand and ſeal, to all Magiſtrates, both Jewiſh and Gentile, to decree and act according to their place from him, and for him in all righteous wayes, for the good both of the bodies and ſouls of thoſe who are ſubject to them; and for the execution of this divine commiſſion; I believe that all Magiſtrates, ſpecially Chriſtian, when they that ſeek to word and wooe them out of the moſt honourable part of their charge, have ſpoken their laſt, ſhall be called to an account before the Lord of lords, at his appearing and his kingdom; verbum ſapienti: I know Chriſtian Magiſtrates of tender ſpirits, who have taſted of the grace of the Goſpel, know a wide difference between rigour and righteouſneſſe, Chriſtian zeal and antichriſtian ſeverity, and will be as they ought to be, duly careful not to grieve the w…ak in things queſtionable, whileſt they reſtrain the wicked in things unqueſtionably evil, and oppoſite to the word of God. Muſt ſuch as are profeſſed libertines, and all other misbelievers (as Mr Dells words are), be left by Magiſtrates to themſelves, according to their own notions to ſpeak and act as they liſt, immediately againſt God and his kingdom, provided they act not wickedly and preſumptuouſly (of which a Magiſtrate can very hardly, if poſſibly judge in any caſe) againſt their neighbour, and civil ſociety? Muſt Chriſtian Magiſtrates let ſpiritual Jezabels alone to ſeduce and corrupt as many of Gods ſervants as they can, in all things immediately concerning God and his kingdom, and make conſcience not to reſtrain them? Should this be their duty, they would prove poor healers to the people committed to their charge, Eſay 3.7. having not ſo much power, or liberty of conſcience, as to make uſe of Gods ſword in their hand, to reſtrain ſuch as have ſpiritual plague ſores running upon them, from maliciouſly intermixing themſelves with, and deſperately infecting of thoſe that are ſound, 2 Tim. 2.17. I would but propoſe one queſtion in the fear of God, to the ſerious thoughts of ſuch as would clip the wings of civil Chriſtian Magiſtrates, as to all affairs and offences, how open and odious ſoever, immediately relating to God and his kingdom. Why ſhould it be thought more unſutable to Gods goodneſſe, greatneſs, all-filling preſence in the world, and zeal of his own glory, in the time of the Goſpel then of the Law, to have Chriſtian Magiſtrates whom he makes his ſubſtitutes, in the government of ſuch a people, amongſt whom his Name is profeſſed, imployed for him, & under him in the judicial ſuppreſſing of manifeſt corruptions and corrupters of his truth and worſhip, & ſo in the wel managing of ſuch affairs as immediately concern himſelf and his kingdom? It is certain that with the Lord is no ſhadow of turning; he is ſtill as truly and as much the author of peace and righteouſneſſe, of purity in doctrine and worſhip amongſt ſuch as are called by his Name, as in the dayes of old. And it is moſt evident that the godly Magiſtrates of Judah laid out themſelves with Gods ſpecial approbation in the ſuppreſſing of open corruptions, and corrupters in point of divine worſhip, and acted zealouſly as Magiſtrates, for the well ordering of affairs immediately concerning God and his kingdom amongſt the people, the hiſtories of Aſa, Jehoſhaphat, Hezekiah, Joſiah, and Manaſſeh after his repentance plainly evidence ſo much: And who can ſhew when God razed that branch of the divine commiſſion by which theſe ſervants of God were guided and warranted in their actings, out of the grant which Chriſtian Magiſtrates have now from him for their authority? Doubtleſſe, neither Great Conſtantine, and thoſe other Chriſtian governours whom the Lord made glorious in the Primitive times, by being inſtrumental to introduce and ſettle Chriſtianity in the world, who oft-times called, and preſided in councels for the well ordering of matters of religion, both in doctrine and practiſe, nor any of thoſe Chriſtian Princes, by whom the Lord hath in later times graciouſly demoliſhed Antichriſtianity, and reſtored Goſpel truth and worſhip in ſeveral places of Europe, ever heard of any ſuch thing; which had it been diſcovered unto them, would have bound up their hands from that bleſſed work wherein they travelled as Gods vicegerents upon earth, for the good of his Church, and the glory of his Name. And I confidently believe, that his eyes will fail, whoſoever looks after it, before he find it in the book of God. Whereas ſome go about to put off the argument which is taken from the actings of the Magiſtrates of Judah, in things immediately concerning God and his kingdom, from concluding a like authority upon Chriſtian Magiſtrates, by ſaying that thoſe magiſtrates were types of Chriſt, and therefore that their actings in the things of God are to be looked upon as typical, and determinable at the death of Chriſt. Before ſuch men boaſt much of, and reſt in this their anſwer, they ſhould well conſider, 1. Whether admitting the Magiſtrates of Judah, as the Magiſtrates of that peculiar people, to have been types of Chriſt to come, reigning over the houſe of Jacob for ever: Magiſtracy in general became thereby legally typical, and determinable at the death of Chriſt; for if it did not, as all knowing men acknowledge; but Magiſtracy retained the nature of a perpetual ordinance in the hands of typical Magiſtrates, ſo alſo their Magiſtratical actings might and did retain the nature of perpetual moral duties in general, though in the particular diſcharge of them by ſuch perſons, they were ſome way typical. 2. Whether thoſe Magiſtrates of Judah, who unqueſtionably were types of our Saviour in his regal ſoveraignty, as David, and Solomon, were not repreſentative figures of him, as well in their righteous actings towards men, as in their religious actings towards God; The Scripture is moſt plain that they were, Pſal. 72,1,2,3,4. Eſay 32.1. Jer. 23.5. and therefore their being types of Chriſt doth no more take them off from being a cloud to conduct Chriſtian Magiſtrates in their righteous, eminent, exemplary actings in the things of God, then in thoſe which appertain to men, wherein all of underſtanding look upon them as obliging preſidents to Chriſtian Magiſtrates. This being conſidered, ſheweth, that their anſwer who would not have Chriſtian Magiſtrates obliged by the divinely approved practiſe of Godly Magiſtrates amongſt the Jews, to mind and act for God, according to the mind of God revealed in his word, in all things immediatly concerning him and his kingdom; when they ſay that the Magiſtrates of Judah were types of Chriſt, and therefore are not to be looked upon by Chriſtian Magiſrrates, as preſidents to which they are to conform themſelves in their Magiſtratical actings, is but a blind put before the eyes of the weak, who are not able to diſcern a moral duty, under a typical uſe and application of the ſame, which underſtanding Chriſtians may eaſily do. Upon the whole, I cannot but apprehend that Chriſtian Magiſtrates in their place, have a ſpecial part belonging to them in the honourable diſcharge of that command of our Saviour for the good of his Church, Song 2.15. Take us the foxes, the little foxes, which ſpoil the vines: for our vines have tender grapes. And I believe that if any prevailingly intice or terrifie Chriſtian Magiſtrates by fair or menacing words, from the conſcience of yielding obedience to this command of Chriſt, they will not be their ſufficient advocates at the bar of the Lord Jeſus, when they ſhall be there impleaded for ſinful neglect of that their duty towards God, to his diſhonour, and the damage of his people. I can therefore as yet judge no otherwiſe of their attempt, but as very pernicious, and antiſcriptural, who that they may not ſeem to idolize Magiſtrates, ſtick not to make meer idols of them, as to all things immediately reſpecting God and his kingdom, not ſuffering them, though they have eyes, and ears, and feet, and hands, to ſee, or hear, or ſtir, or act any thing magiſtratically for God in ſuch affairs as immediately concern himſelf, and his kingdom: If ſuch ſtudious obſtructers of magiſtratical adminiſtrations in the things of God according to truth, charity, and righteouſneſs, do look for thanks from God or men, for their attempt; I am greatly miſtaken if they be not greatly diſappointed of their hope, when they look with ſtrongeſt expectation to have it accompliſhed unto them. Beſides, if as Mr Dell here affirms the Lord is alwayes immediate moderatour and governour himſelf in all ſuch affairs, as immediately concern himſelf and his kingdom; then not only civil magiſtrates, but all Churches and Church officers whatſoever are diſcharged from attempting, under God, in Eccleſiaſtical ways, to protect the truth and worſhip of God, and endeavouring the ſuppreſſion of what is contrary to the ſame, which is certainly very diſſonant from the judgement, and practiſe of the Apoſtle Paul, 1 Tim. 1. verſ. 3, 4. and verſ. 19, 20.
(D) It is a known maxime, Calumniare audacter. They who are zealous of the honour of the Law, as an outward divine light unto the feet of Gods people, do certainly know other restraints from ſin, then the Law of Moſes, even the love of Chriſt, 2 Cor. 5.14. the grace of God, Tit. 2.11,12. the ſpirit of life, Rom. 8.2. their love towards God, 1 John 5.3. the hope of heavenly glory, 1 John 3.3. and the like. Mr Dell therefore ſhould have bethought himſelf of a truer charge to lay in againſt thoſe who are ſo zealous of the Law, that they love not to hear that the new Law is given us to make us quite dead to the old, if he would needs be their accuſer.
(E) It is underſtood (how confident ſoever Mr Dell be of the contrary) and believed by thoſe who are zealous of the honour of the Law of God, as an outward divine light unto our feet, that the law of grace and of the ſpirit within us, is infinitely more powerful to keep us from ſin, then the Law of Moſes without us; and that the love of righteouſneſſe put into our hearts by the ſpirit, is infinitly more able to make us to do righteouſneſſe, and avoid ſin, then any outward commands or threatnings whatſoever; which yet have their ſubordinate place in this work: If this be all Mr Dell contends for, he will not find an enemy amongſt his deſpiſed brethren. But if by ſaying that the coming of the new law, is a ſufficient diſcharge from the old, he intend that all who receive the ſpirit, to be in them the root of obedience, are ſufficiently diſcharged from taking the outwardly revealed Law of God to be unto them the rule of obedience: It is true, that the brethren whom he glanceth at, do not underſtand, or at leaſt do not believe that; but are very confident, that when the Law of the Spirit comes into the heart, the heart is brought to delight in the outward Law of God, and to chuſe it for a light to a mans feet, and a lamp to his path, Pſal. 119.97. and 105.
(F) Our Lord Chriſt in his humanity did know and acknowledge the written Law of God, for a law and …ule unto him, and did fulfil it, Mat. 4.4,7,10. and 5.17. how confident ſoever Mr Dell …e of the contrary.
(G) That is not the tenour of the Covenant, according to Mr Dells words, I will be in their hearts for their law, but I will put my law in their inward parts, and write it in their hearts, Jer. 31.33. It is dangerous tampering with the Covenant of God, when the words thereof are plain. That the Lord is the Law-giver I have often read, Eſay 32.22. but that he is the law of his people, I never ſaw affirmed in Scripture.