The law and the Gospell reconciled. Or the euangelicall fayth, and the morall law how they stand together in the state of grace A treatise shewing the perpetuall vse of the morall law vnder the Gospell to beleeuers; in answere to a letter written by an antinomian to a faithfull Christian. Also how the morality of the 4th Commandement is continued in the Lords day, proued the Christian Sabbath by diuine institution. A briefe catalogue of the antinomian doctrines. By Henry Burton.

Positions, that the Antinomians and such like Libertines and sectaries hold with their vsuall euasions and distinctions.

THese Antinomians teach, that God sees no sin in his iustified Children, and though he know sin to be in them, yet he sees it not; thus making God like to a blinde man, who seeth not those thinges, which he knoweth. And where wee obiect, God sees sin in his iustified Children, for hee re∣proues, and corrects them for it: they answere, that parti∣cular congregations consist of a mixed multitude, some belie∣uers, some not, and vpon the vnbelieuers onely are the correcti∣ons and reproofes, and not on the other. And when tis obiect∣ed, God saw sin, reproued and corrected it in Dauid a belie∣uer in Christ, who sayth Psa. 69.5. Thou knowest my foolish∣nesse, and my sins are not hid from thee: they answere with mayntaining that the iustification of the Saints before Christs death, and since, is not alike, but because there is great difference in the manifestation, to them before, and vs now: therefore there is a difference in their iustifying. God did see sin thorough the righteousnesse of Christ imputed vnto Dauid, but not through that which was imputed to Paul. so they.

Obiect. But Paul himselfe prooueth, that the iustificati∣on of all the Saints, both before and since Christs death, is a∣like. But this they will not allow of, but still will haue eua∣sions. Ob. But he sees their Sinnes daily, because dayly hee commands them to pray for pardon. To this they answere that that Petition is to be sayed eyther onely for modestie, or else for the further manifestation of their iustification, Ob. But doth iustification abolish Sin cleane out of a belieuer? No, for then we should lye, 1 Ioh. 1.8, 10. Ob. But do you see sin in you, and doth not God see it? No God sees it not, for hee lookes vpon vs onely in the righteousnesse of Christ; in that greene glasse all he lookes on in it, is greene. And to this pur∣pose they misapplie many speeches out of Luther on 〈◊〉〈◊〉

and others. Ob. But we are indeede perfectly iustified, but not perfectly sanctified in this life: because the righteous∣nesse whereby we are iustified is Perfect, inherent in Christ, and onely imputed vnto vs; but our sanctification is from Christ, and inherent in vs, not perfect in this life, but still imperfect. For that they answere, first, that the Scrip∣ture speaking of sanctification, meaneth it in a large sense, com∣prehending iustification vnder it; and so they will not admit, or very hardly, of that distinction betwixt iustification, and sanctification, but iumble them together. And secondly they say, that a belieuer, is as perfect here, as euer hee shall bee here∣after, but onely in regard of manifestation, and to that pur∣pose they alledge this text, Because as he is, so are wee in this world. Ioh. 4.17.

Ob. But the Scripture euery where excites vs to grow in sanctification, and the more wee grow therein, the more assurance wee haue of our iustification. But this they deny, for they will not haue our sanctification to prooue our iustification, but that must bee manifest vnto vs onely by fayth.

Ob. But ought not a belieuer to walke in an holy course of life? That word, ought, they cannot brooke, but they say that he cannot but walke in an holy life.

Ob. But what then is the rule of that holy life?

Answ The matter of the Law, say they, but not the Law, as it is a Law; for they are not vnder the Law; but vnder grace, and the Law is not giuen to a righteous man 1 Tim. 1.9. The Law of loue onely now setteth them a worke to walke in an holy life, for they are free now, not onely from the curse of the Law but also from it, as it is a command, or rule of life.

And therefore they say, They must bee farre from any thought of displeasing God at all by any thing they faile in; So as they must take heede of being cast downe for any failings. Flat contrary both to the Apostles precept, and to the Corinthians practise, 1 Cor. 5.1, 2.3.4.5. and 2 Cor. 7.9, 10, 11.

Againe: Neyther (say they) must we thinke of ••••a••si•••• God at all in whole, or in part, by any thing at 〈…〉〈…〉 set vp a calfe of our owne works to dance abou•• 〈…〉〈…〉 like is their Rhetoricke, whereby they pe•••• 〈…〉〈…〉 pose vpon their Simple Disciples, who are like Reeds easily shaken with euery wind of nouell doctrines, such as tend to carnall liberty, & to possesse the soule with spirituall pride. But the Scriptures do not so teach vs Christ. Read 1. Thes. 4.1. Col. 1.10. 1 Cor. 7.22. Heb. 12.5. o•• ha•• 〈◊〉〈◊〉 which our pleasing of God (there commended) by weldoing, the fruite of a liuely fayth is not meant of pleasing by way of satisfaction, for so Christ onely pleased God: but of acceptation in and through Christ. But if we shall once bee possessed with this conceit, that neyther our Sins displease God, no•• our best sanctified actions do please him; what shall 〈…〉〈…〉 and false flesh to become eyther as senselesse, stockes and stones, or as sensuall beastes: putting no difference, not 〈◊〉〈◊〉 con∣science of good and euill, when (I say) wee 〈◊〉〈◊〉 per••••aded, that neyther our best actions please God 〈…〉〈…〉 worst displease him? This is right Stoicall doctrine, to bee 〈◊〉〈◊〉 with nothing at all, to repent of nothing, and 〈…〉〈…〉 ••••••••∣rence betweene the ••••••ling of a coc•••• and of 〈…〉〈…〉 ••••∣ctrine which nature it selfe abhorr 〈…〉〈…〉 ••o Orat•••••• condemnes. The second such lik•• 〈…〉〈…〉 that they hold. And who 〈…〉〈…〉 same, they ••••••••me and 〈…〉〈…〉 th•• dead fayth.

Notes

• One of the•• writ in a lett•• to an orthodo•• Minister, It is vayne babling when men are cast downe to rayse them by duties, and fl••∣daubing, to bu•••• men on doeings though duties dyed in the blood of Christ Then Paul was a bab∣bler in deed a•• the Athenians called him, who thus raised by duties: as Heb. 12.12.13.14 Then Peter was a daw who built by duties, 2 Pet. 15: to 15 we accordingly teach duties but disclame merits, as Christ teach∣eth vs Luc: 17.10 he there com¦mendeth duties but condem∣neth merits; So wee.