Iewes it pertained not to the Gentiles and thus it cannot rightly be said to be abrogated unto them for none can be freed from the Law but they that were under the Law Gal. 4.5 The Gentiles were no more under Moses his Law as being the Law of Moses than the Romans under the lawes of Lycurgus or Solon the law-givers of Lacedemon and Athens The Gentiles sinned not against Moses hiâ— law but against the law of Nature and therefore are they said to have sinned without Law Rom. 2.12 Yet for substance this Law is the same with that of Moses the Decalogue for when the Gentiles which have not the Law doe by nature the things contained in the law These having not the law are a law unto themselves Rom. 2.14 Concerning the sâ—aelites some of them beleeved some of them persisted in unbeliefe of the former of these there is not any Question but they were freed Christ was given to redeeme them that were under the Law that they might receive the Adoption of sonnes Gal. 4.5 And of these we may understand the Scripturâ—s of the first position The latter sort though they were not freed by Christ because not in Christ yet now they are nec Mosaici nec Christiani properly neither Christians nor Mosaickes because Christ howsoever is the end of the Law therefore they are without ceremony and without law as being but usurpers upon that which they still hold and use To Beleevers it was not given as from Moses and therefore none of them are obnoxious to it as his for though they embrace the same commands that Moses gave yet they are not subjects to it but as now theirs by Christ A New Commandement I give unto you That ye love one another Iohn 13.34 ' Tts a Commandment for Christ is a Saviour and a Lord 'T is a New one for wee have it from the hand of our Christ 2. The Causes why law should be abrogated These were 1. That the Gentiles might be called Now in Christ Iesus ye who sometimes were afarre off are made migh by the bloud of Christ for hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.13 14 Whatsoever was Intergerinus paries A middle wall of partition betweene Iewes and Gentiles is broken downe and abrogated But the substance of the Law did not hinder their consociation for these did by Nature the things contained in the Law Rom. 2.14 The Curse was that among other things which divided and equally divided them both from Christ now that they might bee subjected to and meete in one Christ the Curse must be abrogated 2. A second cause was because it was an intolerable burthen as Peter tells them in the Councell it was such a burthen as neither they nor their Fathers were able to beâ—re Act. 15.10 Hee speakes of the whole law all the kinds and the Apostle applyes it I testifie againe to every man that is circumcised that he is a debtor to doe the whole Law Gal. 5.3 That which makes the Law heavy proves it to be a burthen is abrogated and therefore Christ calls us to another burthen an easie one Take my Yoake upon you for my yoake is easie and my burthen light Mat. 11.29 30. This is the love of God that wee keepe his Commandements and his Commandements are not grievous 1 Ioh. 5.3 3. A third Cause was because the Law was unprofitable There is verily a disanulling of the Commandement going before for the weakenesse and unprofitablenes thereof for the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 7.18 19. In the first Tabernacle were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Hebr. 9.9 Saint Paul more particularly of the morall What the law could not doe in that it was weake through the flesh Rom. 8.3 The law being unprofitable unto Iustification therfore in the businesse of Iustification it is abrogated 4. A fourth cause was because the law was pernicious though not of its owne nature yet through the flesh The Minister of sinne working wrath But where the Spirit is there is liberty And therefore the law as a coacter Aug. 3. Tom lib. de Spir. et Lit. is abrogated 3. I have passed these two more briefly yet enough of them to the Question the third will challenge a longer stay to enquire what things are signified under the word Law and to apply what wee enquire for the difference of the abrogation It signifies 1. The whole Scripture The blessed mans delight is in the Law of the Lord and in that Law hee doth exercise himselfe Psal 1.2 The people understood it in this sense when they answered We have heard out of the Law that Christ abideth for ever Ioh. 12.34 So the Law is not abrogate not one Title of it failes 2. The Bookes of Moses All things must be fulfilled which were written of me in the Law of Moses and in the Prophets in the Psalms Luk. 24.44 Neither thus is the Law abrogate for the Doctrine and writings of Moses remaine 3. The paedagogy of Moses in his foure last bookes Had ye beleeved Moses yee would have beleeved me Ioh 5.46 So 't is not wholly not simply abrogate There are in it Promises Types and Commands 1. The Promises and Types doe cease because the things typified are fulfilled the things promised are received The house is built and now no more need of the Idea or exemplar 2. The Commands which were all those things whatsoever were delivered in nomine Dei in Gods name to the people These are not simply abrogate some are eternall all are called Law Of which 1. In generall 2. More specially 1. In the generall wee may take our description of Law 1. From the end It is an ordination of right reason to the common and singular good of all and singular subordinates given by him who hath the care of the whole Community and every singular in it 2. From the forme It is an Ordinance commanding what is to be done and to be omitted made by him that hath right to require obedience binding the apt creature to obey with an holy promise of reward and a threatning of punishment Both of these are either Divine from God or Humane from man as collected from Gods Law Here we speake of Divine which may be considered 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing Here of the last And this in generall 2. More specially the Law written is called Moses Law which is threefold as is the variety of the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morall Ceremoniall Iudiciall The two latter are as Accessories to the first the Ceremonies being added to the first and the Iudgements to the second Table The
of the Law The law Iustifies none we must therefore be either freed from the law or not at all Iustified For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things in the book of the Law to doe them Gal. 3.10 Deut. 27.26 But here is our freedome Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Hee became a curse for us and was made for our sakes as the greatest sinner he stood in place as David the Adulterer as Peter the Denyer as Paul the Persecutor Wee must see our Christ wrapped as well in our Sinnes as in our flesh He was numbred with the Transgressors and he bare the sinne of many Esa 53.12 He was made sinne for us who knew no sinne that we might bee made the righteousnesse of God in him 2 Cor. 5.21 Thus is hee pleased to call our sinnes his and he speakes in David his Type Psal 40.12 Mine iniquities have taken hold upon mee so that I am not able to looke up they are more than the hayres of my head Christ standing thus a sinner the law accused him and after accusation kild him But hee hath satisfied and the Law is overcome we have learned to triumph O death where is thy sting The sting of death is sinne and the strength of sinne is the Law but thankes be to God which giveth us the victory through Iesus Christ our Lord 1 Cor. 15.55 56 57. When the Law curseth sends out Writs sues out Attachements wee plead Immunity and send the law to Christ by whom we aree freed 2. From the power of sinne the other evill of servitude Yeeld your selves unto God Ante legem non pugnamus sub â—ege pugnamus sed vintimur sub gratia pugnamus vincimus in pace ne pugnamus quidem Aug. in Rom. 6. for Sinne shal not have dominion over you for ye are not under the Law but under grace Rom. 6.14 They are incouraged to the Combat by a double motive the goodnesse of their cause the easinesse of their conquest When wee are freed from the Law which onely commands but gives no strength to obey rather takes away our strength addes strength to sinne then are we under grace which beside that it forgiveth that which is past Quae praeterquam prioradimittit ad futura quoque cavenda animat Chrys it doth arme us to take heed of that which is to come as Chrysostome sweetly expounds the Romans To whom the holy Apostle glorieth Rom. 8.2 The Law of the spirit of life in Christ Iesus hath made mee free from the Law of Sinne. From the a Osiander accusing the b Calvin power the c Lyranus bond the d Erasmus right the e Chrysost guilt of sinne the f P. Mart. law of the members 2. We are freed not only from the evils but from the burdens of servitude 1. From the Coaction of the Law for the Law doth burden a man and hinder the alacrity of his obedience A precept of the Law is Thou shalt love the Lord thy God with all thy heart with all thy mind with all thy strength To bee empty of all other loves to set the sole affection upon God Here the most perfect faile for though our love unto God be sincere yet we are many times drawne off with other lusts But the Law tels us He is cursed that continues not in all Now we see what ever we endevor we are still under the Curse our workes are Mala quia imperfecta therefore evill because not perfectly good This dulleth the heart and discourageth it from any offer The peevish eye of a froward Master makes the servant heartlesse What should I do any thing seeing whatsoever I doe I cannot please This is the burden of the Legally righteous the taske it set they must either doe it or smart for neglect The Israelites are beaten iâ— they bring not in their tale of bticke Exod. 5.14 But here is our Liberty God spareth us as a man spares his owne sonne that serveth him Mal. 3.17 The Command is given Let not sinne reigne in your mortall Body and the Promise is added with the Command Sinne shall not have dominion over you The Law cannot coact us but grace unloads us removes our burthens and sweetens our labours 2. Wee are freed from Indifferents when they prove burdens 1. Things The Iewes were bound to use and refuse many things the Vsing and Refusing of which had else beene Indifferent They must abstaine from Swine from things strangled and the like We have liberty of a freer use of Gods creatures being not subject to ordinances Touch not Taste not Handle not Col. 2.20.21 2. Men. We are not subjected to such commands as whereby they would bind the conscience Now the constitutions of men are either 1. Civill and politicall These wee have a rule for that wee must obey them though in 1 Cor. 7.23 hee seeme to give exemption Yee are bought with a price be yee not the servants of men yet Rom. 13.1.5 we have that other expounded Let every soule bee subiect to the higher powers for the powers that bee are ordained of God Who resisteth the power resisteth the ordinance of God Wherefore yee must needs bee subiect for conscience sake 2. Ecclesiasticall These concerne either 1 The matter of Gods worship then we renounce them as great presumptions for Divine worship cannot have institution from humane command 2. Or the manner of worship tending to decency Here Constitutions may order not bind order the carriage not binde the conscience But concerning both these and those Constitutions I meane both Ecclesiasticall and Civill I would deliver my selfe a little more fully and to that end wil present a few conclusions touching Indifferents their nature and extent 1. An Adiaphoron or Indifferent is Res media a middle thing which stands so to two extremes that it may alike incline to both And in the ordinary though not proper use of the word Medium Abnegationis Medium Participationis Aquin. it is a Medium betweene morall good and evill Now such a Medium is either of meere Abnegation so all Substances whether naturall or artificiall are Res mediae Indifferent things or of some participation which so farre agrees with either extreme as the extremes agree between themselves so no Substances are properly Indifferents but Actions only Actions therefore which are neither commanded nor forbidden and which in their intrinsicke nature have neither obedience nor disobedience are indifferent 2. Indifferent Actions in their owne intrinsicall nature nothing differ among themselves but are all equally far from good and evill But there are some which for the most part have evill circumstances accompanying them and therfore sound in the worse sense as if they did incline to evill as to be an accuser may be indifferently good or
observes unto us 1. That the Galatians suffered much 2. That the sufferings of the Galatians as of all Gods people tend to Reward not of desert but of appointment 3. That the Reward is to persevering in those sufferings 4. That all sufferings for the faith are lost if the Galatians turne unto Law-workes againe The fifth verse hath but the same force of Argument with the second and therefore I omit it though if it were seasonable to the questions in hand and that I intended not brevity in this Comment I might dispute it How farre * Aug. de Civit dei lib 22. â— 8 Chrys hom 14 â—n mat miracles doe confirme the Faith and are necessary what the * Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. â—uron hist Fran. l. 2 c. 3. Paâ—â—iac Re. Rom. lib ult impostures of Hereticks have beene about them what the lyes of the * Lyndanus Alan copus Dial. 6. Papists have beene concerning ours but I hasten and therefore omit them Argum. 5 5 The fifth Argument followes in the foure next verses The Text. VERS 6. Even as Abraham beleeved God and it was accounted to him for righteousnesse VERS 7. Know yee therefore that they which are of faith the same are the children of Abraham VERS 8. And the Scripture foreseeing that God would iustifie the Heathen through faith preached before the Gospell unto Abraham saying In Thee shall all Nations be blessed VERS 9. So then they which bee of Faith are blessed with faithfull Abraham Sed quid juvat â—sta su â—â—ssâ— cum caeteâ—a qua re equit insania ipsius adversa sint Hier. MArcion the Hereticke tore out these foure verses out of his Copy but as Hierome answers roundly But what will it helpe him to have taken away these when those things that are left doe sufficiensly oppose his madnesse As Abraham the Father of the faithfull was iustified so also are his Sonnes But Abraham was Iustified by Faith Therefore Wee in the same manner The proposition though not in the Text is plaine by an Argument A pari there is the same Covenant made to the Father and the Sons Gen. 17.7 I will be thy God and of thy seed after thee The Covenant was the same and the same * Iraen lib. 4. cap 38. Condition Rom. 4.11 12. Hee received the signe of Circumcision a seale of the righteousnesse of the faith that he might be the father of al them that beleeve though they bee not circumcised that righteousnesse might be imputed to them also and the Father of Circumcision to them who are not of the Circumcision onely but also walke in the steppes of that faith of our Father Abraham which he had being yet uncircumcised The Assumption is in the sixth verse cited from the Testimony of Moses Gen. 15.6 Hee beleeved in the Lord and it was counted to him for righteousnesse Though Abraham were abounding in workes Tert. de pati cap. 6. and glorious in his obedience yet not them but his faith is imputed The conclusion in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Latine renders that Ye know which wee read Know yee Thus referring it to their owne collection which is onely amplified and cleared in the two following verses out of which I would onely touch at some observations 1. The same way of Iustification was had both in the Old and the New Testament 2. The Gospell is not New as the Romish are woâ—â— to 〈◊〉 tâ—e Reformed with the title of New-Gospellers It was preached to Abraham In thy seed all Nations shall be blessed And long before him to Adam in the promise of the same seed 3. The New Testament hath much foundation in the Old and therefore we may confirme the Doctrine of this by that Against the froward cavills of some who in their reasoniâ—gs wil not admit of those writings But chiefly let mee not omit that which Luther hath observed M. Luth. in Gal in loc How much the children oâ— the beleeving Abraham and the begetting Abraham differ The begetting Abraham was a worker the beleeving was righteous His faith was upon Christ the obiect of his faith We are blessed not with the working but the faithful Abraham 6. The sixt Argument Argum. 6 is delivered in the tenth verse The Text. VERS 10. For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them AS many as are of the workes of the Law are under the curse of the Law Therefore the Blessing or IustificatioÌ„ is not of works The proposition is proved Deut. 27.26 That continues not Manere is Omnia implere perfectè to continue or remâ—ine in all is to performe aâ—l perfectly as a Quadrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cubicke or square figure to stand unmoved The phrase in the beginning is metaphoricall The that are of the law as it were retainers to the Law and goe after that Natâ—re loves that course and the young man comes with such like desire Master what shall I doe to inherit life Matth. 19.16 But such shal have repayed bitter wages They are under the Curse The Papacy then is the way to perdition because it sets men to that service But are there not precepts in the Law Have not those precepts promises annexed How then are such under the curse The works of the Law performed put us not under the Curse but the workes attempted and failed in for if wee could perfectly fulfill them wee should bee saved by them But the Law is not Doeable which is not from the Law or from God but from our selves and comes to passe thus Rom. 8.3 What the Law could not doe it could not doe in that it was weake through the flesh Let me observe 1. The Artifice of Paul he pleads upon sure grouÌ„d It is written All have recourse to some first principles Physicians to experimented Aphorismes Lawyers to the Statute Divines to the Canon So our Apostle here It is written This he pleaded to Agrippa as his warrant Act. 26.22 I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come 2. They are Vnder the Curse that continue not in all not onely that violate all but any So that Apostle Iam. 2.10 For whosoever shall keepe the whole Law and yet offend in one point he is guilty of all 3. The Curse named is eternall for it is opposed to Iustification and life the eternall Blessing Argum. 7 7. The seventh Argument is in the 11. and 12. verses The Text. VERS 11. But that no man is Iustified by the Law in the sight of God it is evident for the Iust shall live by faith VERS 12. And the Law is not of faith but the man that doth them shall live in them RIghteousnesse is by
humbled conscience Obiection 2. Against the use of the Law If it be for transgressions then it is against the Promise 192 The Apostles answer 193 To give life the same that to Iustifie 195 The Law cannot give life proved two wayes 196 The Scriptures shut up under sinne two wayes 1 By Promises 2. By the Law 198 The extent of the word Concluded 200 The accidentary use of the Law 201 The divers acceptions of the word Faith 204 To come unto Faith and to come unto Christ of one signification 205 The knowledge of this necessary for two things 1. To know that the Fathâ—rs were not without Faith 2. How Faith is imputed to us for Righteousnesse ibid. To be kept under the Law expounded ibid. The right Divine described from Psa 147.11 209 The difference of the righteousnes which is by the law and that by faith 211 How the Iewes were directed to Christ by the Law 212 How the Law leades us diversly expounded 213 The manner of our Salvation there are two Formes or Classes one under the Law the other under the Gospell 215 Two sorts of Schollers hereby condemned ibid. Faith leads us to Christ not as to a Law giver but as to a Iustifier 216 The Question How the Law is abrogated and how usefull discussed 217 c. Some Scriptures seeming to prove the abrogating of the Law some that it is not abrogated reconciled 222 To whom the Law was given 223 The causes why the Law should be abrogated 1. That the Gentiles might bee called 2. Because it was an intolerable burthen 3. Because it was unprofitable 4. Be-it was pernicious 226 c Three things signified by the word Law 230 1. The whole Scriptures 2. the Bookes of Moses 3. the paedagogie of Moses in his foure last books 231 The Law as taken for the paedagogie of Moses is not wholly abrogated ibid Three things in the paedagogie of Moses Promises Types and commands ib. The Law taken for promises and types abrogated ib. The law taken for the commands not abrogated 232 The generall description of the law 1. from the end 232. 2. from the forme 233 Law twofold 1. Divine 2. Humane 233 The Divine Law considered three wayes 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing ibid. The more speciall description of the Law 234 The Law written called Moses law is three-fold Morall Ceremoniall Iudicial ibid. Two parts of the Ceremoniall and Iudiciall law Externall Internall ibid. The inward thing of the Cerâ—moniall law is Faith and Piety ibid. The inward thing of the Iudicial mutual love piety ib The Inward things in the Ceremoniall and Iudiciall law are eternall the outward only abrogated 235 The Ceremoniall law what ibid The use of the Ceremonial law three-fold ibid. 236 Abrogated by Christs comming ibid. By what degrees the Ceremoniall law was abrogated 1. in truth 2. in fact ibid. The Iudiciall Law what ibi The use of it threefold 237 The abrogation of it ibid. The iudiciall Law so far as it is typical abrogated ibid. The iudgement of the iudiciall law neither simply forbidden nor prescibed to any ibid. Such things as are of common and generall right in the Iudiciall law are still in force 238 How we may know them ib. The Morall law what 238 The Morall law how far forth abrogated 239 Love the Substance of the Morall law ibid. Six Circumstances of the Morall law 240 241 The use of the Morall law before sinne entred 242 The use of it under the state of sinne threefold ibid. The use of it under the state of grace ibid The Law the Promise and the Gospell considered as opposites 245 As Subordinates ibid. The comparison of the law and Gospell how they doe agree and differ 247. c. to 256 The comparison of the Promise and Gospell how they agree and differ 256 The Obiections of the Iewes for the continuance of the Ceremoniall and Iudiciall law answered 260 Against Antinomists and Libertines their Obiections answered 263 Against Enthusiasts their false Arguments 273 Against those that receive not the old Testament 284 Moses veile what 286 Against pure sinlesse Anabaptists 288 The Exposition of divers interpreters on those words Whosoever is borne of God sinneth not ib. Vse of Exhortation not to reiect the law 297 The estate of the law ib. Three rules to try our Works by 304 FINIS