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
the name the word Iustifico is not of ancient use as not being found in old Latin Authors but signifies to make one just Now a man may be made just 1. By infusion when an habituall quality of Iustice is wrought any way in any person So was Adam just God made man righteous but they sought out many inventions Eccles 7.29 So are regenerate Christians just being sanctified having grace infused This the Schoole cals formall righteousnesse and the corrupter Schoolemen say that Christian righteousnes is such so in them as whitenesse is in a wal Inherent and that a man is in this sense Iustified But the sense is different from our usual acception and therefore 2. A man may bee Iust by Plea that is when being accused he is Iudicially acquitted when his Iustice being questioned is cleared Such formes wee have in our usual speaking I 'll make him a knave wheÌ„ we mean to convict a man or I 'll make him an honest man when wee meane to cleare him So the word is used Esa 5.23 Woe to them which iustifie the wicked for reward and take away the righteousnesse of the righteous from him Not that our undue praises can make a wicked man just nor that our unjust slanders can make a good man unrighteous Take the sense but in one other expression we say when a Iudge condemnes a malefactor the law will justifie him not that the law doth make the Iudge just but doth approve and justifie the sentence that he gives This is the more proper sense And thus much of the name 2. Of the Thing it selfe herein 1. The nature of it 2. The Degrees 3. The Kinds 1. The nature of it this It is the declaring or approving one Iust when suspect and accused So we gather it Deut. 25.1 The matter of Iustification is Iustice which must be before this in nature as the ground The forme is the pleading of such a justice Then it is little differenced from Plea or Apology 2 The degrees are 1. In regard of matter 1. Compleat which is full or incompleat to which referre Iustification by comparison 2. Vniversal which we cal Iustification of the person or particular which we cal Iustification of the cause 2. In regard of forme 1. By assertion onely or both by assertion and demonstration 2. In colour or in truth separately or joyntly 3. The kinds are 1 Of one inherently just here Iustification is made either by pleading the act committed no fault or if a fault not committed This is to bee justified by a righteousnes of ones own by declaring the party cleare the accusation false It is of use and onely in the Court of man Ierem 26.15 16. 2. Of such as are not inherently just here Iustification is by confessing the fault done and by pleading satisfaction For satisfaction and Non-commission are alike equall in Iustice Now satisfaction may bee made legally in a mans owne person or Evangelically by another a Surety These things in the generall premised we proceed to the other particulars to be explicated where wee shall apply what hath been laid The second is the Exclusion of false causes A man is not justified by the works of the Law The whole law is here meant therefore the morall too The Papists have an untoward conceit of a double merit whereby they would bring in works Take what they say plainly and briefly There is a Merit of congruence It is the doing of that worke which is good in it selfe and though it deservedly merit not yet being good there is a congruence or fitnesse that God should reward it hee being also good and a lover of good where he sees it So that if a man meerely naturall do say a Masse give an Almes or the like there is a fitnes or congruence to reward There is a merit also of condignity which is a just deserving upon the former merit A man by doing a good worke deserves by Congruence though he be yet natural that God shold give him grace and having grace now hee justly deserves because Gratia gratum facit and being gracious in Gods eye God must needs reward him This is all and all is nothing comming under this strict exclusion with the workes of the Law But they have one refuge somwhat more subtill They say the workes of the Law which are excluded from Iustification are the works of Free-will such as goe before faith but such as follow after faith are not excluded They would seeme to draw this glosse from the words of the Text reading them according to the vulgar Latin Translation Non ex operibus nisi per fidem Not of the workes of the Law unlesse by faith Thus they argue Indeed works are excluded unlesse they be done by faith but from faith they receive a Iustifying power and thus they bring in workes to share in the businesse But to this we answer 1. That the works of the Law and the workes of Faith are not set in opposition but the workes of the Law and Faith For they would have a false supposition granted that though Works of Law are excluded yet Workes of Faith are not 2. That such workes as are done in Faith are peremptorily excluded Look onely upon Abraham a faithfull man the father of the faithfull his workes were many they were glorious nor can wee deny them to proceed froÌ„ faith yet the Apostle fully enough proves it Rom. 4. that hee had not in his workes whereof to glory before God 3. But wee answer more pressely by vindicating the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Nisi unlesse is not Conditionall but either exclusive so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or adversative so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but and thus it is used in many Scriptures Gal. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there are some that trouble you Matth. 12.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to the Priests onely Revel 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they that are written in the Lambs booke Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to be the same in the very word for Alla is of the Syriacke Ellós which is from the Hebrew Im ló and that is in Greeke rendring Ean mé Moreover to clear Hierome by Hierome hee though he translate it Nisi unlesse So Aug. de Spir. lit c. 13. yet in the allegation of the place hee frequently useth Sed But. But there neede no other words where Saint Paul determines it so plainly in another place Rom. 3.28 We conclude that a man is iustified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absque operibus Without the workes of the law I will but name one other cavill because 't is obvious They say If workes be excluded then are we iustified by faith alone if by faith alone then would â—atch iustifie if it were alone Si sola tum si esset sola I answere That faith
indigens therefore the yoake was laid upon them which those Fathers were not able to beare Acts 15.10 Thus they cease for Christ hath blotted out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse Col. 2.14 In the Law there was a full revelation of sinne but a darke revelation of grace In the Gospell there is a more plentifull discovery of both of sinne and grace 2. Limitately in respect of the morall Law Iraen lib. 5. cap. 21. Si usque ad ad Christi ventum data lex est quid eam longius ultra tempus praefixum proferre conaris Chrys It is an universal and perpetuall glasse yet somewhat abrogated in regard of coaction condemnation when the Seed comes To whom the Promise was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the Seed to whom was the Promise But how are the promises said to bee made to Christ seeing rather they belong to us Some Greeke Castigations Muscul in loc instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui promissa To whom doe read â— Quod promissum The Promise which was made So there were no Question but the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui referring to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Promise which was made to Abrahams Seed vers 16. In thy Seed that is Christ shall all the Nations of the earth bee blessed It is said made unto Christ either because for his sake and merit or because unto us in Christ as the head in him is our hope and health there is no other name To Christ properly and primarily is the Promise wee have else no interest in it nor title to it It followes And it was ordained by Angels Thus hee prevents an Obiection If the Law were added onely for such a period it is then vile and we may say the Law is sinne Rom. 7.7 This is answered by describing those two Elogies of the Law commended from the manner of its promulgation Ordained by Angels and in the hands of a Mediatour First It was ordained by Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination for Ministration so Steven useth the word Acts 7.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received the Law by the Disposition of Angels Chrys in loc Amb. in loc Chrysostome restraines it to Moses and Aron Ambrose somewhat enlargeth the sense to all the Prophets untill Iohn the Baptist Rollocus in Gal. 3. That learned Rolloc understands it both of the Angels and of Moses But it seems more properly meant of the Angels who 1. attended upon the mount servants in ordinary attendance who constantly wait in Gods court 2. Witnessed the delivery of the promulged law to the hand of Moses 3. It is most likely there was used an Angels voyce when the Sound of a Trumpet and the voice of words was heard Heb. 2.19 And therefore the same Episteler cals it The word spoken by Angels Hebr. 2.2 As Princes deale and conferre by their Commissioners and delegated instruments so might they personate God and may be said to ordaine the law because the worke of the chiefe Agent is applyed to the Instrument as in another case if Timothy continue in sound Doctrine he shall save himselfe and them that heare him 1 Tim. 4.16 It was ordained by Angels Therefore 1. The Law is a treasure of God of great price and to be valued by us at a fit and high rate Haec lex praestantior aliâ—s quanuis promissione inâ—erior Though it be inferior to the Promise it excels all other Lawes and the rather in the manner of the ministration 2. Wee may feare the breach of such a Law that had so glorious an ordination The Angels were witnesses and will bee revengers Steven speakes this to the aggravation of their sinne They received it from Angels and have not kept it The company sometimes restraines a sinfull purpose There is an invisible Company to behold us Let be our feare or rather our sincerity to preserve the Law without breaches 3. Those Angels that were faithfull to give the Law will bee ioyfull to witnesse our Repentance when wee have broken it Our Saviour hath told us There is â—oy in heaven at the conversion of a sinner An untaught sigh or a tearefull drop of a penitent is pleasing to God and Angels 4. Lastly if upon our neglects or contempts we breake that law and are not peniteÌ„t for our breach wee may wee must iustly feare and expect to bee made a publicke shame before the faces of those glorious Angels in the day of account and retribution For as the Law-giver was accompanied so shall the Iudge He shall come with the multitudes of his holy Angels In the hand of a Mediator This is the second Elogy oâ— commendation of the law Ordained in the hand of a Mâ—diator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same phrase is used by Steven of the Ministry of Moses iâ— bringing the Law and in both a double Hebraisme The Praeposition In oft-times signifies an instrument and intermediate cause Hos 12.10 In manu prophetarumassimulatus sum Vul. Lat. In manu Chaggai I have used similitudes in the hand or by the Ministery of the Prophets Hag. 1.1 The word of the Lord came In the hand of Haggai Againe the word Hand is put sometimes for a primary praecipient Cause Is not the Hand of Ioab with thee in all this 2 Sam. 14.19 Sometimes for a cause though praecipient yet secundary And ordinarily for an instrument so here By the ministry of a mediator The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated By some a Tertul. pax sequestra Virg Sequester one that stands disposed yet indifferent to both parties By some b Caietan Dimiator a parter of stakes betweene two but the Iesuite corrects the Cardinal and is bold to call it A new and false word Vox nova falsa Tollet By some Intercessour but such an one refers but to one party Erasmus as the Tribune of the people to the Senate The word that wee have rendred to us A Mediator or a Middeler Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most expresse it The Current of most runnes to expound this of Christ but yeelding to those c Chrysost Theoph. Occum Ambr Primasius Lombar Thomas Gagnaeus Antients their owne Due yet I cannot see how that sense can free it selfe from an unthought of touch of Arrianisme to make Christ an instrument and inferior to the Angels by whom it was ordained We will rather admit it as spoken of Moses For the Law was given by Moses Ioh. 1.17 While the Apostle preferres Christ before Moses He is the Mediatour of a better Covenant Heb. 8.6 Hee seemes to allude to what the people desired Exod. 20.19 Speak thou with us
10.5.6.9 The Iewes were in the Lowerschoole and all the parts of the Law sent them unto Christ 1. The precepts requiring a righteousnesse shewed their unrighteousnesse and sent them elsewhere to seeke it 2. The Promises were on such a condition the condition of doing as was to them impossible and put them upon their farther search 3. The Threatnings set them directly under the curse which could be scaped onely by Christ 4. The ceremonies of Sacrifices and washings and whatever of the same kind lead them typically to their end All Lawes sent them onely with this difference 1. The morall by an accidentary direction 2. The Ceremoniall by direct signification and duration 3. The Iudiciall by duration and distinction How the Law leads us hath bin aptly yet diversly expressed by expositors as a severer Master over a wanton youth So Saint a Lex Mosâ—s populo lascivienti ad instar paedagogi severioris appoâ—ita est ut custodiret eos et futurâ— fidei prapararet Hi â— D al. 2 con Pela Hierome Not that the Law is against Christ the Schoolmaster is not adverse to the Master but helpes so Saint b Paedagogi non â—â—â—versatur praeceptori sed ad uvat arcens â—â—olescen tem ab om ni vitior eddens illum ideneum Chrys Chrysostome And that to fit us unto an higher being another form as he Scholler fitted by the â—aedagogue for Philosophicall searches or State-government so c Clem Ale l. 1. pad c. 6. Paedagogus parvulis assignatur ut lasciviens refraenetur alas et prona in vitia corda teneantur dum tenerastudije eruditur infantia et ad majores Philosophiae ac regendae reipublicae disciplinas metu poenae coercita preparatur Clement Alexandrinus A Scholler though instructed by him yet expects not his inheritance from his Paedagogue but when the time is fit hee leaves him for what hee was entended for when wee give our names to Christ Tutor a nobis Curatorque discedunt then in that kind our Master leaves us so both d Gre. Naz. Orat 42. Nazianzen and e Tert. l. de monagamia Tertullian and f Iran l. 4. c. 5. Iraeneus We are young ones while the Law doth ferule us so g Rol in Gal. Rolloc The expressions are all good if weighed with their due graines The Law is the Schoolmaster or Paedagogue the Gospell is the Master or higher instructer Here is the manner of our salvation there are two Formes and two Masters The Vnder-forme Status 1. Captivorum 2. Puerorum 3. Pupillorum Rol. ibid. or Classes under the Law in which we are Captives Children Pupils And the higher Forme or Classes under the Gospell in which wee are free at fuller age and from under Guardians Which Divinity discovers and condemnes two sorts of Schollers 1. Such as learn nothing in either Schoole or Form the thundrings of the Law no whit afright them nor the sweet voyce of the Gospell please them but under both remaine unbetrered 2. Such as learne but with a false method in the higher forme first who being never humbled yet take hold of mercy with which they have nothing to doe and unto which they can lay no challenge as being not wounded and therefore not fitted for a plaister It followes That we might be Iustified by Faith The Law brings us unto Christ But what as to another Law No but that we might be Iustified by Faith and Faith leads us to him as a Iustifier not as a Law-giver though in a second relation hee be our Law-giver and wee owe him our obedience Thus are the Objections cleared now proceed wee to the second thing propounded according to the Apostles method in this third general part namely 2. The more plaine discussing of the Question concerning the Law How abrogated How usefull This is laid downe in the 25. verse The Text. VERS 25. But after that Faith is come we are no longer under a Schoole-Master THe paedagogicke use ceases and the Law layes downe the Ferule When Câ—rist raignes in the conscience by his Spirit then the Law lives no more in the conscience to our Burthen He hath quickned you together with him having forgiven you all trespasses blotting out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse and having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it Col. 2. 13 14 15. And now as that honoured holy Luther applyes it Bened Iust Com in Gal. 3. If the Law begin to vexe us let 's not hearken unto it When a man is come to the age of man though the Paedagogue shake his Rod over him at which he was wont to quake when the Paedagogue had power to use that masterly Scepter yet now he feares it not 'T is true while sin remaines as it doth remaine so long as wee remain men the Law comes often to our humiliation but for feare of danger Christ must likewise come often spiritually into the conscience that while wee see sinne wee bee not overwhelmed So the Law is still for our mortification according to our more or lesse of Faith There is leaven hid in our Dough but we are not al leavened wheÌ„ we see our â—elvs i◠〈◊〉 Christ 〈…〉 nothing 〈◊〉 leaven but when our selves as our selves wee finde much unleavened and the Law comes againe and againe But I 'll not more enlarge my selfe in a paraphrase but fal more strongly to the Question that great Question How farre the law is abrogated Of the Abrogation and use of the Law THe worke is difficult for the Rule seemes to fight Scriptures appearing to oppose Scriptures 1. Some Scriptures seem to deliver us this position That the Law is altogether abrogated You shall see it if you consult these Quotations Ier. 31.31 32 c. Psal 110. a new Priest is promised and the Rule is The Priest-hood being changed Translato Sacerdoto Translatio Legis there 's a change of the Law Heb. 7. As new Kings new â—awes Hebr. 7.18 So Rom. 3.5.7 Rom. 6.15 Rom. 7.1 2 3. where he speaks of the morall as appeares vers 7. 2 Cor. 3.9.11 Gal 3.19.24 Gal. 4.5 1 Tim. 1.9 Rom 8 2. Cal. 5.18 In my Preachings I repeated the words of these severall Texts and not without inlargements but in a written Copy it sufficeth to direct the Reader 2. Some Scriptures seem to oppose this position to that other That the whole Law is not abrogated Mat. 5.17 Rom. 3.31 To Reconcile these and to find out the Truth wee must conclude that both are true though in divers respects which wee shall discerne by observing these three particulars 1. To whom the Law was given and to whom not 2. The Causes why the Law should be abrogate 3. What things are signified under the word Law 1. To whom the Law was given The Law as given by Moses to the
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
Scripture They shal beare their owne burthen for our Saviour hath spoken it Whosoever shall breake one of these least Commandements and shall teach men so he shall be called the least in the kingdome oâ— heaven Mat. 5.19 The faith of the Fathers was the same with ours and though they lived in the Law yet not under the Law Euseb eccl hist l. 1. c. 1 Idem de vita Const l. 2 Philastr cont Haer. cap. 61. Aug in Io. Tra. 45 Prosper Aquit Obâ— 8 Niceph Caâ—â—iâ—t â—câ—â— hisâ— l. 1. c. 2 3 4 5. but had the same Christ with us Therefore our Saviour gave testimony to that ancient Abraham He saw the day of Christ and reioyced Obiect 7. They say wee doe much injury to joyne together what God hath separated Ans Nay we confound them not but say the Gospell is more glorious than the Law and the mysteries in it are farre clearer 'T is Chrysostoms expression that the Doctrines differ as a picture rudely drawn with a Cole or lined forth more exactly with a pencill These are their weapons and their strengths but ye see how invalid But where they have not strength they have enough of humour for as the Apostle gravely unto Titus There are many unruly and vaine Talkers and Deceivers whose mouthes must be stopped who subvert whole houses teaching things which they ought not for filthy Lucres sake T it 1.10 11. The holy Spirit of Calvin Pacessat longe ex animis nostris profana istaec opinio Caâ—v Inst l. 2. c. 7 sect 13. was zealous against this iniury done unto the Law when he dared peremptorily to call that opinion profane Away with that profane opinion out of our mindes But we will follow them no longer in their triflings but proceede to a new encounter against other confederates of theirs who build much upon the same grounds 3. 3. Against Enthusiasts Against the Enthusiasts and vision-boasters who neglect the Law and presume altogether upon the Spirits revelation In Saxony about the yeare of Christ 1521. there were divers together with Nicholas Storke who preached that they had visions and revelations that there should be a new world all wicked Princes should be kild and that righteousnesse should reigne Thomas Muncer followed this Sect and Preached against the Ministers and Magistrates they did brag of the Spirit which they said was efficacious in them Some of them were extasied and used strange gestures in their bodies Some affirmed they had visions which revealed unto them that Infants must not bee baptized Some that in their visions they saw Zuinglius and such as he in hell Some that it was revealed unto them when the day of Iudgement should come Fancies which men are led unto by the Father of lies Mahomet that great impostor had such wayes of delusion So many of those Popish Fathers of Brotherhoods when they would institute their Orders have pretended vision Hence these men had their name Spirituals or Enthusiasts whom Luther that hammer of Anabaptisticall Heretickes opposed in their greatest heat 'T is true that in the prophecy of Ioel there is mention of dreames I will powre out my Spirit upon all flesh and your sonnes and your daughters shall prophecie your old men shall dreame dreames your young men shall see visions Ioel 2.28 But let mee adde to that of Ioel out of another Prophet I have heard what the Prophets said that doe prophecy lyes in my name saying I have dreamed I have dreamed they are Prophets of the deceit of their owne heart which thinke to cause my people so forget my name by their dreames Hee that hath my Word let him speake my Word faithfully Behold I am against the Prophets saith the Lord that use their tongues and say Hee saith Behold I am against them that prophecy false dreames Ier. 23.25 26.28 31 32. Talmud in Sanhedr c. 1 The Hebrew Doctors have a Prouerbe and are wont to say That after the latter Prophets were dead the Holy Ghost went up from Israel They meane after Zachary and Malachy and those other Prophets none had any more that extraordinary gift In this sense we may understand that in the Acts when Paul asked the Disciples at Ephesus Whether they had received the Holy Ghost they answered We have not so much as heard whether there bee any Holy Ghost Act. 19.2 Paulus Fagius in exod 28. They doubted not of the distinction of persons having beene instructed in that mysterie but had not bin acquainted with those extraordinary abilities of prophecying and visions Wee reiect such Impostures and therefore cannot but be agrieved at that Popish Scandall who call it The Instinct of the Lutherans Ioh. Vigu natu et Christi Philos c. 15. §. 2. That holy Luthen opposed these fooleries and wee may oppose the life of Luther against the foule mouth of that railing Viguerius But let us deaâ—e with them a little more particularly in their Tenents They said that our Preachers were not sent of God that they Preached not the true Word that the Scriptures and externall Word is not the true Word of God but wee mâ—st onely have the Testimony of the true Word whicâ— is Christ which is taught not by Scriptâ—res and Sermons but inwardly And therefore if we alleage Scripture unto them they answer What have I to do with the dead letter when I have the living Word of God in the living Spirit Thus they purposely reiect Scriptures that they may more freely bring in their fancies But is not that which is in the Prophets mouth the same that is from the Spirit Therefore the Prophets in all their Preachings declared their Authority Thus saith the Lord And though the Inke and Paper be not the Word yet thus is the word conveyed unto us Ieremiah had the Word from God Baruch from Ieremiah the Inke and Paper from Baruch and we from that have Gods will and message to that people Then Baruch answered Hee pronounced all these words unto me with his mouth and I wrote them with Inke in the Booke Ier. 36.18 It was the Thessalonians prayse that they entertained the Ministry and saw God in the Ministry For this cause also thanke wee God without ceasing because when ye received the word of God which ye heard of us yee received it not as the word of men but as it is in truth the word of God 1 Thes 2.13 And when they oppose the Spirit unto the Word they make the Inditer contradict his owne writings But the word of the Lord endureth for ever and this is the Word which by the Gospell is preached unto you 1 Pet. 1.15 Againe they say That Preaching must now cease for We are all taught of God Ier. 31.34 And that wee need not the Sacraments because we have the Spirit and the Thing signified by them They still abuse Scripture though in the generall they will reiect Scripture and that which they most strongly urge Ye need not that any man