Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justify_v	meritorious_a	1,894	5	11.9130	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30249	Vindiciae legis, or, A vindication of the morall law and the covenants, from the errours of Papists, Arminians, Socinians, and more especially, Antinomians in XXX lectures, preached at Laurence-Jury, London / by Anthony Burgess ...	Burgess, Anthony, d. 1664.	1647 (1647)	Wing B5667; ESTC R21441	264,433	303

contrary and therefore for God to deal with us in grace is more then in love for Adam if he had continued righteous he had been partaker of life this had been the gift of God but not by the grace of God as it is strictly taken for Adam was not in a contrary condition to life I will not trouble you with Pareus his apprehension that thinketh Adams righteousnesse could not be called grace therefore reproveth Bellarmine for his title De gratia primi hominis neither will he acknowledge those habits of holinesse in Christ to be called grace because there was not a contrary disposition in his nature to it as it is in ours And this also Cameron presseth that besides the indebitum which grace implyeth in every subject there is also a demeritum of the contrary Thus then justification is of grace because thy holinesse doth not only not deserve this but the clean contrary Now what a cordiall may this be to the broken heart exercised with its sinnes How may the sick say There I finde health the poore say There I finde riches And as for the Papists who say they set up grace and they acknowledge grace yet first it must be set down in what sense we take grace It is not every man that talketh of grace doth therefore set up Scripture-grace Who knoweth not that the Pelagians set up grace They determined that whosoever did not a knowledge grace necessary to every good act all the day long let him be an anathema and this faire colour did deceive the Eastern Churches that they did acquit him But Austine and others observed that he did use the word grace to decline envie gratiae vocabulo uti ad frangendam invidiam even as the Papists do at this time therefore if they say Thy patience is grace Thy hope is grace and therefore by grace thou art saved say This is not the Gospel-grace the Scripture-grace by which sins are pardoned and we saved 2. It opposeth Christ in his fulnesse It makes an halfe-Christ Thus the false Apostles made Christ void and fell off from him Neither will this serve to say that the Apostle speakes of the ceremoniall law for as we told you though the differences about the Jewish ceremonies were the occasion of those divisions in the primitive times yet the Apostle goeth from the hypothesis to the thesis even to all works whatsoever and therefore excludes Abrahams and Davids works from justification Now Christ would be no Christ if workes were our righteousnesse because the righteousnesse by the faith of Christ is opposed to Pauls own righteousnesse and this is called the righteousnesse of God Yea this is said to be made righteousnesse unto us and he is called the Lord our righteousnesse and howsoever Bellarmine would understand these phrases causally as when God is called the Lord our salvation yet we shall shew you it cannot be so therefore if thy works justifie thee what needs a Christ Can thy graces be a Christ 3. It destroyeth the true doctrine of Justification I shall not lanch into this Ocean at this time only consider how the Scripture speaks of it as not infusing what is perfect but forgiving what is imperfect as in David Blessed is the man to whom the Lord imputeth no sin I shall not at this time dispute whether there be two parts of Justification one positive in respect of the term to which called Imputation of Christs righteousnesse the other negative in respect of the term from which Not accounting sin This later I only presse Therefore What is it to be justified Not to have holinesse accepted of us but our sins remitted Justitia nostra est indulgentia tua Domine Now what a comfortable plea is this for an humbled soul O Lord it is not the question what good I have but what evil thou wilt forget It is not to finde righteous works in me but to passe by the unrighteousnesse in me What can satisfie thy soul if this will not do Is not this as I told you with Chrysostome to stand upon a spring rising higher and higher 4. It quite overthroweth justifying faith for when Christ and grace is overthrowne this also must fall to the ground There are these three main concurrent causes to our justification The grace of God as the efficient Christ as the meritorious and faith as the instrumentall and although one of these causes be more excellent then the other the efficient then the instrumentall yet all are equally necessary to that effect of justification That faith doth instrumentally justifie I here take it for granted As for the Antinomian who holdeth it before faith and thinketh the argument from Infants will plainly prove it I shall shew the contrary in its due time onely this is enough that an instrumentall particle is attributed to it By faith in his bloud and By faith in his Name and justified By faith It is true it 's never said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as if there were dignity or merit in it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to set up works is to oppose faith as the Apostle argueth therefore faith as it is a work is to be opposed to it self as it 's an instrument justifying 5. It quite discourageth a broken-hearted sinner taking away peace with God the effect of justification and glorying in tribulations If you consider Chapt. 5. of Rom. you will finde that peace onely comes this way yea and to glory in tribulations for ver 1. being justified by faith we have peace with God Alas what patience what repentance what pains and religious duties can procure thee peace with God Can that which would damne save Can that which would work woe in thee comfort thee Vae etiam laudabili vitae erit saith Austin as you heard Woe to the most worthy life that is if it should be judged strictly by God And then mark the object of this peace Peace with God Take a Pharisee take a morall or a formall man he may have a great deale of peace because of his duties and good heart yet this is not a peace with God so also for glorying in tribulations how can this be If all a mans glory were for himselfe would not every affliction rather break him saying This is the fruit of my sinne 6. It brings men into themselves And this is very dangerous A man may not only exclude Christ from his soul by grosse sins but by self-confidences You are they which justifie your selves And so the Jewes they would not submit to their own righteousnesse see how afraid Paul is to be found in his own righteousnesse Beza puts an emphasis upon this word Found implying that Justice and the Law and so the wrath of God is pursuing and seeking after man Where is that man that offends God and transgresseth his Law Where is that man that doth not pray or heare as he should doe Now saith Paul I would not

beleever Now it 's impossible that a man should be a beleever and his heart not purified Acts 15. for whole Christ is the object of his faith who is received not onely to justifie but to sanctifie Hence Rom. 8. where the Apostle seemeth to make an exact order he begins with Prescience that is approbative and complacentiall n●● in a Popish or Arminian sense then Predestination then Calling then Justification then Glorification I will not trouble you with the dispute in which place Sanctification is meant Now the Antinomian he goeth upon that as true which the Papist would calumniate us with That a profane ungodly man if beleeving shall be justified We say this proposition supposeth an impossibility that faith in Christ or closing with him can stand with those sins because faith purifieth the heart By faith Christ dwells in our hearts Ephes 3. Therefore those expressions of the Antinomians are very dangerous and unsound and doe indeed confirme the Papists calumnies Another place they much stand upon is Rom. 5. Christ dyed for us while we were enemies while we were sinners But 1. if Christ dyed for us while we were enemies why doe they say That if a man be as great an enemy as enmity it selfe can make a man if he be willing to take Christ and to close with Christ he shall be pardoned which we say is a contradiction For how can an enemy to Christ close with Christ So that this would prove more then in some places they would seem to allow Besides Christ dyed not only to justifie but save us now will they hence therefore inferre that profane men living so and dying so shall be saved And indeed the grand principle That Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily inferre that a drunkard abiding a drunkard shall be saved as well as justified But thirdly to answer that place When it is said that Christ dyed and rose again for sinners you must know that this is the meritorious cause of our pardon and salvation but besides this cause there are other causes instrumentall that go to the whole work of Justification Therefore some Divines as they speak of a conversion passive and active so also of a justification active and passive and passive they call when not onely the meritorious cause but the instrument applying is also present then the person is justified Now these speak of Christs death as an universall meritorious cause without any application of Christs death unto this or that soule Therefore still you must carry this along with you that to that grand mercy of justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumentall viz. faith and one is as necessary as the other I will but mention one place more and that is Psal 68. 18. Thou hast received gifts even for the rebellious also that the Lord God may dwell among them Here they insist much upon this yea for the rebellious and saith the Author pag. 411. Seeing God cannot dwell where iniquity is Christ received gifts for men that the Lord God might dwell among the rebellious and by this meanes God can dwell with those persons that doe act the rebellion because all the hatefulnesse of it is transacted from those persons upon the back of Christ. And saith the same Author pag. 412. The holy Ghost doth not say that the Lord takes rebellious persons and gifts and prepares them and then will come and dwell with them but even then while they are rebellious without any stop the Lord Christ hath received gifts for them that the Lord God may dwell among them Is not all this strange Though the same Authour presse sanctification never so much in other places yet certainly such principles as these overthrow it But as for this place it will be the greatest adversary they have against them if you consider the scope of it for there the Psalmist speaks of the fruit and power of Christs Ascension as appeareth Ephes 3. whereby gifts were given to men that so even the most rebellious might be converted and changed by this ministery so that this is clean contrary And besides those words with them or among them are not in the Hebrew therefore some referre them to the rebellious and make Jah in the Hebrew and Elohim in the Vocative case even for the rebellious O Lord God to inhabit as that of Esay The Wolfe and the Lamb shall dwell together Some referre it to Gods dwelling yet doe not understand it of his dwelling with them but of his dwelling i. e. fixing the Arke after the enemies are subdued But take our Edition to be the best as it seemeth to be yet it must be meant of rebels changed by his Spirit for the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods dwelling in men but still converted Rom. 8. 11. Ephes 3. 12. 2 Cor. 6. 16. LECTURE IV. 1 TIM 1. 8 9. Knowing the Law is good if a man use it lawfully HAving confuted some dangerous inferences that the Antinomian makes from that precious doctrine of Justification I shall at this time answer only one question Upon what grounds are the people of God to be zealous of good workes for it 's very hard to repent to love to be patient or fruitfull and not to doe them for this end to justifie us And howsoever theologically and in the notion we may make a great difference between holinesse as a way or meanes and as a cause or merit of salvation yet practically the heart doth not use to distinguish so subtilely Therefore although I intend not to handle the whole doctrine of Sanctification or new obedience at this time yet I should leave my discourse imperfect if I did not informe you how good works of the Law done by grace and justification of the Gospel may stand together First therefore take notice what we meane by good works We take not good works strictly for the works of charity or liberality nor for any externall actions of religion which may be done where the heart is not cleansed much lesse for the Popish good workes of supererogation but for the graces of Gods Spirit in us and the actions flowing from them For usually with the Papists and Popish persons good works are commonly called those superstitious and supererogant workes which God never commanded or if God hath commanded them they mean them as externall and sensible such as Coming to Church and Receiving of Sacraments not internall and spirituall faith and a contrite spirit which are the soule of all duties and if these be not there the outward duties are like clothes upon a dead man that cannot warme him because there is no life within Therefore much is required even to the essence of a godly work though it be not perfect in degrees As 1. It must be commanded by God 2. It

howsoever I have already delivered many things that do confirme the perpetuall obligation of it yet I did it not then so directly and professedly as now I shall The Text I have chosen being a very fit foundation to build such a structure upon I will therefore open the words and proceed as time shall suffer The Apostle Paul having laid down in verses preceding the nature of justification so exactly that we may finde all the causes efficient meritorious formall instrumentall and finall described as also the consequent of this truth which is the excluding of all self-confidence and boasting in what we do he draweth a conclusion or inference ver 26. And this conclusion is laid down first affirmatively and positively A man is justified by faith the Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all equivalent with the Apostle And then to prevent all errours and cavils he doth secondly lay it down exclusively without works And this proposition he doth extend to the Jews and Gentiles also from the unity or onenesse of God which is not to be understood of the unity of his Essence but Will and Promise Now when all this is asserted he maketh an objection which is usuall with him in this Epistle and he doth it for this end to take away the calumny and reproach cast upon him by his adversaries as one that would destroy the Law The objection then is this propounded by way of interrogation to affect the more Do we make voyd the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle used this word in this Chapter ver 3. and it fignifieth to make empty and voide so that The Law shall be of no use or operation Now to this the Apostle answereth negatively by words of defiance and detestation God forbid So that by this expression you see how intolerable that doctrine ought to be unto the people of God that would take away the Law And the Apostle doth not only defie this objection but addeth we establish the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from those that do corroborate and make firm a pillar or any such thing that was falling It hath much troubled Interpreters how Paul could say he established the Law especially considering those many places in his Epistles which seem to abrogate it Some understand it thus That the righteousnesse of faith hath it's witnesse from the Law and Prophets as ver 21. in this Chapter so that in this sense they make the Law established because that which was witnessed therein doth now come to passe Even as our Saviour said Moses did bear witnesse of him But this interpretation doth not come up to the Apostles meaning Those that limit this speech to the Ceremoniall Law do easily interpret it thus That the ceremonies and types were fulfilled in Christ who being the substance and body they are all now fulfilled in him But the Apostle comprehends the Morall Law under the word Law The Papists they make the Gospel a new Law and they compare it with the old Law having the Spirit as two things differing only gradually so that they say the old Law is established by the new as the childhood is established by elder age which is not by abolition but perfection That which I see the Orthodox pitch upon is that the Law is established three wayes by the Gospel First whereas the Law did threaten death to every transgressor this is established in Christ who satisfied the justice of God Secondly in that the Law requireth perfect obedience this is also fulfilled in Christ Now this is a matter worth discussion Whether the righteousnesse we are yet justified by be the righteousness of the Law For those learned men that are against the imputation of Christs active obedience they urge this argument which seemeth to carry much strength with it That if Christs active obedience be made ours and we justified by that then are we still justified by the works of the Law and so the righteousnesse of faith and works is all one faith in us and works in Christ If therefore active obedience be made ours as I conceive the truth to be in that doctrine then we may easily see the Law is established Thirdly but lastly which I take to be the truth and Austin heretofore interpreteth it so the Law is established because by the Gospel we obtain Grace in some measure to fulfill the Law so that we still keep the Law in the preceptive and informative part of it and do obtain by faith in Christ obedience in some degree to it which obedience also though it be not the Covenant of grace yet is the way to Salvation LECTVRE XXII ROM 3. 31. Do we then make void the Law THis Text is already explained and there are two Observations do naturally arise from it as first That it is an hard thing so to set up Christ grace as not thereby be thought to destroy the Law Thus was Paul misunderstood by some and so the Antinomians not rightly understanding in what latitude the Orthodox in their disputations against Popery did oppose the Law to the Gospel were thereby plunged into a dangerous errour But on this point I will not insist The second doctrine is that which I intend namely That the doctrine of Christ and grace in the highest and fullest manner doth not overthrow but establish the Law And this doctrine will directly lead us to lay our hands on the chiefe pillars of that house which the Antinomians have built The Question then at this time to be discussed is Whether the Law be abrogated or no by Christ to the beleevers under the Gospel And this Question I will answer by severall propositions that may conduce to the clearing of the the truth for it would seem as if the Scripture held out contradictions in this point In my Text it 's denyed that the Apostles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the Law yet 2 Cor. 3. 11. The Apostle speaking of the Law hath this passage If that which be done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is expresly used that yet here is denied so Ephes 2 14. Christ is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that maketh voyd the hand-writing against us And in that place the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yet Mat. 5. he denied that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the Law Grave therefore and serious is Chemnitius his admonition In all other things generall words beget confusion and obscurity but in the doctrine of the abrogation of the Law they are very dangerous unless it be distinctly explained how it is abrogated In the first place therefore consider That about a Law there are these affections if I may call them so There is an Interpretation a dispensation or relaxation and these differ from an abrogation for the former do suppose the Law still standing in force though

it converts the soul and we may adde those places of inlightning the minde that they cleanse a mans way c. he maketh this Question Whether the Law doth ever obtain such effects or no And he answereth affirmatively that it doth but then when it 's written not in tables but in the hearts and bowels of men so that he conceiveth the Spirit of God doth use the Law instrumentally so that he writeth it in our hearts And this is all we so contend for A third and last instance out of Scripture in answering of which all is answered is from Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of faith that is of the Gospel the doctrine of faith In the opening of this text we must take heed of three errours First of those who hold we have faith first before we have the Spirit for how can we come to have faith By our own reason and will This were to make it no work of God The Apostle therefore certainly speakes of the increase of the graces of the Spirit for it is well observed by Peter Martyr that in causes and effects there is a kinde of circle one increasing the other As the clouds arise from the vapours then these fall down again make vapours only you must acknowledge one first cause which had not it's being from the other and this is the Spirit of God which at first did work faith The second errour is of the Papists that maketh this difference between the Law and the Gospel That the same thing is called the Law while it is without the Spirit and when it hath the Spirit it is called the Gospel This is to confound the Law and Gospel and bring in Justification by works The third is of the Socinian mentioned afterwards These rocks avoided we come to consider the place and first I may demand Whether any under the Old-Testament were made partakers of Gods Spirit or no If they were how came they by it There can be no other way said but that God did give his Spirit in all those publique Ordinances unto the beleeving Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Again in the next place which hath alwaies much prevailed with me did not the people of God receive the Grace of God offered in the Sacraments at that time We constantly maintain against the Papists that our Sacraments and theirs differ not for substance Therefore in Circumcision and the Paschall Lamb they were made partakers of Christ as well as we yet the Apostle doth as much exclude Circumcision and those Jewish Ordinances from Grace as any thing else Therefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Some there are therefore that doe understand by the Spirit the wonderfull and miraculous works of Gods Spirit for this was reserved till the times of the Messias and by these miracles his Doctrine was confirmed to be from Heaven and to this sense the fifth verse speaketh very expresly and Beza doth confesse that this is the principall scope of the Apostle though he will not exclude the other gracious works of Gods Spirit And if this should be the meaning it were nothing to our purpose Again thus it may be explained as by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the Law which the false Apostles taught namely that Christ was not enough to justification unlesse the works of the Law were put in as a cause also And if this should be the sense of the Text then it was cleare that the Galathians were not made partakers of Gods Spirit by the corrupt doctrine that was taught them alate by their seducers but before while they did receive the pure doctrine of Christ and therefore it was their folly having begun in the spirit to end in the flesh This may be a probable interpretation But that which I shall stand upon is this The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ consider Rom 2. 17 18 19. or when they went furthest they joyned Christ and the observance of the Morall Law equally together for justification and salvation whereas the Law separated from Christ did nothing but accuse and condemne not being able to help the soul at all Therefore it was a vain thing in them to hope for any such grace or benefit as they did by it So that the Apostles scope is not absolutely to argue against the benefit of the Law which David and Moses did so much commend but against it in the sense as the Jewes did commonly dote upon it which was to have justification by it alone or at the best when they put the Law and Christ together Now both these we disclaime either that God doth use the Law for our justification or that of it selfe it is able to stirre up the least godly affection in us More places of Scripture are brought against this but they will come in more fitly under the notion of the Law as a covenant Thus therefore I shall conclude this point acknowledgeing that many learned and orthodox men speake otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered earrieth the more probability with me and I will give one Text more which I have not yet mentioned and that is Act. 7. 38. where the Morall Law that Moses is said to receive that he might give the Isrealites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively Oracles that is not verba vitae but verba viva vivificantia so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving life not that we could have life by vertue of any obedience to them but when we by grace are inabled to obey them God out of his mercy bestoweth eternall life Let me also adde this that I the rather incline to this opinion because I see the Socinians urging these places or the like where justification and faith is said to be by Christ and the Gospel that they wholly deny that any such thing as grace and justification was under the Law and wonder how any should be so blind as not to see that these priviledges were revealed first by Christ in the Gospel under the new Covenant whereas it is plain that the Apostle instanceth in Abraham and David who lived under the Law as a schoole master for the same kinde of justification as ours is And thus I come to another Question which is the proper and immediate ground of strife between the Antinomian and us and from whence they have their name and that is the abrogation of the Morall Law And

must necessarily be grace included although indeed it was very obscure and dark And it is to be observed that the Apostle doth as much argue against circumcision and even all the Ceremoniall Law as the Morall yea the first rise of the cōtroversie was from that Now all must confesse that circumcision and the sacrifices did not oppose Christ or grace but rather included them And this hath been alwaies a very strong argument to perswade me for the affirmative It is true the Jewes they rested upon these and did not look to Christ but so do our Christians in these times upon the Sacraments and other duties 5. This will appear from the visible seale to ratifie this Covenant which you heard was by sacrifices and sprinkling the people with blood And this did signifie Christ for Christ he also was the Mediatour of this Covenant seeing that reconciliation cannot possibly be made with a sinner through the Mediation of any mortall man When therefore Moses is called the Mediatour it is to be understood typically even as the sacrifices did wash away sin typically And indeed if it had been a Covenant of works there needed no Mediatour either typicall or real some think Christ likewise was the Angell spoke of Act. 7. with whom Moses was in the wildernesse and it is probable Now if Christ was the Mediatour of the Law as a Covenant the Antinomian distinction must fall to the ground that makes the Law as in the hand of Moses and not in the hand of Christ whereas on Mount Sinai the Law was in the hand of Christ 6. If the Law were the same Covenant with that oath which God made to Isaac then it must needs be a Covenant of grace But we shall finde that God when he gave this Law to them makes it an argument of his love and grace to them and therefore remembers what he had promised to Abraham Deut. 7. 12. Wherefore it shall come to passe if ye hearken to these judgements and do them that the Lord thy God shall keep unto thee the Covenant the mercy which he sware unto thy fathers And certainly if the Law had been a Covenant of works God had fully abrogated and broken his Covenant and Promise of grace which he made with Abraham and his seed Therefore when the Apostle Gal. 3. 18. opposeth the Law and the promise together making the inheritance by one not the other it is to be understood according to the distinction before mentioned of the Law taken in a most strict and limited sense for it is plain that Moses in the administration of this Law had regard to the Covenant and Promise yea made it the same with it Now to all this there are strong objections made from those places of Scripture where the Law and faith or the promise are so directly opposed as Rom. 10. before quoted so Gal. 3. 18. Rom 4. 14. so likewise from those places where the Law is said to be the ministery of death and to work wrath Now to these places I answer these things First that if they should be rigidly and universally true then that doctrine of the Socinians would plainly prevaile who from these places of Scripture do urge that there was no grace or faith nor nothing of Christ vouchsafed unto the Jewes whereas they reade they had the Adoption though the state was a state of bondage In the second place consider that as it is said of the Law it worketh death so the Gospel is said to be the savour of death and men are said to have no sin if Christ had not come yea they are said to partake of more grievous judgements who despised Christ then those that despised the Law of Moses so that this effect of the Law was meerly accidentall through our corruption only here is the difference God doth not vouchsafe any such grace as whereby we can have justification in a strict legall way but he doth whereby we may obtain it in an Evangelicall way Thirdly consider that the Apostle speaketh these derogatory passages as they may seem to be as well of the Ceremoniall Law yet all do acknowledge here was Christ and grace held forth Fourthly much of these places is true in a respective sense according to the interpretation of the Jew who taking these without Christ make it a killing letter even as if we should the doctrine of the Gospel without the grace of Christ And certainly if any Jew had stood up and said to Moses Why do you say you give us the doctrine of life it 's nothing but a killing letter and the ministery of death would he not have been judged a blasphemer against the Law of Moses The Apostle therefore must understand it as seperated yea and opposed to Christ and his grace And lastly we are still to retain that distinction of the Law in a more large sense as delivered by Moses and a more strict sense as it consisteth in precepts threatnings and promises upon a condition impossible to us which is the fulfilling of the Law in a perfect manner LECTVRE XXV ROM 3. 27. Where is boasting then It is excluded By what law of works Nay but of faith THe Apostle delivered in the words before most compendiously and fully the whole doctrine of justification in the severall causes of it from whence in this verse he inferreth a conclusion against all boasting in a mans self which he manageth by short interrogations that so he might the more subdue that selfe confidence in us Where is boasting saith he This is to be applyed universally both to Jew and Gentile but especially to the Jew who gloried most herein and Chrysostome makes this the reason why Christ deferred so long put off his coming in the flesh viz. that our humane pride might be debased for if at first he had come unto us men would not have found such an absolute necessity of a Saviour The second Question is by what Law boasting is excluded and this is answered first negatively not by the Law of works Secondly positively by the law of faith The Apostle by the law of works meaneth the doctrine of works prescribing them as the condition of our justification and salvation and he saith works in the plurall number because one or two good works though perfectly done if that were possible would not satisfie the Law for our acceptation unlesse there were a continuall and universall practise of them both for parts and degrees and he cals the doctrine of faith the law of faith either because as Chrysostome saith he would sweeten and indeare the Gospel to the Jewes by giving it a name which they loved or as Beza he speaks here mimetically according to the sense of the Jewes as when John 6. he calleth Faith a work because the Jewes asked What should they do Now we have in the Scripture two lively comments upon both these parts of the Text. The Pharisee mentioning what he did reckoning