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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justify_v	sanctification_n	1,487	5	11.2350	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

acknowledge grace necessary to every good act all the day long let him be an anathema and this faire colour did deceive the Easterne Churches that they did acquit him But Austine and others observed that hee did gratiae vocabulo uti ad frangendam invidiam even as the Papists doe 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 sinnes are pardoned and wee saved 2. It opposeth Christ in his fulnesse It makes an halfe-Christ 2. Opposeth the fulnesse of 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 wee told you though the differences about the Jewish ceremonies were the occasion of those differences in the primitive times yet the Apostle goeth from the hypothesis to the thesis even to all workes whatsoever and therefore excludes Abrahams and Davids workes 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 owne righteousnesse and this is called the righteousnesse of God Yea this is said to be made righteousnesse unto us and hee is called the Lord our righteousnesse and howsoever Bellarmine would understand these phrases causally as when God is called the Lord our salvation yet wee shall shew you it cannot be so therefore if thy workes justifie thee what needs a Christ Can thy graces be a Christ 3. It destroyeth the true doctrine of Justification I shall not 3. Destroyes the true doctrine of Justification 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 sinne I shall not at this time dispute whether there be two parts of Justification one positive in respect of the terme to which called Imputation of Christs righteousnesse the other negative in respect of the terme from which Not accounting sin This later I onely 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 evill thou wilt forget It is not to finde righteous workes 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 4. Overthrows justifying faith grace is overthrowne this also must fall to the ground There are these three maine 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 workes is to oppose faith as the Apostle argueth therefore faith as it is a worke is to be opposed to it selfe as its an instrument justifying 5. It quite discourageth a broken-hearted sinner taking away peace 5. Discourageth the broken-hearted sinner with God the effect of justification and glorying in tribulations If you consider Chapt. 5. of Rom. you will find 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 paines 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 sin 6. It brings men into themselves And this is very dangerous 6. Brings men into themselves A man may not onely exclude Christ from his soule by grosse sins but by selfe-confidences You are they which justifie your selves And so the Jewes they would not submit to their owne righteousnesse see how afraid Paul is to be found in his owne 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 be found in mine owne righteousnesse And this made Luther say Take heed not onely of thy sins but also of thy good duties Now if this were all the wine that the Antinomian would drink in Christs cellar if this were all the hony that he would have in Christs hive none would contradict it but we shall shew you the dangerous inferences they make from hence turning that which would be a rod into a serpent 7. It overthroweth the doctrine of imputation and reckoning righteousnesse 7. Overthrowes the doctrine of imputed righteousnesse to us which is spoken of Rom. 4. and in other places I know how this point is vexed divers waies but this is enough for us If righteousnesse were in us and properly ours what need a righteousnesse be reckoned and imputed to us The Papist maketh imputative and putative and imaginary all one Who can say A lame man say they goeth right because he hath other mens shooes Who can say A deformed Thersites is a faire Absalom because of borrowed beauty But these are easily refuted by Scripture and we shall shew you Christs righteousnesse is as really ours as if it were inherent They differ not in reality but in the manner of being ours Now here the Antinomian and Papist agree in the inferences they

was the great mistake of the Jewes they gloried and boasted of the Law but how of the knowledge of it and externall observation without looking to Christ and this was to glory in the shadow without the substance 4. Christ is the end of perfection of the Law in that his righteousnesse 4. Christ is the end of perfection of the Law in that his obedience to it is made ours and obedience unto the Law is made ours and so in him as our surety we fulfill the Law I know this assertion hath many learned and godly adversaries but as farae as I can see yet the Scripture seemeth to hold it forth Rom. 5. There is a parallel made of the first Adam and his off-spring with Christ the second Adam and his seed and the Apostle proveth that we are made righteous by Christ as sinners in him which was partly by imputation so 2 Corinth 5. ult as Christ is made our sin by imputation so we his righteousnesse So Rom. 8. 3 4. That which was impossible to the Law Christ sent his Son that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit I know there are answers made to these places but the proper discussion of them will be in the handling of justification only here is an obvious Objection If the righteousnesse Object of Christ be made ours so that we may be said to fulfill the Law then we are still justified by a covenant of works and so there is no new covenant of grace I answer Learned men as Beza and Perkins Answ have affirmed that we obtaine eternall life according to that rule Doe this and live because of Christs fulfilling the Law as our surety for the imputation of it doth not make it cease to be our reall righteousnesse though it be not our inherent righteousnesse But I see not why we need grant the consequence viz. Because Christs fulfilling of the Law is made ours therefore we have eternall life by the Law and the reason is because this righteousnesse of Christs is not ours by working but by beleeving Now the Law in that command Doe this and live did require our personall working and righteousnesse so that we cannot be said to have salvation by that rule because it is not the righteousnesse which we in person have wrought and this will fully appeare if you consider in the next place the subject to whom Christ is made righteousnesse and that is to him that The beleever is the subject to whom Christ is made righteousnesse beleeveth he doth not say to him that worketh so that we have not eternall life by our Doe this but by beleeving or resting upon Christ his Doe this And this phrase doth plainly exclude Stapletons and other Papists observations on this place as if the righteousnesse by faith or of Christ were the same in kind with the righteousnesse of works differing only gradually as an infant and a growne man for if so the Apostle would have said working and not beleeving It is a great skill in Divinity to amplifie this righteousnesse of faith without works so as neither the Papist or the Antinomian may incourage themselves thereby but of that in some other place As you take notice of the subject Beleever so the universality every one which doth take in both Jew and Gentile Therefore the Jew could not or ought not to think that those externall rites and observations could bring them to a true righteousnesse Lastly consider in the Text for what end Christ is thus the Righteousness is the end for which Christ is thus the perfection of the Law perfection of the Law and that is for righteousnesse The proper seat of handling this is in the doctrine of Justification only let me briefly answer a Question made by some Whether the righteousnesse of faith or that we have by Christ be the same in nature with the righteousnesse of workes and of the Law Stapleton saith They must needs be one because the Law will direct to no other righteousnesse then that of its owne It is true the Law strictly taken will not properly and perse direct to any righteousnesse but that which the Law requireth yet by accident and indirectly it may yea as it was given by Moses it did directly and properly intend Christ though not primarily as some think but finding us unable to attaine to its owne righteousnesse did then lead us unto Christ Yet these two righteousnesses are divers rather then contrary unlesse in respect of justification and so indeed its impossible to be justified by both those waies otherwise they are both together in the same subject yea a righteousnesse of faith doth necessarily draw along with it in the same subject a righteousnesse of works though it be imperfect and so insufficient to justifie Vse Is Christ the end of the Law for righteousnesse then The beleever hath great cause to blesse God for providing such a righteousness for him let the beleever blesse and praise God for providing a righteousnesse and such a righteousnesse for him How destitute and naked was thy condition Had justice taken thee by the throat and bid thee pay what thou owest thou couldst not have returned that answer Let mee alone and I will pay thee all Neither Angels nor men could provide this righteousnesse for thee Doest thou thank God for providing clothes for thy body food for thy belly an house for habitation Oh above all thank him that he hath provided a righteousnesse for thy soule Thou troubled soule because of sin thou thinkest with thy selfe Oh if I had no sin if I were guilty of no corruption how well were it O ye glorious Angels and Saints ye are happy because ye have a righteousnesse Why doest thou not consider that God hath found out for thee even for thee in this world a righteousnesse whereby thou art accepted of him Againe consider it is such a righteousnesse that satisfieth and pleaseth God Thy holinesse cannot content him for justification but that of Christ can As the light of the Stars and Moon cannot dispell totally the darknesse of the night only the light of the Sun can doe that LECTURE XXIX MAT. 5. 17. Whosoever therefore shall break one of these least commandements and shall teach men so shall be called the least in the Kingdome of heaven OUr Saviour being to vindicate the Law from all corrupt The Text opened glosses of the Pharisees he doth in the first place as Chrysostome thinketh remove the odium that might be cast upon him as if he did indeed destroy the Law for it was then generally received that only was Law which the Pharisees declared to be so And this he doth ver 17. Think not that I am come to destroy the Law The reason he giveth is from the perpetuall nature of the Law heaven and earth the whole world shall sooner fall into pieces then any tittle of that And the

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 againe 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 Authour 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 overgrow 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 cleane 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 Lambe 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 rebells 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 Vpon 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 workes We take not good workes strictly for the workes 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 Foure things required to the essence of good works by God 2. It must be wrought in us by the Spirit of God All the unregenerate mans actions his praiers and services are sinnes 3. It must flow from an inward principle of grace or a supernaturall being in the soule whereby a man is a new creature 4. The end must be Gods glory That which the most refined man can doe is but a glow-worme not a starre So that then onely is the worke good when being answerable to the rule it 's from God and through God and to God 2. That the Antinomian erreth two contrary waies about good works Sometimes they speak very erroneously and grosly about them Thus Islebius Agricola the first Antimonian that was who afterwards joyned with others in making that wicked Book called The Interim and his followers deliver these Positions That saying of Peter Make your calling and election sure is dictum inutile an unprofitable saying and Peter did not understand Christian liberty So againe As soon as thou once beginnest to thinke how men should live godlily and modestly presently thou hast wandered from the Gospel And againe The Law and workes onely belong to the Court of Rome Then on the other side they lift them up so high that by reason of Christs righteousnesse imputed to us they hold all our workes perfect and so apply that place Ephes 1. Christs cleansing his Church so as to be without spot or wrinkle even pure in this life They tell us not onely of a righteousnesse or justification by imputation but also Saintship and holinesse by this obedience of Christ And hence it is that God seeth

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 and make vapours only you must acknowledge one first cause which had not its 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 Errour 2 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 Errour 3 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 doat 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 self 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 orthodoxe men speak otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered carrieth 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 Israelites 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 howsoever I have already delivered many things that doe 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 Text opened 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 doe 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 Jewes and Gentiles also from the unity or onenesse of God

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 Argum. 6 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 doe them that the Lord thy God shall keep unto thee the Covenant and the mercy which he sware unto thy fathers And certainly if the Law had been a Covenant of workes 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 and 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 Objections impugning the former Arguments answered 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 doe urge that there was no grace or faith nor nothing of Christ vouchsafed unto the Jewes whereas we 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 sinne 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 seeme to be as well of the Ceremoniall Law yet all doe 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 doe you say you give us the doctrine of life it 's nothing but a killing letter and the ministry of death would he not have been judged a blasphemer against the Law of Moses The Apostle therefore must understand it as separated 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 LECTURE XXV ROM 3. 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith THe Apostle delivered in the words before most compendiously The words opened 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 self confidence in us Where is boasting saith he This is to be applied 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 and 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 workes 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 speakes 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 doe Now we have in the Scripture two lively comments upon both these parts of the Text. The Pharisee mentioning what he did reckoning up his works and never naming the grace of God is a boaster by the Law of workes but the Publican that looketh upon himself only as a sinner and so judgeth himselfe he excludeth all boasting by the law of faith The Papists they meane by workes here in the Text those The Papists corruptly glosse upon this Text. which goe before faith and they quote a good rule out of Gregory though to a foule errour Non per opera venitur ad fidem sed per fidem ad opera We doe not come by works to faith but by faith to works But this glosse of theirs corrupts the text because the Apostle in this controversie instanceth in Abraham shewing how he had not wherewith to glory in himself and therefore by beleeving gave glory to God If you aske why works do imply boasting though we be enabled thereunto by the grace of God The answer is ready because we attribute justification to that work of grace within us which yet is defective that is wholly to be given unto Christ The doctrine I shall pursue out of these words is That al Doctr. though the Law given by God to the Israelites was a Covenant of grace yet in some

he saith The promise or the Gospel and not the Law is the seed or doctrine of our new birth Assert of grace page 163. Now here are ambiguites as first the promise or Gospel for by this hee seemeth to decide a great Question that whatsoever is a promise in the Scripture that belongs to the Gospel and whatsoever is not that but a command or threatning that belongs to the Law whereas this needeth a great discussion 2. The state of the Question is not about the Gospel or the Law as they are both a doctrine in the Scripture but about the Spirit of God working by one or the other and the not attending to this makes the arguments so confounded 3. Hee saith it 's not the seed of the new birth whereas conversion or regeneration is made the writing of the Law in the heart and Mat. 13. The Word of God in generall is compared to seed sowen that brings forth different fruit as was said before but to let this passe The first instance that is brought cometh from John 17. v. 17. Instance 1 Sanctifie them through thy truth thy Word is truth Where saith the Authour to sanctifie is to separate any thing from a common use and to consecrate it to God and applied here to man includeth two things 1. Justification by the communication of Christs perfect holinesse whereby the beleever is presented holy and without blame to God 2. An inward renewing and changeing purifying the heart and life by degrees c. pag. 165. I answer 1. The word sanctifie when applied to men doth Answer 1 not onely signifie justification or renovation but setting a part to some peculiar office and charge and there are Learned men who take this to be the meaning of Christs prayer here That as the Priests and Levites who were to enter into the sanctuary did first wash their hands and feet being also cloathed with goodly garments so the Apostles are here prayed for by our Saviour that they may be fitted for their great charge And thus Chrysostome you have a parallel place Jer. 1. 5. Before thou camest forth out of the womb I sanctified thee and I ordained thee a Prophet unto the Nations And this exposition is confirmed by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth so they reade it and mention not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not in some copies so that they take it as an expression opposing the sanctification of the Priests which was by legall types and shadowes But that which doth especially confirme this exposition seemeth to be the two verses following As thou hast sent mee into the world so have I also sent them into the world and for their sakes I sanctifie my selfe that they also may be sanctified through the truth Now sanctification as it comprehends justification and renovation cannot be applied to Christ but it must signifie the segregating and setting apart himselfe for the office of the Mediatour Besides if sanctification doe here include justification how by the Antinomian principle can our Saviour pray for the justification of those who are already justified But in the next place grant that interpretation of sanctification Answer 2 for renovation how doth this prove that the Law is not used instrumentally For our Saviours argument is universall thy word is truth And may not this be affirmed of the Law as well as the Gospel Doth not David speaking of the Law call it pure and cleane that is true having no falshood in it Yea it is thought probable by a learned man that this speech of our Saviours is taken out of Psal 119. 142. where are these words Gerbard expresly Thy Law is the truth Where the word Law cannot exclude the Morall Law though it may include more The next instance is Tit. 2. ver 11 12. For the grace of God that Instance 2 bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and wordly lusts c. I answer All this may be granted and nothing makes against Answ this opinion for none deny the Gospel to be the instrument of holinesse But is not here a contradiction The Author before made the Gospel and a Promise all one whereas here it doth command holinesse and godlinesse Is not this with the Papists to make the Gospel a new Law Let him reconcile himself In the next place he doth ambiguously put into the argument the word effectually which is not in the Text for although God doth by his grace in the Gospel effectually move those that are elected to Godlinesse yet Scripture and experience sheweth that where the grace of the Gospel hath appeared thus teaching men yet all are not effectually turned unto holinesse from their worldly lusts Besides the argument may be retorted upon him What word teacheth to deny all ungodlinesse that sanctifieth instructeth but the Law doth so insomuch that the Psalmist saith Psal 119. A young man whose lusts are strongest and temptations most violent may be cleansed by attending thereunto only you must alwayes take notice of the preheminency of the Gospel above the Law for the Law could never have any such good effect upon the heart of man were it not for the gracious Promise by Christ Therefore all the godly men in the Old Testament that received benefit by the Morall Law in studying of it and meditating upon it did depend upon the Gospel or the grace of God in Christ as appeareth by David praying so often to be quickned by Gods Law And here by the way let me take notice of a remarkable passage of Peter Martyr in his Comment on the seventh Chapter of the Epistle to the Rom. ver 14. where speaking of the great commendation the Psalmist gives the Law of God that it converts the soul and we may adde those places of inlightning the minde that they clense 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 Instance 3 which all is answered is from Gal. 3. 2. Received ye the Spirit by Answ the works of the Law or by the hearing of faith that is of the Three Errours to be taken heed of in opening Gal. 3. 2. 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 Errour 1 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