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
wee by nature being chained and servants to divers lusts and pleasures Christ was pleased to deliver us and to pay his bloud a ransome Oh let us live unto him that dyed for us Worke and bee Thankefull I may change the word of the Martyr Pray Pray Pray into another seasonable for these times Worke Worke Worke. Beloved They are dull times that wee are fallen upon let us not bee dully negligent with the times I may bespeake you as our Saviour in that parable to the Loyterers Cur statis otiosi Why stand ye all the day idle Why doe yee dishonour your faith Open the mouthes of the adverse part Bring a staine upon the professed Religion Worke for Gods sake for the Faiths sake for Religion sake for your owne sake worke We spend a away our times idlely one talkes away his time another sports away his time another trades away his time almost all doe lavish it away Why stand yee all your youth al your age all your life time idle Hath no man hired you Was not the bloud of Christ laid down for you Let us at length bee ashamed of our barrennesse and unfruitfulnesse in good works Let us be acquainted with our Masters will and to that end make use of the Law That the Righteousnesse of the Law may be fulfilled in us who walke not after the flesh but after the Spirit Rom 8.4 The Law is a royall Law and must be observed If ye fulfil the royall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Scripture Aquinas Gorrhan Faber yee doe well Iam. 2.8 Some understand it of the Gospell only but unfitly The Royall Law is as the Royall way the Kings high-way a plaine Rode without turnings or by-paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regia lex sicnt via Regia fine diverticulis A by-way is a compassing way the Law the will of God is onely streight The passage by the Law is like the passage intended by Israel thorow Edom they would goe by the Kings High-way and neither turne to the right hand nor to the left Num. 20 17. Let us use that way cōscionably let us use it and receive not the Grace of God invain 2 Cor. 6.1 That we may receive that grace into our hearts as well as into our eares And by this we may make a tryall also of our workes 1. If we receiue not that grace in vain wee shall receive a power to inable us together with the command and if wee receive the Law the Word in power it begets us more then to a meere forme 2. If wee receive not that grace in vaine wee receive a will to obey so well as we doe obey and wee shall obey willingly though there were no Law nor no curse The Christian delights in the command and so the yoke is easie they are a willing people in the day of Gods power Psa 110.3 and serue God not in the oldnesse of the letter but in the newnes of the spirit Rom. 7 6.3 If wee receive not that grace in vaine wee shall prize Grace and make it our endevour to expresse our selves thankfull Let it be our care to know the will of God and to doe it And because wee shall never performe the Law wel till the Law be within us let us challenge of God the Covenant That hee would write the Law in our inward parts FINIS The Contents THE Analysis of the second Chap. to the Galatians pag. 2 3 c. Doct. A man is not iustified by the workes of the Law but by the Faith of Iesus Christ p. 7 Explication of the Doctrine ibid. What Iustice is p 8 What Iustification is p. 9 The Explication of the Name ibid. Of the thing it selfe 12 The nature of Iustification ibid. The Degrees 13 The Kindes ibid. The false causes of Iustification excluded 15 Papists Tenet of Iustification by workes their evasion of a twofold merit confuted ibid. to 24 The true meritorious cause of Iustification Christ Iesus 24. to 29 How Christ is our Righteousnesse viz. by Faith 29 What Faith is ibid. Faith seated both in the will and intellect 30 The manner how Faith Iustifies 1. Negatively 31 2. Positively 32 Faith not the meritorious cause of our Iustification 33 Faith Iustifieth not because of Gods gracious acceptance 34 Iustification by Faith confirmed by Testimony 39 By Arguments Argument 1. 40 c. The Doctrine of Christian Liberty 48. c. Liberty divers 49 Liberty described 51 What we are freed from 54 Of Indifferents 60 Indifferents twofold Things Men. 60 61 Constitutions of men two-fold Politicall Ecclesiasticall 61 62. Conclusions touching the nature and extent of Indifferents 63 The ends of our freedome and of the DoctrIne of it 66 71 72 73 False conceits of Christian Liberty 67 Exhortation to stand fast in our Liberty 75 Obiection answered 79 Exhortation to reioyce in our Liberty 80 Argum. 2. of our Iustification by Faith 91 A two-fold absurdity in the tenet of Iustification by the Law ibid. c. Argum. 3. Of Iustification by Faith 95 How farre forth wee may bee angry 97 Hereticall Teachers bewitchers 99 In our reproofes wee must labour to bee both plaine and pleasing 100 Doct. 1. Faith seeth things that are farre removed 102 Doct. 2. All our Preaching must be to paint out Christ to the people 104 Argum. 4. Of Iustification by Faith 111 The absurdity of expecting Iustification by the works of the Law 112 Argum. 5. Of Iustification by Faith 117 118 c. Argum. 6. 122 Argum. 7. 126 Argum. 8. 129 Six things observable 1. Who hath redeemed us 2. From whom 3. From what 4. How it was done 5. To what end 6. By what mean Gal. 2.13 131 132 Argum. 9. 134 135 Obiection against the inheritance being of promise answered 136 The promises of the Law and Gospell differ 138 139 Confirmation in Scripture three-fold 140 Application of the Doctrin of Iustification by Faith 144 obiection 1. If we be iustified by Faith onely to what end serveth the Law 145 146 Answered 149 The use of the Law 152 153 154 Reasons for the continuing of the Law 154 Question concerning the duration of the Law 158 By whom the Law was ordained 16◠Two commendations of the Law 161 166 The inference of the Papists for the Mediation of Saints and Angels from the Mediatorship of Moses confuted 170 Christ is not a Mediator of one 171 A Mediator what 173 The cause of disagreement ibid. Twofold Application 1. From the use of the Law 2. From the continuance of that use 17◠The use of the Law two fold 1. Civill 2. Spirituall ibid. The Civill use of the Law to restraine sinnes ibid. The Spirituall use to discover the nature of sin to us 177 The way to get mercy is to know we need it 183 The Law was added till the Seed should come expounded literally and spiritually 185 Obiections of an
The three Questions OF Free Iustification Christian Liberty The use of the Law Explicated in a briefe Comment on St. PAVL to the Galatians from the 16. ver of the second Chapter to the 26. of the third By SAM TORSHELL Pastor of Bunbury in Cheshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 29. adv Ca um S. Trin. LONDON Printed by I.B. for H. Overton and are to be sold at his shop in Popes-head-Alley at the entring into Lumbardstreet 1632. The right Worshipful the MASTER the WARDENS and the rest of the Company of HABERDASHERS in London T Is not custome but a right that challenges the Dedication They are Sermons which were preached in that Interim while I was yours though at London and to that people whom I still equally both love and honour and who at that time owned my Preac ings yet after your choyce had separated mee from them to a remoter Countrey and greater task Their desire first cald it to the Presse but 't is a trodden Complement to pleade Importunity nor doe I love it but must freely confesse That it is not onely by enforcement that I am abroad Every one that vouchsafes to bestow his eye so meanely may reade and with welcome Nor would I beg acceptance from Censure let men verdict as they please It were Pride and Selfe-seeking to crouch unto opinion My intendments are but to doe service to my great Master and them that are his The Humble and therefore from him onely are my expectations If God might have honour and Gods people benefit harshest Censure shold not discourage mee from publishing this or more I affect not their Nicenesse that will bee their owne Closets and Cabinet up their owne labours If wee have but one Talent it must bee put unto the Banke God endures not the Napkin Let God the Church have our Studies if we be conscionable wee cannot lose by our sweat The Subiect of this discourse cannot be unusefull the frame is but rude I intended not ornament much ornament becomes not a Sermon That Trumpet of the Gospell the learned Paul determins to know nothing among his Corinths save Iesus Christ and him crucified But what ere it is I have made it you-s as a testimony of those respects I beare you and how iustly I owe them upon Bonds not few nor ordinary The Lord adde unto what he hath bestowed upon you and make you answerable to your wonted goodnesse It is the prayer of Your servant in the businesse of God SAM TORSHEL Bunbary 1631. OF JVSTIFICATION BY FAITH THE Questions of Free Iustification of our Christian Liberty and of the use of the Law are agitated of late not without much heat while one side carefull the other side fearful of good works doe both strive for Christ and mistake each others grounds They are untoward names wherewith Christians brand one the other while one is called a Legalist another pointed at for an Antinomist and this man repayes the former with the hateful name of Iusticiary peevish expressions of weake minds Can we not dispute unlesse we contend It were a presumption to endevour a reconcilement unfit for my few years and not much fit for this place I shall onely say so much as may best suit for popular Sermons for an audieÌ„ce not nicely curious If we begin an analyse at this chapter there are two parts Gal. 2. I. The continuation of the Apostles narration where hee relates two passed Acts 1. That at Ierusalem with the Apostles from the first to the eleventh verse 2. That at Antioch with Peter In which 1. The sum of the whole businesse vers 11. 2. The particulars of the severall passages they these 1. What Peter did v. 12. 2. The consequent of that error vers 13. 3. Pauls following reprehension In which wee have 1. The manner of it by way of an interrogation to presse it therby more closely 2. The matter of it That is double 1. Hee prooves the Hypothesis that those present Gentiles ought not in that to have Iudaized which he proves from Peters owne contrary fact vers 14. 2. He proves the Thesis That the Gentiles ought not at all to seeke righteousnesse from the law This 1. Hee proves from the common fact of all the Apostles vers 15. Wee who are Iewes by nature c. If any might looke for righteousnesse from the law then we might by the best reason doe it having privilege above all other people for we are borne Iewes born to the righteousnesse of the Law wee have the Fathers the Covenant the Promises and are not sinners of the Gentiles alieni faederis strangers from the Covenant as they are yet we know that a man cannot be justified by the Law 2. He confirms it from the general doctrine of Iustification vers 16. II. The second part is the Returne of the Apostles speech to the Galatians wherein 1. Hee layes downe the doctrine of free Iustification the maine Argument o his Epistle vers 16. For this verse is both the close of the former and beginning of this part by an artfull and almost unperceiued transition passing from one to the other 2. He proves it by severall arguments which take up the rest of this Chapter and eighteene verses of the next 3. He makes use of it by deduction of some consequents from the 19. verse of the third Chapter and so following I shall goe on in an easie method and follow Paul in his therfore I lay downe for the ground of my following discourse this generall Doctrine That a man is not iustified by the workes of the Law but by the Faith of Iesus Christ This truth I shall first explicate secondly confirme thirdly apply which being done we shall somewhat comprehend those controverted tenents The explication is in this 16. verse Knowing that is 1 Explicat Wee doe know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that we may take the explication more full we will observe those particulars which the verse affords us they are these 1. What Iustification is 2 The exclusion of false causes of it 3. The true meritorious cause 4. The meanes of application Concerning the first that we may take the whole nature of it we will see 1. What Iustice is 2. What is Iustification 1. Concerning Iustice Thus Iustice or righteousnesse is a perfect conformity or agreement with the Divine Law which admits a double name 1. Legall which is that righteousnes or conformity to Gods Law which is inherent in our selves a iustice of workes and it is either 1. A iustice of obedience in doing all in leaving undone nothing Or 2. A iustice of satisfaction in enduring the penalty for default of obedience 2. Evangelicall which is that rigâ—teousnesse or conformity to Divine law not inherent in our selves but being in another is reckoned ours A iustice of faith 2. Concerning Iustification therein 1. Of the Name 2. Of the Thing For one gives light to the other 1. Of
rebelliously displace from the Throne the right Soveraigne 2. The second absurdity is that then it would follow That Christ dyed in vaine If righteousnesse come by the Law then is Christ dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the word in the Greeke Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies gratis gratuitò freely Rom. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being iustified freely But here it signifies without merit or rashly or to no purpose Hieron omnes Graeci Tum mors Christi Supervacanea Ambr. Aug. Hilar. in Psa 119. in lit ל or without a cause as the Ancients consent So doth Reason for of one effect there can bee but one proper cause and by it selfe Nature saw this and * Vnius effectus non potest esse nisi una causa pro. prie per se Arist lib. 2. post cap. 16 delivered it Righteousnesse cannot be of both it must bee of the law or of faith if of the law then Christ died to no purpose which were blasphemy to imagine for then should God be uniust for no cause to loade him with his wrath They are but little lesse blasphemous who dare affirme that he dyed but to merit First grace That is to say hee dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to no purpose But 't is our comfortable knowledge he dyed to merit not primam gratiam but integram Iustitiam not only the first grace but perfect righteousnesse and therfore dyed to great purpose for good cause Argum. 3 3. The third Argument is in the first and second verses of the third Chapter The Text. GAL. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath beene evidently set forth crucified among you VERS 2. This onely would I learne of you Received ye the Spirit by the works of the law or by the hearing of faith IN the first verse of this Chapter before hee addes new arguments hee useth a reprehensory Apostrophe to the seduced Galatians hee prepares them to heare before hee proceeds to teach a wisdome fit for all that dispense the Word lest being unprepared and unbroken up instead of sowing we scatter and lose the seed He calls them a Vet lat Insensati Aug. Stulti Hier Rudes Foolish Galatians not as a Nationall brand as Hierom b Hier in praef in lib. hunc imagines so as the Cretans were called Liars the Dalmatians furious the Graecians light or inconstant and so of others but onely as a fit expression of his vehement zeale against their sinne Nor is it against the precept of Christ Chrys in loc Iran lib. 4. cap 27. Imp â—puâ— in Mat 5 Homil 2. Aug. deserin non l. 1. Mat. 5.22 for we may be angry Paul Peter Christ himselfe was so and it is lawfull to reprove It was rash and causelesse anger which our Saviour condemned there may bee an anger of reproofe whereby God may be honoured that must be our cautâ—on and care lest otherwise we serve not the Lord Aug ut su pra cap. â—0 Tho. Aquin â—â—ae quest 72. aâ— 2. but our passions as both Saint Austin and Thomas have divinely explicated it 'T was a iust reprehension for they are all Fooles that over-throw Christ Is it not extreme folly to overthrow our peace our comfort the meanes of our reconcilement To oppose the righâ—eousnesse of Christ is to â—orfeit all these and to make our selves miserable This reproofe â—e partly mitigates and partly aggravates 1. He mitigates by translating the fault in a kinde from them upon others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath bewitched you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometime to * Symmach lib 6 c 78 Sidonius lib. cap. â— Envy In this sense his reproofe is not onely moderate but mixed also with the tacite commendation of their vertue which hath procured its owne usuall attendant Envy from the Divell and wicked men Plin l. 8. c. 8 Theophras lib de Cha. Arist in probl Plutar. Conviâ— lib. 5. Virg es 3. Nescio quis teneros oculus mihi fascinat agnos Gei innoct lib. 9. cap. 4. Leon. Vâ—r. lib. 3. But more properly we may take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes as more ancient Philosophers and more lately Leon Varius have handled and proved it Thus the Apostle might seeme according to the vulgar opinion to allude unto that That they were blinded and mis-led by impostors Hereticall teachers are bewitchers that as those made false things appeare as true so these They fell not through malice but deceit being bewitched that they should not obey the truth It is the great policy of the Divell and his to keepe nature blind or if not blind yet rebellious that men might not understand the Doctrin of free Iustification which Doctrine most strongly fights against the kingdom of Satan Thus the Apostle hath wisely dealt his blow by a gentle mitigation while the offenders might see affection in him without Arrogancie All are not fitted for a rough handling in our reproofes we must endevour â—â—th to be plaine and pleasing by the former wee shall shew our selves honest by the latter discreet His pleasingnesse hath appeared in the mitigation his plainnesse will appeare in the aggravation of their fault 2. He aggravates by the evidence of that doctrine which they had received That others did bewitch them was their malice but that they would bee bewitched having beene so clearely taught was their extreme weakenesse They â—ell not from a truth that they were scarcely acquainted with but what was drawne before them with a pencill clearely wrought and discerned It is a dangerous matter to leave a knowne Tâ—uth When Christ is evidently taught hee is as it were painted forth unto us They had so understood the Gospell that they had seene him as it were spit upon scourged reviled crucified and yet had forsaken the faith in him I cannot leave this though I intended but a short Comment without touching at two or three observations very briefly Obser 1. By faith beleeving the Gospell taught they saw Christ before their eyes Faith sees things that are farre removed and makes them ours The evidence of things not seene Reasons eye is farre more dull than this This sees truth in a promise for after times and beholds it with such a stedfastnesse as if it were already present Because God hath promised it shall be my faith sees it already here Let me instance one more particular In the Sacrament of the Communion an unworthy Communicant discernes not the Lords body Naturall men see but a covered table some outward signes Bread and Wine poore alas and inglorious Elements But Faith beholds much under those vailes it sees Christ his body and bloud it tasts and feedes upon Christ in the Eucharist and attracts nourishment from what it feeds upon Observ 2. When Paul taught the Gospell Christ was drawne forth before their eyes It was
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