humbled conscience Obiection 2. Against the use of the Law If it be for transgressions then it is against the Promise 192 The Apostles answer 193 To give life the same that to Iustifie 195 The Law cannot give life proved two wayes 196 The Scriptures shut up under sinne two wayes 1 By Promises 2. By the Law 198 The extent of the word Concluded 200 The accidentary use of the Law 201 The divers acceptions of the word Faith 204 To come unto Faith and to come unto Christ of one signification 205 The knowledge of this necessary for two things 1. To know that the Fathâ—rs were not without Faith 2. How Faith is imputed to us for Righteousnesse ibid. To be kept under the Law expounded ibid. The right Divine described from Psa 147.11 209 The difference of the righteousnes which is by the law and that by faith 211 How the Iewes were directed to Christ by the Law 212 How the Law leades us diversly expounded 213 The manner of our Salvation there are two Formes or Classes one under the Law the other under the Gospell 215 Two sorts of Schollers hereby condemned ibid. Faith leads us to Christ not as to a Law giver but as to a Iustifier 216 The Question How the Law is abrogated and how usefull discussed 217 c. Some Scriptures seeming to prove the abrogating of the Law some that it is not abrogated reconciled 222 To whom the Law was given 223 The causes why the Law should be abrogated 1. That the Gentiles might bee called 2. Because it was an intolerable burthen 3. Because it was unprofitable 4. Be-it was pernicious 226 c Three things signified by the word Law 230 1. The whole Scriptures 2. the Bookes of Moses 3. the paedagogie of Moses in his foure last books 231 The Law as taken for the paedagogie of Moses is not wholly abrogated ibid Three things in the paedagogie of Moses Promises Types and commands ib. The Law taken for promises and types abrogated ib. The law taken for the commands not abrogated 232 The generall description of the law 1. from the end 232. 2. from the forme 233 Law twofold 1. Divine 2. Humane 233 The Divine Law considered three wayes 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing ibid. The more speciall description of the Law 234 The Law written called Moses law is three-fold Morall Ceremoniall Iudicial ibid. Two parts of the Ceremoniall and Iudiciall law Externall Internall ibid. The inward thing of the Cerâ—moniall law is Faith and Piety ibid. The inward thing of the Iudicial mutual love piety ib The Inward things in the Ceremoniall and Iudiciall law are eternall the outward only abrogated 235 The Ceremoniall law what ibid The use of the Ceremonial law three-fold ibid. 236 Abrogated by Christs comming ibid. By what degrees the Ceremoniall law was abrogated 1. in truth 2. in fact ibid. The Iudiciall Law what ibi The use of it threefold 237 The abrogation of it ibid. The iudiciall Law so far as it is typical abrogated ibid. The iudgement of the iudiciall law neither simply forbidden nor prescibed to any ibid. Such things as are of common and generall right in the Iudiciall law are still in force 238 How we may know them ib. The Morall law what 238 The Morall law how far forth abrogated 239 Love the Substance of the Morall law ibid. Six Circumstances of the Morall law 240 241 The use of the Morall law before sinne entred 242 The use of it under the state of sinne threefold ibid. The use of it under the state of grace ibid The Law the Promise and the Gospell considered as opposites 245 As Subordinates ibid. The comparison of the law and Gospell how they doe agree and differ 247. c. to 256 The comparison of the Promise and Gospell how they agree and differ 256 The Obiections of the Iewes for the continuance of the Ceremoniall and Iudiciall law answered 260 Against Antinomists and Libertines their Obiections answered 263 Against Enthusiasts their false Arguments 273 Against those that receive not the old Testament 284 Moses veile what 286 Against pure sinlesse Anabaptists 288 The Exposition of divers interpreters on those words Whosoever is borne of God sinneth not ib. Vse of Exhortation not to reiect the law 297 The estate of the law ib. Three rules to try our Works by 304 FINIS
The promised Blessing By Faith This referres not to the next word before The Promise by Faith but to a word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daretur That the Promise might be given by Faith By Faith of Iesus Christ A limitation of Faith from the proper obiect of it As faith is upon a word and living practike Faith is upon a word of promise so special Iustifying Faith is upon a word of promise of Iesus Christ it laies hold onely upon that Might be given The law is not contrary to the promise Wee are not shut up that the promise might be â—â—verted taken away or hâ—ndered but that way might be made for it and the promised blessing might be given for subordinates are not contrary To them that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are so qualified thâ—refore not unto all The Promise is not Vniversall therefore neither is redemption This use of the Law is but ex accidenti 't is in its owne way when it reveals unto us our evill when it terrifies the conscience with such sensible apprehensions when it kils But all this that God may raise us up againe The Law was from Sinai with thunder but that the people might be made bettter not with a slavish but a Sonne-like feare And Moses said unto the people Feare not for God is come to prove you that his Feare may bee before your faces and that yee sinne not Exod. 20.20 The Prison is entended to shut men up and hold the enclosed but by accident it makes men seeke out for Baile and to find Sureties But before Faith came The word Faith is used in many senses sometimes for the habit of Faith sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that full perswasion which is from Faith sometimes for the Doctrine of Faith sometimes for the knowledge of the Faith sometimes for the profession of Faith sometimes for the Truth and sometimes for the gift of working miracles Amequam Christus natus mortuus surrectus esset et praedisaretur Iustinian in Gal. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come agrees with none of these but most properly referres to Christ but before Christ came The Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto faith and unto Christ are of the same value and signification Christ is our Faith and in such a sense hee is elsewhere call'd our Hope Wee must know this that wee may know 1. That the old Fathers were not without faith though Christ were not yet come in the flesh hee was the same then and might come unto their apprehensions 2. How Faith is imputed to us for Righteousnes Metonymically so understood Christ is imputed Wee were kept under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lex veluti muro quodam continens illos et rectè vivendi quasi necessitatem imponens illos venturae sidei reservabat quod erat praecipuum Iudaeorum beneficium Chrys some understand it of the Lawes Restraint from sinne b Legem Evangelicam intelligit quae Christi liberationis mysteria credenda proponit Clem. Alexan. Strom. lib. 1. Some of the Lawes accidentary use to send to Christ Others that as a thing deposited so were we treasured And some That as children in their pupill-age are defended from dangers so we by the Lawes care These are strained The word used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To keepe or have custody It signifies to be kept up as in a prison or a place of strength and safety to be circled with a compassing strength The Law was a wall unto the Iewes to hinder their passage and exorbitances So the sense of Chrysostome is true It was also as a Frontier to separate the Iewes from other people thus were they nigh unto God Deut. 4.7 and differenced from their neighbors When God shewed his Word unto Iacob his Statutes and his Iudgments unto Israel Psal 147.19 But what the Apostle meanes is more clearely expressed by another of the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee were shut up as it were close prisoners The prison is a place in which captives are held without escape they are rounded about with strong wals and have no way to get forth Such are those terrors of coÌ„science which arise when the Law hath done its worke they straiten the soule and keepe it closely fettered that it sees no way to escape wrath and then it speakes despairingly Whither shall I goe from thy Spirit Or whither shall I flye from thy presence Psal 139.7 I am lockt up and know not whither to turne Thus the Law shuts us up But Shut up unto the faith which should after be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the time of our imprisonment and our comfort we are straightned but not to be kept in the dungeon Hee is the right Divine I meane the true practicke that can joyne these two together in time of his temptation The Lord taketh pleasure in them that feare him in them that hope in his mercy Psal 147.11 Wee must feare before God as prisoners bound and yet hope that he will be mercifull because hee is a gracious God and then hee taketh pleasure in us This is the true Art of Diuinity and wicked men have not this skill but they divide instead of joyning they either divide feaâ—e from hope and grow presumptuous or hope from feare and grow desperate So Caine when hee was in feare lost his hope and being straightned made his fetters more close and hard upon himselfe Sometimes hee was too peremptory and no feare when he made no matter of murther and the hiding of murther but answers boldly to the demand of God for his brothers bloud Am I my brothers keeper Gen. 4.9 At another time when he grows sensible hee is altogether dejected and without hart he answers despairingly to Gods censure My sinne is greater then can be forgiven my punishment is greater then I can beare Gen. 4.13 An untaught man that could not better distinguish of time and collect to his owne advantages we must study this knowledge The Law can be our Iaylor but till Christ come into the conscience Wherefore the Law was our Schoole-master to bring us unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schoole-master is appointed to instruct and to keepe youth as it were in prison til that looser age be tamed and guided But they continue not under the rod but are fitted for a higher Master or higher employment Moses was but an under-master and therefore his methods of teaching are corrected by a greater Moses describeth the righteousnesse which is by the Law That the man which doth those things shall live by them but the righteousnes which is of faith speaketh on this wise If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom
10.5.6.9 The Iewes were in the Lowerschoole and all the parts of the Law sent them unto Christ 1. The precepts requiring a righteousnesse shewed their unrighteousnesse and sent them elsewhere to seeke it 2. The Promises were on such a condition the condition of doing as was to them impossible and put them upon their farther search 3. The Threatnings set them directly under the curse which could be scaped onely by Christ 4. The ceremonies of Sacrifices and washings and whatever of the same kind lead them typically to their end All Lawes sent them onely with this difference 1. The morall by an accidentary direction 2. The Ceremoniall by direct signification and duration 3. The Iudiciall by duration and distinction How the Law leads us hath bin aptly yet diversly expressed by expositors as a severer Master over a wanton youth So Saint a Lex Mosâ—s populo lascivienti ad instar paedagogi severioris appoâ—ita est ut custodiret eos et futurâ— fidei prapararet Hi â— D al. 2 con Pela Hierome Not that the Law is against Christ the Schoolmaster is not adverse to the Master but helpes so Saint b Paedagogi non â—â—â—versatur praeceptori sed ad uvat arcens â—â—olescen tem ab om ni vitior eddens illum ideneum Chrys Chrysostome And that to fit us unto an higher being another form as he Scholler fitted by the â—aedagogue for Philosophicall searches or State-government so c Clem Ale l. 1. pad c. 6. Paedagogus parvulis assignatur ut lasciviens refraenetur alas et prona in vitia corda teneantur dum tenerastudije eruditur infantia et ad majores Philosophiae ac regendae reipublicae disciplinas metu poenae coercita preparatur Clement Alexandrinus A Scholler though instructed by him yet expects not his inheritance from his Paedagogue but when the time is fit hee leaves him for what hee was entended for when wee give our names to Christ Tutor a nobis Curatorque discedunt then in that kind our Master leaves us so both d Gre. Naz. Orat 42. Nazianzen and e Tert. l. de monagamia Tertullian and f Iran l. 4. c. 5. Iraeneus We are young ones while the Law doth ferule us so g Rol in Gal. Rolloc The expressions are all good if weighed with their due graines The Law is the Schoolmaster or Paedagogue the Gospell is the Master or higher instructer Here is the manner of our salvation there are two Formes and two Masters The Vnder-forme Status 1. Captivorum 2. Puerorum 3. Pupillorum Rol. ibid. or Classes under the Law in which we are Captives Children Pupils And the higher Forme or Classes under the Gospell in which wee are free at fuller age and from under Guardians Which Divinity discovers and condemnes two sorts of Schollers 1. Such as learn nothing in either Schoole or Form the thundrings of the Law no whit afright them nor the sweet voyce of the Gospell please them but under both remaine unbetrered 2. Such as learne but with a false method in the higher forme first who being never humbled yet take hold of mercy with which they have nothing to doe and unto which they can lay no challenge as being not wounded and therefore not fitted for a plaister It followes That we might be Iustified by Faith The Law brings us unto Christ But what as to another Law No but that we might be Iustified by Faith and Faith leads us to him as a Iustifier not as a Law-giver though in a second relation hee be our Law-giver and wee owe him our obedience Thus are the Objections cleared now proceed wee to the second thing propounded according to the Apostles method in this third general part namely 2. The more plaine discussing of the Question concerning the Law How abrogated How usefull This is laid downe in the 25. verse The Text. VERS 25. But after that Faith is come we are no longer under a Schoole-Master THe paedagogicke use ceases and the Law layes downe the Ferule When Câ—rist raignes in the conscience by his Spirit then the Law lives no more in the conscience to our Burthen He hath quickned you together with him having forgiven you all trespasses blotting out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse and having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it Col. 2. 13 14 15. And now as that honoured holy Luther applyes it Bened Iust Com in Gal. 3. If the Law begin to vexe us let 's not hearken unto it When a man is come to the age of man though the Paedagogue shake his Rod over him at which he was wont to quake when the Paedagogue had power to use that masterly Scepter yet now he feares it not 'T is true while sin remaines as it doth remaine so long as wee remain men the Law comes often to our humiliation but for feare of danger Christ must likewise come often spiritually into the conscience that while wee see sinne wee bee not overwhelmed So the Law is still for our mortification according to our more or lesse of Faith There is leaven hid in our Dough but we are not al leavened wheÌ„ we see our â—elvs i◠〈◊〉 Christ 〈…〉 nothing 〈◊〉 leaven but when our selves as our selves wee finde much unleavened and the Law comes againe and againe But I 'll not more enlarge my selfe in a paraphrase but fal more strongly to the Question that great Question How farre the law is abrogated Of the Abrogation and use of the Law THe worke is difficult for the Rule seemes to fight Scriptures appearing to oppose Scriptures 1. Some Scriptures seem to deliver us this position That the Law is altogether abrogated You shall see it if you consult these Quotations Ier. 31.31 32 c. Psal 110. a new Priest is promised and the Rule is The Priest-hood being changed Translato Sacerdoto Translatio Legis there 's a change of the Law Heb. 7. As new Kings new â—awes Hebr. 7.18 So Rom. 3.5.7 Rom. 6.15 Rom. 7.1 2 3. where he speaks of the morall as appeares vers 7. 2 Cor. 3.9.11 Gal 3.19.24 Gal. 4.5 1 Tim. 1.9 Rom 8 2. Cal. 5.18 In my Preachings I repeated the words of these severall Texts and not without inlargements but in a written Copy it sufficeth to direct the Reader 2. Some Scriptures seem to oppose this position to that other That the whole Law is not abrogated Mat. 5.17 Rom. 3.31 To Reconcile these and to find out the Truth wee must conclude that both are true though in divers respects which wee shall discerne by observing these three particulars 1. To whom the Law was given and to whom not 2. The Causes why the Law should be abrogate 3. What things are signified under the word Law 1. To whom the Law was given The Law as given by Moses to the
then we shall bee enforced to acknowledge that Christ is a Minister of sinne A Minister of sin is hee which teacheth us what to doe for Righteousnesse and so terrifies and shuts us under sinne thus in stead of a Saviour Christ should bee a tyrant a destroyer But this were false and abominable to conceive therefore the Apostle addes his Absit God forbid Moses onely was a Minister of sinne Christ is a giver of righteousnesse and the Scriptures are wont to promise it only by the benefit of him The Redeemer shall come out of Zion In the 18. verse hee amplifieth the former argument comparing the law to a Building a similitude frequent used elsewhere by Paul who cals himselfe A wise master builder 1 Cor. 3.10 I have puld downe that frame and structure of the Law that it may not reigne in the Consciences of Christians if I return to the Law which I have formerly forsaken I shall manifest my selfe to bee a deceizer so the vulgar or as the Greeke carryes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declare my selfe to bee a sinner a Transgressor and as the Greeke Scholies adde still obnoxious to death and damnation Hee hath given us his owne Character the true difference of Preachers True ones they destroy the Law and build up the faith of Christ Iusticiaries false Popish Teachers destroy the kingdome of Christ while they raise up the Building of the Law and maintaine their owne Righteousnesse The Argument is continued in the 19. verse no recourse is to bee had unto the Law againe for by the Law I am dead unto the Law Deo vivit qui sub Deo est Legi autem qui sub lege Aug. that I might live unto God So that now the Law hath no power over us which he speaks directly against them who say Wee must live unto the Law if we meane to live unto God Nay wee are dead to the commands of the Law not onely free but dead so though the Law live still it hath nothing to do with us a slave once dead is no longer subiect to the hard usages of his tyrannous Master though he call upon and urge him he heares not obeyes not because he is dead So are we to the Law in this businesse of iustification Here is mention of a law and a law some understand both to signifie the same By the sentence of the Law it selfe I am dead unto the Law it selfe tels us that it is not perpetuall but Christ is the End of it when Christ comes it ceaseth to rule This affords a fit sense yet I see not but that of Hierome may be rather admitted who understands the former of the Evangelicall Law the Law of Faith the Exposition is sweet Our Savior is become our law by him wee are dead unto that of Moses Now the Binding Law is bound it selfe by Christ and wee by him are set at liberty By this interpretation we are fallen necessarily upon that great Question of Christian Liberty which because it fals in so fitly into this verse I wil spend some more words upon it more largely THE DOCTRINE OF CHRISTIAN LIBERTY THe knowledge of this Question is very necessary and yet dangerous Necessary that the consciences of men bee not kept unstablished Dangerous because carnall men doe wantonly abuse it I intend not so much as maybe spoken of it but so much as may bee fit for this Comment and an ordinary Sermon There is a various Liberty 1. A liberty in causes and effects that mutable order between an Agent an Effect both voluntary That the Agent may either worke or not worke such an Effect This is oppos'd to Necessity 2. A liberty in the Will a naturall faculty of the reasonable creature to chuse or refuse an object of its owne proper motion Libertas in genere est status secundum quem quis est sui Juris et alteri nō obligatus Armin disp pub 20. Thus the reasonable is left to his owne Election This is opposed to Coaction 3. That Liberty which is the right of a creature either Person or Thing to worke of its owne proper motion according to naturall Law with the enjoyment of uninterrupted convenient good things together with which it workes and the freedom from such defects as are hinderances and burdenous to that natural law The two former are not here meant onely this third which is opposed to servitude is proper to this place yet not in al respects for againe this Liberty is twofold Civill and Spirituall The latter is that which concernes our Question concerning which I would propose to speake of 1. The Description of it 2. The Ends of it 3. The consequents from it 1. Concerning the Description we have found it in the third kind of Liberty which is opposed unto slavery and may therefore call it A spirituall Immunity from the evils and burdens of the servitude of the Law 1. It is an Immunity therefore it supposeth wee were once bound The words in our Common-Law which gives light unto this peece of Divinity Immunity Freedom Franchise Enfranchisement do all signifie an exemption from somewhat wee were under before The word Liberty is of a more restrained signification Bracton lib. 2. cap. 2. and notes a privilege held by grant or prescription whereby a man enjoyes some favour beyond an ordinary subject But the other words are more expressive Manumittere Manumittens manumittendum manutenebat quam deinde cum solveret inquiebat Hunc liberum esse volo Iustinian which signifies to Make Free is properly to send one out of his hand because so long as a slave continues in his servitude he is in the hand of his Master Liberty from the law is the delivering us from that hand or power of the Law by which wee were formerly held So a Franchise is a privilege from ordinary Iurisdiction and that is called a Franchise Royall An 15. Ric. 2. cap. 4. An 2. Hen. 5. cap. 7. in some Statutes where the Kings Writ runneth not Such an exemption hath the Christian from Mosaicall Power yet we were once under it Crompt Iurisd f. 141. Brit cap. 19 Bract. lib. 2. Bract. lib 5 Tra. 5. For againe in our Common-Law wee say a man is Enfranchised when hee is Incorporated into some society or body Politike Hee that by Charter is made Denisen of England is Enfranchised Now a Denisen is an Alien enabled My readings in this businesse out of the compasse of my proper study may mistake but that I entend it for is true that wee were before Aliens till we became incorporate into the body of Christ by which onely we plead our Freedome 2. It is a Spirituall Immunity therefore not Civil againe therefore not Carnall Wee are neither exempted from obedience to men nor God 3. An Immunity from the evils burdens of the Law or more largely of servitude 1. From the evils of servitude They are two 1. From the curse
we wil heare but let not God speak lest we dye And to what Moses concerning himselfe witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 5.5 I stood betweene the Lord and you at that time to sâ—ew you the word of the Lord. Neither doth this interpretâ—tion wanâ— Antiquity for we have found it in Epipâ—â—â—â—â— and in Gennadius Gennad apud Gr. Scholia Epiphan Haeres 66. Contra Manich Theodor. among the Greeke Scholiasts in the workes of Epiphanius The Papists doe uniustly inferre from hence That the Angels or Saints may bee a Pet Aur. parad 85. Richeomus de Sanctis cap. 18. Salmero in 1 Tim. d sp 17. Lind. Pan. l. 3. c. 30. Mediatours because Moses was for 1. Moses was ordained to be a Mediator they never had commission 2. He was present with whom he was a Mediator these have no fellowship with us 3. He was but once and in one thing These are pretended such at al times and in all things 4. He was a Mediator to the people from God these are imploied to God from the people In all of which they faile in their ground derogate much from the sole Mediatourship of Christ How farre is such a Doctrine from the least shadow of reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At h de Tri. dial 5 Constit Ap. l. 2 â— 28. Chrys â—e paenâ—t 5. Homil Ignatius ep ad philad et ep ad Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Must not a Mediatour bee Medius betweene God and man But so an Angel or a man cannot And Christ himselfe if hee had beene onely God or onely man could not have been a Mediator It followes in the Text Now a Mediator is not of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that interpret Christ to be the Mediator are disquieted for a fit sense Some give this If Christ bee a Mediator he cannot bee of one but must needs bee of two at least but God is one but one Therefore he must bee Mediator as of God so of men also But what is this either to the place or the mind of Paul Others please themselves in this A Mediator is not of one but of two at the least if then Christ bee a Mediator as indeed he is It is of God and men yet so that Christ the Mediator being true God it followes not that there are two Gods of which one gives satisfaction to the other But Christ is one and the same God with the Father and the holy Spirit But for what reason should they imagine the Apostle here to insert the doctrine of the Trinity That of Ambrose Mediator non est unius tantum a populi sed duorum id est Gentilis ac Iudaici quos Christus tum inter se copulavit sublata di stinctionis ratione tum utrumque Deo conciliavit interim tamen Christus est unus ac verus Deus Ambros of the two people and that other of some others of the two natures are more subtile yet of as little agreement to S. Pauls intent as the former They have intangled themselves in their owne conceptions But understanding it of Moses wee may finde a more open passage from among these difficulties in this more genuine exposition A Mediator is betweene two or more parties that are at difference Now the Cause of a Difference is some transgression done either by both against each other or onely by one of the parties against the other Now the transgression or offence cannot be in God for God is one hee is alwayes the same ever iust Thus it appeares how this belongs to the former Argument The Law was added for transgressions The people were at oddes with God Moses is the Mediatour or Minister of that Law which shewes transgressions and makes the people to Iustifie God and condemne themselves as transgressours against him Before I leave this let mee make a double application from the main thing intended in the Obiection and the Answer namely the Observation 1. Of the use of the Law Ie was added for Transgressions 2. Of the continuance of that use Added till the Seed came 1. Concerning the use of the Law The same phrase noteth it to be 1. Civill 2. Spirituall 1. The Civill use is for Transgressions to restraine sinne yet by this we may presse the Apostolike Argument That Righteousnes cannot be by the Law for when the Law restraines us from being sinfull it doth not therefore make us not sinfull or truly righteous but rather sheweth us to bee unrighteous and for that cause wee need a Law of restraint A man that abstaines from murder or theft for feare of the halter or the racke is not therefore lesse murderous or theevish in his disposition but Cares not venture upon the strictnesse of the Law A Beare is a ravenous and devouring creature when it is tyed in a Chain it cannot devoure Is it therefore not a Beare or lesse ravenous because tyed nay the chaine rather argues it to be cruell So we we see fierce Mastiffs musled and tyed up not that they are gentle but the chaine is an argument of their fiercenesse If man had not beene sinfull there had not needed a Law Now restraint by the Law is not righteousnesse but a proofe of our unrighteousnesse and shewes that wee would be evill if we either could or durst 2. The Spirituall use is for transgressions to increase sinne to our sight to discover unto us the nature of it and of misery consequent The Law as another strong Hercules sets upon and subdues the Monster of the presumption of our owne Righteousnesse It is an ordinary and most dangerous disease to bee strong in the opinion of our owne Something Men that are not notoriously evill thinke themselves holy Such was the Pharisies vaunt I thanke God I am not as other men nor as this Publican because hee was no extortioner no drunkard hee thought himselfe exactly what hee should bee The Law is to remove us from such boastings to melt our swellings to destroy our strengths Is not my word like a fire saith the Lord and like an hammer that breaketh the Roches in pieces Ier. 23.29 Our hearts are those Rockes we stand high and exalted against God till the hammer batter us and bring us into shivers Wee are proud in our standings and therefore the Law is in its right place when it speaks Command and Terror and saith to the amazement of the conscience See what thou hast done and what thou art like to suffer Wee may consider this somwhat better in the observation and application of that story of the manner how the Law was given The people of Israel were an holy people they had according to the precept sanctified themselves washed their cloathes abstained from their wives Their fault was they were but too holy they had it too much in their thoughts tongues We are an holy people the people of God They must bee driven from this if ever they bee fit for an humble
service The Law must bee given with terror that when they should see and heare and conceive nothing but horrors fire and smoake and clouds and thunders and earthquakes ratling and confused noyses flames darkely yet dreadfully appearing through pillers of smoake they might affrightedly runne from the foot of the mountaine The Text tels us Exod. 20.18 And all the people saw the thundrings the lightnings and the noyse of the Trumpet and the Mountaine smoking and when the people saw it they removed and stood a far off and they said unto Moses Speake thou with us Now they see their cleansing and their holinesse to bee nothing worth Before they were holy very holy now they finde they were not able to abide in his presence Ah Lord how wonderfull art thou and fearefull in thy speakings O royall law and powerful Law-giver There was a Light upon Sinai but it was onely such a flame whereby they might see themselves to be miserable The Law and the Gospell are both Lights the Light in the Gospell is to shew us Christ 't is as the starre which led the Sages unto Bethlem and shewes us the place where the Babe lyes but the Light in the Law is not without smoake or as Lightning from a cracke of Thunder to that end that wee may discerne our selves wretched The Law and the Gospell are both voyces the voyce of the Gospell is a still small voyce it cheares up in speaking the voyce of the Law is a wind and earthquake and thunder 1 Kin. 19.11 12. And both the fire and the noyse is that we might be humbled for then wee are fitted for mercy The whole need not the Physitiā but they that are sick Christ came not to call the righteous but sinners to repētāce We cānot expect help frō Christ til we be sick til we be sinners Ah wee are too sound we are too holy wonder not at such expressions Wee are too holy and while wee are thus righteous Christ doth not call us Hee comes to save sinners that is his worke till wee bee sinners Christ cannot come unto his worke If ever we would have mercy let us see that we need it If we dare challenge mercy we know we shall bee repulsed Come humbly unto God in the acknowledgemēt of wants and doubt not of supply If a Beggar tel me though hee crave a penny yet hee hath mony enough in his purse meat enough in his bagge and friends that wil provide for him he moves me to no compassion but if his distresses cry and he pleades himselfe moneylesse and breadlesse and friendlesse and altogether helplesse I cannot tell how to deny him God would have us such supplicants wee are strengthlesse and meritlesse and altogether worthlesse Mercy Mercy onely This the Law drives us to and then wee are fit for a Bounty 2. This is the Lawes use now let us see the continuance of that use It was added till the Seed should come As the phrase is in another case If the dayes of the Law had not beene shortned no man could have beene saved But the tyranny is now limitted and wee by Christ may cry Victory Liberty We may understand it 1. Literally The Messiah come is the end of the Law All the Prophets and the Law prophecyed untill Iohn Mat. 11.13 2. Spiritually The Law stayes in force but till it hath made us tremble now we leave the Law and lay hold upon the Faith One Deepe calleth upon another Psal 42.7 When all the water-spouts and billowes are gone over us then shall our praier be unto the God of our life The Law when it hath acted its owne part * This is to be understood of the law as given by Moses not as it is a new commandement given by Christ as you shall heare hereafter must goe off the Stage if it have humbled us and brought us low unto the Dust The act is done let it with-draw into the Tyring-roome to be disapparelled Let Musicke now and Grace enter But * i.e. the paedagogy of the law the Law will not easily give place it would be working still When wee are humbled to lownesse to nothing yet then we begin to enquire What shall we doe What shall ye doe It is suggested by the usurping Law and the proud enquiry of Nature not enough humbled We are not now * i.e. To be led on stil and onely by Moses his law to doe it is Faiths Scene We ordinarily meet with this Imposture from the Divels both malice and subtilty Take an instance A man that hath lavisht out his time of health without heed or care or conscience of his wayes when he is laid weake and sicke upon his pillow and his conscience begins busily to present unto him his former sins and the wrath due unto his sinne when now he sees himselfe sinful and therfore miserable apprehends Death and Hel ready to swallow him hee fals upon this resolve I have loosely mis-spent my time heretofore but if I live and recover strength I will mend and endevour to serve God better Mark I pray he thinkes not at all of Faith but onely of his Workes as if he were still under the paedagogie of Moses Ah deluded man see at length the policy of that Tyrant to draw you from Beleeving hee would set you onely on working Let mee speake a bold word but a true one The remedy is as dangerous as the disease for this is to use the paedagogie of the Law still when the Seed should come A man in that case upon the apprehension of wrath should speed himselfe to Christ and when hee hath gained assurances there then his former resolve viZ. of mending his life would bee very seasonable for without this method hee seekes his Righteousnesse but from himselfe Beloved our taske is then at the hardest when we thinke 't is done Be acquainted with Satans methods When the conscience is very much humbled a promise of grace is offered the distressed readily replyes Ah but I have no mony to purchase it withall Suffer not these Law-thoughts to dishonor Christs freenesse Hee offers freely Come and buy without money without price Ah but I have no friends to deale for me It is the Law that speakes still but he is a friend to the friendlesse in him the fatherlesse find mercy But will he respect such a poore worthlesse wretch as I am If I had any thing if I had but that Faith you speake of I could come more confidently to him and expect performances They are proud reasonings under the shew of Humility and 't is the humor of Ephraim Wherewith shall I come before the Lord The Law loves Soveraignty and would still have us his according to the Apostles phrase To bee of the workes of the Law But the Law of Moses serveth but till the Seed comes when faith and grace appeares let Moses resigne the Chaire unto Christ I have spent more lines than I intended upon
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
compasseth the earth 2 To them but not so freely as to us 1 They were as in their Non-age we Adulti at our fuller time 2 They though heires yet young and such differ not from servants they were under the Oeconomy of Moses but wee have an entrance on the inheritance 3 In a word They were under the Spirit of Bondage we are free I have endevoured with as much clearenesse in the method as I could yet briefly to deliver my selfe of this mystery and to set together in one view the Promise the Law and the Gospell in their true difference the true knowledge of which will helpe much unto the evennesse of our walking and the ignorance of which either too much bladders or too much despaires the soule This enough of the first use 2. We may make use of the former Doctrine for confutation 1. Against Iewes 1 Against the Iewes who would have the Ceremoniall and Iudiciall lawes in regard of the externals still to be in force We have concluded them abrogated and shall but touch at what they doe obiect 1. That God made with them a Covenant for ever Exod. 12.24 an everlasting Covenant Gen. 17.13 I answer The word ever may be taken strictly or more largely If strictly then 't is true the Internall thing the Substance Of Circumcision and the Passeover is for ever But if more largely as the word is used in Scripture chiefly in that place Exod 21.6 The bored servant shall serve his master for ever then it signifies nor eternity but a long period or duration of time so the externall thing of those lawes was to continue a long period of time 2 They object for theit judicial law that it being the best and justest forme of policy and government it ought to be retained We answer to the due glory of the wisedome of God their law giver by confessing it such as they doe plead but such to them not to us for it was Gods wisedome to fit them a just law suitable to their condition and others now to ours 3 Lastly they say Christians may use Greek laws or Roman lawes therefore the lawes of Moses Wee answer 't is a part of our liberty and we may 't is lawful for the State of England to entertaine a French a Venetian law so also a Iewish so farre as it is not Mosaicall all lawes that be of common and naturall right we may use though given by Moses because that being the internall thing is not Mosaicall II. 2. Against Antinomists and libertines Against Libertines and Antinomists altogether contrary to the Iewes they would have all their lawes in force these will have nothing but remove the Moral law quite as being of no use They say it is so wholly abâ—ogate that Christians have nothing to doe with it they say wee have a false mixture of Christ and Moses while we mingle together confusedly Law and Gospell But for the removall of this scandall wee appeale unto our Doctrine and by it will answer unto their objections Obiect 1. That which cannot be performed is needlessely and unprofitably taught Answ 'T is a fallacy of the consequent Fallacia non causae when they put that for a cause which is not We teach not the law for a full performance so to be legally righteous but by it in the aâ—cidentary use to bee brought nearer unto Christ Till the conscience bee wounded Christ will have nothing to do with the conscience Obiect 2. Christ is not a Law-giver Answ In respect of the principall office of his Mediatorship hee is not yet he gives lawes A new Command I give unto you and our Faith when it lookes rightly upon Christ beholds him both as a Savior and a Lord as we expect salvation from him so we must resolve to obey him Obiect 3. Go is Iustice requâ—res satisfaction to be made and because hee is Iust he requires satiâ—faction but once wee must either obey or submit to a suitable penalty but wee have satisfied in Christ by undergoing punishment and therfore are not bound unto obedience Answ These are resolved mistakings Doe they not know that we require obedience not satisfactory but Declarative to manifest our thankfulnesse We could not Christ hath satisfied now all â—hat wee can doe is but nothing yet henceforth wee must not live unto our selves but to him that dyed for us 2 Cor. 5.15 Obiect 4 Christians are led and ruled by the Spirit â—f God and therefore need not a Law Answ The Law indeed would bee but dead if it were not an instrumentall in the Spirits hand hee makes use of the Law and guides us by it But of this more fully hereafter against the Enthusiasts Obiect 5. The Apostle presents unto our memory our owne knowledge We know that the Law is not made for a righteous man 1 Tim. 1.9 Answ The Apostle to his instructed Timothy condemnes such as were desirous to be teachers of the Law understanding not what they said but would condemne the conscience against the Gospel and he clearely meanes the Law is not for the Coaction of a righteous man But what is the Coaction of the law The Papists say that righteous men are not coacted because they obey willingly chearefully from the instinct of charity but it coacts the unrighteous because they spurne at the law and must bee constrained to obey But this is not enough for a slave is still a slave though hee worke nay though he be willing to worke Therefore wee adde and explaine it thus The law doth not coact the Riâ—hteous because they are free from the necessity of fulfilling the law for life and salvation But it coacts the unrighteous becaus being under the law they are bound to an exact performance upon pain of damnation So we are free because they are servants and we sonnes yet not free from the direction of the law for so a sonne is not free Direction is a bare prescription of a Rule Coaction is a compulsion upon a penalty A Sonne Bern in Cant Serm. 15. A King is under Direction of Law and yet who freer Obiect 6. The Law is a killing letter The ministration of death 2 Cor. 3.6 7. Answ 'T is so to them that are unregenerate and while it remaines in its coacting and condemning force The ground of this objection is their wrong understanding of Scripture they raise it thus Say they When the Apostle preacht Christ some opposed it and argued against his Preaching saying The Law was given and wee must doe that we must bee saved as our Fathers were they were holy and lived in the Law and pleased God and so must we Hereupon say the Antinomists the Apostle began to oppose the Law and to teach them that all the Fathers who lived in the time of the Law were under the Law carnall and the sons of Agar in bondage And that all that use the law are carnall and in bondage likewise But how dangerously doe they understand
world in regard of the oldnesse of the flesh stil remaining in them That therfore they are said not to sinne is spoken of them as they are the sonnes of God that they are commanded to confesse that they still have sinne in them is spoken of them as they are the children of this world All which is true as he intended it against the Pelagians but not to the minde of this place 5. But what the same Father delivers in another place is consented to by others understanding it of Reigning sinnes wasting the conscience This is a sinne unto death whereupon Saint Iohn distinguisheth and clears the obiection made from his owne writing cap. 3. All unrighteousnesse is sinne and there is a sinne not unto death Wee know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Ioh. 5.17 18. Howsoever wee must admit of sinne Hee that is * Jmpossibile puto non contaminari extrema animae etiam in viris qui perfecti putantur Orig Aug. ad â—elâ—uâ— epist 108. cleane yet hath need that his feee be washed Ioh. 30.10 None of the Saints ever bragd that they were sinnelesse How shall I chuse out my words to reason with God whom though I were righteous yet would I not answer but I would make supplication to my Iudge saith that holy Patient Iob 9.14.15 And he who had the Testimony of a man to Gods heart yet bends If thou Lord shouldst marke Iniquity O Lord who shal stand Psal 130.3 Enter not into iudgment with thy servant for in thy sight shal no man living be iustified Ps 143.2 Who can say I have made my heart clean I am pure from my sinne Prov. 20.9 And all these Iob David Salomon though they lived in the time of the Law had one â—nd the same Christ with us And the Iustified Paul I know nothing by my selfe yet am I not herby Iustified 1 Cor. 4.4 'T is that which the holy Spirits of the Ancients have inveighed against They say Basil lib. de câ—nstit Monast c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll 22. c. 7. The Regenerate cannot sinne the flesh onely can But what Is it not their flesh Where are themselves when the flesh sinnes Or if they bee Regenerate are they not also men 'T is true that the Flesh lusteth against the Spirit and the Spirit against the Flesh these are contrary the one to the other Gal. 5.17 But the word Flesh is here taken not phusically for the musculous substance of the flesh but theologically for the vitiousnesse of nature And supposing it true in their literall sense yet the very flesh which is called the vessel must he kept holy This is the will of God even your sanctification that ye should abstaine from fornication That every one of you should know how to possesse his vessell in Sanctification and Honour for God hath not called us unto uncleannesse but unto holinesse 1 Thes 4.3.4.7 I endure not to mention those filthy those filthy doctrines of David Georg concerning Spirituall marriage and the lawfulnesse of having many Spirituall wives Ad augendam prolem Doctrines contrary to an expresse Apostolike Rule 1 Cor. 7.2 And more Bestiall and impure than the uncleane heresies of the Valentinians and Gnostickes They have another conceit suitable to the former That in their prayers they will not make confession of their sinnes nor petition for pardon And therefore would have the petition of Remttte debita Forgive our Trespasses wiped out of the Lords praiers Ah bold presumers Did Christ teach it and shall they despise it Are they so rich with Laodicea that they stand in need of no pardon Wee may say of them as Tully against his Anthony O te miserum Wretched Anthony And by so much more wretched because thou knowest not that thou art so The estate of such is more dangerous than of the most prophane those are diseased with a feaver these with a Lethargy The violence of the seaver may make the man sensible that he needs physicke an open course of profanenesse often strikes a man at his private and separated times But the Lethargy is a dull disease and the man nor sees nor cares They cannot have heaven Conc. Afr. Conc Miler Aug de Spir et lit cap. 2. Basil Hom. de poenit Amb. in Luc 1. Idem lib. de fuga Saculi Gennad de eccl Dogm cap. 31. unlesse they have pardon 'T was an ancient error and anciently opposed All these severall errors flow from the opposition of the Law or the unjust maintenance The Iewes doe unjustly maintaine The Antinomists the Enthusiasts the Anti-vetera testamentaries the Sinnelesse Anabaptists doe as unjustly oppose it We wil not longer pursue them but proceed in the last place by way of conclusion of the whole Tractate to another use III. An use of exhortation Let us not reject the Law but make of it its owne proper use God will not have it contemned there is morality in that command Deutr. 32.46 47. Set your hearts to all the words which I command you this day for it is not a vaine thing for you And the man is described to bee blessed who meditates in the Law of God and doth exercise himselfe therein day and night Psal 1.2 Let not Moses take the place of Christ but yet make a right use of Moses when workes come in their owne place wee can never performe enough of them if we use them as our life this were indeede to trample the blood of Christ under our feet and to set Moses in the chaire but let the seruant follow his Master let Moses follow Christ let the Law follow Grace let Workes follow Faith that all may act their proper and designed parts Let me call for workes that God may be Honoured that your owne consciences may be comforted that wandrers may be called that weake ones may be incouraged 'T is an end of our being an end of our redemption wee are intended for action wee are created to good works wee are redeemed that wee might serve All those all these considerations doe call for working Let mee instance but the worke of Redemption because most agreeing to the argument in hand Being delivered from the hand of our enemies we must serve him in holinesse and r ghteousnesse all the dayes of our lives Luk. 1.74 75. Let us contemplate the state of our misery the estate of our deliverance A poore Gally-slave that is wearied out by his continuall tugging at the Oare whose Armes doe grow Brawny with excessive labour and nothing more ordinary to him than strokes and hard usage so that he spinnes a poore and wearisome life worse than death it selfe if a ransome bee freely paid for him by one who commiserats his case would he not gladly spend himselfe in the service of his Ransomer 'T is our case wee are the men In what a slavish thraldome were
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