to deserve our iustification 3. Nor is Faith such an action which though it have not merit yet by favourable acceptance is taken as if it were the perfect righteousnesse of the law 4. But it iustifies as it is in relation to that obiect which it embraces and which obiect is our Iustification It iustifies Relativè et Organicè relatively and instrumentally ut terminatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Faith lookes upon layes hold on Christ on his merits on his sufficiencies and thus is termed Iustifying Faith These I laid in this manner to cleare this Truth from a double error 1. One is of the Papists and more grosse who say That Faith iustifies per modum causae efficientis et meritoriae as an efficient and meritorious cause This is delivered by Cardinall Bellarmine lib. 1. de Iust cap. 17. and by the Iesuite Pererius Com. in Gen. cap. 15. I answer if Faith had merit to justifie it should then goe before Iustification et ratione et tempore both in nature and time which we may not grant for Faith is by it selfe a part of sanctification and that wee cannot conceive to goe before our Iustification that namely which is Foro Divino in Gods sight But I meant but to name this because it is enough knowne 2. The other is later and a little more subtile They say Faith justifies sensu proprio in a proper sense That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the very beleeving is imputed for righteousnesse Non quidem merito suo sed propter gratuitam acceptilationem Dei Not say they for its owne merit but because of favourable allowance it is accepted as if it had merit so in a gracious acceptilation it is received for righteousnesse This was delivered by Faustus Socinus lib. 4. cap. 4. pag. 334. Fâ—rwarded by others also But to cleare our selves of this we argue against it briefly thus 1. No man is Iustified by an act of his owne This proposition is true from expresse Scripture Eph. 2.5 By grace ye are saved ver 9. Not of workes Now the chayne is surely linckt justification and salvation Rom. 8 29 30. Or more in the words Tit. 3.6 7. Not by works of righteousnesse which wee have done but according to his mercy he saved us being Iustified by his grace And if by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 But to beleeve is an act of our own I meane not any exclusion of the spirits helpe for God workes all our works in us onely this I would say that the work takes its denomination from the next agent and man is said to beleeve Therfore it is cleare no Iustification by the Act of beleeving 2. God accounts that for perfect righteousnesse which is so indeed The Apostle witnesseth the honour of Gods truth Rom. 2.2 Wee are sure that the Iudgement of God is according to truth But they dare not but confesse it that Faith is not indeed true righteousnesse of the Law or if otherwise yet this were enough against it that if Faith were that Righteousnesse and Iustification were by it then a man should be Iustified by two righteousnesses which no reason wil admit for if one be sufficient there needeth not any other and to grant it what were it but to thrust out Christ and all his merits as if he were needlesse and they insufficient They reply somewhat and strangely in an odde distinction of a double Iudgement in God Iudicium Iustitiae et Iudicium misericordiae They say God sometimes iudgeth with a Iudgement of Iustice and then hee accounts nothing for such but what is truly such Sometimes with a Iudgement of mercy and then laying aside rigour he graciously allowes what in truth is not such But what impiety is this indistinguishing of God to separate God from God his Truth from his mercy Nay they doe ever meete in God In another kinde we wil admit the distinction and not divide God lookes upon the righteousnesse of Christ that is perfect here is a Iudgement of Truth God lookes upon that righteousnesse as imputed to us not otherwise ours here is a Iudgement of mercy the double Iudgment that they speake of yet Mercy and Truth are met together â— I have done with what I first named 2 Confirmation the Explication I propounded secondly to prove what is so explayned and wee may see it strengthened partly by Testimony partly by Arguments 1. 1 By testimonies The Testimonies of parallell Scriptures are plaine see one or two Rom. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We conclude That a man is iustified by faith without the deeds of the Law Rom. 5.1 Being iustified by Faith we have peace Rom 4.6 David describes the blessednesse of the man unto whom God imputeth righteousnesse without workes Verse 9 Wee say that Faith was reckoned to Abraham for righteousnesse â—his he tooke out of the witnesse of sacred history Gen. 15.6 He beleeved in the Lord and hee accounted it to him for righteousnesse To omit others the Apostle here subioynes one in the latter end of this 16. verse which hee receives from that Psalmist Psal 143 2. In thy sight shall no man living be iustified The Hebrew originall strictly renders it selfe by the Septuagint thus All flesh shall not be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeke frames that Hebraisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh and so the present Text reads it 2 By Arguments 2. The arguments are many which the Apostle hath disposed into a just method is large in them as containing in them a great deale of matter full of mystery and ful of comfort 1. The first argument is Argum. 1 laid out unto us in the 17 18 19 20. verses The Text. GAL. 2.17 But if while we seeke to bee iustified by Christ we our selves also are found sinners is therfore Christ the minister of sinne God forbid VERS 18. For if I build again the things that I destroyed I make my selfe a Transgressor VERS 19. For I through the Law am dead to the Law that I might live unto God Vers 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for me Chrysostome and Hierome referre this in the 17. vers to Peter but more genuinely is it referred by others to the Galatians to al and the force of the Argument This Christ cals us froÌ„ the Law to faith but if faith be not sufficient unlesse the law be also broght in then shall Christ seeme to patronize sinne by calling us from that Law by vertue of which sin is expiated If we who that we might bee Iustified have given our names to Christ doe yet want righteousnes unlesse wee embrace Circumcision and the Ceremonies of the Law
Faith the Law is not Faith Therefore Righteousnesse is not by the Law No man is Iustified by the Law Coram Deo before or in the sight of God before men workes may Iustifie Was not Abraham our Father Iustified by workes when he had offered Isaak his sonne upon the Altar Iam. 2.21 Men iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appearance but saith the Apostle Rom. 2.2 Wee are sure that the Iudgement of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Truth Therfore they that live before God that is attaine life must live by Faith This hee citeth from the Prophet Habakuk chap. 2. vers 4. A Scripture which Paul hath seemed much to have delighted in by his often Quotation of it Wee cannot live by the Law the reason is added The Covenant of it is to them that doe it Yee shall keepe my Statutes and my Iudgements which if a man doe he shall live in them I am the Lord. Lev. 18.5 He that hath walked in my Statutes and hath kept my iudgements to deale truly he is iust hee shall surely live saith the Lord God Ezek. 18.9 But the Covenant is other to Faith so that Legall and Evangelicall Iustification cannot meet together as this same Apostle disputes in another place Rom. 11.6 And if by grace then is it no more of works otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke It cannot be of both it must bee of one Now it is not of that therfore of this Not of that the Law for it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is Iustified by the Law it is evident Argum. 8 8. The eighth Argument is in the thirteenth verse and fourteenth The Text. VERS 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written cursed is every one that hangeth on a Tree VVE are Iustified by that by which we have redemption from the Curse But by faith in Christ we have redemption Therefore by that are wee iustified The Minor proposition is the maine of the 13. and 14. verses The Consciences of the Galatians might have beene straightned and burdened with the mention of the Curse but are met and sweetned with this Confidite salva res est Be not dismayed there is a way of freedom found Christ hath Redeemed us This Argument is the summe of comfortable knowledge drawn from the marrow of the Gospell and delivers to our notice Hier. in Esa 50. Vide Ambr. in Loc. Et si propius aspicias videbis Christum maledictum torum factum a quibus eccisus est Crux enim Salvatâ—ris peccatum maledictum est Isdaeorum Septuag Aquilam Theodotionem Maledictio dei est qui suspensus est Symmachus Quia propter blasphemiam dei suspensus est those great mysteries 1. Who hath redeemed us Christ His was the worke and to him by the glorified is the prayse of the worke Thou art worthy for thou wast slaine and hast redeemed us to God by thy bloud Rev. 5 8. 2. Whom he hath redeemed Vs Abraham and Moses too None but by him 3. From what The Curse from active and passive from both wrath and paine 4. How it was done Hee was made a curse to omit the variety of reading and propriety of the word He derived unto himselfe what was our due being made of God and of himselfe Sinne for us Thus Christs death is our life his Crosse our Triumph his Malediction our Blessing 5. To what end all was wrought that the blessing might come The blessing of Abraham could not come unlesse the curse were taken away The blessing is the grace of Reconciliation Adoption Iustification and Life which hee cals againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The promise of the Spirit Spirituall grace 6. The meane by which His Ours faith That wee might receive the promise of the Spirit through Faith We cannot but observe 1. The greatnesse and hainous nature of sinne such that it made Christ a Curse and put him to death That speare those nayles were thrust in not so much by the Iewes malice as by our sinnes At length let us learne the price of them and together to avoyd them How dare wee with so much secure boldnesse rush upon that which cost so deare a rate the bloud of Christ 2. The wisedome and goodnesse of Gods order Crux Christi amaras aquas vertit in dulcem saporem et securim perditam nissa influenta Iordanis levavit Hieron blessing by the Curse sweetnesse from the Crosse of Christ It was the wonder of Gods power and the glory of that wonder that in the Creation God did produce Aliquidex nihilo something out of nothing here is more good out of ill heaven out of hell the Blessing to us by Christ a Curse for us Argum. 9 9. The ninth and last Argument is added in the foure following verses The Text. VERS 25. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it be confirmed no man disannulleth or addeth thereto VERS 16. Now to Abraham and his seed were the promises made Hee saith not And to seedes as of many but as of one And to thy Seed which is Christ VERS 17. And this I say That the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty yeares after cannot disannull that it should make the promise of none effect VERS 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise The InheritaÌ„ce is of promise Ergo not of the Law That is the argument and the conclusion in the 18. verse Hee frames it by an occupatory Apostrophe turning his speech as it were more directly to them to answer an Objection they might make Obiect The Inheritance was of promise before the Law was given but after the Law given it came to be of the Law for the latter Sanction doth derogate from the binding of the former Hee answers 'T is true unlesse the former were ratified or confirmed VVest par prim Symb. l. 2. sect 50. Fitz de nat â—re fo 169. B. 116. Vlpian l. pactum H. de polâ—â—cit In our Common-Law we call a ratification or confirmation a strengthening of an estate formerly had and yet voydable though not presently voyd But the Inheritance by promise was confirmed and foure hundred and thirty yeares before the Law was given vers 16 17. Brethren whom before hee called Fooles now hee cals Brethren we must lay aside the spirit of bitternesse and though there may be a division of Iudgements yet there should not be of hearts I speake after the manner of men with humane and popular similitudes and expressions Our Sermons may have somewhat of the Scholler and of the Orator though wee speake Gods Word yet in mans language when either the
this application and the clearing of the first Objection Obiect 2 2. The second Objection and the Solution of it are contained in the foure following verses the 21 22 23 24. The Text. VERS 21. Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousnesse should have beene by the Law VERS 22. But the Scripture hath concluded all under sinne that the promise by Faith of Iesus Christ might be given to them that beleeve VERS 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterward be revealed VERS 24. Wherefore the Law was our Schoolemaster to bring us unto Christ that we might be Iustified by Faith Obiect IF the Law bee for Transgressions then it is against the Promise The argument is from the contrary effects of the Law and Promise The Law manifests sinne terrifies condemnes The Promise offers grace quites saves so they are one against the other But the Law is not against the Promise Therefore the Law is not for Transgressions and that ground failing which was the Medium or third put In unto the soluâ—ion of the former obiection then it will follow If the Law be not for Transgressions which was supposed in that answer then either the Law Iustifies or it is in vaine But the Law is not in vaine Therefore Iustification is by the Law This is the strength of the Objection But the Apostle answers 1. Reiectione Shortly and yet sharpely by rejecting such an absurdity God forbid 2. Ratione Soundly by good argument It would rather follow That the Law were against the Promise if righteousnes were by the Law And so his Retorsion and the Argument stands thus If righteousnesse should be by the law it could not be by promise But the Law is not against the Promise Therefore it cannot Iustifie Righteousnesse cannot bee by the Law God forbid Because wee failed in the condition shall God faile in the promise that the Inheritance should no longer be by it but by our observation of a stricter added Law God forbid for our sinnes cannot hinder Gods promise nor is God a lyar because we are lyars Though wee change he is immutable Againe we may observe something more in one phrase used by Paul To give life is of the same signification as to Iustifie If there had beene a Law which could have given life that is which could have Iustified Wee may finde one by the other if wee bee truly Iustified we shall find our selves truly quickened Away with a dead faith 't is the staine of our Doctrine of Free Iustification There are many plead The witnesse of Bloud that they stay upon the merits of Christ yet can find no witnesse of water the life of Sanctification But both are ioyned by the Apostle and must bee found in the conscience There are three that beare witnesse in earth The Spirit and Water and Bloud and these three agree in one 1 Ioh. 5.8 Hee proceedes to prove that the law could not give life 1. From the contrary effect of it The Scripture hath concluded all under sin 2. From the accidentary use of it That the Promise by faith might be giuen 1 The contrary effect of the Law The Scripture hath concluded all under sinne The Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is referred unto God Rom. 11 â—2 God hath concluded all under unbeleefe The conioyned sense is God in the Scripture Chry. in loc Some understand it of all Scriptures others say this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the killing-letter mentioned elsewhere Rather the Scriptures of the old Covenant By the way wee may observe that God the Law Panigarolla lect 1. Discep Cathol carranza Conâ—r 1. Lorichius in Fortâ—l haeres 5. the Scripture those words are promiscuously used How then doe the Papists call the Scripture a dead letter What is so honoured by the Spirits witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 2 ad Cor. Homil 13. we may safely receive as the â—udge of controversies Hence that holy Chry. spake it with so much zeale Wherefore I entreate and beseech you all that not much heeding what this or that man thinkes of these things you would require all these things out of the Scriptures What could have been spoken by us more directly That t is a wonder the Iesuites proclaime him not a Lutheran an Hereticke Hath concluded under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures have shewed men their guilt by which sight they are so imprisoned and fettered that they can see no escape unlesse there bee a freedome by Christ The Scripture shuts up thus 1. By promises Gen. 3.15 The Womans Seed shall bruise the Serpents head Gen. 22.18 In Abrahams Seede shall all the Nations of the earth be blessed These imply that wee are under the Curse which in this manner and thus onely is to bee removed 2. By the Law Deut. 27.26 Cursed be hee that confirmeth not all things written in the Law to doe them But is God the cause of sinne because hee shuts all under sinne No The Iudge who imprisons a malefactor is not the cause of his offence his is an act of Iustice because hee hath offended But how then doth he shut up Is it because he a Orig. Oâ—d glos Tollet Gorrhan onely permitted That is not enough Or that by his Law he b Chrys pronounced them guilty That is not enough Or c Hier. Oecum Decreed it onely for the glory of his grace to others That is but too much But hee d Aug cont Jul. l 5 c. 3 punished them with their own gives and fetters The staâ—e of nature is a state of bondage men as they are sinfull so they are shut up under sin punished wâ—th it and kept unto wrath Like an imprisoned malefactor burthened equally with his memory and his feare while the one presents sinne the other execution so is man under the law Concluded all The word is large and signifies both men and actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al things For things created unto mans use follow the state condition of man he being shut up under sin and misery they in a manner are imprisoned with him Vide Bez. Annot. Vnto them that are defiled nothing is pure Tit. 1. 15. The creature is subiected unto vanity and not of its own minde Rom. 8.20 This being the contrary effect of the law to shut up all it could not give life 2. The accidentary use of it is That the Promise might be given Quoniam Iudaei ne sentiebâ—nt quidem sua peccaâ—a non sentientes autem nec desiderabant remissionem deait legem quae proderet vulnera quo medicum requirerent Chrys By it selfe and properly the law is for transgressions but by accident being shut up we are sent by it unto Christ for deliverance That the Promise 'T is a Metonymie
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
which iustifies cannot bee alone so the Apostle to these Galatians cap. 5. ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith that workes by love yet the inference is unworthy the quicknesse of a Iesuite as if a man should say If the eie see alone then it wil see if it be alone Whereas we know to give you the thing cleare by this similitude that although the eye alone see yet if it were by it selfe alone it could not see at all There is no part of my body can see an obiect visible and presented not my eye-lid not my fore-head not my braine but my eye onely yet if my eye were taken out of my head I could discerne nothing Wee dare not separate workes from faith that were to leave it naked and shew it dead yet it is an untoward translation which Bellarmine renders Bel. de Iust lib. 2. c. 4. not without a manifest barbarisme when he reads thus Faith that is wrought by love so making charity the forme and soule of faith But let us retaine that forme of words Wee are iustified Sola fide by faith alone The Fathers are so usuall in that phrase that I could easily weary you with the allegations Let mee referre to some that have the very word Sola fide Orig. in loc Basil in conc de humil Ambr. cap. 9. in Rom. 3. Hier. in Rom. 4. Pet. Chrysol serm 34. de Haemorroissa Bern. serm 22. in Can. August in 83. Quaestionibus quaest 76. But no more for I remember where I speak onely let mee adde the words of two testimonies That of Chrysostome in 3. ad Galat. is very pertinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe saith hee some say hee that relyes on faith alone is execrable But the Apostle speakes the contrary hee that relyes on Faith alone is blessed This Theodoret septimo Therapeuticon almost repeats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor do wee obtaine those secret good things by any of our owne merits but by faith alone This for the second The exclusioÌ„ of false causes the third thing propounded for explication is The designement of the true meritorious cause of our Iustification The Text declares it to be Iesus Christ His merits Hic videtur esse implicatio terminorum Consule pa. 14 ad finem his obedience in doing in suffering Take it in a briefe head thus Where there cannot be Iustification by plea it must bee by some other proportionable means which we call Satisfaction This Satisfaction must be proportioned to the offence this being infinite that must be alike infinite Man therefore cannot satisfie for both his doings and his sufferings are limited It must be done by another now all creatures are both unholy and finite and the two requisits necessâ—rily to be in the satisfier are righteousnesse and infinitenes These are solely in God but God cannot be satisfied by himselfe that were onely to forgive so he should not be fully iust It fals therefore into this that he who must satisfie must be God truly righteous truly infinite and in somewhat different from God that there may be a compleat fitnes Let nature search this mystery she wil easily be confounded nay let the soule that sinned bee put upon the search it leaves studying and fals to despairing Briefly it must fal upoÌ„ the appointment of an higher wisdome namely Christ in whom those fitnesses do all meet Therefore the Righteousnesse of the Iustified is that which formally is in Christ only See how the Apostle inlarges and explaines himselfe in this in his holy zeale against proud Zelots they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10 3 4 5 6 7 8 9. See the same Apostle in a more practique expression his owne Resolve I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord and doe count them but dung that I may winne Christ and bee found in him not having mine owne Righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.8 9. The determination of a spirit made Divine Let us so goe out of our selves and flye unto our Christ Hee is our hiding place and must be our strength Surely shall one say In the Lord have I righteousnesse and strength even to him shall men come and all that are incensed against him shall be ashamed In the Lord shall all the seed of Israel be iustified and shall glory Esay 45.24 25. We must not looke upon the Law or Works but see them hid in Christ This mystery was excellently shadowed wheÌ„ God commanded the Ark wherin were the Tables of the Covenant to bee covered with a Propitiatory upon which the Cherubs stretcht their wings Exod. 25.17 18 19 c. Heb. 9.4 5. Christ is that Proâ—itiatory Rom. 3.25 Let us not presume to uncover the Arke or to take out the Decalogue for it is happy that the Law is kept shut and inclosed from us but let us fasten our eyes upon the Mercy-seat see how sweetely the Cherubs sit and minde not what the Chest containes for to lift up the lid of that were like the opening of the boxe of the harmfull Pandora and would present horrour to the curious the unwise Iusticiary The last head propounded for explication was the means of application Christ is that Righteousnes how is he ours By Faith 〈◊〉 man is iustified not by the works of the Law but by faith in Iesus Christ so the Text. We will here consider 1. What Faith is 2. How Faith justifies 1. I intend not a dispute a word may give us what may suffice the present purpose It hath seat both in the intellect and in the will and we observe in it both Assent and Appresion This indeed is faith or if we looke upon it a little extended wee perceive the thrusting away of somwhat the accepting of somwhat the exclusion of workes of worth the acceptation of Christ The Apostle to the Hebrewes gives us this in a like phrase speaking of the Patriarchs faith These dyed in the faith not having received the promises but having seene them a farre off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were perswaded of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embraced them Hebr. 11.13 2. This faith justifies the Scripture is full Rom. 3.24 25.30 Rom. 10 10. Ephes 2.8 Concerning the manner take it negatively positively in these Theses 1. It iustifies not by bare profession then should all hypocrites be iustified but S. Iames disputes strongly in his second Chapter against them and against that Faith In that sense he laies down his cavilled and mistaken conclusion v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By workes a man is iustified and not by faith onely His intent is but the same with Paul in that place alleaged and vindicated Gal. 5.6 2. Nor are we iustified by faith as by an action which hath worth and merit in it whereby
Paul whole worke but to paint out Christ Himselfe had determined to know nothing but Iesus Christ and him crucified And hee will teach but what he might savingly know And my speech and my preaching was not with inticing words of mans wisedome 1 Cor. 2.24 Our preaching must be plaine and lively plaine that Christ may bee truely painted before us lively that in the fresh knowledge of his death hee may bee crucified among us They are bad Preachers that paint themselves in their owne colours instead of Christ While in our ordinary Sermons we doe unnecessarily tell you how many Fathers wee have read how much we are acquainted with the School-men what Criticall Linguists we are or the like 'T is a wretched ostentation we doe over much affect our owne picture and paint unto you our owne Schollership It is not fit that Divinity should bee sordidly attended but with such words as may both take the sense and the understanding Yet there is most wisedome and efficacy in Gods Oratory the sacred Scrrpture-expression and wee preach with most authority when we deny our selves I speak not as affecting a sluttish haÌ„dling but a Sermon wel dressed with fit words rather thaÌ„ fine but especially in the evidence of the Spirit with power This way we shall draw the heart into the eare and as wel Touch as Affect So our Saviour taught it was the will of the Father which hee published and hath received that praise by the Evangelist from the Spirit of God He taught as one having Authority and not as the Scribes Mat. 7.29 Obser 3. The doctrine of Christ crucified is set before their eyes Let me now direct you what is the best ornament of your houses and your hearts too The Crucifix Let that be hung every where I meane not a wooden or brasen or though of some purer mettall gold or silver but the saving knowledge and contemplation of Christ in the heart Let him bee before your thoughts as if your eyes saw him stretched along and nailed to the Crosse his head bending in a solemne and yeelding posture his armes spread as if wooing our embraces This let this be all our Superstition not to adore an Image but to make use of more profitable Preaching Images were not brought into the Church till preaching grew slacke I need not instance you the Canon of Eliberis Conc. Elib An. 305. the Iudgement of Origen the zeale of Epiphanius Hieron in Epist Epi. Greg. lib. 9. Epist Ep. 9. the decision of Gregory to his Massilian That of an ancient in the Library of the Fathers is expresse for all Biblioth patr Tom. 9 None of the Antient Catholickes ever thought that Images were to be adored Away with those new superstitions let this be our Crucifix our Image to beleeve in Christ and make use of his death The Apostles reprehension of these Galatians hath kept us from the third Argument delivered in the second vers That by which ye received the Spirit that is it which iustifies you you received not the Spirit by the workes of the Law but by the hearing of Faith Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the Spirit of Son-ship and the Spirit of Gifts Chrysostome understands it of the latter Accepistis Spiritum Sanct. edidistis miracula c. Chrys in loc but the Argument of the place seems to meane the former The Law is not the Minister of the Spirit and life though the Spirit worke by the Law Ioh. 16.8 Therefore they could not receive the Spirit by the works of the Law an assurance of their Sonne-ship But the Gospell is properly the Minister of the Spirit that works confidence faith Now the Spirit is not given but to them that are Iustified and by that by which they are iustified Hee referres the truth of this unto themselves that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the own selfe condemners Hee speakes as Saint Ambrose hath the phrase Loquitur auâ—em ad huc cum Stomacho Amb. in oc still with some stomack against them Or as another urgeth it If I added no more subtle and accurate reasons this were enough which I will now require of you and which the rudest and most unlearned will grant me This would I know Received ye c. Argum. 4 4. The fourth Argument is in the two following verses the third and fourth The Text. VERS 3. Are ye so foolish Having begunne in the Spirit are yee now made perfect by the flesh VERS 4. Have ye suffered so many things in vaine If it be yet in vaine VVHat is foolish and absurd is not to be beleeved or entertained But it is an absurd thing to bee perswaded That such as have begun in the Spirit may bee made perfect in the flesh The one proposition is implyed the Minor is expressed and not without the former vehemence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish The folly or absurdity will appeare whether we consider the thing logically or physically or theologically 1. It is logically absurd to expect a more noble effect from an ignoble cause to seeke perfection from the flesh 2. It is physically or naturally absurd to attribute more efficiencie to that which is passive than to that which is Active more to the flesh than to the Spirit 3. It is theologically absurd or absurd in Divinity whether we understand it properly or metonymically 1. properly The flesh is as grasse The voyce said Cry All flesh is grasse and all the goodlinesse thereof is as the flower of the field The grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse Esa 40. 6 7. It is a withering fading thing But the Spirit is Divine and powerfull and constant because Divine Shall a thing begun by Divine agency be compleated by weake flesh 2. Metonymically the Spirit is Spirituall grace and faith the Flesh is ceremony and the workes of the Law It was an errour brought in by those seducers They would admit of Pauls doctrine concerning Iustification but they wold have the Law added to and give up their sentence peremptory to the councel Except yee be circumcised after the manner of Moses Orig. lib 3. in Rom. 3. yee cannot be saved Acts 15.1 An absurd error As if the beginning of Light should be from the Sunne and the encreasing of it from the nights darkenesse And what else doe the Papists meane when they cal faith Radicem Iustificationis The root or beginning of Iustification The Iesuites explaine themselves when they say They therefore call it the beginning because faith doth dispositively beget charity and meritorious workes by which properly we are iustified formally and materially This is that doctrine which the Apostle hath pronounced absurd and foolish which absurdity is further confirmed in the fourth verse If that were their expectation then had they suffered much in vaine for the Faith which they now reiected The proposition
observes unto us 1. That the Galatians suffered much 2. That the sufferings of the Galatians as of all Gods people tend to Reward not of desert but of appointment 3. That the Reward is to persevering in those sufferings 4. That all sufferings for the faith are lost if the Galatians turne unto Law-workes againe The fifth verse hath but the same force of Argument with the second and therefore I omit it though if it were seasonable to the questions in hand and that I intended not brevity in this Comment I might dispute it How farre * Aug. de Civit dei lib 22. â— 8 Chrys hom 14 â—n mat miracles doe confirme the Faith and are necessary what the * Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. â—uron hist Fran. l. 2 c. 3. Paâ—â—iac Re. Rom. lib ult impostures of Hereticks have beene about them what the lyes of the * Lyndanus Alan copus Dial. 6. Papists have beene concerning ours but I hasten and therefore omit them Argum. 5 5 The fifth Argument followes in the foure next verses The Text. VERS 6. Even as Abraham beleeved God and it was accounted to him for righteousnesse VERS 7. Know yee therefore that they which are of faith the same are the children of Abraham VERS 8. And the Scripture foreseeing that God would iustifie the Heathen through faith preached before the Gospell unto Abraham saying In Thee shall all Nations be blessed VERS 9. So then they which bee of Faith are blessed with faithfull Abraham Sed quid juvat â—sta su â—â—ssâ— cum caeteâ—a qua re equit insania ipsius adversa sint Hier. MArcion the Hereticke tore out these foure verses out of his Copy but as Hierome answers roundly But what will it helpe him to have taken away these when those things that are left doe sufficiensly oppose his madnesse As Abraham the Father of the faithfull was iustified so also are his Sonnes But Abraham was Iustified by Faith Therefore Wee in the same manner The proposition though not in the Text is plaine by an Argument A pari there is the same Covenant made to the Father and the Sons Gen. 17.7 I will be thy God and of thy seed after thee The Covenant was the same and the same * Iraen lib. 4. cap 38. Condition Rom. 4.11 12. Hee received the signe of Circumcision a seale of the righteousnesse of the faith that he might be the father of al them that beleeve though they bee not circumcised that righteousnesse might be imputed to them also and the Father of Circumcision to them who are not of the Circumcision onely but also walke in the steppes of that faith of our Father Abraham which he had being yet uncircumcised The Assumption is in the sixth verse cited from the Testimony of Moses Gen. 15.6 Hee beleeved in the Lord and it was counted to him for righteousnesse Though Abraham were abounding in workes Tert. de pati cap. 6. and glorious in his obedience yet not them but his faith is imputed The conclusion in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Latine renders that Ye know which wee read Know yee Thus referring it to their owne collection which is onely amplified and cleared in the two following verses out of which I would onely touch at some observations 1. The same way of Iustification was had both in the Old and the New Testament 2. The Gospell is not New as the Romish are woâ—â— to 〈◊〉 tâ—e Reformed with the title of New-Gospellers It was preached to Abraham In thy seed all Nations shall be blessed And long before him to Adam in the promise of the same seed 3. The New Testament hath much foundation in the Old and therefore we may confirme the Doctrine of this by that Against the froward cavills of some who in their reasoniâ—gs wil not admit of those writings But chiefly let mee not omit that which Luther hath observed M. Luth. in Gal in loc How much the children oâ— the beleeving Abraham and the begetting Abraham differ The begetting Abraham was a worker the beleeving was righteous His faith was upon Christ the obiect of his faith We are blessed not with the working but the faithful Abraham 6. The sixt Argument Argum. 6 is delivered in the tenth verse The Text. VERS 10. For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them AS many as are of the workes of the Law are under the curse of the Law Therefore the Blessing or IustificatioÌ„ is not of works The proposition is proved Deut. 27.26 That continues not Manere is Omnia implere perfectè to continue or remâ—ine in all is to performe aâ—l perfectly as a Quadrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cubicke or square figure to stand unmoved The phrase in the beginning is metaphoricall The that are of the law as it were retainers to the Law and goe after that Natâ—re loves that course and the young man comes with such like desire Master what shall I doe to inherit life Matth. 19.16 But such shal have repayed bitter wages They are under the Curse The Papacy then is the way to perdition because it sets men to that service But are there not precepts in the Law Have not those precepts promises annexed How then are such under the curse The works of the Law performed put us not under the Curse but the workes attempted and failed in for if wee could perfectly fulfill them wee should bee saved by them But the Law is not Doeable which is not from the Law or from God but from our selves and comes to passe thus Rom. 8.3 What the Law could not doe it could not doe in that it was weake through the flesh Let me observe 1. The Artifice of Paul he pleads upon sure grouÌ„d It is written All have recourse to some first principles Physicians to experimented Aphorismes Lawyers to the Statute Divines to the Canon So our Apostle here It is written This he pleaded to Agrippa as his warrant Act. 26.22 I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come 2. They are Vnder the Curse that continue not in all not onely that violate all but any So that Apostle Iam. 2.10 For whosoever shall keepe the whole Law and yet offend in one point he is guilty of all 3. The Curse named is eternall for it is opposed to Iustification and life the eternall Blessing Argum. 7 7. The seventh Argument is in the 11. and 12. verses The Text. VERS 11. But that no man is Iustified by the Law in the sight of God it is evident for the Iust shall live by faith VERS 12. And the Law is not of faith but the man that doth them shall live in them RIghteousnesse is by
matter or occasion requires it If mans bee much more is Gods Covenant inviolable Obiect But the Reason doth not hold Others indeed cannot undoe mens Covenants but themselves by consent can Ans Yet here it cannot be so for when Covenants are made to be perpetuall if one breake he is perfidiout if both they are inconstant God is neither the one were to admit wickednesse the other infirmity in him either of which were to make him not God The Law could not make voyd the promise for 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant was before confirmed 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God who hath liberty and Saveraignty 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ the Mediatour of the Covenant The promises of the Law and the Gospell doe much differ The promises of the Law are to particular persons those of the Gospell to us in Christ It comforts us abundantly in our infirmities we neither expect nor receive the promises immediately from God but from Christs hand Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excludes merits God gave the Promise to Abraham though the Law were afterward given it could not make the gift voide If a rich man adopt another freely and after some yeers lay some commands upon him yet it hinders not that the Adoption is free for the Inheritance is not because of those commands There needes no more for the Argument onely the Text of it doth occasion a double question one Hystoricall another Chronologicall The Hystoricall Question is what Ratification the Apostle speaks of We read of three Confirmations 1. One by a faederall Sacrifice Gen. 15.18 when upon Gods command Abraham had offered and divided his Sacrifice in that same day the Lord made a Covenant with Abraham 2. Another by a generall expression Genes 17.1 2. when Abraham was ninety yeares old and nine the Lord appeared and said I am God All sufficient walke before mee and bee upright 3. A third by a solemne oath Gen. 22.16 By my selfe have I sworne saith the Lord In blessing I will blesse thee Here the first of these is signified For 1. Though a Promise were made there is no mention of a Covenant before this 2. And from this wee have the right number of yeares after mentioned The Chronologicall question depends upon that former how the years may be computed Steven names but 400. yeares Act. 7.6 so was the prophecie Epist ad Dam Quest 47. in Exod De Civit Dei lib. 16 cap. 24. Gen. 15.13 Hierome hath troubled himselfe and left the knot so fast as he found it So hath Saint Austin No lesse Genebrard and Dunus reckoning from the discent of Iacob and others from Abrahams departure out of Haran Gen 12.4 But if we reckon from his 85. yeare we shall find a right Computation From that time till the birth of Isaac wâ—re 15. yeares And Abraham was an hundred years old when his sonne Isaac was borne unto him Gen. 1.5 From the birth of Isaac till the birth of his sonne Iacob were 60 yeares And Isaac was threescore yeares old when shee bare them Gen. 25.26 From the birth of Iacob tâ—ll his discent into Aegypt were 130. yeares And Iacob said unto Pharaoh the dayes of the yeares of my pilgrimage are an 130 yeares Gen. 47 9. From Iacobs discent unto his death were 17. yeares And Iacob lived in the Land of Aegypt seventeene yeares Gen. 47.28 From his death till the death of Ioseph were 53. yeares which appeares from some coÌ„pared Texts Gen. 41.46.45 6 50.26 From the death of Ioseph till the birth of Moses were 75 yeares as is gathered from received Chronologers And from his birth till the departure of â—srael from Aegypt were eighty yeares And Moses was fourscore yeares old when he spake to Pharaoh Exod. 7.7 Now the peoples departure and the giving of the Law were the same yeare That the first Month the foureteenth Day This the third day of the third moneth These being summ'd make up the proposed number I have done with the two former generall parts of the Apostles method 1. The Explication of the Doctrine of Free Iustification 2. The Confirmation of it by testimony of Scripture and by nine Arguments Applic. 3. I now proceede to the third general part the Application of this Doctrine Hee applyes it by discovering the Vse and Abrogation of the Law Which he performeth in this manner 1. By clearing two Objections against what hee had delivered 2. By a more plaine discussing of the Question concerning the Law how abrogated how usefull 1. Hee cleares Objections They are two 1. The first Objection Obiect 1 and the Solution of it in the 19. and 20. verses The Text. VERS 19. Wherefore then sâ—rveth the Law It was added because of Transgressions till the Seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediatour VERS 20. Now a Mediatour is not a Mediator of one but God is one THe obiection may bee thus If the Inheritance be by Promise what need the law then bee given so long after So Augustine understands it But let us see it in the fuller force Aug lib. 1. Retra c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what end then serveth the Law Either Righteousnesse is by the Law or the Law is in vaine But the Law is not in vaine Therefore Righteousnes comes by it This is the false pleading of Iusticiaries If say they the Law is not to Iustifie why then is it given Why are we burdened with it Why bound to obey it The envious workemen in the Vineyard could not endure that such as had not wrought so much as they should yet receive the same wages Why have we toiled the whole day if others as well as wee receive every one a penny Merit-mongers endure not the Doctrin of a free grace but murmure against the Gospell as the Chiefe-Priests against Christs Sermon Hee had told them Mat. 21.31 Verily I say unto you That the Publicans and the Harlots goe into the kingdome of God before you This they cannot beare They perceived that he spake of them and would have laid hands upon him but that they feared the multitude Mat. 21.45 46. What Have wee beene so strict in our Legall Observances Have wee worne so long Phylacteries Shall Publicans Shall poore men Shall sinners Shall ignorants Shall women bee equall with us Then the Law is to no purpose and to as little purpose is our Observation of it Then let us sinne let us breake the Law let us doe nothing nay let us doe any thing if this Doctrine may bee Preached When our Saviour Preach'd they said hee made men Rebels unto Caesar So when wee Preach Free Iustification they say This is to make men lawlesse to make them altogether carelesse to hinder good workes If the Law Iustifie not then wherefore serveth it This is the obiection But the Apostle answers They make not a sufficient enumeration for there is a
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
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
of the Law The law Iustifies none we must therefore be either freed from the law or not at all Iustified For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things in the book of the Law to doe them Gal. 3.10 Deut. 27.26 But here is our freedome Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Hee became a curse for us and was made for our sakes as the greatest sinner he stood in place as David the Adulterer as Peter the Denyer as Paul the Persecutor Wee must see our Christ wrapped as well in our Sinnes as in our flesh He was numbred with the Transgressors and he bare the sinne of many Esa 53.12 He was made sinne for us who knew no sinne that we might bee made the righteousnesse of God in him 2 Cor. 5.21 Thus is hee pleased to call our sinnes his and he speakes in David his Type Psal 40.12 Mine iniquities have taken hold upon mee so that I am not able to looke up they are more than the hayres of my head Christ standing thus a sinner the law accused him and after accusation kild him But hee hath satisfied and the Law is overcome we have learned to triumph O death where is thy sting The sting of death is sinne and the strength of sinne is the Law but thankes be to God which giveth us the victory through Iesus Christ our Lord 1 Cor. 15.55 56 57. When the Law curseth sends out Writs sues out Attachements wee plead Immunity and send the law to Christ by whom we aree freed 2. From the power of sinne the other evill of servitude Yeeld your selves unto God Ante legem non pugnamus sub â—ege pugnamus sed vintimur sub gratia pugnamus vincimus in pace ne pugnamus quidem Aug. in Rom. 6. for Sinne shal not have dominion over you for ye are not under the Law but under grace Rom. 6.14 They are incouraged to the Combat by a double motive the goodnesse of their cause the easinesse of their conquest When wee are freed from the Law which onely commands but gives no strength to obey rather takes away our strength addes strength to sinne then are we under grace which beside that it forgiveth that which is past Quae praeterquam prioradimittit ad futura quoque cavenda animat Chrys it doth arme us to take heed of that which is to come as Chrysostome sweetly expounds the Romans To whom the holy Apostle glorieth Rom. 8.2 The Law of the spirit of life in Christ Iesus hath made mee free from the Law of Sinne. From the a Osiander accusing the b Calvin power the c Lyranus bond the d Erasmus right the e Chrysost guilt of sinne the f P. Mart. law of the members 2. We are freed not only from the evils but from the burdens of servitude 1. From the Coaction of the Law for the Law doth burden a man and hinder the alacrity of his obedience A precept of the Law is Thou shalt love the Lord thy God with all thy heart with all thy mind with all thy strength To bee empty of all other loves to set the sole affection upon God Here the most perfect faile for though our love unto God be sincere yet we are many times drawne off with other lusts But the Law tels us He is cursed that continues not in all Now we see what ever we endevor we are still under the Curse our workes are Mala quia imperfecta therefore evill because not perfectly good This dulleth the heart and discourageth it from any offer The peevish eye of a froward Master makes the servant heartlesse What should I do any thing seeing whatsoever I doe I cannot please This is the burden of the Legally righteous the taske it set they must either doe it or smart for neglect The Israelites are beaten iâ— they bring not in their tale of bticke Exod. 5.14 But here is our Liberty God spareth us as a man spares his owne sonne that serveth him Mal. 3.17 The Command is given Let not sinne reigne in your mortall Body and the Promise is added with the Command Sinne shall not have dominion over you The Law cannot coact us but grace unloads us removes our burthens and sweetens our labours 2. Wee are freed from Indifferents when they prove burdens 1. Things The Iewes were bound to use and refuse many things the Vsing and Refusing of which had else beene Indifferent They must abstaine from Swine from things strangled and the like We have liberty of a freer use of Gods creatures being not subject to ordinances Touch not Taste not Handle not Col. 2.20.21 2. Men. We are not subjected to such commands as whereby they would bind the conscience Now the constitutions of men are either 1. Civill and politicall These wee have a rule for that wee must obey them though in 1 Cor. 7.23 hee seeme to give exemption Yee are bought with a price be yee not the servants of men yet Rom. 13.1.5 we have that other expounded Let every soule bee subiect to the higher powers for the powers that bee are ordained of God Who resisteth the power resisteth the ordinance of God Wherefore yee must needs bee subiect for conscience sake 2. Ecclesiasticall These concerne either 1 The matter of Gods worship then we renounce them as great presumptions for Divine worship cannot have institution from humane command 2. Or the manner of worship tending to decency Here Constitutions may order not bind order the carriage not binde the conscience But concerning both these and those Constitutions I meane both Ecclesiasticall and Civill I would deliver my selfe a little more fully and to that end wil present a few conclusions touching Indifferents their nature and extent 1. An Adiaphoron or Indifferent is Res media a middle thing which stands so to two extremes that it may alike incline to both And in the ordinary though not proper use of the word Medium Abnegationis Medium Participationis Aquin. it is a Medium betweene morall good and evill Now such a Medium is either of meere Abnegation so all Substances whether naturall or artificiall are Res mediae Indifferent things or of some participation which so farre agrees with either extreme as the extremes agree between themselves so no Substances are properly Indifferents but Actions only Actions therefore which are neither commanded nor forbidden and which in their intrinsicke nature have neither obedience nor disobedience are indifferent 2. Indifferent Actions in their owne intrinsicall nature nothing differ among themselves but are all equally far from good and evill But there are some which for the most part have evill circumstances accompanying them and therfore sound in the worse sense as if they did incline to evill as to be an accuser may be indifferently good or
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
third end of the Law by them not mentioned This Logicians call Falâ—acia consequeâ—tis vel non causae A fallacy of the Consequent They are not true but fallacious in their arguing So the Papists are wont to wrangle If workes doe not Iustifie why are they then done If the Sacraments conferre not grace and ex opere operato by the very worke done why are they administred To what are they profitable If Christs body be not really present in the Sacrament if it be not orally eaten to what purpose is the Supper Is it but a bare naked signe These are Paralogismes captious argumentations Is there no end because not that end which wee will needs appoint The law doth not Iustifie ergo 't is in vaine A vain Consequence My money cannot Iustifie mee my eyes cannot my hands cannot are they all therfore in vaine Or shall I cast away my mony pull out my eyes or cut off my hands Away with such frowardnes All have their proper uses Mony for traffique eyes for sight hands for action workes for gratitude the Law for direction Faith for Iustistcation The Law is good if it bee used as Law if it keepe within its owne bounds As things are distinct so are their uses The Sunne hath use and operation sutable to it selfe So the water so the earth the Sun sends influence and refresheth the water cooles and moystens the earth gives encrease So the Law hath it's use It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was set or added to that is Posita pro Appostâ—a â— adâ—cta pro missioni it was adjected or added unto the Promise God gave the Promise that the Inheritance should bee by that Crys â—om 4. Hier. tom 9 Latam superbienti populo ut quoniaÌ„ gratiam Charitatis nisi humiliat acciperenon posset fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur ut quaereret gratiam nec se suis meritis salvum fieri opinaretur ut es set non in sua potestate viribus iustus sed in manu mediatoris iustificantis impium Aug. afterwards he added the law as an Accessory Not that the Inheritance should be by it but for another end It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Transgression The Law was not unprofitable or purposelesse but for transgressions which Chrysostome and Hierom understand that it might keepe and restraine them from sin Augustine that it might teach them to know and acknowledge their sinnes So the Apostle frequently Rom. 3.19 20. Now wee know whatsoever things the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God for by the Law is the knowledge of sinne Rom. 4.15 Where no Law is there is no transgression Rom. 7.7 I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust Briefly the Law was added 1. To manifest sinne that it might be instar speculi as a glasse to discover the deformed 2. To restraine sinne that it might be instar fraeni as a bridle to curbe us from our forward venturings 3. To punish sinne by Threats that it might bee instar verberis as a scourge to correct our wantonnes Cursed is every one that remaines not in all things 4. To encrease sinne by irritation that it might be instar stimuli as a spurre to irritate But this is by accident for the Law is holy and the Commandement is holy and iust and good Rom. 7.12 The Law then causeth sinne to encrease Chrys in loc Gennad in loc Lyranus Non causaliter sed consequutivè Consequently not causally and that Non ex parte legis but nostri through our defect not from the nature of the Law For 1. Wee rush upon that more greedily which is forbidden like a River which makes a greater noyse and overflowes wâ—th more violence when it meets with a stone or banke in the way Whether it bee that our desires are more toward such things as are without our power as things prohibited are neglecting what is easie and soone accomplished or whether it be only from the nature of our human passions which the more they are suppressed the more they are inflamed like fire kept in which breakes forth the more violently Perer. numer 78. Or whether it bee onely from the perversnesse of mans will and his meere opposition to the will of God Whether it be from any or all of these we find it in our nature Nitimur in vetitum cupimusque negata wee tend to forbidden things and the Law by accident encreases sinne Minus peccati est si quod non prohibetur admittas Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu ad Simpâ—ic qu. 1. 2. The Law by accident encreaseth sinne because then wee sinne with aggravation His sinne is greater who offends against a knowne will than he that out of ignorance doth it 3. Againe the number of sinnes is multiplied by reason of the variety and multiplied number of precepts given by the Law The Apostle often mentioneth these ends of the Law and with some phrases not easily perspicuous Rom. 7.8 Calu. lib. 1. de pec Hyperius Tolet. Annot. 11. Sinne taking occasion by the Commandement wrought in mee all manner of Concupiscence The burning of an house may be the occasion of the building it anew and a rub in the way may occasion the turning out of the path Yet neither of these are so in themselves but are taken as occasions So our corrupted natures take occasion to sinne when the law of commandments intends the destruction of our building and the hindring of our course So the Gangrena and the Elephantiasis Ambr. li. 1. de patr Iac. are the worse for medicine It followes Added because of transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the seed should come Who the Seed is was before declared vers 16. Hee saith not And to Seeds as of many but as of one And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy Seed which is Christ But doth the comming of Christ terminate the duration of the Law Doth the Law cease to reveale to restraine to punish to irritate sinne after Christ is come How then is our Saviours witnesse of himselfe true Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Mat. 5.17 Is not the Law eternall Or why is the mention of such a period Yes The Law continues and the use continues to the worlds end but neither in a Mosaicall manner Thus what the Apostle speakes It was added till the Seed we may understand 1. Simply concerning all Lawes iudiciall ceremoniall morall as Mosaicall The Law did convince by Rites and by precepts as by them So the hand-writing of Ordinances was against us Israel was a stiffe-necked people modo frenis modo calcaribus
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
Scripture They shal beare their owne burthen for our Saviour hath spoken it Whosoever shall breake one of these least Commandements and shall teach men so he shall be called the least in the kingdome oâ— heaven Mat. 5.19 The faith of the Fathers was the same with ours and though they lived in the Law yet not under the Law Euseb eccl hist l. 1. c. 1 Idem de vita Const l. 2 Philastr cont Haer. cap. 61. Aug in Io. Tra. 45 Prosper Aquit Obâ— 8 Niceph Caâ—â—iâ—t â—câ—â— hisâ— l. 1. c. 2 3 4 5. but had the same Christ with us Therefore our Saviour gave testimony to that ancient Abraham He saw the day of Christ and reioyced Obiect 7. They say wee doe much injury to joyne together what God hath separated Ans Nay we confound them not but say the Gospell is more glorious than the Law and the mysteries in it are farre clearer 'T is Chrysostoms expression that the Doctrines differ as a picture rudely drawn with a Cole or lined forth more exactly with a pencill These are their weapons and their strengths but ye see how invalid But where they have not strength they have enough of humour for as the Apostle gravely unto Titus There are many unruly and vaine Talkers and Deceivers whose mouthes must be stopped who subvert whole houses teaching things which they ought not for filthy Lucres sake T it 1.10 11. The holy Spirit of Calvin Pacessat longe ex animis nostris profana istaec opinio Caâ—v Inst l. 2. c. 7 sect 13. was zealous against this iniury done unto the Law when he dared peremptorily to call that opinion profane Away with that profane opinion out of our mindes But we will follow them no longer in their triflings but proceede to a new encounter against other confederates of theirs who build much upon the same grounds 3. 3. Against Enthusiasts Against the Enthusiasts and vision-boasters who neglect the Law and presume altogether upon the Spirits revelation In Saxony about the yeare of Christ 1521. there were divers together with Nicholas Storke who preached that they had visions and revelations that there should be a new world all wicked Princes should be kild and that righteousnesse should reigne Thomas Muncer followed this Sect and Preached against the Ministers and Magistrates they did brag of the Spirit which they said was efficacious in them Some of them were extasied and used strange gestures in their bodies Some affirmed they had visions which revealed unto them that Infants must not bee baptized Some that in their visions they saw Zuinglius and such as he in hell Some that it was revealed unto them when the day of Iudgement should come Fancies which men are led unto by the Father of lies Mahomet that great impostor had such wayes of delusion So many of those Popish Fathers of Brotherhoods when they would institute their Orders have pretended vision Hence these men had their name Spirituals or Enthusiasts whom Luther that hammer of Anabaptisticall Heretickes opposed in their greatest heat 'T is true that in the prophecy of Ioel there is mention of dreames I will powre out my Spirit upon all flesh and your sonnes and your daughters shall prophecie your old men shall dreame dreames your young men shall see visions Ioel 2.28 But let mee adde to that of Ioel out of another Prophet I have heard what the Prophets said that doe prophecy lyes in my name saying I have dreamed I have dreamed they are Prophets of the deceit of their owne heart which thinke to cause my people so forget my name by their dreames Hee that hath my Word let him speake my Word faithfully Behold I am against the Prophets saith the Lord that use their tongues and say Hee saith Behold I am against them that prophecy false dreames Ier. 23.25 26.28 31 32. Talmud in Sanhedr c. 1 The Hebrew Doctors have a Prouerbe and are wont to say That after the latter Prophets were dead the Holy Ghost went up from Israel They meane after Zachary and Malachy and those other Prophets none had any more that extraordinary gift In this sense we may understand that in the Acts when Paul asked the Disciples at Ephesus Whether they had received the Holy Ghost they answered We have not so much as heard whether there bee any Holy Ghost Act. 19.2 Paulus Fagius in exod 28. They doubted not of the distinction of persons having beene instructed in that mysterie but had not bin acquainted with those extraordinary abilities of prophecying and visions Wee reiect such Impostures and therefore cannot but be agrieved at that Popish Scandall who call it The Instinct of the Lutherans Ioh. Vigu natu et Christi Philos c. 15. §. 2. That holy Luthen opposed these fooleries and wee may oppose the life of Luther against the foule mouth of that railing Viguerius But let us deaâ—e with them a little more particularly in their Tenents They said that our Preachers were not sent of God that they Preached not the true Word that the Scriptures and externall Word is not the true Word of God but wee mâ—st onely have the Testimony of the true Word whicâ— is Christ which is taught not by Scriptâ—res and Sermons but inwardly And therefore if we alleage Scripture unto them they answer What have I to do with the dead letter when I have the living Word of God in the living Spirit Thus they purposely reiect Scriptures that they may more freely bring in their fancies But is not that which is in the Prophets mouth the same that is from the Spirit Therefore the Prophets in all their Preachings declared their Authority Thus saith the Lord And though the Inke and Paper be not the Word yet thus is the word conveyed unto us Ieremiah had the Word from God Baruch from Ieremiah the Inke and Paper from Baruch and we from that have Gods will and message to that people Then Baruch answered Hee pronounced all these words unto me with his mouth and I wrote them with Inke in the Booke Ier. 36.18 It was the Thessalonians prayse that they entertained the Ministry and saw God in the Ministry For this cause also thanke wee God without ceasing because when ye received the word of God which ye heard of us yee received it not as the word of men but as it is in truth the word of God 1 Thes 2.13 And when they oppose the Spirit unto the Word they make the Inditer contradict his owne writings But the word of the Lord endureth for ever and this is the Word which by the Gospell is preached unto you 1 Pet. 1.15 Againe they say That Preaching must now cease for We are all taught of God Ier. 31.34 And that wee need not the Sacraments because we have the Spirit and the Thing signified by them They still abuse Scripture though in the generall they will reiect Scripture and that which they most strongly urge Ye need not that any man
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
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
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