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
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
Iewes it pertained not to the Gentiles and thus it cannot rightly be said to be abrogated unto them for none can be freed from the Law but they that were under the Law Gal. 4.5 The Gentiles were no more under Moses his Law as being the Law of Moses than the Romans under the lawes of Lycurgus or Solon the law-givers of Lacedemon and Athens The Gentiles sinned not against Moses hiâ— law but against the law of Nature and therefore are they said to have sinned without Law Rom. 2.12 Yet for substance this Law is the same with that of Moses the Decalogue for when the Gentiles which have not the Law doe by nature the things contained in the law These having not the law are a law unto themselves Rom. 2.14 Concerning the sâ—aelites some of them beleeved some of them persisted in unbeliefe of the former of these there is not any Question but they were freed Christ was given to redeeme them that were under the Law that they might receive the Adoption of sonnes Gal. 4.5 And of these we may understand the Scripturâ—s of the first position The latter sort though they were not freed by Christ because not in Christ yet now they are nec Mosaici nec Christiani properly neither Christians nor Mosaickes because Christ howsoever is the end of the Law therefore they are without ceremony and without law as being but usurpers upon that which they still hold and use To Beleevers it was not given as from Moses and therefore none of them are obnoxious to it as his for though they embrace the same commands that Moses gave yet they are not subjects to it but as now theirs by Christ A New Commandement I give unto you That ye love one another Iohn 13.34 ' Tts a Commandment for Christ is a Saviour and a Lord 'T is a New one for wee have it from the hand of our Christ 2. The Causes why law should be abrogated These were 1. That the Gentiles might be called Now in Christ Iesus ye who sometimes were afarre off are made migh by the bloud of Christ for hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.13 14 Whatsoever was Intergerinus paries A middle wall of partition betweene Iewes and Gentiles is broken downe and abrogated But the substance of the Law did not hinder their consociation for these did by Nature the things contained in the Law Rom. 2.14 The Curse was that among other things which divided and equally divided them both from Christ now that they might bee subjected to and meete in one Christ the Curse must be abrogated 2. A second cause was because it was an intolerable burthen as Peter tells them in the Councell it was such a burthen as neither they nor their Fathers were able to beâ—re Act. 15.10 Hee speakes of the whole law all the kinds and the Apostle applyes it I testifie againe to every man that is circumcised that he is a debtor to doe the whole Law Gal. 5.3 That which makes the Law heavy proves it to be a burthen is abrogated and therefore Christ calls us to another burthen an easie one Take my Yoake upon you for my yoake is easie and my burthen light Mat. 11.29 30. This is the love of God that wee keepe his Commandements and his Commandements are not grievous 1 Ioh. 5.3 3. A third Cause was because the Law was unprofitable There is verily a disanulling of the Commandement going before for the weakenesse and unprofitablenes thereof for the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 7.18 19. In the first Tabernacle were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Hebr. 9.9 Saint Paul more particularly of the morall What the law could not doe in that it was weake through the flesh Rom. 8.3 The law being unprofitable unto Iustification therfore in the businesse of Iustification it is abrogated 4. A fourth cause was because the law was pernicious though not of its owne nature yet through the flesh The Minister of sinne working wrath But where the Spirit is there is liberty And therefore the law as a coacter Aug. 3. Tom lib. de Spir. et Lit. is abrogated 3. I have passed these two more briefly yet enough of them to the Question the third will challenge a longer stay to enquire what things are signified under the word Law and to apply what wee enquire for the difference of the abrogation It signifies 1. The whole Scripture The blessed mans delight is in the Law of the Lord and in that Law hee doth exercise himselfe Psal 1.2 The people understood it in this sense when they answered We have heard out of the Law that Christ abideth for ever Ioh. 12.34 So the Law is not abrogate not one Title of it failes 2. The Bookes of Moses All things must be fulfilled which were written of me in the Law of Moses and in the Prophets in the Psalms Luk. 24.44 Neither thus is the Law abrogate for the Doctrine and writings of Moses remaine 3. The paedagogy of Moses in his foure last bookes Had ye beleeved Moses yee would have beleeved me Ioh 5.46 So 't is not wholly not simply abrogate There are in it Promises Types and Commands 1. The Promises and Types doe cease because the things typified are fulfilled the things promised are received The house is built and now no more need of the Idea or exemplar 2. The Commands which were all those things whatsoever were delivered in nomine Dei in Gods name to the people These are not simply abrogate some are eternall all are called Law Of which 1. In generall 2. More specially 1. In the generall wee may take our description of Law 1. From the end It is an ordination of right reason to the common and singular good of all and singular subordinates given by him who hath the care of the whole Community and every singular in it 2. From the forme It is an Ordinance commanding what is to be done and to be omitted made by him that hath right to require obedience binding the apt creature to obey with an holy promise of reward and a threatning of punishment Both of these are either Divine from God or Humane from man as collected from Gods Law Here we speake of Divine which may be considered 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing Here of the last And this in generall 2. More specially the Law written is called Moses Law which is threefold as is the variety of the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morall Ceremoniall Iudiciall The two latter are as Accessories to the first the Ceremonies being added to the first and the Iudgements to the second Table The
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
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 promised Blessing By Faith This referres not to the next word before The Promise by Faith but to a word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daretur That the Promise might be given by Faith By Faith of Iesus Christ A limitation of Faith from the proper obiect of it As faith is upon a word and living practike Faith is upon a word of promise so special Iustifying Faith is upon a word of promise of Iesus Christ it laies hold onely upon that Might be given The law is not contrary to the promise Wee are not shut up that the promise might be â—â—verted taken away or hâ—ndered but that way might be made for it and the promised blessing might be given for subordinates are not contrary To them that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are so qualified thâ—refore not unto all The Promise is not Vniversall therefore neither is redemption This use of the Law is but ex accidenti 't is in its owne way when it reveals unto us our evill when it terrifies the conscience with such sensible apprehensions when it kils But all this that God may raise us up againe The Law was from Sinai with thunder but that the people might be made bettter not with a slavish but a Sonne-like feare And Moses said unto the people Feare not for God is come to prove you that his Feare may bee before your faces and that yee sinne not Exod. 20.20 The Prison is entended to shut men up and hold the enclosed but by accident it makes men seeke out for Baile and to find Sureties But before Faith came The word Faith is used in many senses sometimes for the habit of Faith sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that full perswasion which is from Faith sometimes for the Doctrine of Faith sometimes for the knowledge of the Faith sometimes for the profession of Faith sometimes for the Truth and sometimes for the gift of working miracles Amequam Christus natus mortuus surrectus esset et praedisaretur Iustinian in Gal. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come agrees with none of these but most properly referres to Christ but before Christ came The Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto faith and unto Christ are of the same value and signification Christ is our Faith and in such a sense hee is elsewhere call'd our Hope Wee must know this that wee may know 1. That the old Fathers were not without faith though Christ were not yet come in the flesh hee was the same then and might come unto their apprehensions 2. How Faith is imputed to us for Righteousnes Metonymically so understood Christ is imputed Wee were kept under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lex veluti muro quodam continens illos et rectè vivendi quasi necessitatem imponens illos venturae sidei reservabat quod erat praecipuum Iudaeorum beneficium Chrys some understand it of the Lawes Restraint from sinne b Legem Evangelicam intelligit quae Christi liberationis mysteria credenda proponit Clem. Alexan. Strom. lib. 1. Some of the Lawes accidentary use to send to Christ Others that as a thing deposited so were we treasured And some That as children in their pupill-age are defended from dangers so we by the Lawes care These are strained The word used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To keepe or have custody It signifies to be kept up as in a prison or a place of strength and safety to be circled with a compassing strength The Law was a wall unto the Iewes to hinder their passage and exorbitances So the sense of Chrysostome is true It was also as a Frontier to separate the Iewes from other people thus were they nigh unto God Deut. 4.7 and differenced from their neighbors When God shewed his Word unto Iacob his Statutes and his Iudgments unto Israel Psal 147.19 But what the Apostle meanes is more clearely expressed by another of the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee were shut up as it were close prisoners The prison is a place in which captives are held without escape they are rounded about with strong wals and have no way to get forth Such are those terrors of coÌ„science which arise when the Law hath done its worke they straiten the soule and keepe it closely fettered that it sees no way to escape wrath and then it speakes despairingly Whither shall I goe from thy Spirit Or whither shall I flye from thy presence Psal 139.7 I am lockt up and know not whither to turne Thus the Law shuts us up But Shut up unto the faith which should after be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the time of our imprisonment and our comfort we are straightned but not to be kept in the dungeon Hee is the right Divine I meane the true practicke that can joyne these two together in time of his temptation The Lord taketh pleasure in them that feare him in them that hope in his mercy Psal 147.11 Wee must feare before God as prisoners bound and yet hope that he will be mercifull because hee is a gracious God and then hee taketh pleasure in us This is the true Art of Diuinity and wicked men have not this skill but they divide instead of joyning they either divide feaâ—e from hope and grow presumptuous or hope from feare and grow desperate So Caine when hee was in feare lost his hope and being straightned made his fetters more close and hard upon himselfe Sometimes hee was too peremptory and no feare when he made no matter of murther and the hiding of murther but answers boldly to the demand of God for his brothers bloud Am I my brothers keeper Gen. 4.9 At another time when he grows sensible hee is altogether dejected and without hart he answers despairingly to Gods censure My sinne is greater then can be forgiven my punishment is greater then I can beare Gen. 4.13 An untaught man that could not better distinguish of time and collect to his owne advantages we must study this knowledge The Law can be our Iaylor but till Christ come into the conscience Wherefore the Law was our Schoole-master to bring us unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schoole-master is appointed to instruct and to keepe youth as it were in prison til that looser age be tamed and guided But they continue not under the rod but are fitted for a higher Master or higher employment Moses was but an under-master and therefore his methods of teaching are corrected by a greater Moses describeth the righteousnesse which is by the Law That the man which doth those things shall live by them but the righteousnes which is of faith speaketh on this wise If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom
10.5.6.9 The Iewes were in the Lowerschoole and all the parts of the Law sent them unto Christ 1. The precepts requiring a righteousnesse shewed their unrighteousnesse and sent them elsewhere to seeke it 2. The Promises were on such a condition the condition of doing as was to them impossible and put them upon their farther search 3. The Threatnings set them directly under the curse which could be scaped onely by Christ 4. The ceremonies of Sacrifices and washings and whatever of the same kind lead them typically to their end All Lawes sent them onely with this difference 1. The morall by an accidentary direction 2. The Ceremoniall by direct signification and duration 3. The Iudiciall by duration and distinction How the Law leads us hath bin aptly yet diversly expressed by expositors as a severer Master over a wanton youth So Saint a Lex Mosâ—s populo lascivienti ad instar paedagogi severioris appoâ—ita est ut custodiret eos et futurâ— fidei prapararet Hi â— D al. 2 con Pela Hierome Not that the Law is against Christ the Schoolmaster is not adverse to the Master but helpes so Saint b Paedagogi non â—â—â—versatur praeceptori sed ad uvat arcens â—â—olescen tem ab om ni vitior eddens illum ideneum Chrys Chrysostome And that to fit us unto an higher being another form as he Scholler fitted by the â—aedagogue for Philosophicall searches or State-government so c Clem Ale l. 1. pad c. 6. Paedagogus parvulis assignatur ut lasciviens refraenetur alas et prona in vitia corda teneantur dum tenerastudije eruditur infantia et ad majores Philosophiae ac regendae reipublicae disciplinas metu poenae coercita preparatur Clement Alexandrinus A Scholler though instructed by him yet expects not his inheritance from his Paedagogue but when the time is fit hee leaves him for what hee was entended for when wee give our names to Christ Tutor a nobis Curatorque discedunt then in that kind our Master leaves us so both d Gre. Naz. Orat 42. Nazianzen and e Tert. l. de monagamia Tertullian and f Iran l. 4. c. 5. Iraeneus We are young ones while the Law doth ferule us so g Rol in Gal. Rolloc The expressions are all good if weighed with their due graines The Law is the Schoolmaster or Paedagogue the Gospell is the Master or higher instructer Here is the manner of our salvation there are two Formes and two Masters The Vnder-forme Status 1. Captivorum 2. Puerorum 3. Pupillorum Rol. ibid. or Classes under the Law in which we are Captives Children Pupils And the higher Forme or Classes under the Gospell in which wee are free at fuller age and from under Guardians Which Divinity discovers and condemnes two sorts of Schollers 1. Such as learn nothing in either Schoole or Form the thundrings of the Law no whit afright them nor the sweet voyce of the Gospell please them but under both remaine unbetrered 2. Such as learne but with a false method in the higher forme first who being never humbled yet take hold of mercy with which they have nothing to doe and unto which they can lay no challenge as being not wounded and therefore not fitted for a plaister It followes That we might be Iustified by Faith The Law brings us unto Christ But what as to another Law No but that we might be Iustified by Faith and Faith leads us to him as a Iustifier not as a Law-giver though in a second relation hee be our Law-giver and wee owe him our obedience Thus are the Objections cleared now proceed wee to the second thing propounded according to the Apostles method in this third general part namely 2. The more plaine discussing of the Question concerning the Law How abrogated How usefull This is laid downe in the 25. verse The Text. VERS 25. But after that Faith is come we are no longer under a Schoole-Master THe paedagogicke use ceases and the Law layes downe the Ferule When Câ—rist raignes in the conscience by his Spirit then the Law lives no more in the conscience to our Burthen He hath quickned you together with him having forgiven you all trespasses blotting out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse and having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it Col. 2. 13 14 15. And now as that honoured holy Luther applyes it Bened Iust Com in Gal. 3. If the Law begin to vexe us let 's not hearken unto it When a man is come to the age of man though the Paedagogue shake his Rod over him at which he was wont to quake when the Paedagogue had power to use that masterly Scepter yet now he feares it not 'T is true while sin remaines as it doth remaine so long as wee remain men the Law comes often to our humiliation but for feare of danger Christ must likewise come often spiritually into the conscience that while wee see sinne wee bee not overwhelmed So the Law is still for our mortification according to our more or lesse of Faith There is leaven hid in our Dough but we are not al leavened wheÌ„ we see our â—elvs i◠〈◊〉 Christ 〈…〉 nothing 〈◊〉 leaven but when our selves as our selves wee finde much unleavened and the Law comes againe and againe But I 'll not more enlarge my selfe in a paraphrase but fal more strongly to the Question that great Question How farre the law is abrogated Of the Abrogation and use of the Law THe worke is difficult for the Rule seemes to fight Scriptures appearing to oppose Scriptures 1. Some Scriptures seem to deliver us this position That the Law is altogether abrogated You shall see it if you consult these Quotations Ier. 31.31 32 c. Psal 110. a new Priest is promised and the Rule is The Priest-hood being changed Translato Sacerdoto Translatio Legis there 's a change of the Law Heb. 7. As new Kings new â—awes Hebr. 7.18 So Rom. 3.5.7 Rom. 6.15 Rom. 7.1 2 3. where he speaks of the morall as appeares vers 7. 2 Cor. 3.9.11 Gal 3.19.24 Gal. 4.5 1 Tim. 1.9 Rom 8 2. Cal. 5.18 In my Preachings I repeated the words of these severall Texts and not without inlargements but in a written Copy it sufficeth to direct the Reader 2. Some Scriptures seem to oppose this position to that other That the whole Law is not abrogated Mat. 5.17 Rom. 3.31 To Reconcile these and to find out the Truth wee must conclude that both are true though in divers respects which wee shall discerne by observing these three particulars 1. To whom the Law was given and to whom not 2. The Causes why the Law should be abrogate 3. What things are signified under the word Law 1. To whom the Law was given The Law as given by Moses to the
Ceremoniall as also the Iudiciall Law hath two parts one externall the other internall the body and the soule or the substance the accidents or the shell and the kernel The inward thing of the Ceremoniall is Faith and Piety of the Iudiciall is mutuall love and piety these are eternall The outward thing of both is only abrogate yet not all equally Some Ceremonies are so abrogated that they cannot be revoked againe without denying Christ Some and some politicke Lawes may bee received But wee shall best discerne by handling all severally 1. The Ceremoniall law is an ordinance containing precepts concerning externall worship given to the Israelitish Church whē it was yet an infant The use of it was 1. To keepe the people under hope 2. As a midwall to separate them from the Gentiles 3 That by the observing of this they might be kept from the Idolatry of their neighbours This Law is abrogate by Christs comming and by these degrees 1. In truth in regard of necessity of the observation 2. In fact by the Doctrine of the Apostles and by the destruction both of Hierusalem the City and of the Temple the more speciall place assigned for the worship 2. The Iudiciall Law is an Ordinance containing precepts concerning the form of government Some of the precepts being of generall some of particular Right The use of it was 1. That there might bee to all a certain rule of publike equity That in this sense Hierusalem might bee as a City well built compact together Psal 122 3. 2. That by their outward policy they might be differenced from other Nations 3. That the government of Christ might be typified unto them Concerning the Abrogation 1. So farre as this Law is typicall so farre it ceaseth 2. These Iudgements simply are neither forbidden nor prescribed unto any people 3. Such things as are of common generall right are still in force and must be obeyed for what is in substance morall is perpetuall wee may know the common naturall morall perpetuall Iudgements by two rules 1. If they directly fence and give the guard unto a morall command such are those Deut. 13.6 Exod. 21.12 Exod. 22.18 2. If they follow from the light of Nature and common right as that Deut. 22.5 and others of like nature 3 The Morall Law is scattered throughout the whole Bible and summ'd up in the Decalogue 'T is an Ordinance commanding those things which simply God accepts and will have done of all men at all times every where and forbidding the contrary This is that constant and immutable rule which is the image of the Divine will by which the creatures live and the summe of which is the love of God and the love of our neighbours To enquire into the abrogation of this we will see 1. The Substance of it 2. The Circumstances of it 3. The Vses of it 1. The Substance of the morall is Love which our Savior divides To God that is the first and great Commandement and to the neighbour that is the second like unto the first Mat 22.37 38 39 40. The Apostle gives it in another method and division Tit. 2.12 A godly a righteous and a sober life Thus the law is not abrogated for the Substance is eternall 2. The Circumstances were many 1. Of the giver Moses A man an Hebrew 2. Of the Subject recipient the Iewes a limited people 3. Of the place Sinai a bounded hill and within the Iewes pale 4. Of the time fifty daies after their departure from Aegypt a period that had beginning and the beginning long after man had his 5. Of the exhibition given in Tables and by the ministry of Angels 6. Of the Curse which was annext or hung as a Tablet to the Tables of stone These are abrogate for wee have nothing to doe with Moses nor is the substance of the Law lesse ours because wee are not Iewes We looke not to Sinai the hill of Bondage but to Sion the mountain of grace and wee take the Law as an eternall will written in our hearts by the Spirit of God from which we do not expect life not feare rigour 3. The uses of this Law vary as a mans estate vavaries 1 Before sinne entred the use was for life and Iustification that is now abrogate for else Righteousnesse should be by the law but that being weake through the flesh it is now of promise 2 Vnder the state of sin the use intended was 1. To argue of sinne 2. To convince of weakenesse 3. To compell to seeke grace to have recourse to Christ And in this is abrogate in respect of curse and condemnation 3 Vnder the State of grace it hath an use convenient to it to bee a perpetuall Rule of life 1 A Glasse wherein wee may better know Gods wil. The servant or the sonne that is willing must learne yet how to actuate his willing disposition Though we as sonnes are guided by the Spirit of God and in our love unto God are ready unto all our services yet we need the word to be a light unto our feet and a lanthorne to our paths Psal 119.105 2 Wee need exhortation too and our sluggish flesh wants a sweete Monitour that we may be forwarded in our slackings and wandrings I am a stranger in the earth hide not thy Commandments from me Ps 119 19. 3 There 's another benefit Nec hodie minus quam olim doctrina legis locum habet in Ecclesia All Scripture is profitable for reproofe and for correction 2 Tim. 3 16. Wee cast not away that holy and good Law but know our sinnes provoke our dulnesse rule our carriage by it I 'll adde no more here because I shall be occasioned to speake more unto the Question in the use that I en end to make of what hath beene positively laid the use shal be for Instruction for Confutation for Exhortation 1 An use of Instruction This former Doctrin hath given a foundation to clear unto us that mystery How the Promise of the Covenant the Law and the Gospel referre one to another how they agree how they differ The Law the Promise and the Gospell may bee considered as opposite or subordinate 1 As Opposites The condition of the Law as given unto Adam excludes the necessity of making a promise and proclaiming a Gospell And the necessity of making a promise and publishing the Gospell declares that man obeied not the Law given for Iustification might not be Simul ex gratiâ et debito at once both of grace and of debt It implyes contradiction 2. As Subordinates The Promise ought to goe before the Gospell and to be fulfilled by it It was not fit so great a good as the Gospell should be had undesired nor was such desire to be made frustrate It was sit that the Law should be given that the necessity of the promise of grace might appeare that being convicted we might flye unto our Refuge so the whole Law served the Gospell and the
morall law still now that the promise and the Gospell are both received yet serves as a Rule and is still Subordinate But because there is weight in this Instruction I will bee more particular in it and discover 1 The comparison of the Law and the Gospell 1 How the agree 2 How they differ 2. The comparison of the Promise and the Gospell 1 How they agree 2 How they differ 1 In the comparison of the Law and Gospell wee must deale as Plutarch in his Greeke and Romane lives to examine the proportions and disproportions so wee shall best finde the just difference 1 How they agree and therein 1. Generally both as the Law was first giuen to Adam and afterward again by Moses So it agrees with the Gospell in the generall consideration of the Author the Matter the End and the Subject 1 The Author of both in a generall consideration was God 2 The Matter of both in a generall consideration was Commands and Promises 3 The End of both in a generall consideration the glory of Gods Attributes his Wisedome and his Goodnesse and his Iustice 4 The Subject of both in a generall consideration Man 2. Specially As the law was given to Adam it agrees with the Gospell in the then possibility of performance 2 How they differ and herein againe consider we the Law 1 As brought to Adam 2 As given by Moses 1 As the law was brought to Adam it much differs from the Gospell 1 In the speciall consideration of the Author God the Trinity gave the Law without having respect to Christ but God gracious and mercifull having respect unto his Christ gave the Gospell Now to apprehend God as hee then entended himselfe to bee knowne meerely as a Creator and a Soveraign rule were to make ourselves miserably uncomfortable 2 In the Speciall consideration of the 〈…〉 the first Covenant wâ—s of mans workes the second of Gods grace the Law Doe this and love the Gospell If thou beleevest thou shalt be saved 〈◊〉 faith also or beleeving is not here required as a worke These two are very opposite and mutually destroy each other If by grace then it is no more of workes otherwise grace is no more grace but if it be of workes then is it no more grace otherwise workes is no more workes Rom. 11.6 3 In the speciall consideration of the manner of exhibition the first Covenant stood on mans righteousnesse the second on anothers Christs imputed and made ours the first mutable because upon the mutability of mans will the second firme upon the foundation of Gods immutable wil 't is an everlasting Covenant 4 In the manner of remuneration the reward or the added good was there of debt is here of grace there no other reward was revealed but what earthly paradise afforded but here heaven is set open 5 In the speciall consideration of the subiect 1 The Law was to man innocent the Gospell to man a sinner 2 The Law was to Adam and universally to all his posterity the Gospell onely to the seed to the elect in Christ 6 In the speciall consideration of the End that was for the glory of Gods wisedome and justice this for the glory of his mercy and iustice tempered that Law was a Covenant of Iustice without assisting mercy this Gospell is a Covenant of Iustice and mercy together I see the Iustice of my God fulfilled by my Christ and the mercy of my Father extended in and for Christ 2 As the Law was given by Moses it differs from the Gospell 1 In some maines 1 In the distinct consideration of the Author God as angry gave the Law as reconciled gave the Gospell therefore the Law-giving was accompanyed with signes of wrath the Gospell with the tokens of Gods good pleasure as the Apostle fully puts the differences in that discription of either Hebr. 12.18 19 20 21 22. 2 In the mediatour S. Iohn hath cleared this For the Law came by Moses but Grace and Truth came by Iesus Christ Ioh 1.17 A servant was the Mediatour of that the Lord the Mediator of his 3 In the bloud confirming each that Testament was confirmed by the bloud of beasts this by the bloud of the Sonne of God 4 In the Adiuncts 1. The Law was poore and weak unable to give life but the Gospell is Gods strong Arme the power of God unto salvation 2. The law was a burthen which they were not able to beare the Gospell is a light Burthen and an easie Yoake 5 In the effects the Law is a killing letter the Gospel is a quickening Spirit the Law is the ministry of death and condemnation the Gospell the ministry of Spirit and life Hagar generates unto bondage and they that are of the Law are captive Sarah generates unto liberty and her sonnes are free The law â—s an hand-wrâ—ting of Ordinances against us the Gospell is an acquittance for us the Sermon of the Crosse upon which that Hand-writing is nayled and made of no use When the law shewes me a bill of my sinnes sealed I can shew the Gospell a general discharge See your evidence is not valid 't is cancelled upon the Crosse 2. In some circumstances 1. Of the Subiect wherin the Covenants were written the Law upon tables of stone the Gospell in the fleshy Tables of the heart that former was an hard Covenant without me this is made easie to mee because written in mee 2 Of the place Sinai and Sion Sinai from whence was the Law was a Mount that might not be touched that burned with fire a place of blackenesse and darkenesse and tempest But Mount Sion the City of the living God 3 Of the Time 1. Of promulgation 2. Of duration that till Christ this unto eternity 2 Wee have seene the comparison of the Law and Gospel in their agreemeÌ„ts and differences now the coÌ„parison of the Covenant of Promise and the Gospel 1 They agree together in substance 1 In the efficient cause from the sole gracious mecy of God respecting us in Christ 2 The matter of both the same the obedience of Faith unto life 3 The end of both the praise of Gods glorious grace 4 The subiect the same both made to sinners not that worke but that doe beleeve 5 The effects are the same for both do generate unto liberty 6 Lastly they are both sealed by the same Spirit both were confirmed by oath and therefore neither of them to bee abolished but one to succeed the other the former to bee fulfilled by the latter 2 They differ onely in some accidentals 1 Of the Obiect the Promise respected Christ to come the Gospel Christ now already exhibited 2 Of the Faith the Faith of the Promise was more darke the Faith of the Gospell more cleare for Christ appeared to them in types now as it were face to face 3 Of the Subiect 1 That to them onely this to all people the water of that promise ranne within the Channell of Israel this is an Ocean and
compasseth the earth 2 To them but not so freely as to us 1 They were as in their Non-age we Adulti at our fuller time 2 They though heires yet young and such differ not from servants they were under the Oeconomy of Moses but wee have an entrance on the inheritance 3 In a word They were under the Spirit of Bondage we are free I have endevoured with as much clearenesse in the method as I could yet briefly to deliver my selfe of this mystery and to set together in one view the Promise the Law and the Gospell in their true difference the true knowledge of which will helpe much unto the evennesse of our walking and the ignorance of which either too much bladders or too much despaires the soule This enough of the first use 2. We may make use of the former Doctrine for confutation 1. Against Iewes 1 Against the Iewes who would have the Ceremoniall and Iudiciall lawes in regard of the externals still to be in force We have concluded them abrogated and shall but touch at what they doe obiect 1. That God made with them a Covenant for ever Exod. 12.24 an everlasting Covenant Gen. 17.13 I answer The word ever may be taken strictly or more largely If strictly then 't is true the Internall thing the Substance Of Circumcision and the Passeover is for ever But if more largely as the word is used in Scripture chiefly in that place Exod 21.6 The bored servant shall serve his master for ever then it signifies nor eternity but a long period or duration of time so the externall thing of those lawes was to continue a long period of time 2 They object for theit judicial law that it being the best and justest forme of policy and government it ought to be retained We answer to the due glory of the wisedome of God their law giver by confessing it such as they doe plead but such to them not to us for it was Gods wisedome to fit them a just law suitable to their condition and others now to ours 3 Lastly they say Christians may use Greek laws or Roman lawes therefore the lawes of Moses Wee answer 't is a part of our liberty and we may 't is lawful for the State of England to entertaine a French a Venetian law so also a Iewish so farre as it is not Mosaicall all lawes that be of common and naturall right we may use though given by Moses because that being the internall thing is not Mosaicall II. 2. Against Antinomists and libertines Against Libertines and Antinomists altogether contrary to the Iewes they would have all their lawes in force these will have nothing but remove the Moral law quite as being of no use They say it is so wholly abâ—ogate that Christians have nothing to doe with it they say wee have a false mixture of Christ and Moses while we mingle together confusedly Law and Gospell But for the removall of this scandall wee appeale unto our Doctrine and by it will answer unto their objections Obiect 1. That which cannot be performed is needlessely and unprofitably taught Answ 'T is a fallacy of the consequent Fallacia non causae when they put that for a cause which is not We teach not the law for a full performance so to be legally righteous but by it in the aâ—cidentary use to bee brought nearer unto Christ Till the conscience bee wounded Christ will have nothing to do with the conscience Obiect 2. Christ is not a Law-giver Answ In respect of the principall office of his Mediatorship hee is not yet he gives lawes A new Command I give unto you and our Faith when it lookes rightly upon Christ beholds him both as a Savior and a Lord as we expect salvation from him so we must resolve to obey him Obiect 3. Go is Iustice requâ—res satisfaction to be made and because hee is Iust he requires satiâ—faction but once wee must either obey or submit to a suitable penalty but wee have satisfied in Christ by undergoing punishment and therfore are not bound unto obedience Answ These are resolved mistakings Doe they not know that we require obedience not satisfactory but Declarative to manifest our thankfulnesse We could not Christ hath satisfied now all â—hat wee can doe is but nothing yet henceforth wee must not live unto our selves but to him that dyed for us 2 Cor. 5.15 Obiect 4 Christians are led and ruled by the Spirit â—f God and therefore need not a Law Answ The Law indeed would bee but dead if it were not an instrumentall in the Spirits hand hee makes use of the Law and guides us by it But of this more fully hereafter against the Enthusiasts Obiect 5. The Apostle presents unto our memory our owne knowledge We know that the Law is not made for a righteous man 1 Tim. 1.9 Answ The Apostle to his instructed Timothy condemnes such as were desirous to be teachers of the Law understanding not what they said but would condemne the conscience against the Gospel and he clearely meanes the Law is not for the Coaction of a righteous man But what is the Coaction of the law The Papists say that righteous men are not coacted because they obey willingly chearefully from the instinct of charity but it coacts the unrighteous because they spurne at the law and must bee constrained to obey But this is not enough for a slave is still a slave though hee worke nay though he be willing to worke Therefore wee adde and explaine it thus The law doth not coact the Riâ—hteous because they are free from the necessity of fulfilling the law for life and salvation But it coacts the unrighteous becaus being under the law they are bound to an exact performance upon pain of damnation So we are free because they are servants and we sonnes yet not free from the direction of the law for so a sonne is not free Direction is a bare prescription of a Rule Coaction is a compulsion upon a penalty A Sonne Bern in Cant Serm. 15. A King is under Direction of Law and yet who freer Obiect 6. The Law is a killing letter The ministration of death 2 Cor. 3.6 7. Answ 'T is so to them that are unregenerate and while it remaines in its coacting and condemning force The ground of this objection is their wrong understanding of Scripture they raise it thus Say they When the Apostle preacht Christ some opposed it and argued against his Preaching saying The Law was given and wee must doe that we must bee saved as our Fathers were they were holy and lived in the Law and pleased God and so must we Hereupon say the Antinomists the Apostle began to oppose the Law and to teach them that all the Fathers who lived in the time of the Law were under the Law carnall and the sons of Agar in bondage And that all that use the law are carnall and in bondage likewise But how dangerously doe they understand
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