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
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
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
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
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
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