to deserve our iustification 3. Nor is Faith such an action which though it have not merit yet by favourable acceptance is taken as if it were the perfect righteousnesse of the law 4. But it iustifies as it is in relation to that obiect which it embraces and which obiect is our Iustification It iustifies Relativè et Organicè relatively and instrumentally ut terminatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Faith lookes upon layes hold on Christ on his merits on his sufficiencies and thus is termed Iustifying Faith These I laid in this manner to cleare this Truth from a double error 1. One is of the Papists and more grosse who say That Faith iustifies per modum causae efficientis et meritoriae as an efficient and meritorious cause This is delivered by Cardinall Bellarmine lib. 1. de Iust cap. 17. and by the Iesuite Pererius Com. in Gen. cap. 15. I answer if Faith had merit to justifie it should then goe before Iustification et ratione et tempore both in nature and time which we may not grant for Faith is by it selfe a part of sanctification and that wee cannot conceive to goe before our Iustification that namely which is Foro Divino in Gods sight But I meant but to name this because it is enough knowne 2. The other is later and a little more subtile They say Faith justifies sensu proprio in a proper sense That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the very beleeving is imputed for righteousnesse Non quidem merito suo sed propter gratuitam acceptilationem Dei Not say they for its owne merit but because of favourable allowance it is accepted as if it had merit so in a gracious acceptilation it is received for righteousnesse This was delivered by Faustus Socinus lib. 4. cap. 4. pag. 334. Fâ—rwarded by others also But to cleare our selves of this we argue against it briefly thus 1. No man is Iustified by an act of his owne This proposition is true from expresse Scripture Eph. 2.5 By grace ye are saved ver 9. Not of workes Now the chayne is surely linckt justification and salvation Rom. 8 29 30. Or more in the words Tit. 3.6 7. Not by works of righteousnesse which wee have done but according to his mercy he saved us being Iustified by his grace And if by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 But to beleeve is an act of our own I meane not any exclusion of the spirits helpe for God workes all our works in us onely this I would say that the work takes its denomination from the next agent and man is said to beleeve Therfore it is cleare no Iustification by the Act of beleeving 2. God accounts that for perfect righteousnesse which is so indeed The Apostle witnesseth the honour of Gods truth Rom. 2.2 Wee are sure that the Iudgement of God is according to truth But they dare not but confesse it that Faith is not indeed true righteousnesse of the Law or if otherwise yet this were enough against it that if Faith were that Righteousnesse and Iustification were by it then a man should be Iustified by two righteousnesses which no reason wil admit for if one be sufficient there needeth not any other and to grant it what were it but to thrust out Christ and all his merits as if he were needlesse and they insufficient They reply somewhat and strangely in an odde distinction of a double Iudgement in God Iudicium Iustitiae et Iudicium misericordiae They say God sometimes iudgeth with a Iudgement of Iustice and then hee accounts nothing for such but what is truly such Sometimes with a Iudgement of mercy and then laying aside rigour he graciously allowes what in truth is not such But what impiety is this indistinguishing of God to separate God from God his Truth from his mercy Nay they doe ever meete in God In another kinde we wil admit the distinction and not divide God lookes upon the righteousnesse of Christ that is perfect here is a Iudgement of Truth God lookes upon that righteousnesse as imputed to us not otherwise ours here is a Iudgement of mercy the double Iudgment that they speake of yet Mercy and Truth are met together â— I have done with what I first named 2 Confirmation the Explication I propounded secondly to prove what is so explayned and wee may see it strengthened partly by Testimony partly by Arguments 1. 1 By testimonies The Testimonies of parallell Scriptures are plaine see one or two Rom. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We conclude That a man is iustified by faith without the deeds of the Law Rom. 5.1 Being iustified by Faith we have peace Rom 4.6 David describes the blessednesse of the man unto whom God imputeth righteousnesse without workes Verse 9 Wee say that Faith was reckoned to Abraham for righteousnesse â—his he tooke out of the witnesse of sacred history Gen. 15.6 He beleeved in the Lord and hee accounted it to him for righteousnesse To omit others the Apostle here subioynes one in the latter end of this 16. verse which hee receives from that Psalmist Psal 143 2. In thy sight shall no man living be iustified The Hebrew originall strictly renders it selfe by the Septuagint thus All flesh shall not be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeke frames that Hebraisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh and so the present Text reads it 2 By Arguments 2. The arguments are many which the Apostle hath disposed into a just method is large in them as containing in them a great deale of matter full of mystery and ful of comfort 1. The first argument is Argum. 1 laid out unto us in the 17 18 19 20. verses The Text. GAL. 2.17 But if while we seeke to bee iustified by Christ we our selves also are found sinners is therfore Christ the minister of sinne God forbid VERS 18. For if I build again the things that I destroyed I make my selfe a Transgressor VERS 19. For I through the Law am dead to the Law that I might live unto God Vers 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for me Chrysostome and Hierome referre this in the 17. vers to Peter but more genuinely is it referred by others to the Galatians to al and the force of the Argument This Christ cals us froÌ„ the Law to faith but if faith be not sufficient unlesse the law be also broght in then shall Christ seeme to patronize sinne by calling us from that Law by vertue of which sin is expiated If we who that we might bee Iustified have given our names to Christ doe yet want righteousnes unlesse wee embrace Circumcision and the Ceremonies of the Law
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
Faith the Law is not Faith Therefore Righteousnesse is not by the Law No man is Iustified by the Law Coram Deo before or in the sight of God before men workes may Iustifie Was not Abraham our Father Iustified by workes when he had offered Isaak his sonne upon the Altar Iam. 2.21 Men iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appearance but saith the Apostle Rom. 2.2 Wee are sure that the Iudgement of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Truth Therfore they that live before God that is attaine life must live by Faith This hee citeth from the Prophet Habakuk chap. 2. vers 4. A Scripture which Paul hath seemed much to have delighted in by his often Quotation of it Wee cannot live by the Law the reason is added The Covenant of it is to them that doe it Yee shall keepe my Statutes and my Iudgements which if a man doe he shall live in them I am the Lord. Lev. 18.5 He that hath walked in my Statutes and hath kept my iudgements to deale truly he is iust hee shall surely live saith the Lord God Ezek. 18.9 But the Covenant is other to Faith so that Legall and Evangelicall Iustification cannot meet together as this same Apostle disputes in another place Rom. 11.6 And if by grace then is it no more of works otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke It cannot be of both it must bee of one Now it is not of that therfore of this Not of that the Law for it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is Iustified by the Law it is evident Argum. 8 8. The eighth Argument is in the thirteenth verse and fourteenth The Text. VERS 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written cursed is every one that hangeth on a Tree VVE are Iustified by that by which we have redemption from the Curse But by faith in Christ we have redemption Therefore by that are wee iustified The Minor proposition is the maine of the 13. and 14. verses The Consciences of the Galatians might have beene straightned and burdened with the mention of the Curse but are met and sweetned with this Confidite salva res est Be not dismayed there is a way of freedom found Christ hath Redeemed us This Argument is the summe of comfortable knowledge drawn from the marrow of the Gospell and delivers to our notice Hier. in Esa 50. Vide Ambr. in Loc. Et si propius aspicias videbis Christum maledictum torum factum a quibus eccisus est Crux enim Salvatâ—ris peccatum maledictum est Isdaeorum Septuag Aquilam Theodotionem Maledictio dei est qui suspensus est Symmachus Quia propter blasphemiam dei suspensus est those great mysteries 1. Who hath redeemed us Christ His was the worke and to him by the glorified is the prayse of the worke Thou art worthy for thou wast slaine and hast redeemed us to God by thy bloud Rev. 5 8. 2. Whom he hath redeemed Vs Abraham and Moses too None but by him 3. From what The Curse from active and passive from both wrath and paine 4. How it was done Hee was made a curse to omit the variety of reading and propriety of the word He derived unto himselfe what was our due being made of God and of himselfe Sinne for us Thus Christs death is our life his Crosse our Triumph his Malediction our Blessing 5. To what end all was wrought that the blessing might come The blessing of Abraham could not come unlesse the curse were taken away The blessing is the grace of Reconciliation Adoption Iustification and Life which hee cals againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The promise of the Spirit Spirituall grace 6. The meane by which His Ours faith That wee might receive the promise of the Spirit through Faith We cannot but observe 1. The greatnesse and hainous nature of sinne such that it made Christ a Curse and put him to death That speare those nayles were thrust in not so much by the Iewes malice as by our sinnes At length let us learne the price of them and together to avoyd them How dare wee with so much secure boldnesse rush upon that which cost so deare a rate the bloud of Christ 2. The wisedome and goodnesse of Gods order Crux Christi amaras aquas vertit in dulcem saporem et securim perditam nissa influenta Iordanis levavit Hieron blessing by the Curse sweetnesse from the Crosse of Christ It was the wonder of Gods power and the glory of that wonder that in the Creation God did produce Aliquidex nihilo something out of nothing here is more good out of ill heaven out of hell the Blessing to us by Christ a Curse for us Argum. 9 9. The ninth and last Argument is added in the foure following verses The Text. VERS 25. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it be confirmed no man disannulleth or addeth thereto VERS 16. Now to Abraham and his seed were the promises made Hee saith not And to seedes as of many but as of one And to thy Seed which is Christ VERS 17. And this I say That the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty yeares after cannot disannull that it should make the promise of none effect VERS 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise The InheritaÌ„ce is of promise Ergo not of the Law That is the argument and the conclusion in the 18. verse Hee frames it by an occupatory Apostrophe turning his speech as it were more directly to them to answer an Objection they might make Obiect The Inheritance was of promise before the Law was given but after the Law given it came to be of the Law for the latter Sanction doth derogate from the binding of the former Hee answers 'T is true unlesse the former were ratified or confirmed VVest par prim Symb. l. 2. sect 50. Fitz de nat â—re fo 169. B. 116. Vlpian l. pactum H. de polâ—â—cit In our Common-Law we call a ratification or confirmation a strengthening of an estate formerly had and yet voydable though not presently voyd But the Inheritance by promise was confirmed and foure hundred and thirty yeares before the Law was given vers 16 17. Brethren whom before hee called Fooles now hee cals Brethren we must lay aside the spirit of bitternesse and though there may be a division of Iudgements yet there should not be of hearts I speake after the manner of men with humane and popular similitudes and expressions Our Sermons may have somewhat of the Scholler and of the Orator though wee speake Gods Word yet in mans language when either the