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
or use of this Truth Vse 1. If we be at liberty by the Law dead unto the Law let us then stand fast in our liberty and labour ders Nor desire wee so to plead for thou wilt say to such Depart from me We have not sought such a righteousnesse and therefore we sing for ioy I now proceede to follow the Apostle againe in his owne method we are still upon his first argument which is continued in the 20. verse Hee had told us before that he was Dead unto the Law Now he expounds his meaning I am crucified with Christ Christ was upon the Crosse as a publicke person hee was dead to the Law because crucified being dead the Law could no more command And hee being dead to the Law we being crucified with him are dead with him We are crucified with Christ for he was in our stead as a burgesse in a Parliament for a whole Corporation or there is a Donation to us of Christ and al his so that his death is ours Yet this death gives life and liberty Neverthelesse I live yet not I but Christ liveth in me Christ lives in us in our hearts so that this our spirituall life is no other than the life of Christ living in us really and numerally the same for as the life of the naturall body and head Rollocus in loc is really numerally the same because of that strict coniunction of the head and body so and much more is this as the coniunction is greater and more close and therefore is Christ called Amb lib. 2. de poen c. 20 Our Life Col. 3.4 Hee that lives in Christ ceaseth to be what he was before It is a pretty story which we finde in Saint Ambrose A young man who had loosely mis-spent his time taking a iourny into other parts was by the mercy of God converted at his returne home hee is met and saluted by his wanton Love hee entertaines her with a coy and strange looke Shee wondring at his carriage and thinking his Travel might make him forget his former acquaintance begins to tell him who shee was It is I it is I but the new Convert returnes an answer much like rhis of the Apostles Sed ego non sum ego Ambr. ib. But I am not I. When we are crucified with Christ we live not any longer a Non vivit ille qui quondam viuebat in lege quiâ—pe qui persequebatur Ecclesiam vivitautem in eo Christus sapientia fortitudo sermo pax gaudidium caeteraeque virtututes quas qui non habet non potest dicere vivit in me Christus Hier. in loc our own life Hee saith not Hee lives in Christ but which is more divinely elegant Christ lives in him As sinne is said to live in us when we obey it so when Christ guides us he lives within us This he seemes to promise Ioh. 14.19 Because I live ye shall live also We must not live onely in our owne person but must still have our eye on Christ as it were the forme of our soule whereby it lives and is actuated If we separate Christs person from ours Then we abide under and live in the Law Thus hath the Apostle by preoccupation answered that obiection If you are dead how doe you then live He answers by distinction of a double life Non sufficit nostrarelinquerâ— nisi retinquamus et nos c. Aliud sumus perpeccatum lapsi aliud per naturam conditi c And a little after Extinctus fuerat saevus ille persecutor vivere coeperat pius praedicator Greg. in Evang Hom. 32. Naturall that is my owne Spirituall that is the life of another made mine I as Paul am dead but I live as a Christian The furious persecutor was crucified the godly preacher now lives as Gregory excellently explicates that of our Saviour He that will bee my Disciple let him deny himselfe But again they might obiect thou livest by thine owne life we see thee breathing moving performing the actions of a natual life Wee see thy flesh but Christ we see not That he cleares Indeed I live in the flesh but 't is as no life I see speake eate drinke sleepe but 't is not the flesh that leads me in these very outward things I am also guided by my Christ This hee pleads against the malitious 2 Cor. 10.2 3. There are some which thinke of us as if wee walked according to the flesh though we walke in the flesh wee doe not warre after the flesh We live not so as to obey the command of our lusts He lives by faith and in the latter words of this verse hee noteth to us the causes of his faith I live by the faith of the Sonne of God who loved me and gave himselfe for me These together firme the beleever that Christ is the Son of God that the Son of God loves us that hee manifests his love by his death for us Faith stayes not upon the Sonne of God as simply such but upon the Sonne loving and dying therefore it is said Rom. 3.25 through faith in his bloud Hitherto have wee pursued the first Argument of this Apostolike truth or according as our method cals it The first Reason of Pauls Doctrine I shall passe the others more briefly to hasten to his use or application Argum. 2 2. The second argument is in the last verse the 21. verse of this second Chapter The Text. VERS 21. I doe not frustrate the grace of God for if righteousnes come by the Law then Christ is dead in vaine IT is an argument ex absurdo from a double absurdity that would easily follow upon the granting of a contrary to this truth 1. If wee should seeke Iustification by the law then wee should make frustrate the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not make frustrate The word Ambr. Non sum ingratus gratiae Dei Aug. Non irritam facio gratiam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie 1. To contemne as Heb. 10.28 the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that despised or contemned Moses Law 2. To reiect as Ioh. 12 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c He that reiecteth me and receiveth not my words 3. To disanull as Gal. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be a mans Covenant no man disannulleth it How great is that evill and consequent absurdity by seeking a legall righteousnesse to make frustrate that is to contemne to reiect to disannull the grace or free dispensation of mercy of God What sin is there more hainous and yet what more common When wee doe expect of our owne wee doe as it were spit upon Christ contemning him as vile We as it were tread him under foot casting him away as unusefull we as it were frustrate all his merits as being of no value High and fearefull sinnes of a bloudy Dye and treasonable nature For thus we set workes in the place of Christ and