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
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
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
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
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