the name the word Iustifico is not of ancient use as not being found in old Latin Authors but signifies to make one just Now a man may be made just 1. By infusion when an habituall quality of Iustice is wrought any way in any person So was Adam just God made man righteous but they sought out many inventions Eccles 7.29 So are regenerate Christians just being sanctified having grace infused This the Schoole cals formall righteousnesse and the corrupter Schoolemen say that Christian righteousnes is such so in them as whitenesse is in a wal Inherent and that a man is in this sense Iustified But the sense is different from our usual acception and therefore 2. A man may bee Iust by Plea that is when being accused he is Iudicially acquitted when his Iustice being questioned is cleared Such formes wee have in our usual speaking I 'll make him a knave wheÌ„ we mean to convict a man or I 'll make him an honest man when wee meane to cleare him So the word is used Esa 5.23 Woe to them which iustifie the wicked for reward and take away the righteousnesse of the righteous from him Not that our undue praises can make a wicked man just nor that our unjust slanders can make a good man unrighteous Take the sense but in one other expression we say when a Iudge condemnes a malefactor the law will justifie him not that the law doth make the Iudge just but doth approve and justifie the sentence that he gives This is the more proper sense And thus much of the name 2. Of the Thing it selfe herein 1. The nature of it 2. The Degrees 3. The Kinds 1. The nature of it this It is the declaring or approving one Iust when suspect and accused So we gather it Deut. 25.1 The matter of Iustification is Iustice which must be before this in nature as the ground The forme is the pleading of such a justice Then it is little differenced from Plea or Apology 2 The degrees are 1. In regard of matter 1. Compleat which is full or incompleat to which referre Iustification by comparison 2. Vniversal which we cal Iustification of the person or particular which we cal Iustification of the cause 2. In regard of forme 1. By assertion onely or both by assertion and demonstration 2. In colour or in truth separately or joyntly 3. The kinds are 1 Of one inherently just here Iustification is made either by pleading the act committed no fault or if a fault not committed This is to bee justified by a righteousnes of ones own by declaring the party cleare the accusation false It is of use and onely in the Court of man Ierem 26.15 16. 2. Of such as are not inherently just here Iustification is by confessing the fault done and by pleading satisfaction For satisfaction and Non-commission are alike equall in Iustice Now satisfaction may bee made legally in a mans owne person or Evangelically by another a Surety These things in the generall premised we proceed to the other particulars to be explicated where wee shall apply what hath been laid The second is the Exclusion of false causes A man is not justified by the works of the Law The whole law is here meant therefore the morall too The Papists have an untoward conceit of a double merit whereby they would bring in works Take what they say plainly and briefly There is a Merit of congruence It is the doing of that worke which is good in it selfe and though it deservedly merit not yet being good there is a congruence or fitnesse that God should reward it hee being also good and a lover of good where he sees it So that if a man meerely naturall do say a Masse give an Almes or the like there is a fitnes or congruence to reward There is a merit also of condignity which is a just deserving upon the former merit A man by doing a good worke deserves by Congruence though he be yet natural that God shold give him grace and having grace now hee justly deserves because Gratia gratum facit and being gracious in Gods eye God must needs reward him This is all and all is nothing comming under this strict exclusion with the workes of the Law But they have one refuge somwhat more subtill They say the workes of the Law which are excluded from Iustification are the works of Free-will such as goe before faith but such as follow after faith are not excluded They would seeme to draw this glosse from the words of the Text reading them according to the vulgar Latin Translation Non ex operibus nisi per fidem Not of the workes of the Law unlesse by faith Thus they argue Indeed works are excluded unlesse they be done by faith but from faith they receive a Iustifying power and thus they bring in workes to share in the businesse But to this we answer 1. That the works of the Law and the workes of Faith are not set in opposition but the workes of the Law and Faith For they would have a false supposition granted that though Works of Law are excluded yet Workes of Faith are not 2. That such workes as are done in Faith are peremptorily excluded Look onely upon Abraham a faithfull man the father of the faithfull his workes were many they were glorious nor can wee deny them to proceed froÌ„ faith yet the Apostle fully enough proves it Rom. 4. that hee had not in his workes whereof to glory before God 3. But wee answer more pressely by vindicating the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Nisi unlesse is not Conditionall but either exclusive so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or adversative so it is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but and thus it is used in many Scriptures Gal. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there are some that trouble you Matth. 12.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to the Priests onely Revel 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they that are written in the Lambs booke Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to be the same in the very word for Alla is of the Syriacke Ellós which is from the Hebrew Im ló and that is in Greeke rendring Ean mé Moreover to clear Hierome by Hierome hee though he translate it Nisi unlesse So Aug. de Spir. lit c. 13. yet in the allegation of the place hee frequently useth Sed But. But there neede no other words where Saint Paul determines it so plainly in another place Rom. 3.28 We conclude that a man is iustified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absque operibus Without the workes of the law I will but name one other cavill because 't is obvious They say If workes be excluded then are we iustified by faith alone if by faith alone then would â—atch iustifie if it were alone Si sola tum si esset sola I answere That faith
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
wee by nature being chained and servants to divers lusts and pleasures Christ was pleased to deliver us and to pay his bloud a ransome Oh let us live unto him that dyed for us Worke and bee Thankefull I may change the word of the Martyr Pray Pray Pray into another seasonable for these times Worke Worke Worke. Beloved They are dull times that wee are fallen upon let us not bee dully negligent with the times I may bespeake you as our Saviour in that parable to the Loyterers Cur statis otiosi Why stand ye all the day idle Why doe yee dishonour your faith Open the mouthes of the adverse part Bring a staine upon the professed Religion Worke for Gods sake for the Faiths sake for Religion sake for your owne sake worke We spend a away our times idlely one talkes away his time another sports away his time another trades away his time almost all doe lavish it away Why stand yee all your youth al your age all your life time idle Hath no man hired you Was not the bloud of Christ laid down for you Let us at length bee ashamed of our barrennesse and unfruitfulnesse in good works Let us be acquainted with our Masters will and to that end make use of the Law That the Righteousnesse of the Law may be fulfilled in us who walke not after the flesh but after the Spirit Rom 8.4 The Law is a royall Law and must be observed If ye fulfil the royall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Scripture Aquinas Gorrhan Faber yee doe well Iam. 2.8 Some understand it of the Gospell only but unfitly The Royall Law is as the Royall way the Kings high-way a plaine Rode without turnings or by-paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regia lex sicnt via Regia fine diverticulis A by-way is a compassing way the Law the will of God is onely streight The passage by the Law is like the passage intended by Israel thorow Edom they would goe by the Kings High-way and neither turne to the right hand nor to the left Num. 20 17. Let us use that way cōscionably let us use it and receive not the Grace of God invain 2 Cor. 6.1 That we may receive that grace into our hearts as well as into our eares And by this we may make a tryall also of our workes 1. If we receiue not that grace in vain wee shall receive a power to inable us together with the command and if wee receive the Law the Word in power it begets us more then to a meere forme 2. If wee receive not that grace in vaine wee receive a will to obey so well as we doe obey and wee shall obey willingly though there were no Law nor no curse The Christian delights in the command and so the yoke is easie they are a willing people in the day of Gods power Psa 110.3 and serue God not in the oldnesse of the letter but in the newnes of the spirit Rom. 7 6.3 If wee receive not that grace in vaine wee shall prize Grace and make it our endevour to expresse our selves thankfull Let it be our care to know the will of God and to doe it And because wee shall never performe the Law wel till the Law be within us let us challenge of God the Covenant That hee would write the Law in our inward parts FINIS The Contents THE Analysis of the second Chap. to the Galatians pag. 2 3 c. Doct. A man is not iustified by the workes of the Law but by the Faith of Iesus Christ p. 7 Explication of the Doctrine ibid. What Iustice is p 8 What Iustification is p. 9 The Explication of the Name ibid. Of the thing it selfe 12 The nature of Iustification ibid. The Degrees 13 The Kindes ibid. The false causes of Iustification excluded 15 Papists Tenet of Iustification by workes their evasion of a twofold merit confuted ibid. to 24 The true meritorious cause of Iustification Christ Iesus 24. to 29 How Christ is our Righteousnesse viz. by Faith 29 What Faith is ibid. Faith seated both in the will and intellect 30 The manner how Faith Iustifies 1. Negatively 31 2. Positively 32 Faith not the meritorious cause of our Iustification 33 Faith Iustifieth not because of Gods gracious acceptance 34 Iustification by Faith confirmed by Testimony 39 By Arguments Argument 1. 40 c. The Doctrine of Christian Liberty 48. c. Liberty divers 49 Liberty described 51 What we are freed from 54 Of Indifferents 60 Indifferents twofold Things Men. 60 61 Constitutions of men two-fold Politicall Ecclesiasticall 61 62. Conclusions touching the nature and extent of Indifferents 63 The ends of our freedome and of the DoctrIne of it 66 71 72 73 False conceits of Christian Liberty 67 Exhortation to stand fast in our Liberty 75 Obiection answered 79 Exhortation to reioyce in our Liberty 80 Argum. 2. of our Iustification by Faith 91 A two-fold absurdity in the tenet of Iustification by the Law ibid. c. Argum. 3. Of Iustification by Faith 95 How farre forth wee may bee angry 97 Hereticall Teachers bewitchers 99 In our reproofes wee must labour to bee both plaine and pleasing 100 Doct. 1. Faith seeth things that are farre removed 102 Doct. 2. All our Preaching must be to paint out Christ to the people 104 Argum. 4. Of Iustification by Faith 111 The absurdity of expecting Iustification by the works of the Law 112 Argum. 5. Of Iustification by Faith 117 118 c. Argum. 6. 122 Argum. 7. 126 Argum. 8. 129 Six things observable 1. Who hath redeemed us 2. From whom 3. From what 4. How it was done 5. To what end 6. By what mean Gal. 2.13 131 132 Argum. 9. 134 135 Obiection against the inheritance being of promise answered 136 The promises of the Law and Gospell differ 138 139 Confirmation in Scripture three-fold 140 Application of the Doctrin of Iustification by Faith 144 obiection 1. If we be iustified by Faith onely to what end serveth the Law 145 146 Answered 149 The use of the Law 152 153 154 Reasons for the continuing of the Law 154 Question concerning the duration of the Law 158 By whom the Law was ordained 16◠Two commendations of the Law 161 166 The inference of the Papists for the Mediation of Saints and Angels from the Mediatorship of Moses confuted 170 Christ is not a Mediator of one 171 A Mediator what 173 The cause of disagreement ibid. Twofold Application 1. From the use of the Law 2. From the continuance of that use 17◠The use of the Law two fold 1. Civill 2. Spirituall ibid. The Civill use of the Law to restraine sinnes ibid. The Spirituall use to discover the nature of sin to us 177 The way to get mercy is to know we need it 183 The Law was added till the Seed should come expounded literally and spiritually 185 Obiections of an
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