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
The three Questions OF Free Iustification Christian Liberty The use of the Law Explicated in a briefe Comment on St. PAVL to the Galatians from the 16. ver of the second Chapter to the 26. of the third By SAM TORSHELL Pastor of Bunbury in Cheshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 29. adv Ca um S. Trin. LONDON Printed by I.B. for H. Overton and are to be sold at his shop in Popes-head-Alley at the entring into Lumbardstreet 1632. The right Worshipful the MASTER the WARDENS and the rest of the Company of HABERDASHERS in London T Is not custome but a right that challenges the Dedication They are Sermons which were preached in that Interim while I was yours though at London and to that people whom I still equally both love and honour and who at that time owned my Preac ings yet after your choyce had separated mee from them to a remoter Countrey and greater task Their desire first cald it to the Presse but 't is a trodden Complement to pleade Importunity nor doe I love it but must freely confesse That it is not onely by enforcement that I am abroad Every one that vouchsafes to bestow his eye so meanely may reade and with welcome Nor would I beg acceptance from Censure let men verdict as they please It were Pride and Selfe-seeking to crouch unto opinion My intendments are but to doe service to my great Master and them that are his The Humble and therefore from him onely are my expectations If God might have honour and Gods people benefit harshest Censure shold not discourage mee from publishing this or more I affect not their Nicenesse that will bee their owne Closets and Cabinet up their owne labours If wee have but one Talent it must bee put unto the Banke God endures not the Napkin Let God the Church have our Studies if we be conscionable wee cannot lose by our sweat The Subiect of this discourse cannot be unusefull the frame is but rude I intended not ornament much ornament becomes not a Sermon That Trumpet of the Gospell the learned Paul determins to know nothing among his Corinths save Iesus Christ and him crucified But what ere it is I have made it you-s as a testimony of those respects I beare you and how iustly I owe them upon Bonds not few nor ordinary The Lord adde unto what he hath bestowed upon you and make you answerable to your wonted goodnesse It is the prayer of Your servant in the businesse of God SAM TORSHEL Bunbary 1631. OF JVSTIFICATION BY FAITH THE Questions of Free Iustification of our Christian Liberty and of the use of the Law are agitated of late not without much heat while one side carefull the other side fearful of good works doe both strive for Christ and mistake each others grounds They are untoward names wherewith Christians brand one the other while one is called a Legalist another pointed at for an Antinomist and this man repayes the former with the hateful name of Iusticiary peevish expressions of weake minds Can we not dispute unlesse we contend It were a presumption to endevour a reconcilement unfit for my few years and not much fit for this place I shall onely say so much as may best suit for popular Sermons for an audieÌ„ce not nicely curious If we begin an analyse at this chapter there are two parts Gal. 2. I. The continuation of the Apostles narration where hee relates two passed Acts 1. That at Ierusalem with the Apostles from the first to the eleventh verse 2. That at Antioch with Peter In which 1. The sum of the whole businesse vers 11. 2. The particulars of the severall passages they these 1. What Peter did v. 12. 2. The consequent of that error vers 13. 3. Pauls following reprehension In which wee have 1. The manner of it by way of an interrogation to presse it therby more closely 2. The matter of it That is double 1. Hee prooves the Hypothesis that those present Gentiles ought not in that to have Iudaized which he proves from Peters owne contrary fact vers 14. 2. He proves the Thesis That the Gentiles ought not at all to seeke righteousnesse from the law This 1. Hee proves from the common fact of all the Apostles vers 15. Wee who are Iewes by nature c. If any might looke for righteousnesse from the law then we might by the best reason doe it having privilege above all other people for we are borne Iewes born to the righteousnesse of the Law wee have the Fathers the Covenant the Promises and are not sinners of the Gentiles alieni faederis strangers from the Covenant as they are yet we know that a man cannot be justified by the Law 2. He confirms it from the general doctrine of Iustification vers 16. II. The second part is the Returne of the Apostles speech to the Galatians wherein 1. Hee layes downe the doctrine of free Iustification the maine Argument o his Epistle vers 16. For this verse is both the close of the former and beginning of this part by an artfull and almost unperceiued transition passing from one to the other 2. He proves it by severall arguments which take up the rest of this Chapter and eighteene verses of the next 3. He makes use of it by deduction of some consequents from the 19. verse of the third Chapter and so following I shall goe on in an easie method and follow Paul in his therfore I lay downe for the ground of my following discourse this generall Doctrine That a man is not iustified by the workes of the Law but by the Faith of Iesus Christ This truth I shall first explicate secondly confirme thirdly apply which being done we shall somewhat comprehend those controverted tenents The explication is in this 16. verse Knowing that is 1 Explicat Wee doe know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that we may take the explication more full we will observe those particulars which the verse affords us they are these 1. What Iustification is 2 The exclusion of false causes of it 3. The true meritorious cause 4. The meanes of application Concerning the first that we may take the whole nature of it we will see 1. What Iustice is 2. What is Iustification 1. Concerning Iustice Thus Iustice or righteousnesse is a perfect conformity or agreement with the Divine Law which admits a double name 1. Legall which is that righteousnes or conformity to Gods Law which is inherent in our selves a iustice of workes and it is either 1. A iustice of obedience in doing all in leaving undone nothing Or 2. A iustice of satisfaction in enduring the penalty for default of obedience 2. Evangelicall which is that rigâ—teousnesse or conformity to Divine law not inherent in our selves but being in another is reckoned ours A iustice of faith 2. Concerning Iustification therein 1. Of the Name 2. Of the Thing For one gives light to the other 1. Of
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
Paul whole worke but to paint out Christ Himselfe had determined to know nothing but Iesus Christ and him crucified And hee will teach but what he might savingly know And my speech and my preaching was not with inticing words of mans wisedome 1 Cor. 2.24 Our preaching must be plaine and lively plaine that Christ may bee truely painted before us lively that in the fresh knowledge of his death hee may bee crucified among us They are bad Preachers that paint themselves in their owne colours instead of Christ While in our ordinary Sermons we doe unnecessarily tell you how many Fathers wee have read how much we are acquainted with the School-men what Criticall Linguists we are or the like 'T is a wretched ostentation we doe over much affect our owne picture and paint unto you our owne Schollership It is not fit that Divinity should bee sordidly attended but with such words as may both take the sense and the understanding Yet there is most wisedome and efficacy in Gods Oratory the sacred Scrrpture-expression and wee preach with most authority when we deny our selves I speak not as affecting a sluttish haÌ„dling but a Sermon wel dressed with fit words rather thaÌ„ fine but especially in the evidence of the Spirit with power This way we shall draw the heart into the eare and as wel Touch as Affect So our Saviour taught it was the will of the Father which hee published and hath received that praise by the Evangelist from the Spirit of God He taught as one having Authority and not as the Scribes Mat. 7.29 Obser 3. The doctrine of Christ crucified is set before their eyes Let me now direct you what is the best ornament of your houses and your hearts too The Crucifix Let that be hung every where I meane not a wooden or brasen or though of some purer mettall gold or silver but the saving knowledge and contemplation of Christ in the heart Let him bee before your thoughts as if your eyes saw him stretched along and nailed to the Crosse his head bending in a solemne and yeelding posture his armes spread as if wooing our embraces This let this be all our Superstition not to adore an Image but to make use of more profitable Preaching Images were not brought into the Church till preaching grew slacke I need not instance you the Canon of Eliberis Conc. Elib An. 305. the Iudgement of Origen the zeale of Epiphanius Hieron in Epist Epi. Greg. lib. 9. Epist Ep. 9. the decision of Gregory to his Massilian That of an ancient in the Library of the Fathers is expresse for all Biblioth patr Tom. 9 None of the Antient Catholickes ever thought that Images were to be adored Away with those new superstitions let this be our Crucifix our Image to beleeve in Christ and make use of his death The Apostles reprehension of these Galatians hath kept us from the third Argument delivered in the second vers That by which ye received the Spirit that is it which iustifies you you received not the Spirit by the workes of the Law but by the hearing of Faith Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the Spirit of Son-ship and the Spirit of Gifts Chrysostome understands it of the latter Accepistis Spiritum Sanct. edidistis miracula c. Chrys in loc but the Argument of the place seems to meane the former The Law is not the Minister of the Spirit and life though the Spirit worke by the Law Ioh. 16.8 Therefore they could not receive the Spirit by the works of the Law an assurance of their Sonne-ship But the Gospell is properly the Minister of the Spirit that works confidence faith Now the Spirit is not given but to them that are Iustified and by that by which they are iustified Hee referres the truth of this unto themselves that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the own selfe condemners Hee speakes as Saint Ambrose hath the phrase Loquitur auâ—em ad huc cum Stomacho Amb. in oc still with some stomack against them Or as another urgeth it If I added no more subtle and accurate reasons this were enough which I will now require of you and which the rudest and most unlearned will grant me This would I know Received ye c. Argum. 4 4. The fourth Argument is in the two following verses the third and fourth The Text. VERS 3. Are ye so foolish Having begunne in the Spirit are yee now made perfect by the flesh VERS 4. Have ye suffered so many things in vaine If it be yet in vaine VVHat is foolish and absurd is not to be beleeved or entertained But it is an absurd thing to bee perswaded That such as have begun in the Spirit may bee made perfect in the flesh The one proposition is implyed the Minor is expressed and not without the former vehemence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish The folly or absurdity will appeare whether we consider the thing logically or physically or theologically 1. It is logically absurd to expect a more noble effect from an ignoble cause to seeke perfection from the flesh 2. It is physically or naturally absurd to attribute more efficiencie to that which is passive than to that which is Active more to the flesh than to the Spirit 3. It is theologically absurd or absurd in Divinity whether we understand it properly or metonymically 1. properly The flesh is as grasse The voyce said Cry All flesh is grasse and all the goodlinesse thereof is as the flower of the field The grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse Esa 40. 6 7. It is a withering fading thing But the Spirit is Divine and powerfull and constant because Divine Shall a thing begun by Divine agency be compleated by weake flesh 2. Metonymically the Spirit is Spirituall grace and faith the Flesh is ceremony and the workes of the Law It was an errour brought in by those seducers They would admit of Pauls doctrine concerning Iustification but they wold have the Law added to and give up their sentence peremptory to the councel Except yee be circumcised after the manner of Moses Orig. lib 3. in Rom. 3. yee cannot be saved Acts 15.1 An absurd error As if the beginning of Light should be from the Sunne and the encreasing of it from the nights darkenesse And what else doe the Papists meane when they cal faith Radicem Iustificationis The root or beginning of Iustification The Iesuites explaine themselves when they say They therefore call it the beginning because faith doth dispositively beget charity and meritorious workes by which properly we are iustified formally and materially This is that doctrine which the Apostle hath pronounced absurd and foolish which absurdity is further confirmed in the fourth verse If that were their expectation then had they suffered much in vaine for the Faith which they now reiected The proposition
observes unto us 1. That the Galatians suffered much 2. That the sufferings of the Galatians as of all Gods people tend to Reward not of desert but of appointment 3. That the Reward is to persevering in those sufferings 4. That all sufferings for the faith are lost if the Galatians turne unto Law-workes againe The fifth verse hath but the same force of Argument with the second and therefore I omit it though if it were seasonable to the questions in hand and that I intended not brevity in this Comment I might dispute it How farre * Aug. de Civit dei lib 22. â— 8 Chrys hom 14 â—n mat miracles doe confirme the Faith and are necessary what the * Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. â—uron hist Fran. l. 2 c. 3. Paâ—â—iac Re. Rom. lib ult impostures of Hereticks have beene about them what the lyes of the * Lyndanus Alan copus Dial. 6. Papists have beene concerning ours but I hasten and therefore omit them Argum. 5 5 The fifth Argument followes in the foure next verses The Text. VERS 6. Even as Abraham beleeved God and it was accounted to him for righteousnesse VERS 7. Know yee therefore that they which are of faith the same are the children of Abraham VERS 8. And the Scripture foreseeing that God would iustifie the Heathen through faith preached before the Gospell unto Abraham saying In Thee shall all Nations be blessed VERS 9. So then they which bee of Faith are blessed with faithfull Abraham Sed quid juvat â—sta su â—â—ssâ— cum caeteâ—a qua re equit insania ipsius adversa sint Hier. MArcion the Hereticke tore out these foure verses out of his Copy but as Hierome answers roundly But what will it helpe him to have taken away these when those things that are left doe sufficiensly oppose his madnesse As Abraham the Father of the faithfull was iustified so also are his Sonnes But Abraham was Iustified by Faith Therefore Wee in the same manner The proposition though not in the Text is plaine by an Argument A pari there is the same Covenant made to the Father and the Sons Gen. 17.7 I will be thy God and of thy seed after thee The Covenant was the same and the same * Iraen lib. 4. cap 38. Condition Rom. 4.11 12. Hee received the signe of Circumcision a seale of the righteousnesse of the faith that he might be the father of al them that beleeve though they bee not circumcised that righteousnesse might be imputed to them also and the Father of Circumcision to them who are not of the Circumcision onely but also walke in the steppes of that faith of our Father Abraham which he had being yet uncircumcised The Assumption is in the sixth verse cited from the Testimony of Moses Gen. 15.6 Hee beleeved in the Lord and it was counted to him for righteousnesse Though Abraham were abounding in workes Tert. de pati cap. 6. and glorious in his obedience yet not them but his faith is imputed The conclusion in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Latine renders that Ye know which wee read Know yee Thus referring it to their owne collection which is onely amplified and cleared in the two following verses out of which I would onely touch at some observations 1. The same way of Iustification was had both in the Old and the New Testament 2. The Gospell is not New as the Romish are woâ—â— to 〈◊〉 tâ—e Reformed with the title of New-Gospellers It was preached to Abraham In thy seed all Nations shall be blessed And long before him to Adam in the promise of the same seed 3. The New Testament hath much foundation in the Old and therefore we may confirme the Doctrine of this by that Against the froward cavills of some who in their reasoniâ—gs wil not admit of those writings But chiefly let mee not omit that which Luther hath observed M. Luth. in Gal in loc How much the children oâ— the beleeving Abraham and the begetting Abraham differ The begetting Abraham was a worker the beleeving was righteous His faith was upon Christ the obiect of his faith We are blessed not with the working but the faithful Abraham 6. The sixt Argument Argum. 6 is delivered in the tenth verse The Text. VERS 10. For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them AS many as are of the workes of the Law are under the curse of the Law Therefore the Blessing or IustificatioÌ„ is not of works The proposition is proved Deut. 27.26 That continues not Manere is Omnia implere perfectè to continue or remâ—ine in all is to performe aâ—l perfectly as a Quadrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cubicke or square figure to stand unmoved The phrase in the beginning is metaphoricall The that are of the law as it were retainers to the Law and goe after that Natâ—re loves that course and the young man comes with such like desire Master what shall I doe to inherit life Matth. 19.16 But such shal have repayed bitter wages They are under the Curse The Papacy then is the way to perdition because it sets men to that service But are there not precepts in the Law Have not those precepts promises annexed How then are such under the curse The works of the Law performed put us not under the Curse but the workes attempted and failed in for if wee could perfectly fulfill them wee should bee saved by them But the Law is not Doeable which is not from the Law or from God but from our selves and comes to passe thus Rom. 8.3 What the Law could not doe it could not doe in that it was weake through the flesh Let me observe 1. The Artifice of Paul he pleads upon sure grouÌ„d It is written All have recourse to some first principles Physicians to experimented Aphorismes Lawyers to the Statute Divines to the Canon So our Apostle here It is written This he pleaded to Agrippa as his warrant Act. 26.22 I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come 2. They are Vnder the Curse that continue not in all not onely that violate all but any So that Apostle Iam. 2.10 For whosoever shall keepe the whole Law and yet offend in one point he is guilty of all 3. The Curse named is eternall for it is opposed to Iustification and life the eternall Blessing Argum. 7 7. The seventh Argument is in the 11. and 12. verses The Text. VERS 11. But that no man is Iustified by the Law in the sight of God it is evident for the Iust shall live by faith VERS 12. And the Law is not of faith but the man that doth them shall live in them RIghteousnesse is by
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
service The Law must bee given with terror that when they should see and heare and conceive nothing but horrors fire and smoake and clouds and thunders and earthquakes ratling and confused noyses flames darkely yet dreadfully appearing through pillers of smoake they might affrightedly runne from the foot of the mountaine The Text tels us Exod. 20.18 And all the people saw the thundrings the lightnings and the noyse of the Trumpet and the Mountaine smoking and when the people saw it they removed and stood a far off and they said unto Moses Speake thou with us Now they see their cleansing and their holinesse to bee nothing worth Before they were holy very holy now they finde they were not able to abide in his presence Ah Lord how wonderfull art thou and fearefull in thy speakings O royall law and powerful Law-giver There was a Light upon Sinai but it was onely such a flame whereby they might see themselves to be miserable The Law and the Gospell are both Lights the Light in the Gospell is to shew us Christ 't is as the starre which led the Sages unto Bethlem and shewes us the place where the Babe lyes but the Light in the Law is not without smoake or as Lightning from a cracke of Thunder to that end that wee may discerne our selves wretched The Law and the Gospell are both voyces the voyce of the Gospell is a still small voyce it cheares up in speaking the voyce of the Law is a wind and earthquake and thunder 1 Kin. 19.11 12. And both the fire and the noyse is that we might be humbled for then wee are fitted for mercy The whole need not the Physitiā but they that are sick Christ came not to call the righteous but sinners to repētāce We cānot expect help frō Christ til we be sick til we be sinners Ah wee are too sound we are too holy wonder not at such expressions Wee are too holy and while wee are thus righteous Christ doth not call us Hee comes to save sinners that is his worke till wee bee sinners Christ cannot come unto his worke If ever we would have mercy let us see that we need it If we dare challenge mercy we know we shall bee repulsed Come humbly unto God in the acknowledgemēt of wants and doubt not of supply If a Beggar tel me though hee crave a penny yet hee hath mony enough in his purse meat enough in his bagge and friends that wil provide for him he moves me to no compassion but if his distresses cry and he pleades himselfe moneylesse and breadlesse and friendlesse and altogether helplesse I cannot tell how to deny him God would have us such supplicants wee are strengthlesse and meritlesse and altogether worthlesse Mercy Mercy onely This the Law drives us to and then wee are fit for a Bounty 2. This is the Lawes use now let us see the continuance of that use It was added till the Seed should come As the phrase is in another case If the dayes of the Law had not beene shortned no man could have beene saved But the tyranny is now limitted and wee by Christ may cry Victory Liberty We may understand it 1. Literally The Messiah come is the end of the Law All the Prophets and the Law prophecyed untill Iohn Mat. 11.13 2. Spiritually The Law stayes in force but till it hath made us tremble now we leave the Law and lay hold upon the Faith One Deepe calleth upon another Psal 42.7 When all the water-spouts and billowes are gone over us then shall our praier be unto the God of our life The Law when it hath acted its owne part * This is to be understood of the law as given by Moses not as it is a new commandement given by Christ as you shall heare hereafter must goe off the Stage if it have humbled us and brought us low unto the Dust The act is done let it with-draw into the Tyring-roome to be disapparelled Let Musicke now and Grace enter But * i.e. the paedagogy of the law the Law will not easily give place it would be working still When wee are humbled to lownesse to nothing yet then we begin to enquire What shall we doe What shall ye doe It is suggested by the usurping Law and the proud enquiry of Nature not enough humbled We are not now * i.e. To be led on stil and onely by Moses his law to doe it is Faiths Scene We ordinarily meet with this Imposture from the Divels both malice and subtilty Take an instance A man that hath lavisht out his time of health without heed or care or conscience of his wayes when he is laid weake and sicke upon his pillow and his conscience begins busily to present unto him his former sins and the wrath due unto his sinne when now he sees himselfe sinful and therfore miserable apprehends Death and Hel ready to swallow him hee fals upon this resolve I have loosely mis-spent my time heretofore but if I live and recover strength I will mend and endevour to serve God better Mark I pray he thinkes not at all of Faith but onely of his Workes as if he were still under the paedagogie of Moses Ah deluded man see at length the policy of that Tyrant to draw you from Beleeving hee would set you onely on working Let mee speake a bold word but a true one The remedy is as dangerous as the disease for this is to use the paedagogie of the Law still when the Seed should come A man in that case upon the apprehension of wrath should speed himselfe to Christ and when hee hath gained assurances there then his former resolve viZ. of mending his life would bee very seasonable for without this method hee seekes his Righteousnesse but from himselfe Beloved our taske is then at the hardest when we thinke 't is done Be acquainted with Satans methods When the conscience is very much humbled a promise of grace is offered the distressed readily replyes Ah but I have no mony to purchase it withall Suffer not these Law-thoughts to dishonor Christs freenesse Hee offers freely Come and buy without money without price Ah but I have no friends to deale for me It is the Law that speakes still but he is a friend to the friendlesse in him the fatherlesse find mercy But will he respect such a poore worthlesse wretch as I am If I had any thing if I had but that Faith you speake of I could come more confidently to him and expect performances They are proud reasonings under the shew of Humility and 't is the humor of Ephraim Wherewith shall I come before the Lord The Law loves Soveraignty and would still have us his according to the Apostles phrase To bee of the workes of the Law But the Law of Moses serveth but till the Seed comes when faith and grace appeares let Moses resigne the Chaire unto Christ I have spent more lines than I intended upon
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
world in regard of the oldnesse of the flesh stil remaining in them That therfore they are said not to sinne is spoken of them as they are the sonnes of God that they are commanded to confesse that they still have sinne in them is spoken of them as they are the children of this world All which is true as he intended it against the Pelagians but not to the minde of this place 5. But what the same Father delivers in another place is consented to by others understanding it of Reigning sinnes wasting the conscience This is a sinne unto death whereupon Saint Iohn distinguisheth and clears the obiection made from his owne writing cap. 3. All unrighteousnesse is sinne and there is a sinne not unto death Wee know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Ioh. 5.17 18. Howsoever wee must admit of sinne Hee that is * Jmpossibile puto non contaminari extrema animae etiam in viris qui perfecti putantur Orig Aug. ad â—elâ—uâ— epist 108. cleane yet hath need that his feee be washed Ioh. 30.10 None of the Saints ever bragd that they were sinnelesse How shall I chuse out my words to reason with God whom though I were righteous yet would I not answer but I would make supplication to my Iudge saith that holy Patient Iob 9.14.15 And he who had the Testimony of a man to Gods heart yet bends If thou Lord shouldst marke Iniquity O Lord who shal stand Psal 130.3 Enter not into iudgment with thy servant for in thy sight shal no man living be iustified Ps 143.2 Who can say I have made my heart clean I am pure from my sinne Prov. 20.9 And all these Iob David Salomon though they lived in the time of the Law had one â—nd the same Christ with us And the Iustified Paul I know nothing by my selfe yet am I not herby Iustified 1 Cor. 4.4 'T is that which the holy Spirits of the Ancients have inveighed against They say Basil lib. de câ—nstit Monast c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll 22. c. 7. The Regenerate cannot sinne the flesh onely can But what Is it not their flesh Where are themselves when the flesh sinnes Or if they bee Regenerate are they not also men 'T is true that the Flesh lusteth against the Spirit and the Spirit against the Flesh these are contrary the one to the other Gal. 5.17 But the word Flesh is here taken not phusically for the musculous substance of the flesh but theologically for the vitiousnesse of nature And supposing it true in their literall sense yet the very flesh which is called the vessel must he kept holy This is the will of God even your sanctification that ye should abstaine from fornication That every one of you should know how to possesse his vessell in Sanctification and Honour for God hath not called us unto uncleannesse but unto holinesse 1 Thes 4.3.4.7 I endure not to mention those filthy those filthy doctrines of David Georg concerning Spirituall marriage and the lawfulnesse of having many Spirituall wives Ad augendam prolem Doctrines contrary to an expresse Apostolike Rule 1 Cor. 7.2 And more Bestiall and impure than the uncleane heresies of the Valentinians and Gnostickes They have another conceit suitable to the former That in their prayers they will not make confession of their sinnes nor petition for pardon And therefore would have the petition of Remttte debita Forgive our Trespasses wiped out of the Lords praiers Ah bold presumers Did Christ teach it and shall they despise it Are they so rich with Laodicea that they stand in need of no pardon Wee may say of them as Tully against his Anthony O te miserum Wretched Anthony And by so much more wretched because thou knowest not that thou art so The estate of such is more dangerous than of the most prophane those are diseased with a feaver these with a Lethargy The violence of the seaver may make the man sensible that he needs physicke an open course of profanenesse often strikes a man at his private and separated times But the Lethargy is a dull disease and the man nor sees nor cares They cannot have heaven Conc. Afr. Conc Miler Aug de Spir et lit cap. 2. Basil Hom. de poenit Amb. in Luc 1. Idem lib. de fuga Saculi Gennad de eccl Dogm cap. 31. unlesse they have pardon 'T was an ancient error and anciently opposed All these severall errors flow from the opposition of the Law or the unjust maintenance The Iewes doe unjustly maintaine The Antinomists the Enthusiasts the Anti-vetera testamentaries the Sinnelesse Anabaptists doe as unjustly oppose it We wil not longer pursue them but proceed in the last place by way of conclusion of the whole Tractate to another use III. An use of exhortation Let us not reject the Law but make of it its owne proper use God will not have it contemned there is morality in that command Deutr. 32.46 47. Set your hearts to all the words which I command you this day for it is not a vaine thing for you And the man is described to bee blessed who meditates in the Law of God and doth exercise himselfe therein day and night Psal 1.2 Let not Moses take the place of Christ but yet make a right use of Moses when workes come in their owne place wee can never performe enough of them if we use them as our life this were indeede to trample the blood of Christ under our feet and to set Moses in the chaire but let the seruant follow his Master let Moses follow Christ let the Law follow Grace let Workes follow Faith that all may act their proper and designed parts Let me call for workes that God may be Honoured that your owne consciences may be comforted that wandrers may be called that weake ones may be incouraged 'T is an end of our being an end of our redemption wee are intended for action wee are created to good works wee are redeemed that wee might serve All those all these considerations doe call for working Let mee instance but the worke of Redemption because most agreeing to the argument in hand Being delivered from the hand of our enemies we must serve him in holinesse and r ghteousnesse all the dayes of our lives Luk. 1.74 75. Let us contemplate the state of our misery the estate of our deliverance A poore Gally-slave that is wearied out by his continuall tugging at the Oare whose Armes doe grow Brawny with excessive labour and nothing more ordinary to him than strokes and hard usage so that he spinnes a poore and wearisome life worse than death it selfe if a ransome bee freely paid for him by one who commiserats his case would he not gladly spend himselfe in the service of his Ransomer 'T is our case wee are the men In what a slavish thraldome were
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
which iustifies cannot bee alone so the Apostle to these Galatians cap. 5. ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith that workes by love yet the inference is unworthy the quicknesse of a Iesuite as if a man should say If the eie see alone then it wil see if it be alone Whereas we know to give you the thing cleare by this similitude that although the eye alone see yet if it were by it selfe alone it could not see at all There is no part of my body can see an obiect visible and presented not my eye-lid not my fore-head not my braine but my eye onely yet if my eye were taken out of my head I could discerne nothing Wee dare not separate workes from faith that were to leave it naked and shew it dead yet it is an untoward translation which Bellarmine renders Bel. de Iust lib. 2. c. 4. not without a manifest barbarisme when he reads thus Faith that is wrought by love so making charity the forme and soule of faith But let us retaine that forme of words Wee are iustified Sola fide by faith alone The Fathers are so usuall in that phrase that I could easily weary you with the allegations Let mee referre to some that have the very word Sola fide Orig. in loc Basil in conc de humil Ambr. cap. 9. in Rom. 3. Hier. in Rom. 4. Pet. Chrysol serm 34. de Haemorroissa Bern. serm 22. in Can. August in 83. Quaestionibus quaest 76. But no more for I remember where I speak onely let mee adde the words of two testimonies That of Chrysostome in 3. ad Galat. is very pertinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe saith hee some say hee that relyes on faith alone is execrable But the Apostle speakes the contrary hee that relyes on Faith alone is blessed This Theodoret septimo Therapeuticon almost repeats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor do wee obtaine those secret good things by any of our owne merits but by faith alone This for the second The exclusioÌ„ of false causes the third thing propounded for explication is The designement of the true meritorious cause of our Iustification The Text declares it to be Iesus Christ His merits Hic videtur esse implicatio terminorum Consule pa. 14 ad finem his obedience in doing in suffering Take it in a briefe head thus Where there cannot be Iustification by plea it must bee by some other proportionable means which we call Satisfaction This Satisfaction must be proportioned to the offence this being infinite that must be alike infinite Man therefore cannot satisfie for both his doings and his sufferings are limited It must be done by another now all creatures are both unholy and finite and the two requisits necessâ—rily to be in the satisfier are righteousnesse and infinitenes These are solely in God but God cannot be satisfied by himselfe that were onely to forgive so he should not be fully iust It fals therefore into this that he who must satisfie must be God truly righteous truly infinite and in somewhat different from God that there may be a compleat fitnes Let nature search this mystery she wil easily be confounded nay let the soule that sinned bee put upon the search it leaves studying and fals to despairing Briefly it must fal upoÌ„ the appointment of an higher wisdome namely Christ in whom those fitnesses do all meet Therefore the Righteousnesse of the Iustified is that which formally is in Christ only See how the Apostle inlarges and explaines himselfe in this in his holy zeale against proud Zelots they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God Rom. 10 3 4 5 6 7 8 9. See the same Apostle in a more practique expression his owne Resolve I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord and doe count them but dung that I may winne Christ and bee found in him not having mine owne Righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.8 9. The determination of a spirit made Divine Let us so goe out of our selves and flye unto our Christ Hee is our hiding place and must be our strength Surely shall one say In the Lord have I righteousnesse and strength even to him shall men come and all that are incensed against him shall be ashamed In the Lord shall all the seed of Israel be iustified and shall glory Esay 45.24 25. We must not looke upon the Law or Works but see them hid in Christ This mystery was excellently shadowed wheÌ„ God commanded the Ark wherin were the Tables of the Covenant to bee covered with a Propitiatory upon which the Cherubs stretcht their wings Exod. 25.17 18 19 c. Heb. 9.4 5. Christ is that Proâ—itiatory Rom. 3.25 Let us not presume to uncover the Arke or to take out the Decalogue for it is happy that the Law is kept shut and inclosed from us but let us fasten our eyes upon the Mercy-seat see how sweetely the Cherubs sit and minde not what the Chest containes for to lift up the lid of that were like the opening of the boxe of the harmfull Pandora and would present horrour to the curious the unwise Iusticiary The last head propounded for explication was the means of application Christ is that Righteousnes how is he ours By Faith 〈◊〉 man is iustified not by the works of the Law but by faith in Iesus Christ so the Text. We will here consider 1. What Faith is 2. How Faith justifies 1. I intend not a dispute a word may give us what may suffice the present purpose It hath seat both in the intellect and in the will and we observe in it both Assent and Appresion This indeed is faith or if we looke upon it a little extended wee perceive the thrusting away of somwhat the accepting of somwhat the exclusion of workes of worth the acceptation of Christ The Apostle to the Hebrewes gives us this in a like phrase speaking of the Patriarchs faith These dyed in the faith not having received the promises but having seene them a farre off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were perswaded of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embraced them Hebr. 11.13 2. This faith justifies the Scripture is full Rom. 3.24 25.30 Rom. 10 10. Ephes 2.8 Concerning the manner take it negatively positively in these Theses 1. It iustifies not by bare profession then should all hypocrites be iustified but S. Iames disputes strongly in his second Chapter against them and against that Faith In that sense he laies down his cavilled and mistaken conclusion v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By workes a man is iustified and not by faith onely His intent is but the same with Paul in that place alleaged and vindicated Gal. 5.6 2. Nor are we iustified by faith as by an action which hath worth and merit in it whereby
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