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
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
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
of the Law The law Iustifies none we must therefore be either freed from the law or not at all Iustified For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things in the book of the Law to doe them Gal. 3.10 Deut. 27.26 But here is our freedome Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Hee became a curse for us and was made for our sakes as the greatest sinner he stood in place as David the Adulterer as Peter the Denyer as Paul the Persecutor Wee must see our Christ wrapped as well in our Sinnes as in our flesh He was numbred with the Transgressors and he bare the sinne of many Esa 53.12 He was made sinne for us who knew no sinne that we might bee made the righteousnesse of God in him 2 Cor. 5.21 Thus is hee pleased to call our sinnes his and he speakes in David his Type Psal 40.12 Mine iniquities have taken hold upon mee so that I am not able to looke up they are more than the hayres of my head Christ standing thus a sinner the law accused him and after accusation kild him But hee hath satisfied and the Law is overcome we have learned to triumph O death where is thy sting The sting of death is sinne and the strength of sinne is the Law but thankes be to God which giveth us the victory through Iesus Christ our Lord 1 Cor. 15.55 56 57. When the Law curseth sends out Writs sues out Attachements wee plead Immunity and send the law to Christ by whom we aree freed 2. From the power of sinne the other evill of servitude Yeeld your selves unto God Ante legem non pugnamus sub â—ege pugnamus sed vintimur sub gratia pugnamus vincimus in pace ne pugnamus quidem Aug. in Rom. 6. for Sinne shal not have dominion over you for ye are not under the Law but under grace Rom. 6.14 They are incouraged to the Combat by a double motive the goodnesse of their cause the easinesse of their conquest When wee are freed from the Law which onely commands but gives no strength to obey rather takes away our strength addes strength to sinne then are we under grace which beside that it forgiveth that which is past Quae praeterquam prioradimittit ad futura quoque cavenda animat Chrys it doth arme us to take heed of that which is to come as Chrysostome sweetly expounds the Romans To whom the holy Apostle glorieth Rom. 8.2 The Law of the spirit of life in Christ Iesus hath made mee free from the Law of Sinne. From the a Osiander accusing the b Calvin power the c Lyranus bond the d Erasmus right the e Chrysost guilt of sinne the f P. Mart. law of the members 2. We are freed not only from the evils but from the burdens of servitude 1. From the Coaction of the Law for the Law doth burden a man and hinder the alacrity of his obedience A precept of the Law is Thou shalt love the Lord thy God with all thy heart with all thy mind with all thy strength To bee empty of all other loves to set the sole affection upon God Here the most perfect faile for though our love unto God be sincere yet we are many times drawne off with other lusts But the Law tels us He is cursed that continues not in all Now we see what ever we endevor we are still under the Curse our workes are Mala quia imperfecta therefore evill because not perfectly good This dulleth the heart and discourageth it from any offer The peevish eye of a froward Master makes the servant heartlesse What should I do any thing seeing whatsoever I doe I cannot please This is the burden of the Legally righteous the taske it set they must either doe it or smart for neglect The Israelites are beaten iâ— they bring not in their tale of bticke Exod. 5.14 But here is our Liberty God spareth us as a man spares his owne sonne that serveth him Mal. 3.17 The Command is given Let not sinne reigne in your mortall Body and the Promise is added with the Command Sinne shall not have dominion over you The Law cannot coact us but grace unloads us removes our burthens and sweetens our labours 2. Wee are freed from Indifferents when they prove burdens 1. Things The Iewes were bound to use and refuse many things the Vsing and Refusing of which had else beene Indifferent They must abstaine from Swine from things strangled and the like We have liberty of a freer use of Gods creatures being not subject to ordinances Touch not Taste not Handle not Col. 2.20.21 2. Men. We are not subjected to such commands as whereby they would bind the conscience Now the constitutions of men are either 1. Civill and politicall These wee have a rule for that wee must obey them though in 1 Cor. 7.23 hee seeme to give exemption Yee are bought with a price be yee not the servants of men yet Rom. 13.1.5 we have that other expounded Let every soule bee subiect to the higher powers for the powers that bee are ordained of God Who resisteth the power resisteth the ordinance of God Wherefore yee must needs bee subiect for conscience sake 2. Ecclesiasticall These concerne either 1 The matter of Gods worship then we renounce them as great presumptions for Divine worship cannot have institution from humane command 2. Or the manner of worship tending to decency Here Constitutions may order not bind order the carriage not binde the conscience But concerning both these and those Constitutions I meane both Ecclesiasticall and Civill I would deliver my selfe a little more fully and to that end wil present a few conclusions touching Indifferents their nature and extent 1. An Adiaphoron or Indifferent is Res media a middle thing which stands so to two extremes that it may alike incline to both And in the ordinary though not proper use of the word Medium Abnegationis Medium Participationis Aquin. it is a Medium betweene morall good and evill Now such a Medium is either of meere Abnegation so all Substances whether naturall or artificiall are Res mediae Indifferent things or of some participation which so farre agrees with either extreme as the extremes agree between themselves so no Substances are properly Indifferents but Actions only Actions therefore which are neither commanded nor forbidden and which in their intrinsicke nature have neither obedience nor disobedience are indifferent 2. Indifferent Actions in their owne intrinsicall nature nothing differ among themselves but are all equally far from good and evill But there are some which for the most part have evill circumstances accompanying them and therfore sound in the worse sense as if they did incline to evill as to be an accuser may be indifferently good or
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
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
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
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
third end of the Law by them not mentioned This Logicians call Falâ—acia consequeâ—tis vel non causae A fallacy of the Consequent They are not true but fallacious in their arguing So the Papists are wont to wrangle If workes doe not Iustifie why are they then done If the Sacraments conferre not grace and ex opere operato by the very worke done why are they administred To what are they profitable If Christs body be not really present in the Sacrament if it be not orally eaten to what purpose is the Supper Is it but a bare naked signe These are Paralogismes captious argumentations Is there no end because not that end which wee will needs appoint The law doth not Iustifie ergo 't is in vaine A vain Consequence My money cannot Iustifie mee my eyes cannot my hands cannot are they all therfore in vaine Or shall I cast away my mony pull out my eyes or cut off my hands Away with such frowardnes All have their proper uses Mony for traffique eyes for sight hands for action workes for gratitude the Law for direction Faith for Iustistcation The Law is good if it bee used as Law if it keepe within its owne bounds As things are distinct so are their uses The Sunne hath use and operation sutable to it selfe So the water so the earth the Sun sends influence and refresheth the water cooles and moystens the earth gives encrease So the Law hath it's use It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was set or added to that is Posita pro Appostâ—a â— adâ—cta pro missioni it was adjected or added unto the Promise God gave the Promise that the Inheritance should bee by that Crys â—om 4. Hier. tom 9 Latam superbienti populo ut quoniaÌ„ gratiam Charitatis nisi humiliat acciperenon posset fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur ut quaereret gratiam nec se suis meritis salvum fieri opinaretur ut es set non in sua potestate viribus iustus sed in manu mediatoris iustificantis impium Aug. afterwards he added the law as an Accessory Not that the Inheritance should be by it but for another end It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Transgression The Law was not unprofitable or purposelesse but for transgressions which Chrysostome and Hierom understand that it might keepe and restraine them from sin Augustine that it might teach them to know and acknowledge their sinnes So the Apostle frequently Rom. 3.19 20. Now wee know whatsoever things the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God for by the Law is the knowledge of sinne Rom. 4.15 Where no Law is there is no transgression Rom. 7.7 I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust Briefly the Law was added 1. To manifest sinne that it might be instar speculi as a glasse to discover the deformed 2. To restraine sinne that it might be instar fraeni as a bridle to curbe us from our forward venturings 3. To punish sinne by Threats that it might bee instar verberis as a scourge to correct our wantonnes Cursed is every one that remaines not in all things 4. To encrease sinne by irritation that it might be instar stimuli as a spurre to irritate But this is by accident for the Law is holy and the Commandement is holy and iust and good Rom. 7.12 The Law then causeth sinne to encrease Chrys in loc Gennad in loc Lyranus Non causaliter sed consequutivè Consequently not causally and that Non ex parte legis but nostri through our defect not from the nature of the Law For 1. Wee rush upon that more greedily which is forbidden like a River which makes a greater noyse and overflowes wâ—th more violence when it meets with a stone or banke in the way Whether it bee that our desires are more toward such things as are without our power as things prohibited are neglecting what is easie and soone accomplished or whether it be only from the nature of our human passions which the more they are suppressed the more they are inflamed like fire kept in which breakes forth the more violently Perer. numer 78. Or whether it bee onely from the perversnesse of mans will and his meere opposition to the will of God Whether it be from any or all of these we find it in our nature Nitimur in vetitum cupimusque negata wee tend to forbidden things and the Law by accident encreases sinne Minus peccati est si quod non prohibetur admittas Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu ad Simpâ—ic qu. 1. 2. The Law by accident encreaseth sinne because then wee sinne with aggravation His sinne is greater who offends against a knowne will than he that out of ignorance doth it 3. Againe the number of sinnes is multiplied by reason of the variety and multiplied number of precepts given by the Law The Apostle often mentioneth these ends of the Law and with some phrases not easily perspicuous Rom. 7.8 Calu. lib. 1. de pec Hyperius Tolet. Annot. 11. Sinne taking occasion by the Commandement wrought in mee all manner of Concupiscence The burning of an house may be the occasion of the building it anew and a rub in the way may occasion the turning out of the path Yet neither of these are so in themselves but are taken as occasions So our corrupted natures take occasion to sinne when the law of commandments intends the destruction of our building and the hindring of our course So the Gangrena and the Elephantiasis Ambr. li. 1. de patr Iac. are the worse for medicine It followes Added because of transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the seed should come Who the Seed is was before declared vers 16. Hee saith not And to Seeds as of many but as of one And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy Seed which is Christ But doth the comming of Christ terminate the duration of the Law Doth the Law cease to reveale to restraine to punish to irritate sinne after Christ is come How then is our Saviours witnesse of himselfe true Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Mat. 5.17 Is not the Law eternall Or why is the mention of such a period Yes The Law continues and the use continues to the worlds end but neither in a Mosaicall manner Thus what the Apostle speakes It was added till the Seed we may understand 1. Simply concerning all Lawes iudiciall ceremoniall morall as Mosaicall The Law did convince by Rites and by precepts as by them So the hand-writing of Ordinances was against us Israel was a stiffe-necked people modo frenis modo calcaribus
then we shall bee enforced to acknowledge that Christ is a Minister of sinne A Minister of sin is hee which teacheth us what to doe for Righteousnesse and so terrifies and shuts us under sinne thus in stead of a Saviour Christ should bee a tyrant a destroyer But this were false and abominable to conceive therefore the Apostle addes his Absit God forbid Moses onely was a Minister of sinne Christ is a giver of righteousnesse and the Scriptures are wont to promise it only by the benefit of him The Redeemer shall come out of Zion In the 18. verse hee amplifieth the former argument comparing the law to a Building a similitude frequent used elsewhere by Paul who cals himselfe A wise master builder 1 Cor. 3.10 I have puld downe that frame and structure of the Law that it may not reigne in the Consciences of Christians if I return to the Law which I have formerly forsaken I shall manifest my selfe to bee a deceizer so the vulgar or as the Greeke carryes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declare my selfe to bee a sinner a Transgressor and as the Greeke Scholies adde still obnoxious to death and damnation Hee hath given us his owne Character the true difference of Preachers True ones they destroy the Law and build up the faith of Christ Iusticiaries false Popish Teachers destroy the kingdome of Christ while they raise up the Building of the Law and maintaine their owne Righteousnesse The Argument is continued in the 19. verse no recourse is to bee had unto the Law againe for by the Law I am dead unto the Law Deo vivit qui sub Deo est Legi autem qui sub lege Aug. that I might live unto God So that now the Law hath no power over us which he speaks directly against them who say Wee must live unto the Law if we meane to live unto God Nay wee are dead to the commands of the Law not onely free but dead so though the Law live still it hath nothing to do with us a slave once dead is no longer subiect to the hard usages of his tyrannous Master though he call upon and urge him he heares not obeyes not because he is dead So are we to the Law in this businesse of iustification Here is mention of a law and a law some understand both to signifie the same By the sentence of the Law it selfe I am dead unto the Law it selfe tels us that it is not perpetuall but Christ is the End of it when Christ comes it ceaseth to rule This affords a fit sense yet I see not but that of Hierome may be rather admitted who understands the former of the Evangelicall Law the Law of Faith the Exposition is sweet Our Savior is become our law by him wee are dead unto that of Moses Now the Binding Law is bound it selfe by Christ and wee by him are set at liberty By this interpretation we are fallen necessarily upon that great Question of Christian Liberty which because it fals in so fitly into this verse I wil spend some more words upon it more largely THE DOCTRINE OF CHRISTIAN LIBERTY THe knowledge of this Question is very necessary and yet dangerous Necessary that the consciences of men bee not kept unstablished Dangerous because carnall men doe wantonly abuse it I intend not so much as maybe spoken of it but so much as may bee fit for this Comment and an ordinary Sermon There is a various Liberty 1. A liberty in causes and effects that mutable order between an Agent an Effect both voluntary That the Agent may either worke or not worke such an Effect This is oppos'd to Necessity 2. A liberty in the Will a naturall faculty of the reasonable creature to chuse or refuse an object of its owne proper motion Libertas in genere est status secundum quem quis est sui Juris et alteri nō obligatus Armin disp pub 20. Thus the reasonable is left to his owne Election This is opposed to Coaction 3. That Liberty which is the right of a creature either Person or Thing to worke of its owne proper motion according to naturall Law with the enjoyment of uninterrupted convenient good things together with which it workes and the freedom from such defects as are hinderances and burdenous to that natural law The two former are not here meant onely this third which is opposed to servitude is proper to this place yet not in al respects for againe this Liberty is twofold Civill and Spirituall The latter is that which concernes our Question concerning which I would propose to speake of 1. The Description of it 2. The Ends of it 3. The consequents from it 1. Concerning the Description we have found it in the third kind of Liberty which is opposed unto slavery and may therefore call it A spirituall Immunity from the evils and burdens of the servitude of the Law 1. It is an Immunity therefore it supposeth wee were once bound The words in our Common-Law which gives light unto this peece of Divinity Immunity Freedom Franchise Enfranchisement do all signifie an exemption from somewhat wee were under before The word Liberty is of a more restrained signification Bracton lib. 2. cap. 2. and notes a privilege held by grant or prescription whereby a man enjoyes some favour beyond an ordinary subject But the other words are more expressive Manumittere Manumittens manumittendum manutenebat quam deinde cum solveret inquiebat Hunc liberum esse volo Iustinian which signifies to Make Free is properly to send one out of his hand because so long as a slave continues in his servitude he is in the hand of his Master Liberty from the law is the delivering us from that hand or power of the Law by which wee were formerly held So a Franchise is a privilege from ordinary Iurisdiction and that is called a Franchise Royall An 15. Ric. 2. cap. 4. An 2. Hen. 5. cap. 7. in some Statutes where the Kings Writ runneth not Such an exemption hath the Christian from Mosaicall Power yet we were once under it Crompt Iurisd f. 141. Brit cap. 19 Bract. lib. 2. Bract. lib 5 Tra. 5. For againe in our Common-Law wee say a man is Enfranchised when hee is Incorporated into some society or body Politike Hee that by Charter is made Denisen of England is Enfranchised Now a Denisen is an Alien enabled My readings in this businesse out of the compasse of my proper study may mistake but that I entend it for is true that wee were before Aliens till we became incorporate into the body of Christ by which onely we plead our Freedome 2. It is a Spirituall Immunity therefore not Civil againe therefore not Carnall Wee are neither exempted from obedience to men nor God 3. An Immunity from the evils burdens of the Law or more largely of servitude 1. From the evils of servitude They are two 1. From the curse
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