The promised Blessing By Faith This referres not to the next word before The Promise by Faith but to a word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daretur That the Promise might be given by Faith By Faith of Iesus Christ A limitation of Faith from the proper obiect of it As faith is upon a word and living practike Faith is upon a word of promise so special Iustifying Faith is upon a word of promise of Iesus Christ it laies hold onely upon that Might be given The law is not contrary to the promise Wee are not shut up that the promise might be â—â—verted taken away or hâ—ndered but that way might be made for it and the promised blessing might be given for subordinates are not contrary To them that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are so qualified thâ—refore not unto all The Promise is not Vniversall therefore neither is redemption This use of the Law is but ex accidenti 't is in its owne way when it reveals unto us our evill when it terrifies the conscience with such sensible apprehensions when it kils But all this that God may raise us up againe The Law was from Sinai with thunder but that the people might be made bettter not with a slavish but a Sonne-like feare And Moses said unto the people Feare not for God is come to prove you that his Feare may bee before your faces and that yee sinne not Exod. 20.20 The Prison is entended to shut men up and hold the enclosed but by accident it makes men seeke out for Baile and to find Sureties But before Faith came The word Faith is used in many senses sometimes for the habit of Faith sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that full perswasion which is from Faith sometimes for the Doctrine of Faith sometimes for the knowledge of the Faith sometimes for the profession of Faith sometimes for the Truth and sometimes for the gift of working miracles Amequam Christus natus mortuus surrectus esset et praedisaretur Iustinian in Gal. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come agrees with none of these but most properly referres to Christ but before Christ came The Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto faith and unto Christ are of the same value and signification Christ is our Faith and in such a sense hee is elsewhere call'd our Hope Wee must know this that wee may know 1. That the old Fathers were not without faith though Christ were not yet come in the flesh hee was the same then and might come unto their apprehensions 2. How Faith is imputed to us for Righteousnes Metonymically so understood Christ is imputed Wee were kept under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lex veluti muro quodam continens illos et rectè vivendi quasi necessitatem imponens illos venturae sidei reservabat quod erat praecipuum Iudaeorum beneficium Chrys some understand it of the Lawes Restraint from sinne b Legem Evangelicam intelligit quae Christi liberationis mysteria credenda proponit Clem. Alexan. Strom. lib. 1. Some of the Lawes accidentary use to send to Christ Others that as a thing deposited so were we treasured And some That as children in their pupill-age are defended from dangers so we by the Lawes care These are strained The word used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To keepe or have custody It signifies to be kept up as in a prison or a place of strength and safety to be circled with a compassing strength The Law was a wall unto the Iewes to hinder their passage and exorbitances So the sense of Chrysostome is true It was also as a Frontier to separate the Iewes from other people thus were they nigh unto God Deut. 4.7 and differenced from their neighbors When God shewed his Word unto Iacob his Statutes and his Iudgments unto Israel Psal 147.19 But what the Apostle meanes is more clearely expressed by another of the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee were shut up as it were close prisoners The prison is a place in which captives are held without escape they are rounded about with strong wals and have no way to get forth Such are those terrors of coÌ„science which arise when the Law hath done its worke they straiten the soule and keepe it closely fettered that it sees no way to escape wrath and then it speakes despairingly Whither shall I goe from thy Spirit Or whither shall I flye from thy presence Psal 139.7 I am lockt up and know not whither to turne Thus the Law shuts us up But Shut up unto the faith which should after be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the time of our imprisonment and our comfort we are straightned but not to be kept in the dungeon Hee is the right Divine I meane the true practicke that can joyne these two together in time of his temptation The Lord taketh pleasure in them that feare him in them that hope in his mercy Psal 147.11 Wee must feare before God as prisoners bound and yet hope that he will be mercifull because hee is a gracious God and then hee taketh pleasure in us This is the true Art of Diuinity and wicked men have not this skill but they divide instead of joyning they either divide feaâ—e from hope and grow presumptuous or hope from feare and grow desperate So Caine when hee was in feare lost his hope and being straightned made his fetters more close and hard upon himselfe Sometimes hee was too peremptory and no feare when he made no matter of murther and the hiding of murther but answers boldly to the demand of God for his brothers bloud Am I my brothers keeper Gen. 4.9 At another time when he grows sensible hee is altogether dejected and without hart he answers despairingly to Gods censure My sinne is greater then can be forgiven my punishment is greater then I can beare Gen. 4.13 An untaught man that could not better distinguish of time and collect to his owne advantages we must study this knowledge The Law can be our Iaylor but till Christ come into the conscience Wherefore the Law was our Schoole-master to bring us unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schoole-master is appointed to instruct and to keepe youth as it were in prison til that looser age be tamed and guided But they continue not under the rod but are fitted for a higher Master or higher employment Moses was but an under-master and therefore his methods of teaching are corrected by a greater Moses describeth the righteousnesse which is by the Law That the man which doth those things shall live by them but the righteousnes which is of faith speaketh on this wise If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom
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
we wil heare but let not God speak lest we dye And to what Moses concerning himselfe witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 5.5 I stood betweene the Lord and you at that time to sâ—ew you the word of the Lord. Neither doth this interpretâ—tion wanâ— Antiquity for we have found it in Epipâ—â—â—â—â— and in Gennadius Gennad apud Gr. Scholia Epiphan Haeres 66. Contra Manich Theodor. among the Greeke Scholiasts in the workes of Epiphanius The Papists doe uniustly inferre from hence That the Angels or Saints may bee a Pet Aur. parad 85. Richeomus de Sanctis cap. 18. Salmero in 1 Tim. d sp 17. Lind. Pan. l. 3. c. 30. Mediatours because Moses was for 1. Moses was ordained to be a Mediator they never had commission 2. He was present with whom he was a Mediator these have no fellowship with us 3. He was but once and in one thing These are pretended such at al times and in all things 4. He was a Mediator to the people from God these are imploied to God from the people In all of which they faile in their ground derogate much from the sole Mediatourship of Christ How farre is such a Doctrine from the least shadow of reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At h de Tri. dial 5 Constit Ap. l. 2 â— 28. Chrys â—e paenâ—t 5. Homil Ignatius ep ad philad et ep ad Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Must not a Mediatour bee Medius betweene God and man But so an Angel or a man cannot And Christ himselfe if hee had beene onely God or onely man could not have been a Mediator It followes in the Text Now a Mediator is not of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that interpret Christ to be the Mediator are disquieted for a fit sense Some give this If Christ bee a Mediator he cannot bee of one but must needs bee of two at least but God is one but one Therefore he must bee Mediator as of God so of men also But what is this either to the place or the mind of Paul Others please themselves in this A Mediator is not of one but of two at the least if then Christ bee a Mediator as indeed he is It is of God and men yet so that Christ the Mediator being true God it followes not that there are two Gods of which one gives satisfaction to the other But Christ is one and the same God with the Father and the holy Spirit But for what reason should they imagine the Apostle here to insert the doctrine of the Trinity That of Ambrose Mediator non est unius tantum a populi sed duorum id est Gentilis ac Iudaici quos Christus tum inter se copulavit sublata di stinctionis ratione tum utrumque Deo conciliavit interim tamen Christus est unus ac verus Deus Ambros of the two people and that other of some others of the two natures are more subtile yet of as little agreement to S. Pauls intent as the former They have intangled themselves in their owne conceptions But understanding it of Moses wee may finde a more open passage from among these difficulties in this more genuine exposition A Mediator is betweene two or more parties that are at difference Now the Cause of a Difference is some transgression done either by both against each other or onely by one of the parties against the other Now the transgression or offence cannot be in God for God is one hee is alwayes the same ever iust Thus it appeares how this belongs to the former Argument The Law was added for transgressions The people were at oddes with God Moses is the Mediatour or Minister of that Law which shewes transgressions and makes the people to Iustifie God and condemne themselves as transgressours against him Before I leave this let mee make a double application from the main thing intended in the Obiection and the Answer namely the Observation 1. Of the use of the Law Ie was added for Transgressions 2. Of the continuance of that use Added till the Seed came 1. Concerning the use of the Law The same phrase noteth it to be 1. Civill 2. Spirituall 1. The Civill use is for Transgressions to restraine sinne yet by this we may presse the Apostolike Argument That Righteousnes cannot be by the Law for when the Law restraines us from being sinfull it doth not therefore make us not sinfull or truly righteous but rather sheweth us to bee unrighteous and for that cause wee need a Law of restraint A man that abstaines from murder or theft for feare of the halter or the racke is not therefore lesse murderous or theevish in his disposition but Cares not venture upon the strictnesse of the Law A Beare is a ravenous and devouring creature when it is tyed in a Chain it cannot devoure Is it therefore not a Beare or lesse ravenous because tyed nay the chaine rather argues it to be cruell So we we see fierce Mastiffs musled and tyed up not that they are gentle but the chaine is an argument of their fiercenesse If man had not beene sinfull there had not needed a Law Now restraint by the Law is not righteousnesse but a proofe of our unrighteousnesse and shewes that wee would be evill if we either could or durst 2. The Spirituall use is for transgressions to increase sinne to our sight to discover unto us the nature of it and of misery consequent The Law as another strong Hercules sets upon and subdues the Monster of the presumption of our owne Righteousnesse It is an ordinary and most dangerous disease to bee strong in the opinion of our owne Something Men that are not notoriously evill thinke themselves holy Such was the Pharisies vaunt I thanke God I am not as other men nor as this Publican because hee was no extortioner no drunkard hee thought himselfe exactly what hee should bee The Law is to remove us from such boastings to melt our swellings to destroy our strengths Is not my word like a fire saith the Lord and like an hammer that breaketh the Roches in pieces Ier. 23.29 Our hearts are those Rockes we stand high and exalted against God till the hammer batter us and bring us into shivers Wee are proud in our standings and therefore the Law is in its right place when it speaks Command and Terror and saith to the amazement of the conscience See what thou hast done and what thou art like to suffer Wee may consider this somwhat better in the observation and application of that story of the manner how the Law was given The people of Israel were an holy people they had according to the precept sanctified themselves washed their cloathes abstained from their wives Their fault was they were but too holy they had it too much in their thoughts tongues We are an holy people the people of God They must bee driven from this if ever they bee fit for an humble
Scripture They shal beare their owne burthen for our Saviour hath spoken it Whosoever shall breake one of these least Commandements and shall teach men so he shall be called the least in the kingdome oâ— heaven Mat. 5.19 The faith of the Fathers was the same with ours and though they lived in the Law yet not under the Law Euseb eccl hist l. 1. c. 1 Idem de vita Const l. 2 Philastr cont Haer. cap. 61. Aug in Io. Tra. 45 Prosper Aquit Obâ— 8 Niceph Caâ—â—iâ—t â—câ—â— hisâ— l. 1. c. 2 3 4 5. but had the same Christ with us Therefore our Saviour gave testimony to that ancient Abraham He saw the day of Christ and reioyced Obiect 7. They say wee doe much injury to joyne together what God hath separated Ans Nay we confound them not but say the Gospell is more glorious than the Law and the mysteries in it are farre clearer 'T is Chrysostoms expression that the Doctrines differ as a picture rudely drawn with a Cole or lined forth more exactly with a pencill These are their weapons and their strengths but ye see how invalid But where they have not strength they have enough of humour for as the Apostle gravely unto Titus There are many unruly and vaine Talkers and Deceivers whose mouthes must be stopped who subvert whole houses teaching things which they ought not for filthy Lucres sake T it 1.10 11. The holy Spirit of Calvin Pacessat longe ex animis nostris profana istaec opinio Caâ—v Inst l. 2. c. 7 sect 13. was zealous against this iniury done unto the Law when he dared peremptorily to call that opinion profane Away with that profane opinion out of our mindes But we will follow them no longer in their triflings but proceede to a new encounter against other confederates of theirs who build much upon the same grounds 3. 3. Against Enthusiasts Against the Enthusiasts and vision-boasters who neglect the Law and presume altogether upon the Spirits revelation In Saxony about the yeare of Christ 1521. there were divers together with Nicholas Storke who preached that they had visions and revelations that there should be a new world all wicked Princes should be kild and that righteousnesse should reigne Thomas Muncer followed this Sect and Preached against the Ministers and Magistrates they did brag of the Spirit which they said was efficacious in them Some of them were extasied and used strange gestures in their bodies Some affirmed they had visions which revealed unto them that Infants must not bee baptized Some that in their visions they saw Zuinglius and such as he in hell Some that it was revealed unto them when the day of Iudgement should come Fancies which men are led unto by the Father of lies Mahomet that great impostor had such wayes of delusion So many of those Popish Fathers of Brotherhoods when they would institute their Orders have pretended vision Hence these men had their name Spirituals or Enthusiasts whom Luther that hammer of Anabaptisticall Heretickes opposed in their greatest heat 'T is true that in the prophecy of Ioel there is mention of dreames I will powre out my Spirit upon all flesh and your sonnes and your daughters shall prophecie your old men shall dreame dreames your young men shall see visions Ioel 2.28 But let mee adde to that of Ioel out of another Prophet I have heard what the Prophets said that doe prophecy lyes in my name saying I have dreamed I have dreamed they are Prophets of the deceit of their owne heart which thinke to cause my people so forget my name by their dreames Hee that hath my Word let him speake my Word faithfully Behold I am against the Prophets saith the Lord that use their tongues and say Hee saith Behold I am against them that prophecy false dreames Ier. 23.25 26.28 31 32. Talmud in Sanhedr c. 1 The Hebrew Doctors have a Prouerbe and are wont to say That after the latter Prophets were dead the Holy Ghost went up from Israel They meane after Zachary and Malachy and those other Prophets none had any more that extraordinary gift In this sense we may understand that in the Acts when Paul asked the Disciples at Ephesus Whether they had received the Holy Ghost they answered We have not so much as heard whether there bee any Holy Ghost Act. 19.2 Paulus Fagius in exod 28. They doubted not of the distinction of persons having beene instructed in that mysterie but had not bin acquainted with those extraordinary abilities of prophecying and visions Wee reiect such Impostures and therefore cannot but be agrieved at that Popish Scandall who call it The Instinct of the Lutherans Ioh. Vigu natu et Christi Philos c. 15. §. 2. That holy Luthen opposed these fooleries and wee may oppose the life of Luther against the foule mouth of that railing Viguerius But let us deaâ—e with them a little more particularly in their Tenents They said that our Preachers were not sent of God that they Preached not the true Word that the Scriptures and externall Word is not the true Word of God but wee mâ—st onely have the Testimony of the true Word whicâ— is Christ which is taught not by Scriptâ—res and Sermons but inwardly And therefore if we alleage Scripture unto them they answer What have I to do with the dead letter when I have the living Word of God in the living Spirit Thus they purposely reiect Scriptures that they may more freely bring in their fancies But is not that which is in the Prophets mouth the same that is from the Spirit Therefore the Prophets in all their Preachings declared their Authority Thus saith the Lord And though the Inke and Paper be not the Word yet thus is the word conveyed unto us Ieremiah had the Word from God Baruch from Ieremiah the Inke and Paper from Baruch and we from that have Gods will and message to that people Then Baruch answered Hee pronounced all these words unto me with his mouth and I wrote them with Inke in the Booke Ier. 36.18 It was the Thessalonians prayse that they entertained the Ministry and saw God in the Ministry For this cause also thanke wee God without ceasing because when ye received the word of God which ye heard of us yee received it not as the word of men but as it is in truth the word of God 1 Thes 2.13 And when they oppose the Spirit unto the Word they make the Inditer contradict his owne writings But the word of the Lord endureth for ever and this is the Word which by the Gospell is preached unto you 1 Pet. 1.15 Againe they say That Preaching must now cease for We are all taught of God Ier. 31.34 And that wee need not the Sacraments because we have the Spirit and the Thing signified by them They still abuse Scripture though in the generall they will reiect Scripture and that which they most strongly urge Ye need not that any man