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
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-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
or use of this Truth Vse 1. If we be at liberty by the Law dead unto the Law let us then stand fast in our liberty and labour ders Nor desire wee so to plead for thou wilt say to such Depart from me We have not sought such a righteousnesse and therefore we sing for ioy I now proceede to follow the Apostle againe in his owne method we are still upon his first argument which is continued in the 20. verse Hee had told us before that he was Dead unto the Law Now he expounds his meaning I am crucified with Christ Christ was upon the Crosse as a publicke person hee was dead to the Law because crucified being dead the Law could no more command And hee being dead to the Law we being crucified with him are dead with him We are crucified with Christ for he was in our stead as a burgesse in a Parliament for a whole Corporation or there is a Donation to us of Christ and al his so that his death is ours Yet this death gives life and liberty Neverthelesse I live yet not I but Christ liveth in me Christ lives in us in our hearts so that this our spirituall life is no other than the life of Christ living in us really and numerally the same for as the life of the naturall body and head Rollocus in loc is really numerally the same because of that strict coniunction of the head and body so and much more is this as the coniunction is greater and more close and therefore is Christ called Amb lib. 2. de poen c. 20 Our Life Col. 3.4 Hee that lives in Christ ceaseth to be what he was before It is a pretty story which we finde in Saint Ambrose A young man who had loosely mis-spent his time taking a iourny into other parts was by the mercy of God converted at his returne home hee is met and saluted by his wanton Love hee entertaines her with a coy and strange looke Shee wondring at his carriage and thinking his Travel might make him forget his former acquaintance begins to tell him who shee was It is I it is I but the new Convert returnes an answer much like rhis of the Apostles Sed ego non sum ego Ambr. ib. But I am not I. When we are crucified with Christ we live not any longer a Non vivit ille qui quondam viuebat in lege quiâ—pe qui persequebatur Ecclesiam vivitautem in eo Christus sapientia fortitudo sermo pax gaudidium caeteraeque virtututes quas qui non habet non potest dicere vivit in me Christus Hier. in loc our own life Hee saith not Hee lives in Christ but which is more divinely elegant Christ lives in him As sinne is said to live in us when we obey it so when Christ guides us he lives within us This he seemes to promise Ioh. 14.19 Because I live ye shall live also We must not live onely in our owne person but must still have our eye on Christ as it were the forme of our soule whereby it lives and is actuated If we separate Christs person from ours Then we abide under and live in the Law Thus hath the Apostle by preoccupation answered that obiection If you are dead how doe you then live He answers by distinction of a double life Non sufficit nostrarelinquerâ— nisi retinquamus et nos c. Aliud sumus perpeccatum lapsi aliud per naturam conditi c And a little after Extinctus fuerat saevus ille persecutor vivere coeperat pius praedicator Greg. in Evang Hom. 32. Naturall that is my owne Spirituall that is the life of another made mine I as Paul am dead but I live as a Christian The furious persecutor was crucified the godly preacher now lives as Gregory excellently explicates that of our Saviour He that will bee my Disciple let him deny himselfe But again they might obiect thou livest by thine owne life we see thee breathing moving performing the actions of a natual life Wee see thy flesh but Christ we see not That he cleares Indeed I live in the flesh but 't is as no life I see speake eate drinke sleepe but 't is not the flesh that leads me in these very outward things I am also guided by my Christ This hee pleads against the malitious 2 Cor. 10.2 3. There are some which thinke of us as if wee walked according to the flesh though we walke in the flesh wee doe not warre after the flesh We live not so as to obey the command of our lusts He lives by faith and in the latter words of this verse hee noteth to us the causes of his faith I live by the faith of the Sonne of God who loved me and gave himselfe for me These together firme the beleever that Christ is the Son of God that the Son of God loves us that hee manifests his love by his death for us Faith stayes not upon the Sonne of God as simply such but upon the Sonne loving and dying therefore it is said Rom. 3.25 through faith in his bloud Hitherto have wee pursued the first Argument of this Apostolike truth or according as our method cals it The first Reason of Pauls Doctrine I shall passe the others more briefly to hasten to his use or application Argum. 2 2. The second argument is in the last verse the 21. verse of this second Chapter The Text. VERS 21. I doe not frustrate the grace of God for if righteousnes come by the Law then Christ is dead in vaine IT is an argument ex absurdo from a double absurdity that would easily follow upon the granting of a contrary to this truth 1. If wee should seeke Iustification by the law then wee should make frustrate the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not make frustrate The word Ambr. Non sum ingratus gratiae Dei Aug. Non irritam facio gratiam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie 1. To contemne as Heb. 10.28 the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that despised or contemned Moses Law 2. To reiect as Ioh. 12 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c He that reiecteth me and receiveth not my words 3. To disanull as Gal. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be a mans Covenant no man disannulleth it How great is that evill and consequent absurdity by seeking a legall righteousnesse to make frustrate that is to contemne to reiect to disannull the grace or free dispensation of mercy of God What sin is there more hainous and yet what more common When wee doe expect of our owne wee doe as it were spit upon Christ contemning him as vile We as it were tread him under foot casting him away as unusefull we as it were frustrate all his merits as being of no value High and fearefull sinnes of a bloudy Dye and treasonable nature For thus we set workes in the place of Christ and
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-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
matter or occasion requires it If mans bee much more is Gods Covenant inviolable Obiect But the Reason doth not hold Others indeed cannot undoe mens Covenants but themselves by consent can Ans Yet here it cannot be so for when Covenants are made to be perpetuall if one breake he is perfidiout if both they are inconstant God is neither the one were to admit wickednesse the other infirmity in him either of which were to make him not God The Law could not make voyd the promise for 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant was before confirmed 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God who hath liberty and Saveraignty 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ the Mediatour of the Covenant The promises of the Law and the Gospell doe much differ The promises of the Law are to particular persons those of the Gospell to us in Christ It comforts us abundantly in our infirmities we neither expect nor receive the promises immediately from God but from Christs hand Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excludes merits God gave the Promise to Abraham though the Law were afterward given it could not make the gift voide If a rich man adopt another freely and after some yeers lay some commands upon him yet it hinders not that the Adoption is free for the Inheritance is not because of those commands There needes no more for the Argument onely the Text of it doth occasion a double question one Hystoricall another Chronologicall The Hystoricall Question is what Ratification the Apostle speaks of We read of three Confirmations 1. One by a faederall Sacrifice Gen. 15.18 when upon Gods command Abraham had offered and divided his Sacrifice in that same day the Lord made a Covenant with Abraham 2. Another by a generall expression Genes 17.1 2. when Abraham was ninety yeares old and nine the Lord appeared and said I am God All sufficient walke before mee and bee upright 3. A third by a solemne oath Gen. 22.16 By my selfe have I sworne saith the Lord In blessing I will blesse thee Here the first of these is signified For 1. Though a Promise were made there is no mention of a Covenant before this 2. And from this wee have the right number of yeares after mentioned The Chronologicall question depends upon that former how the years may be computed Steven names but 400. yeares Act. 7.6 so was the prophecie Epist ad Dam Quest 47. in Exod De Civit Dei lib. 16 cap. 24. Gen. 15.13 Hierome hath troubled himselfe and left the knot so fast as he found it So hath Saint Austin No lesse Genebrard and Dunus reckoning from the discent of Iacob and others from Abrahams departure out of Haran Gen 12.4 But if we reckon from his 85. yeare we shall find a right Computation From that time till the birth of Isaac wâ—re 15. yeares And Abraham was an hundred years old when his sonne Isaac was borne unto him Gen. 1.5 From the birth of Isaac till the birth of his sonne Iacob were 60 yeares And Isaac was threescore yeares old when shee bare them Gen. 25.26 From the birth of Iacob tâ—ll his discent into Aegypt were 130. yeares And Iacob said unto Pharaoh the dayes of the yeares of my pilgrimage are an 130 yeares Gen. 47 9. From Iacobs discent unto his death were 17. yeares And Iacob lived in the Land of Aegypt seventeene yeares Gen. 47.28 From his death till the death of Ioseph were 53. yeares which appeares from some coÌ„pared Texts Gen. 41.46.45 6 50.26 From the death of Ioseph till the birth of Moses were 75 yeares as is gathered from received Chronologers And from his birth till the departure of â—srael from Aegypt were eighty yeares And Moses was fourscore yeares old when he spake to Pharaoh Exod. 7.7 Now the peoples departure and the giving of the Law were the same yeare That the first Month the foureteenth Day This the third day of the third moneth These being summ'd make up the proposed number I have done with the two former generall parts of the Apostles method 1. The Explication of the Doctrine of Free Iustification 2. The Confirmation of it by testimony of Scripture and by nine Arguments Applic. 3. I now proceede to the third general part the Application of this Doctrine Hee applyes it by discovering the Vse and Abrogation of the Law Which he performeth in this manner 1. By clearing two Objections against what hee had delivered 2. By a more plaine discussing of the Question concerning the Law how abrogated how usefull 1. Hee cleares Objections They are two 1. The first Objection Obiect 1 and the Solution of it in the 19. and 20. verses The Text. VERS 19. Wherefore then sâ—rveth the Law It was added because of Transgressions till the Seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediatour VERS 20. Now a Mediatour is not a Mediator of one but God is one THe obiection may bee thus If the Inheritance be by Promise what need the law then bee given so long after So Augustine understands it But let us see it in the fuller force Aug lib. 1. Retra c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what end then serveth the Law Either Righteousnesse is by the Law or the Law is in vaine But the Law is not in vaine Therefore Righteousnes comes by it This is the false pleading of Iusticiaries If say they the Law is not to Iustifie why then is it given Why are we burdened with it Why bound to obey it The envious workemen in the Vineyard could not endure that such as had not wrought so much as they should yet receive the same wages Why have we toiled the whole day if others as well as wee receive every one a penny Merit-mongers endure not the Doctrin of a free grace but murmure against the Gospell as the Chiefe-Priests against Christs Sermon Hee had told them Mat. 21.31 Verily I say unto you That the Publicans and the Harlots goe into the kingdome of God before you This they cannot beare They perceived that he spake of them and would have laid hands upon him but that they feared the multitude Mat. 21.45 46. What Have wee beene so strict in our Legall Observances Have wee worne so long Phylacteries Shall Publicans Shall poore men Shall sinners Shall ignorants Shall women bee equall with us Then the Law is to no purpose and to as little purpose is our Observation of it Then let us sinne let us breake the Law let us doe nothing nay let us doe any thing if this Doctrine may bee Preached When our Saviour Preach'd they said hee made men Rebels unto Caesar So when wee Preach Free Iustification they say This is to make men lawlesse to make them altogether carelesse to hinder good workes If the Law Iustifie not then wherefore serveth it This is the obiection But the Apostle answers They make not a sufficient enumeration for there is a
indigens therefore the yoake was laid upon them which those Fathers were not able to beare Acts 15.10 Thus they cease for Christ hath blotted out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse Col. 2.14 In the Law there was a full revelation of sinne but a darke revelation of grace In the Gospell there is a more plentifull discovery of both of sinne and grace 2. Limitately in respect of the morall Law Iraen lib. 5. cap. 21. Si usque ad ad Christi ventum data lex est quid eam longius ultra tempus praefixum proferre conaris Chrys It is an universal and perpetuall glasse yet somewhat abrogated in regard of coaction condemnation when the Seed comes To whom the Promise was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the Seed to whom was the Promise But how are the promises said to bee made to Christ seeing rather they belong to us Some Greeke Castigations Muscul in loc instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui promissa To whom doe read â— Quod promissum The Promise which was made So there were no Question but the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui referring to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Promise which was made to Abrahams Seed vers 16. In thy Seed that is Christ shall all the Nations of the earth bee blessed It is said made unto Christ either because for his sake and merit or because unto us in Christ as the head in him is our hope and health there is no other name To Christ properly and primarily is the Promise wee have else no interest in it nor title to it It followes And it was ordained by Angels Thus hee prevents an Obiection If the Law were added onely for such a period it is then vile and we may say the Law is sinne Rom. 7.7 This is answered by describing those two Elogies of the Law commended from the manner of its promulgation Ordained by Angels and in the hands of a Mediatour First It was ordained by Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination for Ministration so Steven useth the word Acts 7.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received the Law by the Disposition of Angels Chrys in loc Amb. in loc Chrysostome restraines it to Moses and Aron Ambrose somewhat enlargeth the sense to all the Prophets untill Iohn the Baptist Rollocus in Gal. 3. That learned Rolloc understands it both of the Angels and of Moses But it seems more properly meant of the Angels who 1. attended upon the mount servants in ordinary attendance who constantly wait in Gods court 2. Witnessed the delivery of the promulged law to the hand of Moses 3. It is most likely there was used an Angels voyce when the Sound of a Trumpet and the voice of words was heard Heb. 2.19 And therefore the same Episteler cals it The word spoken by Angels Hebr. 2.2 As Princes deale and conferre by their Commissioners and delegated instruments so might they personate God and may be said to ordaine the law because the worke of the chiefe Agent is applyed to the Instrument as in another case if Timothy continue in sound Doctrine he shall save himselfe and them that heare him 1 Tim. 4.16 It was ordained by Angels Therefore 1. The Law is a treasure of God of great price and to be valued by us at a fit and high rate Haec lex praestantior aliâ—s quanuis promissione inâ—erior Though it be inferior to the Promise it excels all other Lawes and the rather in the manner of the ministration 2. Wee may feare the breach of such a Law that had so glorious an ordination The Angels were witnesses and will bee revengers Steven speakes this to the aggravation of their sinne They received it from Angels and have not kept it The company sometimes restraines a sinfull purpose There is an invisible Company to behold us Let be our feare or rather our sincerity to preserve the Law without breaches 3. Those Angels that were faithfull to give the Law will bee ioyfull to witnesse our Repentance when wee have broken it Our Saviour hath told us There is â—oy in heaven at the conversion of a sinner An untaught sigh or a tearefull drop of a penitent is pleasing to God and Angels 4. Lastly if upon our neglects or contempts we breake that law and are not peniteÌ„t for our breach wee may wee must iustly feare and expect to bee made a publicke shame before the faces of those glorious Angels in the day of account and retribution For as the Law-giver was accompanied so shall the Iudge He shall come with the multitudes of his holy Angels In the hand of a Mediator This is the second Elogy oâ— commendation of the law Ordained in the hand of a Mâ—diator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same phrase is used by Steven of the Ministry of Moses iâ— bringing the Law and in both a double Hebraisme The Praeposition In oft-times signifies an instrument and intermediate cause Hos 12.10 In manu prophetarumassimulatus sum Vul. Lat. In manu Chaggai I have used similitudes in the hand or by the Ministery of the Prophets Hag. 1.1 The word of the Lord came In the hand of Haggai Againe the word Hand is put sometimes for a primary praecipient Cause Is not the Hand of Ioab with thee in all this 2 Sam. 14.19 Sometimes for a cause though praecipient yet secundary And ordinarily for an instrument so here By the ministry of a mediator The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated By some a Tertul. pax sequestra Virg Sequester one that stands disposed yet indifferent to both parties By some b Caietan Dimiator a parter of stakes betweene two but the Iesuite corrects the Cardinal and is bold to call it A new and false word Vox nova falsa Tollet By some Intercessour but such an one refers but to one party Erasmus as the Tribune of the people to the Senate The word that wee have rendred to us A Mediator or a Middeler Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most expresse it The Current of most runnes to expound this of Christ but yeelding to those c Chrysost Theoph. Occum Ambr Primasius Lombar Thomas Gagnaeus Antients their owne Due yet I cannot see how that sense can free it selfe from an unthought of touch of Arrianisme to make Christ an instrument and inferior to the Angels by whom it was ordained We will rather admit it as spoken of Moses For the Law was given by Moses Ioh. 1.17 While the Apostle preferres Christ before Moses He is the Mediatour of a better Covenant Heb. 8.6 Hee seemes to allude to what the people desired Exod. 20.19 Speak thou with us
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
service The Law must bee given with terror that when they should see and heare and conceive nothing but horrors fire and smoake and clouds and thunders and earthquakes ratling and confused noyses flames darkely yet dreadfully appearing through pillers of smoake they might affrightedly runne from the foot of the mountaine The Text tels us Exod. 20.18 And all the people saw the thundrings the lightnings and the noyse of the Trumpet and the Mountaine smoking and when the people saw it they removed and stood a far off and they said unto Moses Speake thou with us Now they see their cleansing and their holinesse to bee nothing worth Before they were holy very holy now they finde they were not able to abide in his presence Ah Lord how wonderfull art thou and fearefull in thy speakings O royall law and powerful Law-giver There was a Light upon Sinai but it was onely such a flame whereby they might see themselves to be miserable The Law and the Gospell are both Lights the Light in the Gospell is to shew us Christ 't is as the starre which led the Sages unto Bethlem and shewes us the place where the Babe lyes but the Light in the Law is not without smoake or as Lightning from a cracke of Thunder to that end that wee may discerne our selves wretched The Law and the Gospell are both voyces the voyce of the Gospell is a still small voyce it cheares up in speaking the voyce of the Law is a wind and earthquake and thunder 1 Kin. 19.11 12. And both the fire and the noyse is that we might be humbled for then wee are fitted for mercy The whole need not the Physitiā but they that are sick Christ came not to call the righteous but sinners to repētāce We cānot expect help frō Christ til we be sick til we be sinners Ah wee are too sound we are too holy wonder not at such expressions Wee are too holy and while wee are thus righteous Christ doth not call us Hee comes to save sinners that is his worke till wee bee sinners Christ cannot come unto his worke If ever we would have mercy let us see that we need it If we dare challenge mercy we know we shall bee repulsed Come humbly unto God in the acknowledgemēt of wants and doubt not of supply If a Beggar tel me though hee crave a penny yet hee hath mony enough in his purse meat enough in his bagge and friends that wil provide for him he moves me to no compassion but if his distresses cry and he pleades himselfe moneylesse and breadlesse and friendlesse and altogether helplesse I cannot tell how to deny him God would have us such supplicants wee are strengthlesse and meritlesse and altogether worthlesse Mercy Mercy onely This the Law drives us to and then wee are fit for a Bounty 2. This is the Lawes use now let us see the continuance of that use It was added till the Seed should come As the phrase is in another case If the dayes of the Law had not beene shortned no man could have beene saved But the tyranny is now limitted and wee by Christ may cry Victory Liberty We may understand it 1. Literally The Messiah come is the end of the Law All the Prophets and the Law prophecyed untill Iohn Mat. 11.13 2. Spiritually The Law stayes in force but till it hath made us tremble now we leave the Law and lay hold upon the Faith One Deepe calleth upon another Psal 42.7 When all the water-spouts and billowes are gone over us then shall our praier be unto the God of our life The Law when it hath acted its owne part * This is to be understood of the law as given by Moses not as it is a new commandement given by Christ as you shall heare hereafter must goe off the Stage if it have humbled us and brought us low unto the Dust The act is done let it with-draw into the Tyring-roome to be disapparelled Let Musicke now and Grace enter But * i.e. the paedagogy of the law the Law will not easily give place it would be working still When wee are humbled to lownesse to nothing yet then we begin to enquire What shall we doe What shall ye doe It is suggested by the usurping Law and the proud enquiry of Nature not enough humbled We are not now * i.e. To be led on stil and onely by Moses his law to doe it is Faiths Scene We ordinarily meet with this Imposture from the Divels both malice and subtilty Take an instance A man that hath lavisht out his time of health without heed or care or conscience of his wayes when he is laid weake and sicke upon his pillow and his conscience begins busily to present unto him his former sins and the wrath due unto his sinne when now he sees himselfe sinful and therfore miserable apprehends Death and Hel ready to swallow him hee fals upon this resolve I have loosely mis-spent my time heretofore but if I live and recover strength I will mend and endevour to serve God better Mark I pray he thinkes not at all of Faith but onely of his Workes as if he were still under the paedagogie of Moses Ah deluded man see at length the policy of that Tyrant to draw you from Beleeving hee would set you onely on working Let mee speake a bold word but a true one The remedy is as dangerous as the disease for this is to use the paedagogie of the Law still when the Seed should come A man in that case upon the apprehension of wrath should speed himselfe to Christ and when hee hath gained assurances there then his former resolve viZ. of mending his life would bee very seasonable for without this method hee seekes his Righteousnesse but from himselfe Beloved our taske is then at the hardest when we thinke 't is done Be acquainted with Satans methods When the conscience is very much humbled a promise of grace is offered the distressed readily replyes Ah but I have no mony to purchase it withall Suffer not these Law-thoughts to dishonor Christs freenesse Hee offers freely Come and buy without money without price Ah but I have no friends to deale for me It is the Law that speakes still but he is a friend to the friendlesse in him the fatherlesse find mercy But will he respect such a poore worthlesse wretch as I am If I had any thing if I had but that Faith you speake of I could come more confidently to him and expect performances They are proud reasonings under the shew of Humility and 't is the humor of Ephraim Wherewith shall I come before the Lord The Law loves Soveraignty and would still have us his according to the Apostles phrase To bee of the workes of the Law But the Law of Moses serveth but till the Seed comes when faith and grace appeares let Moses resigne the Chaire unto Christ I have spent more lines than I intended upon
The promised Blessing By Faith This referres not to the next word before The Promise by Faith but to a word following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daretur That the Promise might be given by Faith By Faith of Iesus Christ A limitation of Faith from the proper obiect of it As faith is upon a word and living practike Faith is upon a word of promise so special Iustifying Faith is upon a word of promise of Iesus Christ it laies hold onely upon that Might be given The law is not contrary to the promise Wee are not shut up that the promise might be â—â—verted taken away or hâ—ndered but that way might be made for it and the promised blessing might be given for subordinates are not contrary To them that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are so qualified thâ—refore not unto all The Promise is not Vniversall therefore neither is redemption This use of the Law is but ex accidenti 't is in its owne way when it reveals unto us our evill when it terrifies the conscience with such sensible apprehensions when it kils But all this that God may raise us up againe The Law was from Sinai with thunder but that the people might be made bettter not with a slavish but a Sonne-like feare And Moses said unto the people Feare not for God is come to prove you that his Feare may bee before your faces and that yee sinne not Exod. 20.20 The Prison is entended to shut men up and hold the enclosed but by accident it makes men seeke out for Baile and to find Sureties But before Faith came The word Faith is used in many senses sometimes for the habit of Faith sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that full perswasion which is from Faith sometimes for the Doctrine of Faith sometimes for the knowledge of the Faith sometimes for the profession of Faith sometimes for the Truth and sometimes for the gift of working miracles Amequam Christus natus mortuus surrectus esset et praedisaretur Iustinian in Gal. but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come agrees with none of these but most properly referres to Christ but before Christ came The Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto faith and unto Christ are of the same value and signification Christ is our Faith and in such a sense hee is elsewhere call'd our Hope Wee must know this that wee may know 1. That the old Fathers were not without faith though Christ were not yet come in the flesh hee was the same then and might come unto their apprehensions 2. How Faith is imputed to us for Righteousnes Metonymically so understood Christ is imputed Wee were kept under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lex veluti muro quodam continens illos et rectè vivendi quasi necessitatem imponens illos venturae sidei reservabat quod erat praecipuum Iudaeorum beneficium Chrys some understand it of the Lawes Restraint from sinne b Legem Evangelicam intelligit quae Christi liberationis mysteria credenda proponit Clem. Alexan. Strom. lib. 1. Some of the Lawes accidentary use to send to Christ Others that as a thing deposited so were we treasured And some That as children in their pupill-age are defended from dangers so we by the Lawes care These are strained The word used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To keepe or have custody It signifies to be kept up as in a prison or a place of strength and safety to be circled with a compassing strength The Law was a wall unto the Iewes to hinder their passage and exorbitances So the sense of Chrysostome is true It was also as a Frontier to separate the Iewes from other people thus were they nigh unto God Deut. 4.7 and differenced from their neighbors When God shewed his Word unto Iacob his Statutes and his Iudgments unto Israel Psal 147.19 But what the Apostle meanes is more clearely expressed by another of the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee were shut up as it were close prisoners The prison is a place in which captives are held without escape they are rounded about with strong wals and have no way to get forth Such are those terrors of coÌ„science which arise when the Law hath done its worke they straiten the soule and keepe it closely fettered that it sees no way to escape wrath and then it speakes despairingly Whither shall I goe from thy Spirit Or whither shall I flye from thy presence Psal 139.7 I am lockt up and know not whither to turne Thus the Law shuts us up But Shut up unto the faith which should after be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the time of our imprisonment and our comfort we are straightned but not to be kept in the dungeon Hee is the right Divine I meane the true practicke that can joyne these two together in time of his temptation The Lord taketh pleasure in them that feare him in them that hope in his mercy Psal 147.11 Wee must feare before God as prisoners bound and yet hope that he will be mercifull because hee is a gracious God and then hee taketh pleasure in us This is the true Art of Diuinity and wicked men have not this skill but they divide instead of joyning they either divide feaâ—e from hope and grow presumptuous or hope from feare and grow desperate So Caine when hee was in feare lost his hope and being straightned made his fetters more close and hard upon himselfe Sometimes hee was too peremptory and no feare when he made no matter of murther and the hiding of murther but answers boldly to the demand of God for his brothers bloud Am I my brothers keeper Gen. 4.9 At another time when he grows sensible hee is altogether dejected and without hart he answers despairingly to Gods censure My sinne is greater then can be forgiven my punishment is greater then I can beare Gen. 4.13 An untaught man that could not better distinguish of time and collect to his owne advantages we must study this knowledge The Law can be our Iaylor but till Christ come into the conscience Wherefore the Law was our Schoole-master to bring us unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schoole-master is appointed to instruct and to keepe youth as it were in prison til that looser age be tamed and guided But they continue not under the rod but are fitted for a higher Master or higher employment Moses was but an under-master and therefore his methods of teaching are corrected by a greater Moses describeth the righteousnesse which is by the Law That the man which doth those things shall live by them but the righteousnes which is of faith speaketh on this wise If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom
10.5.6.9 The Iewes were in the Lowerschoole and all the parts of the Law sent them unto Christ 1. The precepts requiring a righteousnesse shewed their unrighteousnesse and sent them elsewhere to seeke it 2. The Promises were on such a condition the condition of doing as was to them impossible and put them upon their farther search 3. The Threatnings set them directly under the curse which could be scaped onely by Christ 4. The ceremonies of Sacrifices and washings and whatever of the same kind lead them typically to their end All Lawes sent them onely with this difference 1. The morall by an accidentary direction 2. The Ceremoniall by direct signification and duration 3. The Iudiciall by duration and distinction How the Law leads us hath bin aptly yet diversly expressed by expositors as a severer Master over a wanton youth So Saint a Lex Mosâ—s populo lascivienti ad instar paedagogi severioris appoâ—ita est ut custodiret eos et futurâ— fidei prapararet Hi â— D al. 2 con Pela Hierome Not that the Law is against Christ the Schoolmaster is not adverse to the Master but helpes so Saint b Paedagogi non â—â—â—versatur praeceptori sed ad uvat arcens â—â—olescen tem ab om ni vitior eddens illum ideneum Chrys Chrysostome And that to fit us unto an higher being another form as he Scholler fitted by the â—aedagogue for Philosophicall searches or State-government so c Clem Ale l. 1. pad c. 6. Paedagogus parvulis assignatur ut lasciviens refraenetur alas et prona in vitia corda teneantur dum tenerastudije eruditur infantia et ad majores Philosophiae ac regendae reipublicae disciplinas metu poenae coercita preparatur Clement Alexandrinus A Scholler though instructed by him yet expects not his inheritance from his Paedagogue but when the time is fit hee leaves him for what hee was entended for when wee give our names to Christ Tutor a nobis Curatorque discedunt then in that kind our Master leaves us so both d Gre. Naz. Orat 42. Nazianzen and e Tert. l. de monagamia Tertullian and f Iran l. 4. c. 5. Iraeneus We are young ones while the Law doth ferule us so g Rol in Gal. Rolloc The expressions are all good if weighed with their due graines The Law is the Schoolmaster or Paedagogue the Gospell is the Master or higher instructer Here is the manner of our salvation there are two Formes and two Masters The Vnder-forme Status 1. Captivorum 2. Puerorum 3. Pupillorum Rol. ibid. or Classes under the Law in which we are Captives Children Pupils And the higher Forme or Classes under the Gospell in which wee are free at fuller age and from under Guardians Which Divinity discovers and condemnes two sorts of Schollers 1. Such as learn nothing in either Schoole or Form the thundrings of the Law no whit afright them nor the sweet voyce of the Gospell please them but under both remaine unbetrered 2. Such as learne but with a false method in the higher forme first who being never humbled yet take hold of mercy with which they have nothing to doe and unto which they can lay no challenge as being not wounded and therefore not fitted for a plaister It followes That we might be Iustified by Faith The Law brings us unto Christ But what as to another Law No but that we might be Iustified by Faith and Faith leads us to him as a Iustifier not as a Law-giver though in a second relation hee be our Law-giver and wee owe him our obedience Thus are the Objections cleared now proceed wee to the second thing propounded according to the Apostles method in this third general part namely 2. The more plaine discussing of the Question concerning the Law How abrogated How usefull This is laid downe in the 25. verse The Text. VERS 25. But after that Faith is come we are no longer under a Schoole-Master THe paedagogicke use ceases and the Law layes downe the Ferule When Câ—rist raignes in the conscience by his Spirit then the Law lives no more in the conscience to our Burthen He hath quickned you together with him having forgiven you all trespasses blotting out the Hand-writing of Ordinances that was against us which was contrary to us and tooke it out of the way nailing it to his Crosse and having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it Col. 2. 13 14 15. And now as that honoured holy Luther applyes it Bened Iust Com in Gal. 3. If the Law begin to vexe us let 's not hearken unto it When a man is come to the age of man though the Paedagogue shake his Rod over him at which he was wont to quake when the Paedagogue had power to use that masterly Scepter yet now he feares it not 'T is true while sin remaines as it doth remaine so long as wee remain men the Law comes often to our humiliation but for feare of danger Christ must likewise come often spiritually into the conscience that while wee see sinne wee bee not overwhelmed So the Law is still for our mortification according to our more or lesse of Faith There is leaven hid in our Dough but we are not al leavened wheÌ„ we see our â—elvs i◠〈◊〉 Christ 〈…〉 nothing 〈◊〉 leaven but when our selves as our selves wee finde much unleavened and the Law comes againe and againe But I 'll not more enlarge my selfe in a paraphrase but fal more strongly to the Question that great Question How farre the law is abrogated Of the Abrogation and use of the Law THe worke is difficult for the Rule seemes to fight Scriptures appearing to oppose Scriptures 1. Some Scriptures seem to deliver us this position That the Law is altogether abrogated You shall see it if you consult these Quotations Ier. 31.31 32 c. Psal 110. a new Priest is promised and the Rule is The Priest-hood being changed Translato Sacerdoto Translatio Legis there 's a change of the Law Heb. 7. As new Kings new â—awes Hebr. 7.18 So Rom. 3.5.7 Rom. 6.15 Rom. 7.1 2 3. where he speaks of the morall as appeares vers 7. 2 Cor. 3.9.11 Gal 3.19.24 Gal. 4.5 1 Tim. 1.9 Rom 8 2. Cal. 5.18 In my Preachings I repeated the words of these severall Texts and not without inlargements but in a written Copy it sufficeth to direct the Reader 2. Some Scriptures seem to oppose this position to that other That the whole Law is not abrogated Mat. 5.17 Rom. 3.31 To Reconcile these and to find out the Truth wee must conclude that both are true though in divers respects which wee shall discerne by observing these three particulars 1. To whom the Law was given and to whom not 2. The Causes why the Law should be abrogate 3. What things are signified under the word Law 1. To whom the Law was given The Law as given by Moses to the
Iewes it pertained not to the Gentiles and thus it cannot rightly be said to be abrogated unto them for none can be freed from the Law but they that were under the Law Gal. 4.5 The Gentiles were no more under Moses his Law as being the Law of Moses than the Romans under the lawes of Lycurgus or Solon the law-givers of Lacedemon and Athens The Gentiles sinned not against Moses hiâ— law but against the law of Nature and therefore are they said to have sinned without Law Rom. 2.12 Yet for substance this Law is the same with that of Moses the Decalogue for when the Gentiles which have not the Law doe by nature the things contained in the law These having not the law are a law unto themselves Rom. 2.14 Concerning the sâ—aelites some of them beleeved some of them persisted in unbeliefe of the former of these there is not any Question but they were freed Christ was given to redeeme them that were under the Law that they might receive the Adoption of sonnes Gal. 4.5 And of these we may understand the Scripturâ—s of the first position The latter sort though they were not freed by Christ because not in Christ yet now they are nec Mosaici nec Christiani properly neither Christians nor Mosaickes because Christ howsoever is the end of the Law therefore they are without ceremony and without law as being but usurpers upon that which they still hold and use To Beleevers it was not given as from Moses and therefore none of them are obnoxious to it as his for though they embrace the same commands that Moses gave yet they are not subjects to it but as now theirs by Christ A New Commandement I give unto you That ye love one another Iohn 13.34 ' Tts a Commandment for Christ is a Saviour and a Lord 'T is a New one for wee have it from the hand of our Christ 2. The Causes why law should be abrogated These were 1. That the Gentiles might be called Now in Christ Iesus ye who sometimes were afarre off are made migh by the bloud of Christ for hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.13 14 Whatsoever was Intergerinus paries A middle wall of partition betweene Iewes and Gentiles is broken downe and abrogated But the substance of the Law did not hinder their consociation for these did by Nature the things contained in the Law Rom. 2.14 The Curse was that among other things which divided and equally divided them both from Christ now that they might bee subjected to and meete in one Christ the Curse must be abrogated 2. A second cause was because it was an intolerable burthen as Peter tells them in the Councell it was such a burthen as neither they nor their Fathers were able to beâ—re Act. 15.10 Hee speakes of the whole law all the kinds and the Apostle applyes it I testifie againe to every man that is circumcised that he is a debtor to doe the whole Law Gal. 5.3 That which makes the Law heavy proves it to be a burthen is abrogated and therefore Christ calls us to another burthen an easie one Take my Yoake upon you for my yoake is easie and my burthen light Mat. 11.29 30. This is the love of God that wee keepe his Commandements and his Commandements are not grievous 1 Ioh. 5.3 3. A third Cause was because the Law was unprofitable There is verily a disanulling of the Commandement going before for the weakenesse and unprofitablenes thereof for the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 7.18 19. In the first Tabernacle were offered gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Hebr. 9.9 Saint Paul more particularly of the morall What the law could not doe in that it was weake through the flesh Rom. 8.3 The law being unprofitable unto Iustification therfore in the businesse of Iustification it is abrogated 4. A fourth cause was because the law was pernicious though not of its owne nature yet through the flesh The Minister of sinne working wrath But where the Spirit is there is liberty And therefore the law as a coacter Aug. 3. Tom lib. de Spir. et Lit. is abrogated 3. I have passed these two more briefly yet enough of them to the Question the third will challenge a longer stay to enquire what things are signified under the word Law and to apply what wee enquire for the difference of the abrogation It signifies 1. The whole Scripture The blessed mans delight is in the Law of the Lord and in that Law hee doth exercise himselfe Psal 1.2 The people understood it in this sense when they answered We have heard out of the Law that Christ abideth for ever Ioh. 12.34 So the Law is not abrogate not one Title of it failes 2. The Bookes of Moses All things must be fulfilled which were written of me in the Law of Moses and in the Prophets in the Psalms Luk. 24.44 Neither thus is the Law abrogate for the Doctrine and writings of Moses remaine 3. The paedagogy of Moses in his foure last bookes Had ye beleeved Moses yee would have beleeved me Ioh 5.46 So 't is not wholly not simply abrogate There are in it Promises Types and Commands 1. The Promises and Types doe cease because the things typified are fulfilled the things promised are received The house is built and now no more need of the Idea or exemplar 2. The Commands which were all those things whatsoever were delivered in nomine Dei in Gods name to the people These are not simply abrogate some are eternall all are called Law Of which 1. In generall 2. More specially 1. In the generall wee may take our description of Law 1. From the end It is an ordination of right reason to the common and singular good of all and singular subordinates given by him who hath the care of the whole Community and every singular in it 2. From the forme It is an Ordinance commanding what is to be done and to be omitted made by him that hath right to require obedience binding the apt creature to obey with an holy promise of reward and a threatning of punishment Both of these are either Divine from God or Humane from man as collected from Gods Law Here we speake of Divine which may be considered 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing Here of the last And this in generall 2. More specially the Law written is called Moses Law which is threefold as is the variety of the object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morall Ceremoniall Iudiciall The two latter are as Accessories to the first the Ceremonies being added to the first and the Iudgements to the second Table The
compasseth the earth 2 To them but not so freely as to us 1 They were as in their Non-age we Adulti at our fuller time 2 They though heires yet young and such differ not from servants they were under the Oeconomy of Moses but wee have an entrance on the inheritance 3 In a word They were under the Spirit of Bondage we are free I have endevoured with as much clearenesse in the method as I could yet briefly to deliver my selfe of this mystery and to set together in one view the Promise the Law and the Gospell in their true difference the true knowledge of which will helpe much unto the evennesse of our walking and the ignorance of which either too much bladders or too much despaires the soule This enough of the first use 2. We may make use of the former Doctrine for confutation 1. Against Iewes 1 Against the Iewes who would have the Ceremoniall and Iudiciall lawes in regard of the externals still to be in force We have concluded them abrogated and shall but touch at what they doe obiect 1. That God made with them a Covenant for ever Exod. 12.24 an everlasting Covenant Gen. 17.13 I answer The word ever may be taken strictly or more largely If strictly then 't is true the Internall thing the Substance Of Circumcision and the Passeover is for ever But if more largely as the word is used in Scripture chiefly in that place Exod 21.6 The bored servant shall serve his master for ever then it signifies nor eternity but a long period or duration of time so the externall thing of those lawes was to continue a long period of time 2 They object for theit judicial law that it being the best and justest forme of policy and government it ought to be retained We answer to the due glory of the wisedome of God their law giver by confessing it such as they doe plead but such to them not to us for it was Gods wisedome to fit them a just law suitable to their condition and others now to ours 3 Lastly they say Christians may use Greek laws or Roman lawes therefore the lawes of Moses Wee answer 't is a part of our liberty and we may 't is lawful for the State of England to entertaine a French a Venetian law so also a Iewish so farre as it is not Mosaicall all lawes that be of common and naturall right we may use though given by Moses because that being the internall thing is not Mosaicall II. 2. Against Antinomists and libertines Against Libertines and Antinomists altogether contrary to the Iewes they would have all their lawes in force these will have nothing but remove the Moral law quite as being of no use They say it is so wholly abâ—ogate that Christians have nothing to doe with it they say wee have a false mixture of Christ and Moses while we mingle together confusedly Law and Gospell But for the removall of this scandall wee appeale unto our Doctrine and by it will answer unto their objections Obiect 1. That which cannot be performed is needlessely and unprofitably taught Answ 'T is a fallacy of the consequent Fallacia non causae when they put that for a cause which is not We teach not the law for a full performance so to be legally righteous but by it in the aâ—cidentary use to bee brought nearer unto Christ Till the conscience bee wounded Christ will have nothing to do with the conscience Obiect 2. Christ is not a Law-giver Answ In respect of the principall office of his Mediatorship hee is not yet he gives lawes A new Command I give unto you and our Faith when it lookes rightly upon Christ beholds him both as a Savior and a Lord as we expect salvation from him so we must resolve to obey him Obiect 3. Go is Iustice requâ—res satisfaction to be made and because hee is Iust he requires satiâ—faction but once wee must either obey or submit to a suitable penalty but wee have satisfied in Christ by undergoing punishment and therfore are not bound unto obedience Answ These are resolved mistakings Doe they not know that we require obedience not satisfactory but Declarative to manifest our thankfulnesse We could not Christ hath satisfied now all â—hat wee can doe is but nothing yet henceforth wee must not live unto our selves but to him that dyed for us 2 Cor. 5.15 Obiect 4 Christians are led and ruled by the Spirit â—f God and therefore need not a Law Answ The Law indeed would bee but dead if it were not an instrumentall in the Spirits hand hee makes use of the Law and guides us by it But of this more fully hereafter against the Enthusiasts Obiect 5. The Apostle presents unto our memory our owne knowledge We know that the Law is not made for a righteous man 1 Tim. 1.9 Answ The Apostle to his instructed Timothy condemnes such as were desirous to be teachers of the Law understanding not what they said but would condemne the conscience against the Gospel and he clearely meanes the Law is not for the Coaction of a righteous man But what is the Coaction of the law The Papists say that righteous men are not coacted because they obey willingly chearefully from the instinct of charity but it coacts the unrighteous because they spurne at the law and must bee constrained to obey But this is not enough for a slave is still a slave though hee worke nay though he be willing to worke Therefore wee adde and explaine it thus The law doth not coact the Riâ—hteous because they are free from the necessity of fulfilling the law for life and salvation But it coacts the unrighteous becaus being under the law they are bound to an exact performance upon pain of damnation So we are free because they are servants and we sonnes yet not free from the direction of the law for so a sonne is not free Direction is a bare prescription of a Rule Coaction is a compulsion upon a penalty A Sonne Bern in Cant Serm. 15. A King is under Direction of Law and yet who freer Obiect 6. The Law is a killing letter The ministration of death 2 Cor. 3.6 7. Answ 'T is so to them that are unregenerate and while it remaines in its coacting and condemning force The ground of this objection is their wrong understanding of Scripture they raise it thus Say they When the Apostle preacht Christ some opposed it and argued against his Preaching saying The Law was given and wee must doe that we must bee saved as our Fathers were they were holy and lived in the Law and pleased God and so must we Hereupon say the Antinomists the Apostle began to oppose the Law and to teach them that all the Fathers who lived in the time of the Law were under the Law carnall and the sons of Agar in bondage And that all that use the law are carnall and in bondage likewise But how dangerously doe they understand
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
world in regard of the oldnesse of the flesh stil remaining in them That therfore they are said not to sinne is spoken of them as they are the sonnes of God that they are commanded to confesse that they still have sinne in them is spoken of them as they are the children of this world All which is true as he intended it against the Pelagians but not to the minde of this place 5. But what the same Father delivers in another place is consented to by others understanding it of Reigning sinnes wasting the conscience This is a sinne unto death whereupon Saint Iohn distinguisheth and clears the obiection made from his owne writing cap. 3. All unrighteousnesse is sinne and there is a sinne not unto death Wee know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Ioh. 5.17 18. Howsoever wee must admit of sinne Hee that is * Jmpossibile puto non contaminari extrema animae etiam in viris qui perfecti putantur Orig Aug. ad â—elâ—uâ— epist 108. cleane yet hath need that his feee be washed Ioh. 30.10 None of the Saints ever bragd that they were sinnelesse How shall I chuse out my words to reason with God whom though I were righteous yet would I not answer but I would make supplication to my Iudge saith that holy Patient Iob 9.14.15 And he who had the Testimony of a man to Gods heart yet bends If thou Lord shouldst marke Iniquity O Lord who shal stand Psal 130.3 Enter not into iudgment with thy servant for in thy sight shal no man living be iustified Ps 143.2 Who can say I have made my heart clean I am pure from my sinne Prov. 20.9 And all these Iob David Salomon though they lived in the time of the Law had one â—nd the same Christ with us And the Iustified Paul I know nothing by my selfe yet am I not herby Iustified 1 Cor. 4.4 'T is that which the holy Spirits of the Ancients have inveighed against They say Basil lib. de câ—nstit Monast c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll 22. c. 7. The Regenerate cannot sinne the flesh onely can But what Is it not their flesh Where are themselves when the flesh sinnes Or if they bee Regenerate are they not also men 'T is true that the Flesh lusteth against the Spirit and the Spirit against the Flesh these are contrary the one to the other Gal. 5.17 But the word Flesh is here taken not phusically for the musculous substance of the flesh but theologically for the vitiousnesse of nature And supposing it true in their literall sense yet the very flesh which is called the vessel must he kept holy This is the will of God even your sanctification that ye should abstaine from fornication That every one of you should know how to possesse his vessell in Sanctification and Honour for God hath not called us unto uncleannesse but unto holinesse 1 Thes 4.3.4.7 I endure not to mention those filthy those filthy doctrines of David Georg concerning Spirituall marriage and the lawfulnesse of having many Spirituall wives Ad augendam prolem Doctrines contrary to an expresse Apostolike Rule 1 Cor. 7.2 And more Bestiall and impure than the uncleane heresies of the Valentinians and Gnostickes They have another conceit suitable to the former That in their prayers they will not make confession of their sinnes nor petition for pardon And therefore would have the petition of Remttte debita Forgive our Trespasses wiped out of the Lords praiers Ah bold presumers Did Christ teach it and shall they despise it Are they so rich with Laodicea that they stand in need of no pardon Wee may say of them as Tully against his Anthony O te miserum Wretched Anthony And by so much more wretched because thou knowest not that thou art so The estate of such is more dangerous than of the most prophane those are diseased with a feaver these with a Lethargy The violence of the seaver may make the man sensible that he needs physicke an open course of profanenesse often strikes a man at his private and separated times But the Lethargy is a dull disease and the man nor sees nor cares They cannot have heaven Conc. Afr. Conc Miler Aug de Spir et lit cap. 2. Basil Hom. de poenit Amb. in Luc 1. Idem lib. de fuga Saculi Gennad de eccl Dogm cap. 31. unlesse they have pardon 'T was an ancient error and anciently opposed All these severall errors flow from the opposition of the Law or the unjust maintenance The Iewes doe unjustly maintaine The Antinomists the Enthusiasts the Anti-vetera testamentaries the Sinnelesse Anabaptists doe as unjustly oppose it We wil not longer pursue them but proceed in the last place by way of conclusion of the whole Tractate to another use III. An use of exhortation Let us not reject the Law but make of it its owne proper use God will not have it contemned there is morality in that command Deutr. 32.46 47. Set your hearts to all the words which I command you this day for it is not a vaine thing for you And the man is described to bee blessed who meditates in the Law of God and doth exercise himselfe therein day and night Psal 1.2 Let not Moses take the place of Christ but yet make a right use of Moses when workes come in their owne place wee can never performe enough of them if we use them as our life this were indeede to trample the blood of Christ under our feet and to set Moses in the chaire but let the seruant follow his Master let Moses follow Christ let the Law follow Grace let Workes follow Faith that all may act their proper and designed parts Let me call for workes that God may be Honoured that your owne consciences may be comforted that wandrers may be called that weake ones may be incouraged 'T is an end of our being an end of our redemption wee are intended for action wee are created to good works wee are redeemed that wee might serve All those all these considerations doe call for working Let mee instance but the worke of Redemption because most agreeing to the argument in hand Being delivered from the hand of our enemies we must serve him in holinesse and r ghteousnesse all the dayes of our lives Luk. 1.74 75. Let us contemplate the state of our misery the estate of our deliverance A poore Gally-slave that is wearied out by his continuall tugging at the Oare whose Armes doe grow Brawny with excessive labour and nothing more ordinary to him than strokes and hard usage so that he spinnes a poore and wearisome life worse than death it selfe if a ransome bee freely paid for him by one who commiserats his case would he not gladly spend himselfe in the service of his Ransomer 'T is our case wee are the men In what a slavish thraldome were
wee by nature being chained and servants to divers lusts and pleasures Christ was pleased to deliver us and to pay his bloud a ransome Oh let us live unto him that dyed for us Worke and bee Thankefull I may change the word of the Martyr Pray Pray Pray into another seasonable for these times Worke Worke Worke. Beloved They are dull times that wee are fallen upon let us not bee dully negligent with the times I may bespeake you as our Saviour in that parable to the Loyterers Cur statis otiosi Why stand ye all the day idle Why doe yee dishonour your faith Open the mouthes of the adverse part Bring a staine upon the professed Religion Worke for Gods sake for the Faiths sake for Religion sake for your owne sake worke We spend a away our times idlely one talkes away his time another sports away his time another trades away his time almost all doe lavish it away Why stand yee all your youth al your age all your life time idle Hath no man hired you Was not the bloud of Christ laid down for you Let us at length bee ashamed of our barrennesse and unfruitfulnesse in good works Let us be acquainted with our Masters will and to that end make use of the Law That the Righteousnesse of the Law may be fulfilled in us who walke not after the flesh but after the Spirit Rom 8.4 The Law is a royall Law and must be observed If ye fulfil the royall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Scripture Aquinas Gorrhan Faber yee doe well Iam. 2.8 Some understand it of the Gospell only but unfitly The Royall Law is as the Royall way the Kings high-way a plaine Rode without turnings or by-paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regia lex sicnt via Regia fine diverticulis A by-way is a compassing way the Law the will of God is onely streight The passage by the Law is like the passage intended by Israel thorow Edom they would goe by the Kings High-way and neither turne to the right hand nor to the left Num. 20 17. Let us use that way cōscionably let us use it and receive not the Grace of God invain 2 Cor. 6.1 That we may receive that grace into our hearts as well as into our eares And by this we may make a tryall also of our workes 1. If we receiue not that grace in vain wee shall receive a power to inable us together with the command and if wee receive the Law the Word in power it begets us more then to a meere forme 2. If wee receive not that grace in vaine wee receive a will to obey so well as we doe obey and wee shall obey willingly though there were no Law nor no curse The Christian delights in the command and so the yoke is easie they are a willing people in the day of Gods power Psa 110.3 and serue God not in the oldnesse of the letter but in the newnes of the spirit Rom. 7 6.3 If wee receive not that grace in vaine wee shall prize Grace and make it our endevour to expresse our selves thankfull Let it be our care to know the will of God and to doe it And because wee shall never performe the Law wel till the Law be within us let us challenge of God the Covenant That hee would write the Law in our inward parts FINIS The Contents THE Analysis of the second Chap. to the Galatians pag. 2 3 c. Doct. A man is not iustified by the workes of the Law but by the Faith of Iesus Christ p. 7 Explication of the Doctrine ibid. What Iustice is p 8 What Iustification is p. 9 The Explication of the Name ibid. Of the thing it selfe 12 The nature of Iustification ibid. The Degrees 13 The Kindes ibid. The false causes of Iustification excluded 15 Papists Tenet of Iustification by workes their evasion of a twofold merit confuted ibid. to 24 The true meritorious cause of Iustification Christ Iesus 24. to 29 How Christ is our Righteousnesse viz. by Faith 29 What Faith is ibid. Faith seated both in the will and intellect 30 The manner how Faith Iustifies 1. Negatively 31 2. Positively 32 Faith not the meritorious cause of our Iustification 33 Faith Iustifieth not because of Gods gracious acceptance 34 Iustification by Faith confirmed by Testimony 39 By Arguments Argument 1. 40 c. The Doctrine of Christian Liberty 48. c. Liberty divers 49 Liberty described 51 What we are freed from 54 Of Indifferents 60 Indifferents twofold Things Men. 60 61 Constitutions of men two-fold Politicall Ecclesiasticall 61 62. Conclusions touching the nature and extent of Indifferents 63 The ends of our freedome and of the DoctrIne of it 66 71 72 73 False conceits of Christian Liberty 67 Exhortation to stand fast in our Liberty 75 Obiection answered 79 Exhortation to reioyce in our Liberty 80 Argum. 2. of our Iustification by Faith 91 A two-fold absurdity in the tenet of Iustification by the Law ibid. c. Argum. 3. Of Iustification by Faith 95 How farre forth wee may bee angry 97 Hereticall Teachers bewitchers 99 In our reproofes wee must labour to bee both plaine and pleasing 100 Doct. 1. Faith seeth things that are farre removed 102 Doct. 2. All our Preaching must be to paint out Christ to the people 104 Argum. 4. Of Iustification by Faith 111 The absurdity of expecting Iustification by the works of the Law 112 Argum. 5. Of Iustification by Faith 117 118 c. Argum. 6. 122 Argum. 7. 126 Argum. 8. 129 Six things observable 1. Who hath redeemed us 2. From whom 3. From what 4. How it was done 5. To what end 6. By what mean Gal. 2.13 131 132 Argum. 9. 134 135 Obiection against the inheritance being of promise answered 136 The promises of the Law and Gospell differ 138 139 Confirmation in Scripture three-fold 140 Application of the Doctrin of Iustification by Faith 144 obiection 1. If we be iustified by Faith onely to what end serveth the Law 145 146 Answered 149 The use of the Law 152 153 154 Reasons for the continuing of the Law 154 Question concerning the duration of the Law 158 By whom the Law was ordained 16◠Two commendations of the Law 161 166 The inference of the Papists for the Mediation of Saints and Angels from the Mediatorship of Moses confuted 170 Christ is not a Mediator of one 171 A Mediator what 173 The cause of disagreement ibid. Twofold Application 1. From the use of the Law 2. From the continuance of that use 17◠The use of the Law two fold 1. Civill 2. Spirituall ibid. The Civill use of the Law to restraine sinnes ibid. The Spirituall use to discover the nature of sin to us 177 The way to get mercy is to know we need it 183 The Law was added till the Seed should come expounded literally and spiritually 185 Obiections of an
humbled conscience Obiection 2. Against the use of the Law If it be for transgressions then it is against the Promise 192 The Apostles answer 193 To give life the same that to Iustifie 195 The Law cannot give life proved two wayes 196 The Scriptures shut up under sinne two wayes 1 By Promises 2. By the Law 198 The extent of the word Concluded 200 The accidentary use of the Law 201 The divers acceptions of the word Faith 204 To come unto Faith and to come unto Christ of one signification 205 The knowledge of this necessary for two things 1. To know that the Fathâ—rs were not without Faith 2. How Faith is imputed to us for Righteousnesse ibid. To be kept under the Law expounded ibid. The right Divine described from Psa 147.11 209 The difference of the righteousnes which is by the law and that by faith 211 How the Iewes were directed to Christ by the Law 212 How the Law leades us diversly expounded 213 The manner of our Salvation there are two Formes or Classes one under the Law the other under the Gospell 215 Two sorts of Schollers hereby condemned ibid. Faith leads us to Christ not as to a Law giver but as to a Iustifier 216 The Question How the Law is abrogated and how usefull discussed 217 c. Some Scriptures seeming to prove the abrogating of the Law some that it is not abrogated reconciled 222 To whom the Law was given 223 The causes why the Law should be abrogated 1. That the Gentiles might bee called 2. Because it was an intolerable burthen 3. Because it was unprofitable 4. Be-it was pernicious 226 c Three things signified by the word Law 230 1. The whole Scriptures 2. the Bookes of Moses 3. the paedagogie of Moses in his foure last books 231 The Law as taken for the paedagogie of Moses is not wholly abrogated ibid Three things in the paedagogie of Moses Promises Types and commands ib. The Law taken for promises and types abrogated ib. The law taken for the commands not abrogated 232 The generall description of the law 1. from the end 232. 2. from the forme 233 Law twofold 1. Divine 2. Humane 233 The Divine Law considered three wayes 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing ibid. The more speciall description of the Law 234 The Law written called Moses law is three-fold Morall Ceremoniall Iudicial ibid. Two parts of the Ceremoniall and Iudiciall law Externall Internall ibid. The inward thing of the Cerâ—moniall law is Faith and Piety ibid. The inward thing of the Iudicial mutual love piety ib The Inward things in the Ceremoniall and Iudiciall law are eternall the outward only abrogated 235 The Ceremoniall law what ibid The use of the Ceremonial law three-fold ibid. 236 Abrogated by Christs comming ibid. By what degrees the Ceremoniall law was abrogated 1. in truth 2. in fact ibid. The Iudiciall Law what ibi The use of it threefold 237 The abrogation of it ibid. The iudiciall Law so far as it is typical abrogated ibid. The iudgement of the iudiciall law neither simply forbidden nor prescibed to any ibid. Such things as are of common and generall right in the Iudiciall law are still in force 238 How we may know them ib. The Morall law what 238 The Morall law how far forth abrogated 239 Love the Substance of the Morall law ibid. Six Circumstances of the Morall law 240 241 The use of the Morall law before sinne entred 242 The use of it under the state of sinne threefold ibid. The use of it under the state of grace ibid The Law the Promise and the Gospell considered as opposites 245 As Subordinates ibid. The comparison of the law and Gospell how they doe agree and differ 247. c. to 256 The comparison of the Promise and Gospell how they agree and differ 256 The Obiections of the Iewes for the continuance of the Ceremoniall and Iudiciall law answered 260 Against Antinomists and Libertines their Obiections answered 263 Against Enthusiasts their false Arguments 273 Against those that receive not the old Testament 284 Moses veile what 286 Against pure sinlesse Anabaptists 288 The Exposition of divers interpreters on those words Whosoever is borne of God sinneth not ib. Vse of Exhortation not to reiect the law 297 The estate of the law ib. Three rules to try our Works by 304 FINIS