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
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
then we shall bee enforced to acknowledge that Christ is a Minister of sinne A Minister of sin is hee which teacheth us what to doe for Righteousnesse and so terrifies and shuts us under sinne thus in stead of a Saviour Christ should bee a tyrant a destroyer But this were false and abominable to conceive therefore the Apostle addes his Absit God forbid Moses onely was a Minister of sinne Christ is a giver of righteousnesse and the Scriptures are wont to promise it only by the benefit of him The Redeemer shall come out of Zion In the 18. verse hee amplifieth the former argument comparing the law to a Building a similitude frequent used elsewhere by Paul who cals himselfe A wise master builder 1 Cor. 3.10 I have puld downe that frame and structure of the Law that it may not reigne in the Consciences of Christians if I return to the Law which I have formerly forsaken I shall manifest my selfe to bee a deceizer so the vulgar or as the Greeke carryes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declare my selfe to bee a sinner a Transgressor and as the Greeke Scholies adde still obnoxious to death and damnation Hee hath given us his owne Character the true difference of Preachers True ones they destroy the Law and build up the faith of Christ Iusticiaries false Popish Teachers destroy the kingdome of Christ while they raise up the Building of the Law and maintaine their owne Righteousnesse The Argument is continued in the 19. verse no recourse is to bee had unto the Law againe for by the Law I am dead unto the Law Deo vivit qui sub Deo est Legi autem qui sub lege Aug. that I might live unto God So that now the Law hath no power over us which he speaks directly against them who say Wee must live unto the Law if we meane to live unto God Nay wee are dead to the commands of the Law not onely free but dead so though the Law live still it hath nothing to do with us a slave once dead is no longer subiect to the hard usages of his tyrannous Master though he call upon and urge him he heares not obeyes not because he is dead So are we to the Law in this businesse of iustification Here is mention of a law and a law some understand both to signifie the same By the sentence of the Law it selfe I am dead unto the Law it selfe tels us that it is not perpetuall but Christ is the End of it when Christ comes it ceaseth to rule This affords a fit sense yet I see not but that of Hierome may be rather admitted who understands the former of the Evangelicall Law the Law of Faith the Exposition is sweet Our Savior is become our law by him wee are dead unto that of Moses Now the Binding Law is bound it selfe by Christ and wee by him are set at liberty By this interpretation we are fallen necessarily upon that great Question of Christian Liberty which because it fals in so fitly into this verse I wil spend some more words upon it more largely THE DOCTRINE OF CHRISTIAN LIBERTY THe knowledge of this Question is very necessary and yet dangerous Necessary that the consciences of men bee not kept unstablished Dangerous because carnall men doe wantonly abuse it I intend not so much as maybe spoken of it but so much as may bee fit for this Comment and an ordinary Sermon There is a various Liberty 1. A liberty in causes and effects that mutable order between an Agent an Effect both voluntary That the Agent may either worke or not worke such an Effect This is oppos'd to Necessity 2. A liberty in the Will a naturall faculty of the reasonable creature to chuse or refuse an object of its owne proper motion Libertas in genere est status secundum quem quis est sui Juris et alteri nō obligatus Armin disp pub 20. Thus the reasonable is left to his owne Election This is opposed to Coaction 3. That Liberty which is the right of a creature either Person or Thing to worke of its owne proper motion according to naturall Law with the enjoyment of uninterrupted convenient good things together with which it workes and the freedom from such defects as are hinderances and burdenous to that natural law The two former are not here meant onely this third which is opposed to servitude is proper to this place yet not in al respects for againe this Liberty is twofold Civill and Spirituall The latter is that which concernes our Question concerning which I would propose to speake of 1. The Description of it 2. The Ends of it 3. The consequents from it 1. Concerning the Description we have found it in the third kind of Liberty which is opposed unto slavery and may therefore call it A spirituall Immunity from the evils and burdens of the servitude of the Law 1. It is an Immunity therefore it supposeth wee were once bound The words in our Common-Law which gives light unto this peece of Divinity Immunity Freedom Franchise Enfranchisement do all signifie an exemption from somewhat wee were under before The word Liberty is of a more restrained signification Bracton lib. 2. cap. 2. and notes a privilege held by grant or prescription whereby a man enjoyes some favour beyond an ordinary subject But the other words are more expressive Manumittere Manumittens manumittendum manutenebat quam deinde cum solveret inquiebat Hunc liberum esse volo Iustinian which signifies to Make Free is properly to send one out of his hand because so long as a slave continues in his servitude he is in the hand of his Master Liberty from the law is the delivering us from that hand or power of the Law by which wee were formerly held So a Franchise is a privilege from ordinary Iurisdiction and that is called a Franchise Royall An 15. Ric. 2. cap. 4. An 2. Hen. 5. cap. 7. in some Statutes where the Kings Writ runneth not Such an exemption hath the Christian from Mosaicall Power yet we were once under it Crompt Iurisd f. 141. Brit cap. 19 Bract. lib. 2. Bract. lib 5 Tra. 5. For againe in our Common-Law wee say a man is Enfranchised when hee is Incorporated into some society or body Politike Hee that by Charter is made Denisen of England is Enfranchised Now a Denisen is an Alien enabled My readings in this businesse out of the compasse of my proper study may mistake but that I entend it for is true that wee were before Aliens till we became incorporate into the body of Christ by which onely we plead our Freedome 2. It is a Spirituall Immunity therefore not Civil againe therefore not Carnall Wee are neither exempted from obedience to men nor God 3. An Immunity from the evils burdens of the Law or more largely of servitude 1. From the evils of servitude They are two 1. From the curse
Faith the Law is not Faith Therefore Righteousnesse is not by the Law No man is Iustified by the Law Coram Deo before or in the sight of God before men workes may Iustifie Was not Abraham our Father Iustified by workes when he had offered Isaak his sonne upon the Altar Iam. 2.21 Men iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appearance but saith the Apostle Rom. 2.2 Wee are sure that the Iudgement of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Truth Therfore they that live before God that is attaine life must live by Faith This hee citeth from the Prophet Habakuk chap. 2. vers 4. A Scripture which Paul hath seemed much to have delighted in by his often Quotation of it Wee cannot live by the Law the reason is added The Covenant of it is to them that doe it Yee shall keepe my Statutes and my Iudgements which if a man doe he shall live in them I am the Lord. Lev. 18.5 He that hath walked in my Statutes and hath kept my iudgements to deale truly he is iust hee shall surely live saith the Lord God Ezek. 18.9 But the Covenant is other to Faith so that Legall and Evangelicall Iustification cannot meet together as this same Apostle disputes in another place Rom. 11.6 And if by grace then is it no more of works otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke It cannot be of both it must bee of one Now it is not of that therfore of this Not of that the Law for it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is Iustified by the Law it is evident Argum. 8 8. The eighth Argument is in the thirteenth verse and fourteenth The Text. VERS 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written cursed is every one that hangeth on a Tree VVE are Iustified by that by which we have redemption from the Curse But by faith in Christ we have redemption Therefore by that are wee iustified The Minor proposition is the maine of the 13. and 14. verses The Consciences of the Galatians might have beene straightned and burdened with the mention of the Curse but are met and sweetned with this Confidite salva res est Be not dismayed there is a way of freedom found Christ hath Redeemed us This Argument is the summe of comfortable knowledge drawn from the marrow of the Gospell and delivers to our notice Hier. in Esa 50. Vide Ambr. in Loc. Et si propius aspicias videbis Christum maledictum torum factum a quibus eccisus est Crux enim Salvatâ—ris peccatum maledictum est Isdaeorum Septuag Aquilam Theodotionem Maledictio dei est qui suspensus est Symmachus Quia propter blasphemiam dei suspensus est those great mysteries 1. Who hath redeemed us Christ His was the worke and to him by the glorified is the prayse of the worke Thou art worthy for thou wast slaine and hast redeemed us to God by thy bloud Rev. 5 8. 2. Whom he hath redeemed Vs Abraham and Moses too None but by him 3. From what The Curse from active and passive from both wrath and paine 4. How it was done Hee was made a curse to omit the variety of reading and propriety of the word He derived unto himselfe what was our due being made of God and of himselfe Sinne for us Thus Christs death is our life his Crosse our Triumph his Malediction our Blessing 5. To what end all was wrought that the blessing might come The blessing of Abraham could not come unlesse the curse were taken away The blessing is the grace of Reconciliation Adoption Iustification and Life which hee cals againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The promise of the Spirit Spirituall grace 6. The meane by which His Ours faith That wee might receive the promise of the Spirit through Faith We cannot but observe 1. The greatnesse and hainous nature of sinne such that it made Christ a Curse and put him to death That speare those nayles were thrust in not so much by the Iewes malice as by our sinnes At length let us learne the price of them and together to avoyd them How dare wee with so much secure boldnesse rush upon that which cost so deare a rate the bloud of Christ 2. The wisedome and goodnesse of Gods order Crux Christi amaras aquas vertit in dulcem saporem et securim perditam nissa influenta Iordanis levavit Hieron blessing by the Curse sweetnesse from the Crosse of Christ It was the wonder of Gods power and the glory of that wonder that in the Creation God did produce Aliquidex nihilo something out of nothing here is more good out of ill heaven out of hell the Blessing to us by Christ a Curse for us Argum. 9 9. The ninth and last Argument is added in the foure following verses The Text. VERS 25. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it be confirmed no man disannulleth or addeth thereto VERS 16. Now to Abraham and his seed were the promises made Hee saith not And to seedes as of many but as of one And to thy Seed which is Christ VERS 17. And this I say That the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty yeares after cannot disannull that it should make the promise of none effect VERS 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise The InheritaÌ„ce is of promise Ergo not of the Law That is the argument and the conclusion in the 18. verse Hee frames it by an occupatory Apostrophe turning his speech as it were more directly to them to answer an Objection they might make Obiect The Inheritance was of promise before the Law was given but after the Law given it came to be of the Law for the latter Sanction doth derogate from the binding of the former Hee answers 'T is true unlesse the former were ratified or confirmed VVest par prim Symb. l. 2. sect 50. Fitz de nat â—re fo 169. B. 116. Vlpian l. pactum H. de polâ—â—cit In our Common-Law we call a ratification or confirmation a strengthening of an estate formerly had and yet voydable though not presently voyd But the Inheritance by promise was confirmed and foure hundred and thirty yeares before the Law was given vers 16 17. Brethren whom before hee called Fooles now hee cals Brethren we must lay aside the spirit of bitternesse and though there may be a division of Iudgements yet there should not be of hearts I speake after the manner of men with humane and popular similitudes and expressions Our Sermons may have somewhat of the Scholler and of the Orator though wee speake Gods Word yet in mans language when either the
this application and the clearing of the first Objection Obiect 2 2. The second Objection and the Solution of it are contained in the foure following verses the 21 22 23 24. The Text. VERS 21. Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousnesse should have beene by the Law VERS 22. But the Scripture hath concluded all under sinne that the promise by Faith of Iesus Christ might be given to them that beleeve VERS 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterward be revealed VERS 24. Wherefore the Law was our Schoolemaster to bring us unto Christ that we might be Iustified by Faith Obiect IF the Law bee for Transgressions then it is against the Promise The argument is from the contrary effects of the Law and Promise The Law manifests sinne terrifies condemnes The Promise offers grace quites saves so they are one against the other But the Law is not against the Promise Therefore the Law is not for Transgressions and that ground failing which was the Medium or third put In unto the soluâ—ion of the former obiection then it will follow If the Law be not for Transgressions which was supposed in that answer then either the Law Iustifies or it is in vaine But the Law is not in vaine Therefore Iustification is by the Law This is the strength of the Objection But the Apostle answers 1. Reiectione Shortly and yet sharpely by rejecting such an absurdity God forbid 2. Ratione Soundly by good argument It would rather follow That the Law were against the Promise if righteousnes were by the Law And so his Retorsion and the Argument stands thus If righteousnesse should be by the law it could not be by promise But the Law is not against the Promise Therefore it cannot Iustifie Righteousnesse cannot bee by the Law God forbid Because wee failed in the condition shall God faile in the promise that the Inheritance should no longer be by it but by our observation of a stricter added Law God forbid for our sinnes cannot hinder Gods promise nor is God a lyar because we are lyars Though wee change he is immutable Againe we may observe something more in one phrase used by Paul To give life is of the same signification as to Iustifie If there had beene a Law which could have given life that is which could have Iustified Wee may finde one by the other if wee bee truly Iustified we shall find our selves truly quickened Away with a dead faith 't is the staine of our Doctrine of Free Iustification There are many plead The witnesse of Bloud that they stay upon the merits of Christ yet can find no witnesse of water the life of Sanctification But both are ioyned by the Apostle and must bee found in the conscience There are three that beare witnesse in earth The Spirit and Water and Bloud and these three agree in one 1 Ioh. 5.8 Hee proceedes to prove that the law could not give life 1. From the contrary effect of it The Scripture hath concluded all under sin 2. From the accidentary use of it That the Promise by faith might be giuen 1 The contrary effect of the Law The Scripture hath concluded all under sinne The Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is referred unto God Rom. 11 â—2 God hath concluded all under unbeleefe The conioyned sense is God in the Scripture Chry. in loc Some understand it of all Scriptures others say this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the killing-letter mentioned elsewhere Rather the Scriptures of the old Covenant By the way wee may observe that God the Law Panigarolla lect 1. Discep Cathol carranza Conâ—r 1. Lorichius in Fortâ—l haeres 5. the Scripture those words are promiscuously used How then doe the Papists call the Scripture a dead letter What is so honoured by the Spirits witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 2 ad Cor. Homil 13. we may safely receive as the â—udge of controversies Hence that holy Chry. spake it with so much zeale Wherefore I entreate and beseech you all that not much heeding what this or that man thinkes of these things you would require all these things out of the Scriptures What could have been spoken by us more directly That t is a wonder the Iesuites proclaime him not a Lutheran an Hereticke Hath concluded under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures have shewed men their guilt by which sight they are so imprisoned and fettered that they can see no escape unlesse there bee a freedome by Christ The Scripture shuts up thus 1. By promises Gen. 3.15 The Womans Seed shall bruise the Serpents head Gen. 22.18 In Abrahams Seede shall all the Nations of the earth be blessed These imply that wee are under the Curse which in this manner and thus onely is to bee removed 2. By the Law Deut. 27.26 Cursed be hee that confirmeth not all things written in the Law to doe them But is God the cause of sinne because hee shuts all under sinne No The Iudge who imprisons a malefactor is not the cause of his offence his is an act of Iustice because hee hath offended But how then doth he shut up Is it because he a Orig. Oâ—d glos Tollet Gorrhan onely permitted That is not enough Or that by his Law he b Chrys pronounced them guilty That is not enough Or c Hier. Oecum Decreed it onely for the glory of his grace to others That is but too much But hee d Aug cont Jul. l 5 c. 3 punished them with their own gives and fetters The staâ—e of nature is a state of bondage men as they are sinfull so they are shut up under sin punished wâ—th it and kept unto wrath Like an imprisoned malefactor burthened equally with his memory and his feare while the one presents sinne the other execution so is man under the law Concluded all The word is large and signifies both men and actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al things For things created unto mans use follow the state condition of man he being shut up under sin and misery they in a manner are imprisoned with him Vide Bez. Annot. Vnto them that are defiled nothing is pure Tit. 1. 15. The creature is subiected unto vanity and not of its own minde Rom. 8.20 This being the contrary effect of the law to shut up all it could not give life 2. The accidentary use of it is That the Promise might be given Quoniam Iudaei ne sentiebâ—nt quidem sua peccaâ—a non sentientes autem nec desiderabant remissionem deait legem quae proderet vulnera quo medicum requirerent Chrys By it selfe and properly the law is for transgressions but by accident being shut up we are sent by it unto Christ for deliverance That the Promise 'T is a Metonymie
teach you but as the same anointing teacheth you of all things and is truth and no lâ—e 1 Ioh. 2.27 That is not for them the Apostle there entends but to plead for the Apostolike Doctrine that they needed no other Doctrine but what God had delivered unto them He gives himselfe explained in the former verse that hee would arme them against seducement Iran l 4. cap 43. These things have I written unto you concerning them that seduce you The Apostolike Church it selfe had the Spirit the Holy Ghost came downe upon them yet they had Preaching likewise witnesse their Sermons frequently recorded in the Acts. But how dare they so much dishonour the wisedome of Christ seeing he pleased to Institute them to call the Sacraments needelesse Would that onely wise God institute things to no purpose But though wee have the Spirit already yet wee may use the Sacraments Christ had the Spirit and yet hee was baptized Mat. 3.15 Non ratio ne sui sed spectantiuÌ„ Quâ—a vita mea moruÌ„ disciplina Glos Ord. Hee then received the Spirit in the form of a Dove for our sakes not his owne Cornelius had the Spirit before he was baptized Wee must examine whether we be in the Faith and so wee must eate And what though no other thing bee in the Seale than in the Promise yet though I trust a man well I have more ground for my trust when I have his Bond so the Sacraments are intended for the strengthening of our Faith I 'le not longer pursue these Io. Sleid. Hist lib 10. Lamb. Hortensi lib. Tumult Anab Henr. Dorpius Edit 1536. they have beene strange Pitches to which many of these Enthusiasts have beene lifted They called David Georg their singular prophet and himselfe was blasphemously bold to call himselfe The Christ the Messiah 'T is enough to name such horrible blasphemies now let others enter to their part and acting 4. Against Anti vetera testamentaries 4. Against such as receive not the Testimony of the old Testament They say the face of Moses is vailed we neither can nor may see him They urge that of the Apostle to the Hebrewes In that he saith A new Covenant hee hath made the first old Heb. 8.13 But while they destroy the old they destroy the new together with the old That very quotation of their owne is urged by the Apostle from the old Testament Christ made use of it when hee Preached upon the Booke of the Prophet Esaiah Luk. 4.17 And after his resurrection beginning at Moses and all the Prophets hee expounded unto them the Scriptures Luk 24.27 And Peters Sermon Act. 2. hath much from that Tesâ—ament But if they say This was for the Iewes sake wee have to oppose that example of Philip to the Eunuch a Gentile an Aethiopian at that time a Christian to him Philip expounded Esaiah And how often are such Scriptures urged by Paul the Apostle of the Gentiles But Moses is vailed What will they inferre Most of the Antients understood it onely of his darke way of delivery Longe aliter nos Evangelâ—um promulga mus quam Moses veterem legem â—llo p lam ac apertè loqui non â—usus est ed velo faciem obduxit nos vero nihil patimur esse opertum aut ocâ—uâ—tum Chry in loc Tert. lib de Resur c. 55 Idâ—m lib. 5. Aâ—vers Mar ca 1 Israelâ—tae rudes non potuerunt videre quod finem hahe ret lex quodque abroganda forâ—t Thâ—ophil Cyril in Io. lib. 3. cap 34. Orig. hom 12. in exod He gave things obscurely by the Gospell they are more Theophilact indeed speakes a little to what they seeme to meane The rude Israelites could not see that the Law should have an end and should bee abrogated But hee speakes soundly enough in that and not to their purpose But the Apostle hath best interpreted the mystery We use great plainnesse of speech and not as Moses which put a veile over his face that the children of Isâ—ael could not stedfastly looke to the end of those things but their mindes were blinded for unto this day remaineth the same veile untaken away in the reading of the old Testament which veile is done away in Christ But even unto this day when Moses is read the veile is upon their heart 2 Cor. 3.12 13 14 15. 'T is Anselms note There is a double veyle one of Obscurity in those Typicall things another of want of faith in our hearts neither of these will be plea for them to deny acquaâ—ntance with old Scriptures I shall deale but with one other adversary but a dangerous 5. Against Pure Sinlesse Anabaptists 5. Against pure Anabaptists such as were the Novatians and Catharists of old They say They are pure without sinne the glorious Church not having spot or wrinkle or any such thing Eph 5.27 Yea that they cannot sinne Hee that committeth sinne is of the Divell Whosoever is borne of God doth not commit sinne and he cannot sinne because he is born of God 1 Ioh 3.8 9. But we may answer Saint Iohn by Saint Iohn If wee say we have no sinne wee deceive our selves and the truth is not in us 1 Ioh. 18 Wee must therefore Reconcile him to an answer Interpreters are not agreed 1 Ambrose Aug. l 4 ad Boniâ— c. 7. as Augustin relates his opinion Aug de nat et grat c. 14 understands it of the state of future glory But he speakes of this life 2. Others as the same Augustine relates not de facto that they doe not sinne but de iure that they ought not Electos adverâ—t quasi nunquam pecâ—asse quoniam et si qua deliqâ—isset in tempore vid ntur non apparent in aeternitate quia charitas patris ipsorum operet multitudinem peccatoruÌ„ Beâ—n serm â—â— in Cant. Bern serm 1. Septuag But thus they are not differenced from unregenerate for they also ought not to sinne 3. Bernard yet more straines it to that covering love in Gods praedestination But 't is not meant of imputation for that phrase he cannot sin it cannot bee meant God cannot impute sinne 4. Augustine in one place seemes to understand it of the different condition of man that the Regenerate in this liâ—â— Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis partim filios huius seculi respectu vetustatis in caernâ— vel huc reliquae quod ergo dicuntur non peccare id de illis dici quatenus sunt Dei fisii quod verò iuben tur fateri se adhuc habere peccatum id â—â—illâ— dici quaetenus sunt filii huius seculi Aug. lib. 2. De pecs mer et Remis cap 8. Aug. Tract 5. in Io. Hier. lâ—b 1. adven Pelag Idem lib 2. adven Iovin Gernard Dâ—sp 1. cont Fanat Thesibus 53 59. ad 70. are partly the sonnes of God in regard of generation and inchoate renovation partly the children of this