The three questions of free iustification. Christian liberty. The use of the Law Explicated in a briefe comment on St. Paul to the Galatians, from the 16. ver. of the second chapter, to the 26. of the third. By Sam. Torshell pastor of Bunbury in Cheshire.

OF JVSTIFICATION BY FAITH .

THE Questions of Free Iustification , of our Christian Liberty , and of the use of the Law , are agitated of late , not without much heat , while one side carefull , the other side fearful of good works , doe both strive for Christ , and mistake each others grounds . They are untoward names wherewith Christians brand one the other : while one is called a Legalist , another pointed at for an Antinomist , and this man repayes the former , with the hateful name of Iusticiary ; peevish expressions of weake minds ; Can we not dispute unlesse we contend ? It were a presumption to endevour a reconcilement , unfit for my few years , and not much fit for this place . I shall onely say so much as may best suit for popular Sermons , for an audience not nicely curious .

If we begin an analyse at this chapter , there are two parts .

Gal. 2. I. The continuation of the Apostles narration , where hee relates two passed Acts : 1. That at Ierusalem , with the Apostles , from the first , to the eleventh verse . 2. That at Antioch , with Peter ; In which , 1. The sum of the whole businesse ; vers. 11. 2. The particulars of the severall passages , they , these : 1. What Peter did , v. 12. 2. The consequent of that error , vers. 13. 3. Pauls following reprehension : In which wee have , 1. The manner of it by way of an interrogation , to presse it therby more closely . 2. The matter of it ; That is double : 1. Hee prooves the Hypothesis , that those present Gentiles ought not in that to have Iudaized ; which he proves from Peters owne contrary fact , vers. 14. 2. He proves the Thesis , That the Gentiles ought not at all to seeke righteousnesse from the law : This , 1. Hee proves from the common fact of all the Apostles , vers. 15. Wee who are Iewes by nature , &c. If any might looke for righteousnesse from the law , then we might by the best reason doe it , having privilege above all other people ; for we are borne Iewes , born to the righteousnesse of the Law ; wee have the Fathers , the Covenant , the Promises ; and are not sinners of the Gentiles ; alieni faederis , strangers from the Covenant , as they are ; yet we know that a man cannot be justified by the Law . 2. He confirms it from the general doctrine of Iustification , vers. 16.

II. The second part , is , the Returne of the Apostles speech to the Galatians : wherein 1. Hee layes downe the doctrine of free Iustification , the maine Argument o his Epistle , vers. 16. For this verse is both the close of the former , and beginning of this part , by an artfull , and almost unperceiued transition , passing from one to the other . 2. He proves it by severall arguments , which take up the rest of this Chapter , and eighteene verses of the next . 3. He makes use of it by deduction of some consequents from the 19. verse of the third Chapter , and so following .

I shall goe on in an easie method , and follow Paul in his ; therfore I lay downe for the ground of my following discourse , this generall Doctrine : That a man is not iustified by the workes of the Law , but by the Faith of Iesus Christ .

This truth I shall , first , explicate ; secondly , confirme ; thirdly , apply ▪ which being done , we shall somewhat comprehend those controverted tenents .

The explication is in this 16. verse ; Knowing , that is , 1 Explicat . Wee doe know : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But that we may take the explication more full , we will observe those particulars which the verse affords us ; they are these : 1. What Iustification is . 2 The exclusion of false causes of it . 3. The true meritorious cause . 4. The meanes of application .

Concerning the first , that we may take the whole nature of it , we will see , 1. What Iustice is . 2. What is Iustification .

1. Concerning Iustice ; Thus : Iustice , or righteousnesse , is a perfect conformity , or agreement with the Divine Law ; which admits a double name .

1. Legall , which is that righteousnes or conformity to Gods Law , which is inherent in our selves ; a iustice of workes ; and it is either , 1. A iustice of obedience in doing all , in leaving undone nothing . Or , 2. A iustice of satisfaction , in enduring the penalty for default of obedience .

2. Evangelicall , which is that rig●teousnesse or conformity to Divine law , not inherent in our selves , but being in another , is reckoned ours . A iustice of faith .

2. Concerning Iustification ; therein , 1. Of the Name . 2. Of the Thing . For one gives light to the other .

1. Of 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 , when 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 from 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 ●atch iustifie if it were alone . Si sola , tum si esset sola .

I answere , That faith which iustifies , cannot bee alone , so the Apostle to these Galatians , cap. 5. ver. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Faith that workes by love : yet the inference is unworthy the quicknesse of a Iesuite , as if a man should say , If the eie see alone , then it wil see if it be alone . Whereas we know , ( to give you the thing cleare by this similitude ) that although the eye alone see , yet if it were by it selfe alone , it could not see at all . There is no part of my body can see an obiect visible and presented , not my eye-lid , not my fore-head , not my braine , but my eye onely : yet if my eye were taken out of my head , I could discerne nothing . Wee dare not separate workes from faith , that were to leave it naked , and shew it dead : yet it is an untoward translation which Bellarmine renders , Bel. de Iust. lib. 2. c. 4. not without a manifest barbarisme , when he reads thus , Faith that is wrought by love : so making charity the forme and soule of faith . But let us retaine that forme of words , Wee are iustified , Sola fide , by faith alone . The Fathers are so usuall in that phrase , that I could easily weary you with the allegations . Let mee referre to some that have the very word , Sola fide ; Orig. in loc. Basil in conc . de humil . Ambr. cap. 9. in Rom. 3. Hier. in Rom. 4. Pet. Chrysol . serm. 34. de Haemorroissa Bern. serm. 22. in Can. August . in 83. Quaestionibus , quaest . 76. But no more , for I remember where I speak , onely let mee adde the words of two testimonies . That of Chrysostome in 3. ad Galat. is very pertinent : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Againe ( saith hee ) some say , hee that relyes on faith alone , is execrable : But the Apostle speakes the contrary , hee that relyes on Faith alone , is blessed . This Theodoret , septimo Therapeuticon , almost repeats , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nor do wee obtaine those secret good things , by any of our owne merits , but by faith alone .

This for the second , The exclusion of false causes ; the third thing propounded for explication , is , The designement of the true meritorious cause of our Iustification : The Text declares it to be Iesus Christ . His merits , Hic videtur esse implicatio terminorum . Consule pa. 14 , ad finem his obedience , in doing , in suffering . Take it in a briefe head , thus ; Where there cannot be Iustification by plea , it must bee by some other proportionable means , which we call , Satisfaction . This Satisfaction must be proportioned to the offence ; this being infinite , that must be alike infinite . Man therefore cannot satisfie , for both his doings , and his sufferings , are limited . It must be done by another ; now all creatures are both unholy , and finite ; and the two requisits necess●rily to be in the satisfier , are , righteousnesse and infinitenes : These are solely in God , but God cannot be satisfied by himselfe , that were onely to forgive , so he should not be fully iust . It fals therefore into this , that he who must satisfie , must be God , truly righteous , truly infinite ; and in somewhat different from God , that there may be a compleat fitnes . Let nature search this mystery , she wil easily be confounded ; nay , let the soule that sinned , bee put upon the search , it leaves studying , and fals to despairing . Briefly , it must fal , upon the appointment of an higher wisdome , namely , Christ , in whom those fitnesses do all meet . Therefore , the Righteousnesse of the Iustified , is that which formally is in Christ only . See how the Apostle inlarges and explaines himselfe in this , in his holy zeale , against proud Zelots : they being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , have not submitted themselves to the righteousnesse of God , Rom. 10 3 , 4 , 5 , 6 , 7 , 8 , 9.

See the same Apostle , in a more practique expression , his owne Resolve ; I count all things but losse , for the excellency of the knowledge of Christ Iesus my Lord ; and doe count them but dung , that I may winne Christ , and bee found in him , not having mine owne Righteousnesse , which is of the Law , but that which is through the faith of Christ : Phil. 3.8 , 9. The determination of a spirit , made Divine : Let us so goe out of our selves , and flye unto our Christ . Hee is our hiding place , and must be our strength Surely , shall one say , In the Lord have I righteousnesse and strength , even to him shall men come , and all that are incensed against him shall be ashamed : In the Lord shall all the seed of Israel be iustified , and shall glory , Esay 45.24 , 25. We must not looke upon the Law , or Works , but see them hid in Christ . This mystery was excellently shadowed , when God commanded the Ark , wherin were the Tables of the Covenant , to bee covered with a Propitiatory , upon which the Cherubs stretcht their wings , Exod. 25.17 , 18 , 19 , &c. Heb. 9.4 , 5. Christ is that Pro●itiatory , Rom. 3.25 . Let us not presume to uncover the Arke , or to take out the Decalogue , for it is happy , that the Law is kept shut , and inclosed from us : but let us fasten our eyes upon the Mercy-seat , see how sweetely the Cherubs sit , and minde not what the Chest containes ; for to lift up the lid of that , were like the opening of the boxe of the harmfull Pandora , and would present horrour to the curious , the unwise Iusticiary .

The last head propounded for explication , was the means of application : Christ is that Righteousnes , how is he ours ? By Faith 〈◊〉 man is iustified , not by the works of the Law , but by faith in Iesus Christ ; so the Text. We will here consider , 1. What Faith is . 2. How Faith justifies .

1. I intend not a dispute , a word may give us what may suffice the present purpose . It hath seat both in the intellect , and in the will ; and we observe in it , both Assent and Appresion . This , indeed , is faith ; or if we looke upon it , a little extended , wee perceive the thrusting away of somwhat , the accepting of somwhat , the exclusion of workes of worth , the acceptation of Christ . The Apostle to the Hebrewes gives us this in a like phrase speaking of the Patriarchs faith ; These dyed in the faith , not having received the promises , but having seene them a farre off , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and were perswaded of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and embraced them , Hebr. 11.13 .

2. This faith justifies , the Scripture is full , Rom. 3.24 , 25.30 . Rom. 10 , 10. Ephes. 2.8 . Concerning the manner , take it negatively , positively , in these Theses .

1. It iustifies not by bare profession , then should all hypocrites be iustified : but S. Iames disputes strongly in his second Chapter , against them , and against that Faith . In that sense he laies down his cavilled and mistaken conclusion v. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By workes a man is iustified , and not by faith onely . His intent is but the same with Paul , in that place alleaged and vindicated , Gal. 5.6 .

2. Nor are we iustified by faith , as by an action which hath worth and merit in it , whereby to deserve our iustification .

3. Nor is Faith such an action , which , though it have not merit , yet by favourable acceptance , is taken as if it were the perfect righteousnesse of the law .

4. But it iustifies , as it is in relation to that obiect which it embraces , and which obiect is our Iustification . It iustifies , Relativè et Organicè , relatively and instrumentally : ut terminatur in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Christi , Faith lookes upon , layes hold on Christ , on his merits , on his sufficiencies , and thus is termed Iustifying Faith .

These I laid in this manner , to cleare this Truth from a double error .

1. One is of the Papists , and more grosse , who say , That Faith iustifies per modum causae efficientis et meritoriae , as an efficient and meritorious cause . This is delivered by Cardinall Bellarmine , lib. 1. de Iust. cap. 17. and by the Iesuite Pererius , Com. in Gen. cap. 15. I answer , if Faith had merit to justifie , it should then goe before Iustification , et ratione , et tempore , both in nature , and time ; which we may not grant ; for Faith is by it selfe , a part of sanctification , and that wee cannot conceive to goe before our Iustification ; that , namely , which is Foro Divino , in Gods sight . But I meant but to name this , because it is enough knowne .

2. The other is later , and a little more subtile ; They say , Faith justifies , sensu proprio , in a proper sense ; That , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 credere , the very beleeving , is imputed for righteousnesse : Non quidem merito suo , sed propter gratuitam acceptilationem Dei ; Not ( say they ) for its owne merit , but because of favourable allowance , it is accepted , as if it had merit : so in a gracious acceptilation , it is received for righteousnesse . This was delivered by Faustus Socinus , lib. 4. cap. 4. pag. 334. F●rwarded by others also .

But to cleare our selves of this , we argue against it briefly , thus :

1. No man is Iustified by an act of his owne ; This proposition is true from expresse Scripture , Eph. 2.5 . By grace ye are saved ; ver. 9. Not of workes : Now the chayne is surely linckt , justification and salvation ; Rom. 8 29 , 30. Or more in the words , Tit. 3.6 , 7. Not by works of righteousnesse which wee have done , but according to his mercy he saved us , being Iustified by his grace . And if by grace , then it is no more of workes , otherwise grace is no more grace , Rom. 11.6 . But to beleeve , is an act of our own ; I meane not any exclusion of the spirits helpe , for God workes all our works in us ; onely this I would say , that the work takes its denomination from the next agent , and man is said to beleeve : Therfore it is cleare , no Iustification by the Act of beleeving .

2. God accounts that for perfect righteousnesse , which is so indeed : The Apostle witnesseth the honour of Gods truth , Rom. 2.2 . Wee are sure that the Iudgement of God is according to truth . But they dare not but confesse it , that Faith is not indeed true righteousnesse of the Law : or , if otherwise , yet this were enough against it , that if Faith were that Righteousnesse , and Iustification were by it , then a man should be Iustified by two righteousnesses , which no reason wil admit ; for if one be sufficient , there needeth not any other ; and to grant it , what were it but to thrust out Christ and all his merits , as if he were needlesse , and they insufficient .

They reply somewhat , and strangely , in an odde distinction of a double Iudgement in God : Iudicium Iustitiae , et Iudicium misericordiae : They say , God sometimes iudgeth with a Iudgement of Iustice , and then hee accounts nothing for such , but what is truly such : Sometimes with a Iudgement of mercy , and then laying aside rigour , he graciously allowes , what in truth is not such .

But what impiety is this , indistinguishing of God , to separate God from God , his Truth from his mercy ; Nay , they doe ever meete in God . In another kinde , we wil admit the distinction , and not divide : God lookes upon the righteousnesse of Christ that is perfect , here is a Iudgement of Truth ; God lookes upon that righteousnesse as imputed to us , not otherwise ours , here is a Iudgement of mercy ; the double Iudgment that they speake of , yet Mercy and Truth are met together .

● I have done with what I first named , 2 Confirmation . the Explication : I propounded , secondly , to prove what is so explayned ; and wee may see it strengthened , partly , by Testimony , partly by Arguments .

1. 1 By testimonies . The Testimonies of parallell Scriptures are plaine : see one or two .

Rom. 3.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We conclude , That a man is iustified by faith , without the deeds of the Law .

Rom. 5.1 . Being iustified by Faith , we have peace .

Rom 4.6 . David describes the blessednesse of the man , unto whom God imputeth righteousnesse , without workes . Verse 9 Wee say that Faith was reckoned to Abraham for righteousnesse . ●his he tooke out of the witnesse of sacred history .

Gen. 15.6 . He beleeved in the Lord , and hee accounted it to him for righteousnesse .

To omit others , the Apostle here subioynes one , in the latter end of this 16. verse , which hee receives from that Psalmist , Psal. 143 2. In thy sight shall no man living be iustified . The Hebrew originall , strictly renders it selfe by the Septuagint , thus , All flesh shall not be iustified : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but the Greeke frames that Hebraisme thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No flesh ; and so the present Text reads it .

2 By Arguments . 2. The arguments are many , which the Apostle hath disposed into a just method , & is large in them , as containing in them a great deale of matter , full of mystery , and ful of comfort .

1. The first argument is Argum. 1 laid out unto us , in the 17 , 18 , 19 , 20. verses .

The Text.

GAL. 2.17 . But if while we seeke to bee iustified by Christ , we our selves also are found sinners , is therfore Christ the minister of sinne ? God forbid .

VERS. 18. For if I build again the things that I destroyed , I make my selfe a Transgressor .

VERS. 19. For I through the Law , am dead to the Law , that I might live unto God .

Vers. 20. I am crucified with Christ . Neverthelesse I live , yet not I , but Christ liveth in mee , and the life which I now live in the flesh , I live by the faith of the sonne of God , who loved me , and gave himselfe for me .

Chrysostome and Hierome referre this in the 17. vers. to Peter ; but more genuinely is it referred by others to the Galatians , to al , and the force of the Argument , This : Christ cals us from the Law to faith , but if faith be not sufficient , unlesse the law be also broght in , then shall Christ seeme to patronize sinne , by calling us from that Law , by vertue of which , sin is expiated . If we , who , that we might bee Iustified , have given our names to Christ , doe yet want righteousnes , unlesse wee embrace Circumcision , and the Ceremonies of the Law , 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 non 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 of the Law . The law Iustifies none , we must therefore be either freed from the law , or not at all Iustified ; For as many as are of the works of the Law , are under the curse ; for it is written , Cursed is every one that continueth not in all things in the book of the Law to doe them . Gal. 3.10 . Deut. 27.26 . But here is our freedome . Gal. 3.13 . Christ hath redeemed us from the curse of the Law , being made a curse for us . Hee became a curse for us , and was made , for our sakes , as the greatest sinner , he stood in place , as David the Adulterer , as Peter the Denyer , as Paul the Persecutor . Wee must see our Christ , wrapped as well in our Sinnes , as in our flesh . He was numbred with the Transgressors , and he bare the sinne of many , Esa. 53.12 . He was made sinne for us , who knew no sinne , that we might bee made the righteousnesse of God in him , 2 Cor. 5.21 . Thus is hee pleased to call our sinnes , his ; and he speakes in David his Type , Psal. 40.12 . Mine iniquities have taken hold upon mee , so that I am not able to looke up , they are more than the hayres of my head . Christ standing thus a sinner , the law accused him , and after accusation , kild him . But hee hath satisfied , and the Law is overcome ; we have learned to triumph : O death where is thy sting ? The sting of death is sinne , and the strength of sinne is the Law ; but thankes be to God , which giveth us the victory through Iesus Christ our Lord , 1 Cor. 15.55 , 56 , 57. When the Law curseth , sends out Writs , sues out Attachements ; wee plead Immunity , and send the law to Christ , by whom we aree freed .

2. From the power of sinne , the other evill of servitude . Yeeld your selves unto God , Ante legem non pugnamus , sub ●ege pugnamus , sed vintimur , sub gratia pugnamus , & vincimus ▪ in pace ne pugnamus quidem . Aug. in Rom. 6. for Sinne shal not have dominion over you , for ye are not under the Law , but under grace , Rom. 6.14 . They are incouraged to the Combat by a double motive , the goodnesse of their cause , the easinesse of their conquest . When wee are freed from the Law , which onely commands , but gives no strength to obey , rather takes away our strength , & addes strength to sinne , then are we under grace , which beside that it forgiveth that which is past , Quae praeterquam prioradimittit , ad futura quoque cavenda animat . Chrys. it doth arme us to take heed of that which is to come : as Chrysostome sweetly expounds the Romans : To whom the holy Apostle glorieth , Rom. 8.2 . The Law of the spirit of life in Christ Iesus , hath made mee free from the Law of Sinne. From the a a Osiander . accusing , the b b Calvin . power , the c c Lyranus . bond , the d d Erasmus . right , the e e Chrysost. guilt of sinne , the f f P. Mart. law of the members .

2. We are freed not only from the evils , but from the burdens of servitude .

1. From the Coaction of the Law : for the Law doth burden a man , and hinder the alacrity of his obedience . A precept of the Law is ,

Thou shalt love the Lord thy God with all thy heart , with all thy mind , with all thy strength .

To bee empty of all other loves , to set the sole affection upon God . Here the most perfect faile , for though our love unto God be sincere , yet we are , many times , drawne off with other lusts . But the Law tels us , He is cursed that continues not in all . Now we see what ever we endevor , we are still under the Curse ; our workes are , Mala quia imperfecta , therefore evill , because not perfectly good . This dulleth the heart , and discourageth it from any offer . The peevish eye of a froward Master , makes the servant heartlesse . What should I do any thing , seeing whatsoever I doe , I cannot please . This is the burden of the Legally righteous : the taske it set , they must either doe it , or smart for neglect . The Israelites are beaten i● they bring not in their tale of bticke , Exod. 5.14 . But here is our Liberty , God spareth us , as a man spares his owne sonne that serveth him ; Mal. 3.17 . The Command is given , Let not sinne reigne in your mortall Body : and the Promise is added with the Command ; Sinne shall not have dominion over you . The Law cannot coact us , but grace unloads us , removes our burthens , and sweetens our labours .

2. Wee are freed from Indifferents , when they prove burdens .

1. Things . The Iewes were bound to use and refuse many things , the Vsing and Refusing of which had else beene Indifferent . They must abstaine from Swine , from things strangled , and the like . We have liberty of a freer use of Gods creatures ; being not subject to ordinances ; Touch not , Taste not , Handle not , Col. 2.20.21 .

2. Men. We are not subjected to such commands , as whereby they would bind the conscience . Now the constitutions of men are either ,

1. Civill and politicall ; These wee have a rule for , that wee must obey them , though in 1 Cor. 7.23 . hee seeme to give exemption ; Yee are bought with a price , be yee not the servants of men : yet , Rom. 13.1.5 . we have that other expounded , Let every soule bee subiect to the higher powers , for the powers that bee , are ordained of God . Who resisteth the power , resisteth the ordinance of God : Wherefore yee must needs bee subiect for conscience sake .

2. Ecclesiasticall ; These concerne either ,

1 The matter of Gods worship ; then we renounce them as great presumptions ; for Divine worship cannot have institution from humane command .

2. Or the manner of worship , tending to decency : Here Constitutions may order , not bind ; order the carriage , not binde the conscience .

But concerning both these and those Constitutions , I meane , both Ecclesiasticall and Civill , I would deliver my selfe a little more fully ; and to that end , wil present a few conclusions touching Indifferents , their nature and extent .

1. An Adiaphoron or Indifferent , is , Res media , a middle thing , which stands so to two extremes , that it may alike incline to both . And in the ordinary , though not proper use of the word , Medium Abnegationis . Medium Participationis . Aquin. it is a Medium betweene morall good and evill . Now such a Medium , is either of meere Abnegation , so all Substances , whether naturall or artificiall , are Res mediae , Indifferent things ; or of some participation , which so farre agrees with either extreme , as the extremes agree between themselves ; so no Substances are properly Indifferents , but Actions only : Actions therefore which are neither commanded nor forbidden , and which in their intrinsicke nature , have neither obedience , nor disobedience , are indifferent .

2. Indifferent Actions in their owne intrinsicall nature , nothing differ among themselves , but are all equally far from good and evill : But there are some which , for the most part , have evill circumstances accompanying them , and therfore sound in the worse sense , as if they did incline to evill ; as to be an accuser may be indifferently good or bad , yet we ill interpret that name . On the contrary , some Actions commonly accompanied with good circumstances , as to be studious , sound wel , and are conceived to tend to good , though a mans study may as well be evill and corrupt .

3. Indifferents cease to be Indifferents , when by Authority , they are commanded or forbidden . Nothing ought to bee commanded , but onely good ; nor any thing but evil prohibited . What is indifferent in the nature , cannot simply , absolutely , and perpetually be forbidden , or commanded ; but commanded as it comes nearer to good ; and as nearer to evill , forbidden .

From these grounds wee may draw Rules , for our freedome from , or obedience to , for changed Indifferences , and the Constitutions of men .

2. Wee have the nature of our freedome described ; now the Ends both of it , and of the doctrine of it , are ;

1. To pacifie the conscience , that that great Director , may not be left floting , but may know what ground it hath , and how it may proceed .

2. To remove away superstition , that the minde may know , it is not tyed to a throng of needlesse observances , and discouraging feares .

3. To direct us in our worke , in the comfort and readinesse of our set working .

3. There remaines the third proposed , The Consequents from the former .

1. The freedome is spirituall ; therefore ,

1. Not Civill : Then are the Anabaptists mad , who would reject all law , and make the whole world levell ; denying obedience to Lawes and lawfull Magistrates ; a disease begun in the distempered heads of Iohn of Leiden , and the mad men of Munster ; opposed among others chiefly by the holy zeale of Luther , whose doctrine of Reformation was dangerously mistaken by those fanatickes : which I ●he rather note , because some halfe issues of that monstrous Birth , call that blessed Apostle of our later times , to patronize their conceits and errours about the morall Law .

2. Not Carnall whence then are our ordinary excesses in the use of good things ; our surfetting tables , and variety of delicates doe sufficiently witnesse our carnall licenciousnesse , that I need not instance the pride of our fashions , the immoderatenesse of our pleasures . But these are Indifferents : True , if they bee used indifferently , but Excesses are not . What may bee lawfully used , by an inordinate desire to it , and delight in it , is made uncleane . Such Inordinates are defiled , and by the witnesse of the Apostle , Titus 1.15 . To them that are defiled nothing is pure . Our Saviour hath shewed a difference , Luke 6.2 . Woe unto you that are rich , for yee have received your Consolation : Woe unto you that are full . 'T is lawfull to enioy an estate ; Why then is the Woe against them ? They are immoderate , when being Rich , they receive their Consolation , and are Full : It argues , they have made their state , their Happinesse . This is the peoples sinne : Amos 6.1.6 . Woe to them that are at ease in Zion , that drink wine in Bowles , and annoynt themselves with chiefe oyntments .

When wee come to be at ease in our enioyments , we abuse our Liberty . But these things are then truly Indifferent , when wee are come to Pauls Resolve , Philip. 4.11 , 12. I have learned to be content , I know how to bee abased , and how to abound , to be full , and to be hungry .

2. Though Spirituall , it is an immunity . Then if wee have a Charter from heaven , how dare any deny it , or with-hold it . Those miserable men that are under the Popish yoake , have many heavy loads laid on their Consciences ; the Pontificials dealing with the Abused , as Pharaohs Taskemasters with the afflicted Israelites , they load them hard , and then beat them , when they are loaden .

3. The ends are :

1. To quiet the Conscience ; therefore not to afflict the Consciences of others . They abuse their Liberty , that use it unseasonably , to the hindering of the weake . Some young Christians of Corinth would eate Idolothyts , meats offered to Idols , to that end onely , to shew their Liberty , but they are answered by the Apostle , Licent quae expediunt , 1 Cor. 10.24 . Theod. reads with Interrogative . Omnia mibi licent ? Sed non expediunt . Chrysost. Ambros . read without . All things are lawfull for mee , but all things are not expedient . And in another place , hee applyes it more directly , Brethren , yee have beene called unto liberty , onely use not liberty for an occasion to the flesh , but by love serve one another : Gal. 5.13 . Christ hath loosed the yoake , not that wee should bee more wanton , but more chearefull ; as S. Chrysostome hath well followed the minde of the Apostle ; who , Non monet , ut illegitima fiat vitae ratio , sed ut legem transcendat Philosophia : soluta enim sunt legit vincula , non ut dejiciamur , sed ut erigamur ad altiora : Etenimtam is quiscortatur , quam is qui in Virginitate persev●rat , legis terminos excessit , verum non eodem m●do , sed hic quidem in deteriora prolapsus , ille ●ero ad meliora provectus , sic ut alter praetergr● sus sit legem , alter super-gressus ; Hoc itaque dic Paulus , Christus Iugum vobis relaxavit , non ut exilati . aut calcitretis , sed ut absque jugo compositè incedatis Chr. in loc. Qui per charitatem servit libere seruit . Aug. 1 Cor. 8.11 . strongly argues against this abuse , from the great danger of it , to the perverting of a weake brothers soule . If thou hast knowledge , and eatest Idolothyts , another shall be encouraged to doe it ignorantly , and therfore sinfully . Through thy knowledge , shall thy weake brother perish , for whom Christ dyed ? Wilt thou suffer thy brother to perish for so small a cause , he taking occasion to doc as a a Tuo actu illum occidis , quando a te fieri videt , quod ille aliter inteligit , & tu eris occasio mortis fratri , quem Christus ut redimeret , crucisigi se permissit . Amb. in 1. Cor. cap. 8. Ambrose speakes , what he understands not : or as b b Christus pro fratre mori non recusavit , tu autem ne in anima quidem inducis ●ad●●●tis ●●becillita● te de●tas , & ●mmo● ? Chrys. Chrysostome , Christ dyed for him , and wilt not thou deny thy selft for him ? But the danger is not more to the weak brother , then to the wilfull offender ; for it followes in the next verse , c c 〈◊〉 . ●●hrys . Aug de verb. Dom. Serm. 16. But when yee sinne so against the brethren , ye sinne against Christ .

2. A second end is , to remove superstition , therefore it doth plainely condemne such as use their liberty to superstition . They dare venture upon any observations , unwarranted by any thing , but blinde Custome , & plead , All is lawfull .

3. A third end is , to direct us in our walke ; wee therefore have liberty , and are made acquainted with our liberty , that we might know how unconstrainedly to frame our obedience ; making use of the Law , but not in servitude unto it ; which therefore condemnes such as quite cast away the Law , as if of no use , and prove themselves of lawlesse and ungoverned humours , true Libertines .

Give me leave to make a double application , 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 a Non vivit ille , qui quondam viuebat in lege , qui●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 nostrarelinquer● , 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 rebelliously displace from the Throne , the right Soveraigne .

2. The second absurdity is , that then it would follow , That Christ dyed in vaine . If righteousnesse come by the Law , then is Christ dead , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is the word in the Greeke Text. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , commonly signifies , gratis , gratuitò , freely ; Rom. 2.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Being iustified freely . But here it signifies , without merit , or rashly , or to no purpose , Hieron . & omnes Graeci Tum mors Christi Supervacanea . Ambr. & Aug. Hilar. in Psa. 119. in lit . ל or without a cause ; as the Ancients consent . So doth Reason ; for of one effect , there can bee but one proper cause , and by it selfe : Nature saw this , and * * Vnius effectus non potest esse , nisi una causa pro. prie , & per se . Arist. lib. 2. post . cap. 16 delivered it .

Righteousnesse cannot be of both , it must bee of the law , or of faith ; if of the law , then Christ died to no purpose , which were blasphemy to imagine : for then should God be uniust , for no cause to loade him with his wrath . They are but little lesse blasphemous , who dare affirme , that he dyed but to merit , First grace : That is to say , hee dyed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to no purpose . But 't is our comfortable knowledge , he dyed to merit , not primam gratiam , but integram Iustitiam , not only the first grace , but perfect righteousnesse , and therfore dyed to great purpose , for good cause . Argum. 3

3. The third Argument is in the first and second verses of the third Chapter .

The Text.

GAL. 3.1 . O foolish Galatians , who hath bewitched you , that you should not obey the truth , before whose eyes Iesus Christ hath beene evidently set forth , crucified among you .

VERS. 2. This onely would I learne of you . Received ye the Spirit by the works of the law , or by the hearing of faith ?

IN the first verse of this Chapter , before hee addes new arguments , hee useth a reprehensory Apostrophe , to the seduced Galatians , hee prepares them to heare , before hee proceeds to teach ; a wisdome fit for all that dispense the Word , lest being unprepared , and unbroken up , instead of sowing , we scatter and lose the seed . He calls them , a a Vet lat. Insensati Aug. Stulti . Hier Rudes Foolish Galatians ; not as a Nationall brand , as Hierom b b Hier in praef. in lib. hunc . imagines : so as the Cretans were called Liars ; the Dalmatians furious ; the Graecians light or inconstant , and so of others , but onely as a fit expression of his vehement zeale against their sinne . Nor is it against the precept of Christ , Chrys in loc. Iran lib. 4. cap 27. Imp ●pu● in Mat 5 Homil 2. Aug. deserin non . l. 1. Mat. 5.22 . for , we may be angry ; Paul , Peter , Christ himselfe was so : and it is lawfull to reprove . It was rash and causelesse anger which our Saviour condemned ; there may bee an anger of reproofe whereby God may be honoured : that must be our caut●on and care , lest otherwise we serve not the Lord , Aug ut su pra , cap. ●0 . Tho. Aquin ●●ae . quest. 72. a● . 2. but our passions , as both Saint Austin and Thomas have divinely explicated it . 'T was a iust reprehension , for they are all Fooles that over-throw Christ . Is it not extreme folly to overthrow our peace , our comfort , the meanes of our reconcilement ? To oppose the righ●eousnesse of Christ , is to ●orfeit all these , and to make our selves miserable .

This reproofe , ●e partly mitigates , and partly aggravates .

1. He mitigates , by translating the fault , in a kinde , from them upon others . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Who hath bewitched you ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies sometime to * * Symmach lib 6 c 78 Sidonius . lib. cap. ● . Envy . In this sense , his reproofe is not onely moderate , but mixed also with the tacite commendation of their vertue , which hath procured its owne usuall attendant Envy , from the Divell , and wicked men . Plin l. 8. c. 8 Theophras . lib de Cha. Arist. in probl . Plutar. Convi● . lib. 5. Virg es . 3. Nescio quis teneros oculus mihi fascinat agnos . Gei innoct . lib. 9. cap. 4. Leon. V●r. lib. 3. But more properly we may take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to kill with the eyes ; as more ancient Philosophers , and more lately , Leon , Varius , have handled and proved it . Thus the Apostle might seeme , according to the vulgar opinion , to allude unto that , That they were blinded and mis-led by impostors . Hereticall teachers are bewitchers , that as those made false things appeare as true , so these . They fell not through malice , but deceit , being bewitched , that they should not obey the truth . It is the great policy of the Divell , and his , to keepe nature blind , or if not blind , yet rebellious , that men might not understand the Doctrin of free Iustification ; which Doctrine most strongly fights against the kingdom of Satan . Thus the Apostle hath wisely dealt his blow , by a gentle mitigation , while the offenders might see affection in him , without Arrogancie .

All are not fitted for a rough handling ; in our reproofes we must endevour ●●th to be plaine and pleasing ; by the former , wee shall shew our selves honest , by the latter , discreet .

His pleasingnesse hath appeared in the mitigation , his plainnesse will appeare in the aggravation of their fault .

2. He aggravates by the evidence of that doctrine which they had received . That others did bewitch them was their malice , but that they would bee bewitched , having beene so clearely taught , was their extreme weakenesse . They ●ell not from a truth , that they were scarcely acquainted with , but what was drawne before them with a pencill , clearely wrought and discerned . It is a dangerous matter to leave a knowne T●uth . When Christ is evidently taught , hee is , as it were , painted forth unto us . They had so understood the Gospell , that they had seene him , as it were , spit upon , scourged , reviled , crucified , and yet had forsaken the faith in him . I cannot leave this , ( though I intended but a short Comment ) without touching at two or three observations very briefly .

Obser . 1. By faith beleeving the Gospell taught , they saw Christ before their eyes .

Faith sees things that are farre removed , and makes them ours ; The evidence of things not seene . Reasons eye is farre more dull than this : This sees truth in a promise for after times and beholds it with such a stedfastnesse , as if it were already present . Because God hath promised it shall be , my faith sees it already here . Let me instance one more particular ; In the Sacrament of the Communion , an unworthy Communicant discernes not the Lords body ; Naturall men see but a covered table , some outward signes , Bread and Wine , poore alas , and inglorious Elements ; But Faith beholds much under those vailes , it sees Christ , his body and bloud , it tasts and feedes upon Christ in the Eucharist , and attracts nourishment from what it feeds upon .

Observ . 2. When Paul taught the Gospell , Christ was drawne forth before their eyes . It was Paul , whole worke but to paint out Christ . Himselfe had determined to know nothing but Iesus Christ , and him crucified : And hee will teach ; but what he might savingly know ; And my speech , and my preaching was not with inticing words of mans wisedome , 1 Cor. 2.24 . Our preaching must be plaine and lively : plaine , that Christ may bee truely painted before us : lively , that in the fresh knowledge of his death , hee may bee crucified among us . They are bad Preachers that paint themselves in their owne colours , instead of Christ . While in our ordinary Sermons , we doe unnecessarily tell you , how many Fathers wee have read , how much we are acquainted with the School-men , what Criticall Linguists we are , or the like : 'T is a wretched ostentation ; we doe over much affect our owne picture , and paint unto you our owne Schollership . It is not fit , that Divinity should bee sordidly attended , but with such words as may both take the sense and the understanding . Yet there is most wisedome and efficacy in Gods Oratory , the sacred Scrrpture-expression ; and wee preach with most authority , when we deny our selves . I speak not , as affecting a sluttish handling , but a Sermon wel dressed with fit words , rather than fine ; but especially in the evidence of the Spirit , & with power . This way we shall draw the heart into the eare , and as wel Touch , as Affect . So our Saviour taught , it was the will of the Father which hee published , and hath received that praise by the Evangelist , from the Spirit of God , He taught as one having Authority , and not as the Scribes , Mat. 7.29 .

Obser . 3. The doctrine of Christ crucified , is set before their eyes . Let me now direct you , what is the best ornament of your houses , and your hearts too , The Crucifix . Let that be hung every where : I meane , not a wooden , or brasen , or though of some purer mettall , gold or silver ; but the saving knowledge and contemplation of Christ in the heart . Let him bee before your thoughts , as if your eyes saw him stretched along , and nailed to the Crosse , his head bending in a solemne and yeelding posture , his armes spread , as if wooing our embraces . This , let this be all our Superstition ; not to adore an Image , but to make use of more profitable Preaching . Images were not brought into the Church , till preaching grew slacke . I need not instance you the Canon of Eliberis , Conc. Elib . An. 305. the Iudgement of Origen , the zeale of Epiphanius , Hieron . in Epist. Epi. Greg. lib. 9. Epist. Ep. 9. the decision of Gregory to his Massilian . That of an ancient , in the Library of the Fathers , is expresse for all ; Biblioth. patr . Tom. 9 None of the Antient Catholickes ever thought that Images were to be adored . Away with those new superstitions , let this be our Crucifix , our Image , to beleeve in Christ , and make use of his death .

The Apostles reprehension of these Galatians , hath kept us from the third Argument , delivered in the second vers . That by which ye received the Spirit , that is it which iustifies you , you received not the Spirit by the workes of the Law , but by the hearing of Faith . Spiritus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is the Spirit of Son-ship , and the Spirit of Gifts ; Chrysostome understands it of the latter : Accepistis Spiritum Sanct. edidistis miracula , &c. Chrys. in loc. but the Argument of the place seems to meane the former . The Law is not the Minister of the Spirit and life , though the Spirit worke by the Law , Ioh. 16.8 . Therefore they could not receive the Spirit by the works of the Law ; an assurance of their Sonne-ship . But the Gospell is properly the Minister of the Spirit , that works confidence & faith . Now the Spirit is not given but to them that are Iustified , and by that by which they are iustified . Hee referres the truth of this unto themselves , that they might be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the own selfe condemners . Hee speakes , as Saint Ambrose hath the phrase , Loquitur au●em ad huc cum Stomacho . Amb. in oc still with some stomack against them . Or as another urgeth it , If I added no more subtle and accurate reasons , this were enough which I will now require of you , and which the rudest and most unlearned will grant me ; This would I know , Received ye , &c.

Argum. 4 4. The fourth Argument is in the two following verses , the third , and fourth .

The Text.

VERS. 3. Are ye so foolish ? Having begunne in the Spirit , are yee now made perfect by the flesh ?

VERS. 4. Have ye suffered so many things in vaine ? If it be yet in vaine .

WHat is foolish and absurd , is not to be beleeved or entertained . But it is an absurd thing to bee perswaded , That such as have begun in the Spirit may bee made perfect in the flesh . The one proposition is implyed , the Minor is expressed , and not without the former vehemence ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Are ye so foolish ? The folly or absurdity will appeare , whether we consider the thing logically , or physically , or theologically . 1. It is logically absurd , to expect a more noble effect from an ignoble cause : to seeke perfection from the flesh . 2. It is physically or naturally absurd , to attribute more efficiencie to that which is passive , than to that which is Active ; more to the flesh , than to the Spirit . 3. It is theologically absurd , or absurd in Divinity , whether we understand it properly , or metonymically : 1. properly , The flesh is as grasse ; The voyce said , Cry ; All flesh is grasse ; and all the goodlinesse thereof , is as the flower of the field : The grasse withereth , the flower fadeth because the Spirit of the Lord bloweth upon it ; surely the people is grasse , Esa. 40. 6 , 7. It is a withering fading thing . But the Spirit is Divine ; and powerfull , and constant , because Divine . Shall a thing , begun by Divine agency , be compleated by weake flesh ? 2. Metonymically , the Spirit is Spirituall grace and faith ; the Flesh is ceremony , and the workes of the Law . It was an errour brought in by those seducers , They would admit of Pauls doctrine concerning Iustification , but they wold have the Law added to ; and give up their sentence peremptory to the councel , Except yee be circumcised after the manner of Moses , Orig. lib 3. in Rom. 3. yee cannot be saved , Acts 15.1 . An absurd error ; As if the beginning of Light should be from the Sunne , and the encreasing of it from the nights darkenesse . And what else doe the Papists meane , when they cal faith , Radicem Iustificationis , The root or beginning of Iustification ? The Iesuites explaine themselves when they say , They therefore call it the beginning , because faith doth dispositively beget charity and meritorious workes , by which properly we are iustified formally and materially . This is that doctrine which the Apostle hath pronounced absurd and foolish ; which absurdity is further confirmed in the fourth verse ; If that were their expectation , then had they suffered much in vaine for the Faith which they now reiected . The proposition observes unto us : 1. That the Galatians suffered much . 2. That the sufferings of the Galatians , as of all Gods people , tend to Reward , not of desert , but of appointment . 3. That the Reward is to persevering in those sufferings . 4. That all sufferings for the faith are lost , if the Galatians turne unto Law-workes againe . The fifth verse hath but the same force of Argument with the second , and therefore I omit it , though if it were seasonable to the questions in hand , and that I intended not brevity in this Comment , I might dispute it ; How farre * * Aug. de Civit dei . lib 22. ● . 8 . Chrys. hom. 14 . ●n mat . miracles doe confirme the Faith , and are necessary ; what the * * Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. ●uron hist. Fran. l. 2 c. 3. Pa●●iac . Re. Rom. lib ult impostures of Hereticks have beene about them ; what the lyes of the * * Lyndanus Alan copus , Dial. 6. Papists have beene concerning ours : but I hasten , and therefore omit them .

Argum. 5 5 The fifth Argument followes in the foure next verses .

The Text.

VERS. 6. Even as Abraham beleeved God , and it was accounted to him for righteousnesse .

VERS. 7. Know yee therefore , that they which are of faith , the same are the children of Abraham .

VERS. 8. And the Scripture foreseeing that God would iustifie the Heathen through faith , preached before the Gospell unto Abraham , saying , In Thee shall all Nations be blessed .

VERS 9. So then they which bee of Faith , are blessed with faithfull Abraham .

Sed quid juvat ●sta su ●●ss● , cum caete●a qua re equit , insania ipsius adversa sint ? Hier. MArcion the Hereticke , tore out these foure verses out of his Copy : but as Hierome answers roundly : But what will it helpe him to have taken away these when those things that are left , doe sufficiensly oppose his madnesse .

As Abraham , the Father of the faithfull , was iustified , so also are his Sonnes . But Abraham was Iustified by Faith : Therefore , Wee in the same manner . The proposition , though not in the Text , is plaine by an Argument , A pari , there is the same Covenant , made to the Father , and the Sons ; Gen. 17.7 . I will be thy God , and of thy seed after thee . The Covenant was the same , and the same * * Iraen lib. 4. cap 38. Condition ; Rom. 4.11 , 12. Hee received the signe of Circumcision , a seale of the righteousnesse of the faith , that he might be the father of al them that beleeve , though they bee not circumcised , that righteousnesse might be imputed to them also ; and the Father of Circumcision to them who are not of the Circumcision onely , but also walke in the steppes of that faith of our Father Abraham which he had being yet uncircumcised .

The Assumption is in the sixth verse , cited from the Testimony of Moses , Gen. 15.6 . Hee beleeved in the Lord , and it was counted to him for righteousnesse . Though Abraham were abounding in workes , Tert. de pati . cap. 6. and glorious in his obedience ; yet not them , but his faith is imputed . The conclusion in the seventh : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The old Latine renders that ; Ye know ; which wee read , Know yee : Thus referring it to their owne collection ; which is onely amplified and cleared , in the two following verses : out of which I would onely touch at some observations .

1. The same way of Iustification was had both in the Old , and the New Testament .

2. The Gospell is not New ; as the Romish are wo●● to 〈◊〉 t●e Reformed with the title of New-Gospellers : It was preached to Abraham , In thy seed all Nations shall be blessed . And long before him , to Adam ; in the promise of the same seed .

3. The New Testament hath much foundation in the Old , and therefore we may confirme the Doctrine of this by that : Against the froward cavills of some , who in their reasoni●gs wil not admit of those writings . But , chiefly , let mee not omit that which Luther hath observed , M. Luth. in Gal , in loc. How much the children o● the beleeving Abraham , and the begetting Abraham differ . The begetting Abraham was a worker , the beleeving was righteous : His faith was upon Christ , the obiect of his faith . We are blessed , not with the working , but the faithful Abraham .

6. The sixt Argument Argum. 6 is delivered in the tenth verse .

The Text.

VERS. 10. For as many as are of the workes of the Law , are under the curse , for it is written , Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them .

AS many as are of the workes of the Law , are under the curse of the Law : Therefore the Blessing or Iustification is not of works . The proposition is proved , Deut. 27.26 . That continues not ; Manere , is , Omnia implere perfectè , to continue or rem●ine in all , is to performe a●l perfectly ; as a Quadrat , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Cubicke or square figure , to stand unmoved . The phrase in the beginning , is metaphoricall , The that are of the law , as it were retainers to the Law , and goe after that . Nat●re loves that course , and the young man comes with such like desire , Master , what shall I doe , to inherit life ? Matth. 19.16 . But such shal have repayed bitter wages , They are under the Curse . The Papacy then is the way to perdition , because it sets men to that service . But are there not precepts in the Law ? Have not those precepts promises annexed ? How then are such under the curse ? The works of the Law performed , put us not under the Curse ; but the workes attempted and failed in : for if wee could perfectly fulfill them , wee should bee saved by them . But the Law is not Doeable , which is not from the Law , or from God , but from our selves ; and comes to passe , thus : Rom. 8.3 . What the Law could not doe , it could not doe , in that it was weake through the flesh . Let me observe :

1. The Artifice of Paul ; he pleads upon sure ground , It is written . All have recourse to some first principles , Physicians to experimented Aphorismes , Lawyers to the Statute , Divines to the Canon : So our Apostle here , It is written . This he pleaded to Agrippa , as his warrant , Act. 26.22 . I continue unto this day , witnessing both to small and great , saying none other things than those which the Prophets and Moses did say should come .

2. They are Vnder the Curse , that continue not in all ; not onely that violate all , but any : So that Apostle , Iam. 2.10 . For whosoever shall keepe the whole Law , and yet offend in one point , he is guilty of all . 3. The Curse named , is eternall ; for it is opposed to Iustification and life , the eternall Blessing .

Argum. 7 7. The seventh Argument is in the 11. and 12. verses .

The Text.

VERS. 11. But that no man is Iustified by the Law in the sight of God , it is evident ; for the Iust shall live by faith .

VERS. 12. And the Law is not of faith ; but the man that doth them , shall live in them .

RIghteousnesse is by Faith ; the Law is not Faith : Therefore Righteousnesse is not by the Law . No man is Iustified by the Law , Coram Deo , before , or in the sight of God ; before men , workes may Iustifie : Was not Abraham our Father Iustified by workes , when he had offered Isaak his sonne upon the Altar ? Iam. 2.21 .

Men iudge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to appearance ; but saith the Apostle , Rom. 2.2 . Wee are sure that the Iudgement of God is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to Truth : Therfore they that live before God , that is , attaine life , must live by Faith . This hee citeth from the Prophet Habakuk , chap. 2. vers. 4. A Scripture which Paul hath seemed much to have delighted in , by his often Quotation of it . Wee cannot live by the Law ; the reason is added . The Covenant of it , is to them that doe it . Yee shall keepe my Statutes and my Iudgements , which if a man doe , he shall live in them ; I am the Lord . Lev. 18.5 . He that hath walked in my Statutes , and hath kept my iudgements to deale truly , he is iust , hee shall surely live , saith the Lord God , Ezek. 18.9 . But the Covenant is other to Faith ; so that Legall and Evangelicall Iustification , cannot meet together , as this same Apostle disputes in another place , Rom. 11.6 And if by grace . then is it no more of works ; otherwise grace is no more grace . But if it bee of workes , then is it no more grace , otherwise worke is no more worke . It cannot be of both , it must bee of one : Now it is not of that , therfore of this : Not of that , the Law ; for it is expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No man is Iustified by the Law , it is evident . Argum. 8

8. The eighth Argument is in the thirteenth verse , and fourteenth .

The Text.

VERS. 13. Christ hath redeemed us from the Curse of the Law , being made a Curse for us : for it is written , cursed is every one that hangeth on a Tree .

WE 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 Salvat●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 Inheritance 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 . West . par. prim ▪ Symb. l. 2. sect. 50. Fitz de nat ●re . fo. 169. B. 116. Vlpian , l. pactum . H. de pol●●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 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 , w●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 , t●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 compared 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 ●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 s●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 third end of the Law , by them not mentioned . This , Logicians call , Fal●acia conseque●tis , vel non causae . A fallacy of the Consequent ; They are not true , but fallacious in their arguing . So the Papists are wont to wrangle : If workes doe not Iustifie , why are they then done ? If the Sacraments conferre not grace , and ex opere operato , by the very worke done ; why are they administred ? To what are they profitable ? If Christs body be not really present in the Sacrament , if it be not orally eaten , to what purpose is the Supper ? Is it but a bare naked signe ? These are Paralogismes , captious argumentations . Is there no end , because not that end which wee will needs appoint . The law doth not Iustifie , ergo , 't is in vaine : A vain Consequence . My money cannot Iustifie mee , my eyes cannot , my hands cannot : are they all therfore in vaine ? Or shall I cast away my mony , pull out my eyes , or cut off my hands ? Away with such frowardnes . All have their proper uses . Mony for traffique , eyes for sight , hands for action , workes for gratitude , the Law for direction , Faith for Iustistcation . The Law is good , if it bee used as Law , if it keepe within its owne bounds . As things are distinct , so are their uses . The Sunne hath use and operation sutable to it selfe ; So the water , so the earth ; the Sun sends influence and refresheth , the water cooles and moystens , the earth gives encrease . So the Law hath it's use .

It was added , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was set or added to , that is , Posita , pro Appost●a ( ● ) ad●cta pro missioni . it was adjected or added unto the Promise . God gave the Promise , that the Inheritance should bee by that ; Crys . ●om 4. Hier. tom 9 — Latam superbienti populo , ut quoniam gratiam Charitatis nisi humiliat acciperenon posset , & fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur , ut quaereret gratiam , nec se suis meritis salvum fieri opinaretur , ut es set non in sua potestate & viribus iustus , sed in manu mediatoris iustificantis impium . Aug. afterwards he added the law , as an Accessory ; Not that the Inheritance should be by it , but for another end .

It was added , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because of Transgression ] The Law was not unprofitable or purposelesse , but for transgressions ; which Chrysostome and Hierom understand , that it might keepe and restraine them from sin ; Augustine , that it might teach them to know and acknowledge their sinnes . So the Apostle frequently , Rom. 3.19 , 20. Now wee know whatsoever things the Law saith , it saith to them who are under the Law ; that every mouth may be stopped , and all the world may become guilty before God ; for by the Law is the knowledge of sinne . Rom. 4.15 . Where no Law is , there is no transgression . Rom. 7.7 . I had not knowne sinne , but by the Law ; for I had not knowne lust except the Law had said , Thou shalt not lust . Briefly , the Law was added ,

1. To manifest sinne , that it might be instar speculi , as a glasse to discover the deformed .

2. To restraine sinne , that it might be , instar fraeni , as a bridle to curbe us from our forward venturings .

3. To punish sinne by Threats , that it might bee , instar verberis , as a scourge to correct our wantonnes : Cursed is every one that remaines not in all things .

4. To encrease sinne by irritation , that it might be , instar stimuli , as a spurre to irritate ; But this is by accident , for the Law is holy , and the Commandement is holy , and iust , and good , Rom. 7.12 . The Law then causeth sinne to encrease , Chrys in loc. Gennad . in loc. Lyranus . Non causaliter , sed consequutivè , Consequently , not causally ; and that , Non ex parte legis , but , nostri ; through our defect , not from the nature of the Law . For ;

1. Wee rush upon that more greedily which is forbidden , like a River which makes a greater noyse , and overflowes w●th more violence when it meets with a stone or banke in the way . Whether it bee that our desires are more toward such things as are without our power , as things prohibited are ; neglecting what is easie and soone accomplished : or whether it be only from the nature of our human passions , which the more they are suppressed , the more they are inflamed ; like fire kept in , which breakes forth the more violently : Perer. numer . 78. Or whether it bee onely from the perversnesse of mans will , and his meere opposition to the will of God . Whether it be from any , or all of these ; we find it in our nature , Nitimur in vetitum , cupimusque negata , wee tend to forbidden things , and the Law by accident encreases sinne .

Minus peccati est , si quod non prohibetur , admittas . Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu , ad Simp●ic qu. 1. 2. The Law by accident encreaseth sinne , because then wee sinne with aggravation . His sinne is greater who offends against a knowne will , than he that out of ignorance doth it .

3. Againe , the number of sinnes is multiplied , by reason of the variety and multiplied number of precepts given by the Law . The Apostle often mentioneth these ends of the Law , and with some phrases , not easily perspicuous . Rom. 7.8 . Calu. lib. 1. de pec . Hyperius . Tolet. Annot. 11. Sinne taking occasion by the Commandement , wrought in mee all manner of Concupiscence . The burning of an house may be the occasion of the building it anew ; and a rub in the way may occasion the turning out of the path . Yet neither of these are so in themselves , but are taken as occasions : So our corrupted natures take occasion to sinne , when the law of commandments intends the destruction of our building , and , the hindring of our course . So the Gangrena , and the Elephantiasis , Ambr. li. 1. de patr . Iac. are the worse for medicine . It followes ,

Added because of transgressions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , untill the seed should come ; ] Who the Seed is , was before declared , vers. 16. Hee saith not , And to Seeds , as of many , but as of one ; And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To thy Seed , which is Christ .

But doth the comming of Christ terminate the duration of the Law ? Doth the Law cease to reveale , to restraine , to punish , to irritate sinne , after Christ is come ? How then is our Saviours witnesse of himselfe true ? Thinke not that I am come to destroy the Law or the Prophets , I am not come to destroy , but to fulfill , Mat. 5.17 . Is not the Law eternall ? Or why is the mention of such a period ?

Yes : The Law continues , and the use continues to the worlds end ; but neither in a Mosaicall manner . Thus what the Apostle speakes , It was added till the Seed ; we may understand ,

1. Simply , concerning all Lawes iudiciall , ceremoniall , morall , as Mosaicall . The Law did convince by Rites , and by precepts , as by them : So the hand-writing of Ordinances was against us . Israel was a stiffe-necked people , modo frenis , modo calcaribus 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 ● , 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 ali●s , quanuis promissione in●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 ●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 penitent 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 o● commendation of the law ▪ Ordained in the hand of a M●diator . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The same phrase is used by Steven , of the Ministry of Moses , i● 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 a Tertul. pax sequestra . Virg. Sequester , one that stands disposed , yet indifferent to both parties . By some , b 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 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 s●ew you the word of the Lord . Neither doth this interpret●tion wan● Antiquity , for we have found it in Epip●●●●● 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 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 ● . 28. Chrys. ●e paen●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 Physitian , but they that are sick ; Christ came not to call the righteous , but sinners to repentance . We cannot expect help from 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 acknowledgement 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 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 solu●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 , ●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 . Con●r . 1. Lorichius in Fort●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 ●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 a Orig. O●d . glos . Tollet . Gorrhan . onely permitted ? That is not enough . Or that by his Law he b b Chrys. pronounced them guilty ? That is not enough . Or c c Hier. Oecum . Decreed it onely for the glory of his grace to others ? That is but too much . But hee d d Aug cont Jul. l 5 c. 3 punished them with their own gives and fetters . The sta●e of nature is a state of bondage ; men as they are sinfull , so they are shut up under sin , punished w●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 sentieb●nt quidem sua pecca●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 ; 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 ●●verted , taken away , or h●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 , th●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 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 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 conscience , 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 fea●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 a Lex Mos●s populo lascivienti ad instar paedagogi severioris , appo●ita est , ut custodiret eos , et futur● fidei prapararet . Hi ● 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 b Paedagogi non ●●●versatur praeceptori , sed ad uvat arcens ●●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 ●aedagogue , for Philosophicall searches , or State-government ; so c 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 d Gre. Naz. Orat 42. Nazianzen , and e e Tert. l. de monagamia Tertullian , and f f Iran . l. 4. c. 5. Iraeneus . We are young ones while the Law doth ferule us ; so g 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 C●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 ▪ when we see our ●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 ●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 hi● 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 s●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 Scriptur●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 . 'T is 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 be●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 Ceremoniall , as also the Iudiciall Law , hath two parts ; one externall , the other internall , the body and the soule , or the substance & the accidents , or the shell and the kernel . The inward thing of the Ceremoniall , is Faith and Piety ; of the Iudiciall , is mutuall love and piety ; these are eternall . The outward thing of both , is only abrogate ; yet not all equally . Some Ceremonies are so abrogated , that they cannot be revoked againe without denying Christ . Some , and some politicke Lawes may bee received . But wee shall best discerne by handling all severally .

1. The Ceremoniall law is an ordinance containing precepts concerning externall worship given to the Israelitish Church , when it was yet an infant . The use of it , was ,

1. To keepe the people under hope .

2. As a midwall to separate them from the Gentiles .

3 That by the observing of this , they might be kept from the Idolatry of their neighbours . This Law is abrogate by Christs comming , and by these degrees ;

1. In truth , in regard of necessity of the observation .

2. In fact , by the Doctrine of the Apostles , and by the destruction , both of Hierusalem the City , and of the Temple , the more speciall place assigned for the worship .

2. The Iudiciall Law is an Ordinance containing precepts concerning the form of government . Some of the precepts being of generall , some of particular Right . The use of it , was ,

1. That there might bee to all a certain rule of publike equity : That in this sense , Hierusalem might bee as a City well built , compact together , Psal. 122 3.

2. That by their outward policy , they might be differenced from other Nations .

3. That the government of Christ might be typified unto them . Concerning the Abrogation ;

1. So farre as this Law is typicall , so farre it ceaseth .

2. These Iudgements , simply , are neither forbidden , nor prescribed unto any people .

3. Such things as are of common & generall right , are still in force , and must be obeyed , for what is in substance morall , is perpetuall ; wee may know the common , naturall , morall , perpetuall Iudgements , by two rules :

1. If they directly fence and give the guard unto a morall command ; such are those , Deut. 13.6 . Exod. 21.12 . Exod. 22.18 .

2. If they follow from the light of Nature , and common right ; as that , Deut. 22.5 . and others of like nature .

3 : The Morall Law is scattered throughout the whole Bible , and summ'd up in the Decalogue . 'T is an Ordinance commanding those things , which simply , God accepts , and will have done , of all men , at all times , every where ; and forbidding the contrary . This is that constant and immutable rule , which is the image of the Divine will , by which the creatures live ; and the summe of which is the love of God , and the love of our neighbours . To enquire into the abrogation of this , we will see , 1. The Substance of it . 2. The Circumstances of it . 3. The Vses of it .

1. The Substance of the morall , is Love ; which our Savior divides , To God , that is the first and great Commandement , and to the neighbour , that is the second like unto the first , Mat 22.37 , 38 , 39 , 40. The Apostle gives it in another method and division , Tit. 2.12 . A godly , a righteous , and a sober life . Thus the law is not abrogated , for the Substance is eternall .

2. The Circumstances were many ;

1. Of the giver , Moses ; A man , an Hebrew .

2. Of the Subject recipient , the Iewes , a limited people .

3. Of the place , Sinai , a bounded hill , and within the Iewes pale .

4. Of the time , fifty daies after their departure from Aegypt , a period that had beginning , and the beginning long after man had his .

5. Of the exhibition , given in Tables , and by the ministry of Angels .

6. Of the Curse , which was annext , or hung as a Tablet to the Tables of stone .

These are abrogate , for wee have nothing to doe with Moses , nor is the substance of the Law lesse ours because wee are not Iewes : We looke not to Sinai the hill of Bondage , but to Sion the mountain of grace ; and wee take the Law as an eternall will , written in our hearts by the Spirit of God , from which we do not expect life , not feare rigour .

3. The uses of this Law , vary as a mans estate vavaries .

1 Before sinne entred , the use was for life and Iustification ; that is now abrogate , for else Righteousnesse should be by the law , but that being weake through the flesh , it is now of promise .

2 Vnder the state of sin ; the use intended , was , 1. To argue of sinne : 2. To convince of weakenesse : 3. To compell to seeke grace , to have recourse to Christ . And in this is abrogate , in respect of curse and condemnation .

3 Vnder the State of grace , it hath an use convenient to it , to bee a perpetuall Rule of life .

1 A Glasse , wherein wee may better know Gods wil. The servant , or the sonne , that is willing , must learne yet how to actuate his willing disposition . Though we , as sonnes , are guided by the Spirit of God , and in our love unto God , are ready unto all our services , yet we need the word to be a light unto our feet , and a lanthorne to our paths , Psal. 119.105 .

2 Wee need exhortation too , and our sluggish flesh wants a sweete Monitour , that we may be forwarded in our slackings and wandrings : I am a stranger in the earth , hide not thy Commandments from me , Ps. 119 19.

3 There 's another benefit ; Nec hodie minus quam olim , doctrina legis locum habet in Ecclesia . All Scripture is profitable for reproofe , and for correction , 2 Tim. 3 16.

Wee cast not away that holy and good Law , but know our sinnes provoke our dulnesse , rule our carriage by it . I 'll adde no more here , because I shall be occasioned to speake more unto the Question , in the use that I en end to make of what hath beene positively laid : the use shal be for Instruction , for Confutation , for Exhortation .

1 An use of Instruction . This former Doctrin hath given a foundation to clear unto us that mystery , How the Promise of the Covenant , the Law , and the Gospel , referre one to another ; how they agree , how they differ .

The Law , the Promise , and the Gospell , may bee considered as opposite , or subordinate .

1 As Opposites . The condition of the Law , as given unto Adam , excludes the necessity of making a promise , and proclaiming a Gospell . And the necessity of making a promise , and publishing the Gospell , declares that man obeied not the Law given , for Iustification might not be , Simul ex gratiâ et debito , at once both of grace and of debt , It implyes contradiction .

2. As Subordinates : The Promise ought to goe before the Gospell , and to be fulfilled by it ; It was not fit so great a good as the Gospell , should be had undesired , nor was such desire to be made frustrate . It was sit that the Law should be given , that the necessity of the promise of grace might appeare , that being convicted , we might flye unto our Refuge , so the whole Law served the Gospell ; and the morall law still , now that the promise and the Gospell are both received , yet serves as a Rule , and is still Subordinate .

But because there is weight in this Instruction , I will bee more particular in it ; and discover ,

1 The comparison of the Law and the Gospell .

1 How the agree . 2 How they differ .

2. The comparison of the Promise and the Gospell .

1 How they agree . 2 How they differ .

1 In the comparison of the Law and Gospell , wee must deale as Plutarch in his Greeke and Romane lives , to examine the proportions and disproportions , so wee shall best finde the just difference .

1 How they agree ; and therein ;

1. Generally , both as the Law was first giuen to Adam , and afterward again by Moses ; So it agrees with the Gospell , in the generall consideration of the Author , the Matter , the End , and the Subject .

1 The Author of both , in a generall consideration , was God .

2 The Matter of both , in a generall consideration , was Commands and Promises .

3 The End of both , in a generall consideration , the glory of Gods Attributes , his Wisedome , and his Goodnesse , and his Iustice .

4 The Subject of both , in a generall consideration , Man .

2. Specially , As the law was given to Adam , it agrees with the Gospell , in the then possibility of performance .

2 How they differ ; and herein againe consider we the Law , 1 As brought to Adam . 2 As given by Moses .

1 As the law was brought to Adam , it much differs from the Gospell .

1 In the speciall consideration of the Author . God the Trinity gave the Law , without having respect to Christ : but God , gracious and mercifull , having respect unto his Christ , gave the Gospell . Now to apprehend God , as hee then entended himselfe to bee knowne , meerely as a Creator , and a Soveraign rule , were to make ourselves miserably uncomfortable .

2 In the Speciall consideration of the 〈…〉 the first Covenant w●s of mans workes ; the second of Gods grace ▪ the Law , Doe this and love ; the Gospell , If thou beleevest thou shalt be saved ▪ 〈◊〉 faith also , or beleeving , is not here required as a worke . These two are very opposite , and mutually destroy each other : If by grace , then it is no more of workes ; otherwise grace is no more grace : but if it be of workes , then is it no more grace , otherwise workes is no more workes , Rom. 11.6 .

3 In the speciall consideration of the manner of exhibition : the first Covenant stood on mans righteousnesse ; the second on anothers , Christs imputed and made ours : the first mutable , because upon the mutability of mans will : the second firme , upon the foundation of Gods immutable wil ; 't is an everlasting Covenant .

4 In the manner of remuneration : the reward or the added good , was there of debt , is here of grace . there no other reward was revealed , but what earthly paradise afforded ; but here heaven is set open .

5 In the speciall consideration of the subiect : 1 The Law , was to man innocent ; the Gospell , to man a sinner . 2 The Law was to Adam , and universally to all his posterity : the Gospell onely to the seed , to the elect in Christ .

6 In the speciall consideration of the End ; that was for the glory of Gods wisedome and justice ; this for the glory of his mercy and iustice tempered : that Law was a Covenant of Iustice without assisting mercy ; this Gospell is a Covenant of Iustice and mercy together . I see the Iustice of my God fulfilled by my Christ , and the mercy of my Father extended in and for Christ .

2 As the Law was given by Moses , it differs from the Gospell .

1 In some maines ;

1 In the distinct consideration of the Author ; God , as angry , gave the Law ; as reconciled , gave the Gospell : therefore the Law-giving was accompanyed with signes of wrath ; the Gospell , with the tokens of Gods good pleasure ; as the Apostle fully puts the differences , in that discription of either , Hebr. 12.18 , 19 , 20 , 21 , 22.

2 In the mediatour ; S. Iohn hath cleared this , For the Law came by Moses , but Grace and Truth came by Iesus Christ , Ioh , 1.17 . A servant was the Mediatour of that , the Lord the Mediator of his .

3 In the bloud confirming each ; that Testament was confirmed by the bloud of beasts , this by the bloud of the Sonne of God .

4 In the Adiuncts 1. The Law was poore and weak , unable to give life ; but the Gospell is Gods strong Arme , the power of God unto salvation . 2. The law was a burthen , which they were not able to beare , the Gospell is a light Burthen , and an easie Yoake .

5 In the effects : the Law is a killing letter , the Gospel is a quickening Spirit ; the Law is the ministry of death and condemnation ; the Gospell , the ministry of Spirit and life : Hagar generates unto bondage , and they that are of the Law , are captive ; Sarah generates unto liberty , and her sonnes are free . The law ●s an hand-wr●ting of Ordinances against us , the Gospell is an acquittance for us , the Sermon of the Crosse , upon which that Hand-writing is nayled , and made of no use . When the law shewes me a bill of my sinnes , sealed ; I can shew the Gospell , a general discharge : See , your evidence is not valid , 't is cancelled upon the Crosse .

2. In some circumstances :

1. Of the Subiect , wherin the Covenants were written ; the Law upon tables of stone ; the Gospell in the fleshy Tables of the heart : that former was an hard Covenant , without me ; this is made easie to mee , because written in mee .

2 Of the place ; Sinai , and Sion : Sinai , from whence was the Law , was a Mount that might not be touched , that burned with fire , a place of blackenesse , and darkenesse , and tempest ; But Mount Sion , the City of the living God .

3 Of the Time . 1. Of promulgation : 2. Of duration : that till Christ ; this unto eternity .

2 Wee have seene the comparison of the Law and Gospel , in their agreements and differences ; now the comparison of the Covenant of Promise and the Gospel .

1 They agree together in substance .

1 In the efficient cause , from the sole gracious mecy of God respecting us in Christ .

2 The matter of both the same , the obedience of Faith unto life :

3 The end of both , the praise of Gods glorious grace .

4 The subiect the same , both made to sinners , not that worke , but that doe beleeve .

5 The effects are the same , for both do generate unto liberty .

6 Lastly , they are both sealed by the same Spirit , both were confirmed by oath , and therefore neither of them to bee abolished , but one to succeed the other , the former to bee fulfilled by the latter .

2 They differ onely in some accidentals ;

1 Of the Obiect ; the Promise respected Christ to come , the Gospel Christ now already exhibited .

2 Of the Faith ; the Faith of the Promise was more darke , the Faith of the Gospell more cleare ; for Christ appeared to them in types ; now , as it were , face to face .

3 Of the Subiect ;

1 That to them onely , this to all people : the water of that promise ranne within the Channell of Israel ; this is an Ocean , and 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 their 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 ab●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 a●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 requ●res satisfaction to be made , and because hee is Iust , he requires sati●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 ●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 ●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 Ri●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 o● 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 Ob● . 8 Niceph Ca●●i●t . ●c●● his● 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 . Ca●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 dea●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 m●st onely have the Testimony of the true Word , whic● is Christ ; which is taught , not by Script●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 teach you , but as the same anointing teacheth you of all things , and is truth , and no l●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 spectantium . Qu●a vita mea morum 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 Tes●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 Evangel●um promulga mus , quam Moses veterem legem ▪ ●llo p lam , ac apertè loqui non ●usus est , ed velo faciem obduxit , nos vero nihil patimur esse opertum aut oc●u●tum Chry , in loc. Tert. lib de Resur c. 55 Id●m . lib. 5. A●vers . Mar ca 1 Israel●tae rudes non potuerunt videre , quod finem hahe ret lex , quodque abroganda for●t Th●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 Is●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 acqua●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 Boni● . 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 adver●t quasi nunquam pec●asse , quoniam et si qua deliq●isset , in tempore vid ntur , non apparent in aeternitate , quia charitas patris ipsorum operet multitudinem peccatorum . Be●n serm ●● . 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 li●● , Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis , partim filios huius seculi , respectu vetustatis in caern● , 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 ●●ill● dici , quaetenus sunt filii huius seculi . Aug. lib. 2. De pecs mer et Remis . cap 8. Aug. Tract. 5. in Io. Hier. l●b. 1. adven . Pelag Idem , lib 2. adven . Iovin . Gernard . D●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 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 ●el●u● . 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 ●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 c●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 conscionably , 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 .