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 [Page 49] may bee fit for this Com­ment, and an ordinary Ser­mon.

There is a various Liber­ty: 1. A liberty in causes and effects, that mutable order between an Agent & an Effect, both voluntary. That the Agent may either worke, or not worke such an Effect. This is oppos'd to Necessity. 2. A liberty in the Will, a naturall fa­culty of the reasonable creature, to chuse or refuse an object of its owne pro­per motion.Libertas in genere, est status se­cundum quem quis est sui Juris et alteri nō obligatus. Armin disp. pub. 20. Thus the rea­sonable is left to his owne Election. This is opposed to Coaction. 3. That Li­berty which is the right of a creature, either Person, or Thing, to worke of its [Page 50] 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.
• [Page 51]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 [Page 52] 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 [Page 53] 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; [Page 54] 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. [Page 55] 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 [Page 56] 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. [Page 57] 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 [Page 58] 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 theOsiander. accusing, theCalvin. power, theLyranus. bond, theErasmus. right, theChrysost. guilt of sinne, theP. 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 [Page 59] 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, [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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, [Page 64] 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 [Page 65] 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; [Page 66] 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, [Page 67] 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 [Page 68] 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 [Page 69] 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 [Page 70] that are full. 'Tis 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 [Page 71] 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 [Page 72] 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, [Page 73] 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, nō ut exilati. aut calcitretis, sed ut abs (que) 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 [Page 74] small a cause, he taking oc­casion to doc as 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 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, [...]. [...]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.

[Page 75]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 [...] [Page 84] 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 [Page 85] 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 [Page 86] 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: [Page 87] 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 longerNon vivit ille, qui quondam viuebat in lege, qui [...]pe qui perse­quebatur Ecclesiam: vivitautem in eo Chri­stus, sapien­tia, fortitu­do, sermo, pax, gaudi­dium, caete­rae (que) 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 [Page 88] 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. [Page 89] Wee see thy flesh, but Christ we see not. That he cleares, Indeed I live in the flesh, but 'tis as no life. I see, speake, eate, drinke, sleepe, but 'tis 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, [Page 90] 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 [Page 91] is in the last verse, the 21. verse of this second Chap­ter.

The Text.

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 [Page 92] 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 [Page 93] 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 [Page 94] 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, andƲnius 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 [Page 95] 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 'tis 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.

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 [Page 97] and lose the seed. He calls them,Vet lat. Insensati Aug. Stulti. Hier Rudes Foolish Galatians; not as a Nationall brand, as Hierom 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 [Page 98] 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. 'Twas 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 [Page 99] sometime toSymmach 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 [Page 100] 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; [Page 101] 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[Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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: 'Tis 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 [Page 106] 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 hādling, but a Sermon wel dressed with fit words, ra­ther thā 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 [Page 108] 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, [Page 109] 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 [Page 110] 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 [Page 111] verses, the third, and fourth.

The Text.

VVHat is foolish and absurd, is not to be beleeved or entertained. But it is an absurd thing to bee perswa­ded, That such as have be­gun in the Spirit may bee made perfect in the flesh. The one proposition is implyed, the Minor is ex­pressed, [Page 112] 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] 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 farreAug. de Civit dei. lib 22. [...].8. Chrys. hom. 14. [...]n mat. miracles doe confirme the Faith, and are necessary; what theHegesip 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 theLyndanus 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.

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 [Page 119] Covenant was the same, and the sameIraen 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. [Page 120] 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 [Page 121] 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 [Page 122] 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.

AS many as are of the workes of the Law, are [Page 123] under the curse of the Law: Therefore the Blessing or Iustificatiō 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 [Page 124] 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:

[Page 125]1. The Artifice of Paul; he pleads upon sure groūd, 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 [Page 126] 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.

RIghteousnesse is by Faith; the Law is not [Page 127] 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 [Page 128] 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 [Page 129] 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.

VVE are Iustified by that, by which we have redemption from the Curse: But by faith in Christ we have redempti­on. Therefore by that are wee iustified. The Minor proposition, is the maine of the 13. and 14. verses. The Consciences of the Ga­latians might have beene straightned and burdened with the mention of the Curse; but are met, and sweetned with this; Confi­dite, salva res est, Be not dis­mayed, there is a way of freedom found, Christ hath Redeemed us. This Argu­ment is the summe of com­fortable knowledge, drawn from the marrow of the [Page 131] 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, [Page 132] 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, [Page 133] 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 [Page 134] 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.

The Inheritāce 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 [Page 136] 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, 'Tis true; unlesse the for­mer were ratified or con­firmed.VVest. 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, [Page 137] 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 [Page 138] 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. [Page 139] 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 [Page 141] 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 [Page 142] 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 [Page 143] 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 cōpared 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 [Page 144] 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.

[Page 145]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.

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 [Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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, 'tis 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 [Page 151] 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 [Page 152] Inheritance should bee by that;Crys. [...]om 4. Hier. tom 9 —Latam superbienti populo, ut quoniā 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 [Page 153] 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:[Page 154] 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 [Page 155] 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, cupimus (que) negata, wee tend [Page 156] 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 hand­writing 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 [Page 160] 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 [...], [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] to God and Angels.

4. Lastly, if upon our neglects or contempts, we breake that law, and are not penitēt 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 [...] [Page 167] bringing the Law; and in both a double Hebraisme. The Praeposition, In, oft­times 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 [Page 168] Tertul. pax sequestra. Ʋirg. Sequester, one that stands disposed, yet indifferent to both parties. By some,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 thoseChrysost. 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 [Page 169] 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 [...] [Page 170] 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 beePet 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 [Page 171] 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; [...]. Ath 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 [Page 172] 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 [Page 173] 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 utrum (que) 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 [Page 174] 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, [Page 175] 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 [Page 176] 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. [Page 177] 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 [Page 178] 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 [Page 179] 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. [Page 180] 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 [Page 181] 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; 'tis 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 [Page 182] Lightning from a cracke of Thunder, & to that end, that wee may discerne our selves wretched. The Law and the Gospell are both voyces; the voyce of the Gospell is a still small voyce, it cheares up in speaking; the voyce of the Law, is a wind, and earthquake, and thunder, 1 Kin. 19.11, 12. And both the fire, and the noyse, is, that we might be humbled, for then wee are fitted for mercy. The whole need not the Physitiā, but they that are sick; Christ came not to call the righteous, but sinners to repē ­tāce. We cānot expect help frō Christ, til we be sick, til we be sinners. Ah, wee are too sound, we are too holy; wonder not at such expres­sions: [Page 183] Wee are too holy, and while wee are thus righteous, Christ doth not call us. Hee comes to save sinners, that is his worke; till wee bee sinners, Christ cannot come unto his worke: If ever we would have mercy, let us see that we need it. If we dare chal­lenge mercy, we know we shall bee repulsed. Come humbly unto God in the acknowledgemēt of wants and doubt not of supply. If a Beggar tel me, though hee crave a penny, yet hee hath mony enough in his purse, meat enough in his bagge, and friends that wil provide for him, he moves me to no compassion; but if his distresses cry, and he [Page 184] 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. [Page 185] 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 [Page 186] to be disappa­relled. Let Musicke now, and Grace enter. Buti.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 nowi.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; [Page 187] 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 [Page 188] 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 'tis done. Be ac­quainted with Satans me­thods: [Page 189] 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 [Page 190] performances. They are proud reasonings, under the shew of Humility, and 'tis 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 [Page 191] following verses, the 21, 22, 23, 24.

The Text.

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 [Page 193] 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, [Page 194] 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 [Page 195] 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, 'tis 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, [Page 196] 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 [Page 197] 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 [Page 198] us more directly: That tis 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 [Page 199] 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 heOrig. O [...]d. glos. Tollet. Gorrhan. onely permitted? That is not e­nough. Or that by his Law heChrys. pronounced them guil­ty? That is not enough. OrHier. Oecum. Decreed it onely for the glory of his grace to o­thers? That is but too much. But heeAug cont Jul. l 5 c. 3 punished them with their own gives [Page 200] 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. [Page 201] 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: 'Tis 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 [Page 203] unto all. The Promise is not Vniversall, therefore, neither is redemption.

This use of the Law, is, but ex accidenti; 'tis 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, [Page 204] 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, [...] [Page 205] [...], 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, [...],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; [Page 206] 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 [Page 207] 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 cōscience, which arise when the Law hath done its worke, they strai­ten the soule, and keepe it [Page 208] 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 [Page 209] 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 [Page 210] 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 [Page 211] 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, [Page 212] 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 [Page 213] 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 SaintLex 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 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, [Page 214] for Philosophicall searches, or State-govern­ment; soClem 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, Cura­tor (que) discedunt, then in that kind our Master leaves us; so bothGre. Naz. Orat 42. Nazianzen, and Tert. l. de monagamia Tertullian, andIran. l. 4. c. 5. Iraeneus. We are young ones while the Law doth ferule us; so 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 [Page 215] 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.

[Page 216]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.

THe paedagogicke use ceases, and the Law layes downe the Ferule. [Page 218] 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 Hand­writing 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 [Page 219] 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. 'Tis 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▪ whē we see our [...]elvs i [...] [...] Christ, [...] nothing [...] [Page 220] 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, [Page 221] 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.

[Page 222]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, [Page 223] 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 [Page 224] 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, [Page 225] nor Mosaickes, be­cause Christ, howsoever, is the end of the Law; there­fore they are without ce­remony and without law, as being but usurpers upon that which they still hold and use. To Beleevers it was not given, as from Mo­ses, and therefore none of them are obnoxious to it, as his: for though they em­brace the same commands that Moses gave, yet they are not subjects to it, but as now theirs by Christ. A New Commandement I give unto you, That ye love one an­other, Iohn 13.34. 'Tts a Commandment, for Christ is a Saviour and a Lord; 'Tis a New one, for wee have it from the hand of [Page 226] 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 [Page 227] 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 [Page 228] 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 [Page 229] 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.

[Page 230]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.

[Page 231]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 'tis, 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 [Page 232] 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, [Page 233] 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: [Page 234] 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; [Page 235] 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, whē 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.

[Page 236]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 [Page 237] 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 [Page 238] 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. 'Tis an Ordinance comman­ding [Page 239] 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 [Page 240] 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 [Page 241] 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.

[Page 242]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 [Page 243] 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.

[Page 244]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, [Page 245] 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 [Page 246] 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,

[Page 247]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 [Page 248] 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.

[Page 249]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 [Page 250] 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 [Page 251] and made ours: the first mutable, because upon the mutability of mans will: the second firme, upon the foundation of Gods immu­table wil; 'tis 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: [Page 252] 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, [Page 253] as angry, gave the Law; as reconciled, gave the Go­spell: therefore the Law­giving 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 [Page 254] 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 [Page 255] 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, 'tis 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 [Page 256] 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 agreemēts and differences; now the cōparison of the Covenant of Promise and the Gospel.

1 They agree together in [Page 257] 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, [Page 258] 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.

[Page 259]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; [Page 260] 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. [Page 261] Exod. 12.24. an everlasting Covenant, Gen. 17.13. I answer, The word, ever, may be taken strictly, or more largely: If strictly, then 'tis true, the Internall thing, the Substance, Of Circumcision and the Passeover, is for ever: But if more largely, as the word is used in Scripture, chiefly in that place, Exod 21.6 The bored servant shall serve his master for ever; then it signifies nor eternity, but a long period, or duration of time; so the externall thing of those lawes was to continue a long period of time.

2 They object for theit judicial law; that it being the best and justest forme [Page 262] 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, 'tis a part of our liberty, and we may; 'tis 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 [Page 263] 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 [Page 264] it, will answer unto their objections.

Obiect. 1. That which can­not be performed, is need­lessely and unprofitably taught.

Answ. 'Tis 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 [Page 265] 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, [Page 266] 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 [Page 267] 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 [Page 268] 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 [Page 269] 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. 'Tis 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 [Page 270] 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, [Page 271] 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. 'Tis 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, Tit 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 [Page 273] 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 [Page 274] 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 [Page 275] these men had their name, Spirituals, or Enthusiasts, whom Luther, that ham­mer of Anabaptisticall He­retickes, opposed in their greatest heat. 'Tis 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 [Page 276] 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. 1The 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 [Page 277] 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 [Page 279] 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 [Page 280] 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, [Page 281] 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 [Page 282] 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, [Page 283] Mat. 3.15.Non ratio ne sui, sed spectantiū. Qu [...]a vita mea morū 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 [Page 284] singular prophet, and him­selfe was blasphemously bold to call himselfe, The Christ, the Messiah. 'Tis 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 [Page 285] 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, quod (que) 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 [Page 287] 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. 'Tis 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.

[Page 288] 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 [Page 289] 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 peccatorū. 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 'tis 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 [Page 290] 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 [Page 291] 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 isJmpossi­bile 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 [Page 292] 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 [Page 293] am I not herby Iustified, 1 Cor. 4.4. 'Tis 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? 'Tis 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 [Page 294] 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 [Page 295] 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 [Page 296] 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. 'Twas 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, [Page 297] 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 [Page 298] 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 [Page 299] be called, that weake ones may be incouraged. 'Tis 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 [Page 300] 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? 'Tis 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 [Page 301] 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 [Page 302] 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; [Page 303] 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 by­way, is a compassing way, the Law, the will of God is onely streight. The passage by the Law, is like the pas­sage intended by Israel tho­row Edom, they would goe by the Kings High-way, and neither turne to the right hand nor to the left, Num. 20 17. Let us use that way cōscionably, let us use it, and receive not the Grace of God invain, 2 Cor. 6.1. That [Page 304] 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. [Page 305] 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.