from MEN’S OWN RIGHTEOUSNESS THEIR GRAND IDOL,
“I am not ignorant, beloved, how this assertion goeth under the foul blur of Antinomianism, that blameless walking according to the law, being established, is a fruit of ignorance, and a cause of men’s not “submitting to the righteousness of God.” And no marvel it goes for such now; for, in the apostle’s time it was accounted so; nay, it was objected against the apostle himself as direct Antinomianism: and, therefore, he was enforced to vindicate himself thus,” Do we make void the law, (saith he) through faith? God forbid!” he takes away the objection they put to him, upon his establishing of God’s righteousness, and his overthrowing our righteousness. It was objected, that hereby he went about to make void the law; and, therefore, it is no marvel it holds still as an objection, that the maintaining of this principle is the overthrowing of the law. But, beloved, I must say to you, as the apostle did in the same case, “God forbid! yea, we establish the law,” that is to say; in its right place. It takes men off from performing duties to corrupt ends, and from the bad use they are apt to make of them; namely, idolizing their own righteousness. And, therefore, he doth not condemn the use of the law, and our righteousness, simply: that which he speaks against here is the establishing of our righteousness. Our own righteousness is good in its kind, and for its own proper uses; but then it proves a fruit of sin, ignorance, and a dangerous stumbling-block, and an idol, when we go about to establish it.”
You can get a better idea of his thought by reading his sermons: Grace Ebooks
CHRISTIAN LIBERTY NO LICENTIOUS DOCTRINE
MEN’S OWN RIGHTEOUSNESS THEIR GRAND IDOL
THE ACT OF BELIEVING IS NOT OUR RIGHTEOUSNESS
FREE GRACE THE TEACHER OF GOOD WORKS
THE USE OF THE LAW (vol. 4), “Some, it may be, will object, that all this while it seems that Christ hath not freed us frown being under the law, whereas the apostle saith, “Ye are not under the law, but under grace.”
1. That in respect of the rules of righteousness, or the matter of obedience, we are under the law still; or else we are lawless, to live every man as seems good in his own eyes, which I know no true christian dares so much as think; for Christ hath given no new law diverse from this, to order our conversation aright by; besides, we are under the law, to know what is transgression, and what is the desert of it.” [end quote]
It’s my personal belief that Crisp was dealing with legalism in the church at the time and stressed the Gospel of free grace. This often brings trouble with the vain janglings of legal minded men.
How was it with Cornelius?
Cornelius and his friends whom he had invited over to his house, do nothing but sit and listen. Peter is doing the talking. They just sit and do nothing. The Law is far removed from their thoughts. They burn no sacrifices. They are not at all interested in circumcision. All they do is to sit and listen to Peter. Suddenly the Holy Ghost enters their hearts. His presence is unmistakable, “for they spoke with tongues and magnified God.”
Right here we have one more difference between the Law and the Gospel. The Law does not bring on the Holy Ghost. The Gospel, however, brings on the gift of the Holy Ghost, because it is the nature of the Gospel to convey good gifts. The Law and the Gospel are contrary ideas. They have contrary functions and purposes. To endow the Law with any capacity to produce righteousness is to plagiarize the Gospel. The Gospel brings donations. It pleads for open hands to take what is being offered. The Law has nothing to give. It demands, and its demands are impossible.
Our opponents come back at us with Cornelius. Cornelius, they point out, was “a devout man, and one that feared God with all his house, which gave much alms to the people and prayed God always.” Because of these qualifications, he merited the forgiveness of sins, and the gift of the Holy Ghost. So reason our opponents.
I answer: Cornelius was a Gentile. You cannot deny it. As a Gentile he was uncircumcised. As a Gentile he did not observe the Law. He never gave the Law any thought. For all that, he was justified and received the Holy Ghost. How can the Law avail anything unto righteousness?
Our opponents are not satisfied. They reply: “Granted that Cornelius was a Gentile and did not receive the Holy Ghost by the Law, yet the text plainly states that he was a devout man who feared God, gave alms, and prayed. Don’t you think he deserved the gift of the Holy Ghost?”
I answer: Cornelius had the faith of the fathers who were saved by faith in the Christ to come. If Cornelius had died before Christ, he would have been saved because he believed in the Christ to come. But because the Messiah had already come, Cornelius had to be apprized of the fact. Since Christ has come we cannot be saved by faith in the Christ to come, but we must believe that he has come. The object of Peter’s visit was to acquaint Cornelius with the fact that Christ was no longer to be looked for, because He is here.
As to the contention of our opponents that Cornelius deserved grace and the gift of the Holy Ghost, because he was devout and just, we say that these attributes are the characteristics of a spiritual person who already has faith in Christ, and not the characteristics of a Gentile or of natural man. Luke first praises Cornelius for being a devout and God-fearing man, and then Luke mentions the good works, the alms and prayers of Cornelius. Our opponents ignore the sequence of Luke’s words. They pounce on this one sentence, “which gave much alms to the people,” because it serves their assertion that merit precedes grace. The fact is that Cornelius gave alms and prayed to God because he had faith. And because of his faith in the Christ to come, Peter was delegated to preach unto Cornelius faith in the Christ who had already come. This argument is convincing enough. Cornelius was justified without the Law, therefore the Law cannot justify.
Martin Luther, Commentary on St. Paul’s Epistle to the Galatians
from True Christian Freedom by Samuel Bolton:
All this the apostle puts plainly: ‘Who is he that condemneth? it is Christ that died’ (Rom. 8. 34). He sets the death of Christ against all the charges that can be brought. It is evident that the court of the law cannot condemn the believer:
(1) Because that court is itself condemned; its curses, judgments, and sentences are made invalid. As men that are condemned have a tongue but no voice, so the law in this case has still a tongue to accuse, but no power to condemn. It cannot fasten condemnation on the believer.
(2) Because he is not under it as a court. He is not under the law as a covenant of life and death. As he is in Christ, he is under the covenant of grace.
(3) Because he is not subject to its condemnation. He is under its guidance, but not under its curses, under its precepts (though not on the legal condition of ‘Do this and live’), but not under its penalties.
(4) Because Christ, in his place and stead, was condemned by it that he might be freed: ‘Christ hath redeemed us from the curse of the law, being made a curse for us’ (Gal. 3. 13). It may condemn sin in us, but cannot condemn us for sin.
(5) Because he has appealed from it. We see this in the case of the publican, who was arrested, dragged into the court of justice, sentenced and condemned. But this has no force because he makes his appeal, ‘God be merciful to me a sinner’ (Luke 18. 13). He flies to Christ, and, says the text, ‘He went down to his house justified’. So the court of the law (provided that your appeal is just) cannot condemn, because you have appealed to the court of mercy.
Within the compass of these verses, we have the most striking description drawn, and by the pencil of the Holy Ghost himself, of the vast difference between Mount Sinai, and Mount Zion; that is, the law, and the Gospel; a Covenant of Works, and a Covenant of Grace. And it is such a description, as is enough under divine teaching, to arrest the heart, with the most sensible apprehension, of the awfulness of the one, and the blessedness of the other; the soul’s approaches unto God.
The first account is of Mount Sinai. And the very solemn and awful demonstrations, of the Lord’s presence, in giving the law; are described in characters so terrible, as even in the recital, makes the flesh to tremble. Moses himself was so overwhelmed, that he said, I exceedingly fear and quake. And all Israel cried out, and said unto Moses, speak thou with us, and we will hear; but let not God speak with us, lest we die, Exo_20:18-19. Nothing can be more plain, than that the leading design of the Lord, in those manifestations, of thunderings, and lightnings, and the like, were to impress the Church of God, with an holy awe and reverence, in the consciousness of the divine presence. And also to shew them, the blackness, darkness, dread, and horror, which every soul must feel, through divine teaching, when brought under the conviction of having broken the Lord’s precepts.
And, on the other band, in the most blessed and gracious description, given of Mount Zion, the Church is taught the high privilege of the Lord’s redeemed ones, who now may come, and who indeed do come, to the assembly of the first-born; yea, to God himself the Judge of all, when coming in the name of Jesus., the Mediator of the new covenant, and to the blood of sprinkling. And here is implied, in being come, that there is an holy familiarity, and acquaintance, in this approach; a birth-right, by the new-birth; a redemption, an adopted-character, by Jesus’s blood, and righteousness; and the Covenant faithfulness of God the Judge of all. So that this is the Gospel privilege of God’s redeemed ones: their stated daily, hourly, minutely mercy; to which they are supposed to come boldly, and find mercy, and grace to help in all time of need, Heb_4:16.
One point I would beg however to remark, on this different description of those Mounts, in the dispensation of the Law and the Gospel. The Holy Ghost hath most graciously and blessedly taught the Church, in this divine scripture, from the different manifestations in which the Lord was pleased to make himself known to Old Testament saints, and New Testament believers; how blessed an alteration is made, in the mode of worship, by the open revelation of Christ; but it must not be understood from thence, that the way of acceptance with God in Christ, differed in the Old Testament Church from the New. Both were one, and the same. The former, was a shadow of good things to come; but then, as now, the body was Christ. And blessed be God, our fathers, both under the Law, and before the Law, as well as their children under the Gospel, in every ministration, and in every service, had an eye to the Lamb slain from the foundation of the World.
Their services, and all the vessels of the sanctuary, yea, the Book of the Law, and all the people, were sprinkled with blood, Exo_24:6-8; Heb_9:19-22. And hence we find Old Testament saints chanting their hymns of salvation to God, and the Lamb. Job knew, that his kinsman Redeemer lived, Job_19:25. David sung his dying love song, in the believing views he had of a Covenant ordered in all things and sure; and which was all his salvation, and all his desire, 2Sa_23:5. And indeed, all the faithful, in every age of the Church, from the first dawn of revelation, in Abel’s faith offering, down to Zachariah’s day at the Altar of Incense, in the moment of Christ’s coming, blessed God, in the soul-living expectation of the mercy promised, Luk_1:72.
Reader! learn to estimate, the high privileges of redemption in Jesus; and be it your daily song of thanksgiving, and praise, that you are not come to the Mount that might be touched, (that is on which the Lord by his descent might be said to touch, though not touched by man,) and that burned with fire; but you are come to Jesus the Mediator; and to the blood of sprinkling!
Oh! the blessedness, the preciousness, the unspeakable greatness of the mercy! Jesus, your Jesus, if so be you have tasted that the Lord is gracious; to whom coming, 1Pe_2:3-4. And in, And through, and by Jesus, to God the Judge of all.
“All who are united to Christ, and justified for his righteousness imputed to them, are dead to the law as a covenant; not that they may be without law to God, but that they may be under the law to Christ; not that they may continue in disobedience, but that they may be inclined and enabled to perform sincere obedience in time, and perfect obedience through eternity, to the law as a rule of life. One design of their being delivered from the obligations of the law in its Federal form is that they may be brought under the eternal obligation of it as a rule of duty in the hand of the adorable Mediator” (p. 260).
“…the Mosaic Law revealed the eternal character of God and on the day of judgement, the Book would be taken out and mankind judged according to how he has kept the law. Law-breakers will be condemned but those for who Christ has kept the law and have been imputed with Christ’s righteousness shall be saved.” – George Ella explaining William Huntington’s view of the Law as revealed at Sinai.
A very interesting portion from the works of William Huntington worth reading. He makes note of two covenants and explains the Mosaic covenant was indeed a covenant of works.
“God has two covenants, one of works and the other of grace; these are called the law of works and the law of faith. The one is a ministration of condemnation, the other of salvation. One is a ministry of the letter, the other of the Spirit. One is a voice of words, the other the word of life.
The law is not of faith, but of works; nor is faith of the law, but of grace. The one was graven on tables of stone and written on parchment, the other is put in the mind and written on the heart. The former was a law of the hand, and might be put in the pocket; the latter is put in the mind and kept in the heart. The former is the strength of sin, (1 Cor. xv. 56,) the ministration of death, (2 Cor. iii. 7,) and of condemnation; (2 Cor. iii. 9;) the latter is the ministration of pardon, reconciliation, righteousness, life, and salvation.
To him that expects life, sanctification, or perfection by the works of the law, the reward is reckoned of debt. The law is the labourer’s rule: “This do, and thou shalt live;” his reward is of works, and if by works, then it is no more of grace. “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, his reward is reckoned of grace, (or free bounty,) and if by grace, then it is no more of works.” In the law, God’s will of commandments is made known to the servant what he will have done, and what he will have left undone, and what may be expected by the servant if tile Master’s will be obeyed. God’s will of purpose and of promise is made known by the Spirit in the law of faith to the pre-adopted sons: ” Having made known to us the mystery of his will.”
This good will of purpose reveals what is to be believed, received, and expected by the heirs of promise, and all of grace. To the sons it is given to know these mysteries of the kingdom, but not to the servants: ” The servant knoweth not what his Lord doeth;” to him it is spoken in parables, and the preaching of it is to him foolishness. These two covenants, these two rules, these two laws, together with the bond women and the free women, the child of the flesh and the child of the Spirit, the servant and the son, must be kept asunder, by an “earnest contention for the faith once delivered to the saints;” for there are certain men crept in unawares, who are ever blending these two covenants together, by vain jangling, knowing neither what they say nor whereof they affirm.
One gospelizes the ministration of the killing letter, while another legalizes the dispensation of the Spirit. One ridicules the sovereignty, impeaches the justice, and contemns the counsel of his Maker, and debases him to a level with the sinner, while another exalts the free-agency and perfection of the rebel above him. One strips the bond-child of his rule, and makes it the only rule of the son’s life; another applies God’s good-will to the briers and thorns, which are nigh unto cursing, and debases the heir of promise. Thus, one dresses up the law and robs the gospel, the other strips the heir to adorn the slave.
One sets up Moses (whose office it is to accuse the legalist) on the throne of Zion’s King, and renders the Lord’s government so imperfect, that his subjects have no rule but what is fetched from the servant, who was no more than a witness of the grace and truth which were to come by his Master; another enforces a perfect obedience to the servant’s rule, before we can obtain favour of the King, degrading the merit of the Sovereign, to exalt the servant and the letter. But as it. was in the beginning, so it is now, and ever shall be; for Moses had in old time, hath now, and will have, in every city, them that preach him.” – William Huntington