Lectures Upon Exodus 20, Lecture 13
The xiij. Lecture vponupon the third Chapter to the Galathians, and third verſe.
For as many as are of the workes of the lawe, are vnderunder the curſſe: for it is written, Curſſed is euerie man that continueth not in all things, which are written in the booke of the lawe, to doe them.
HAuing learned what thinges are to bee done of vsus, and in what maner they are to be done, it remayneth to conſider, whether any man can doe all theſe good deedes that are commanded by the lawe of God, in that fourme and maner that he hath commaunded: that is, from the ground of a louing heart, which muſt be diſcerned to hauehave that tender affection of louelove in it, by theſe properties which neuer are wāting where louelove is to be foūd, according as of late it was proued vntounto vsus. The Scripture is playne in this matter, that no man can fulfill the lawe. In the Epiſtle to the Galathians, the Apoſtle affirmeth all thoſe to bee curſſed that clayme righteouſneſſe for the workes of the lawe which they hauehave done: and hee vſeth this reaſon, to proue that all ſuch are vnderunder the curſſe: For it is written, Gal. 3.10.(ſayth he) Curſſed is euerie man that continueth not in all things which are written in the booke of the lawe, to doe them: taking it for an vndoubted truth, that no man continueth in doing all thoſe things. This reaſon is no reaſon, if the Churche of Rome may be beleeued. It is no reaſon with them, to ſay euerie man is curſſed that hopeth for ſaluation from the woorkes of the lawe doone by him, bycauſe the lawe curſſeth him that continueth not in all duties of the lawe to doe them.
For they ſay, that a man may continue in all thinges that are commaunded him in the lawe, to doe them, in that they ſay a man maye fulfill the lawe. And if a man maye continue in doing all thinges that are commaunded, then is hee free from the curſſe of the lawe: bycauſe the lawe curſeth none, but ſuche as continue not in the fulfilling of all thinges in it.
But the holie Ghoſte taketh that, as graunted of all men, that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them: and therefore thinketh, that hee hath ſufficiently proued, that which hee affirmed, that all men, who lay clayme to righteouſneſſe by the woorkes of the lawe are accurſſed.
The Apoſtle affirmeth euerie man to bee accurſſed that ſeeketh for righteouſneſſe from the lawe: bycauſe the lawe dealeth ſo ſtrictly and hardly with man, that it curſſeth euerie man who continueth not in doing all the thinges commaunded in it: whiche the Apoſtle taketh to bee impoſsible, and therevppon is bolde to affirme all men to lye vnderunder the curſſe of the lawe, for not hauing continued in all the dueties thereof.
But the Churche of Rome acquiteth them of that curſſe, affirming plainely, that a man maye keepe the lawe, and continue in all the dueties thereof, for want whereof and for no other cauſe the Apoſtle did lay the curſſe vppon euerie man. It may not bee omitted, that there is ſuche contrarietie of iudgement betweene the doctrine of the Apoſtle, and the doctrine of the Churche of Rome, that the Apoſtle ſhould take this as graunted, that no man can continue in all things commaunded in the lawe, and therefore all men to bee accurſſed: and they of the Churche to holde it as a receyued doctrine and approued of them all, that a man may continue in all the woorkes of the lawe, and fulfill and keepe the lawe: in ſo muche as they are not aſhamed to pronounce him to be accurſſed, who ſhall holde, that the lawe doth lay any impoſsible thing vponupon vsus.
The Apoſtle doth take it to bee ſo plaine, that no man can kepe the lawe, that he will not beſtow any paines in the proofe thereof. The Churche of Rome taketh it to bee ſo playne, that a man may keepe the lawe, that they do accurſſe him, whoſoeuer ſhall holde the contrarie. But it behoueth vsus to reſt in the doctrine of the holie Ghoſte, which therefore holdeth all men accurſſed that ſticke vntounto the righteouſneſſe of woorkes, bycauſe no man can do all thoſe workes to the which righteouſnes and life is promiſed. And righteouſneſſe is promiſed, not vntounto him that ſhall doe ſome fewe works, but vntounto him that ſhal hauehave done all that are written in the booke of the law. Neyther yet vntounto him that for a great time ſhall hauehave done all, but vntounto him that ſhall hauehave continued from the beginning, vntounto the ende of his life, in doing all the workes that are commaunded in the lawe. Whereby it appeareth, that that man who ſhall offend but in one thing forbidden in the lawe, is in ſo doing ſhut out from all hold and hope of righteouſneſſe therby. For he is holden accurſſed by the lawe, that cō tinueth not in all thinges that are written in the booke of the lawe to doe them. For the lawe doth offer vsus wages for our worke, but ſo, that it refuſeth to pay any penie, but vntounto him that ſhall bring all his worke finiſhed and done: bycauſe the couenaunt was ſo: and the lawe dealeth by Indenture and couenaunt and not otherwiſe. Hee ſhall not want hyre for his labour, that ſhall hauehave done his whole taske, and all that was ſet & appointed him for to do. For the Lorde did couenant with vsus for accompliſhment of thoſe works, that were agreed vponupon and ſet downe in the lawe, that when wee ſhould hauehave perfourmed that obedience, it might be lawfull for vsus, to clayme our wages: which is, that he that doth them, ſhall liue in them.Gal. 3.12. But if wee ſhould come with our worke halfe done and halfe vndone, or any (euen the leaſt) part vndone, the lawe ſendeth vsus away without wages: letting vsus ſee the condition of the obligation, whiche is, that he ſtandeth accurſſed, without all hope of hire from the lawe, that ſhall not continue to doe all things that are commaunded. For the law wil not goe one iote from couenaunt. In deede it will keepe couenaunt with vsus, if we keepe couenaunt with it, and bring our whole worke accompliſhed according to the Indenture. If a man ſhoulde for tenne, twentie, or fourtie yeare, or if it were poſsible that from his infancie vntounto his dying day, hee ſhould hauehave bene a painefull workman to the law, doing all the workes thereof truely and without blame, and yet ſlippe in one thing, if but in one thought, euen vponupon his dying day, he doth therein forfeit his obligation, wherein he ſtandeth bound for continuing in al the works of the law vntounto the end. Curſſed is he (ſayth the lawe) that continueth not. Gal. 3.10.And as was ſayd before, the lawe dealeth not but by Indenture, and therefore looketh for and will hauehave the benefite of the obligation and the forfeiture of the bond at our hands. If it ſhall bee ſayde that the good workes that we hauehave done ſhall diſcharge vsus of the euill that we hauehave done, that aunſwere will not bee taken: there is no reaſon in it, nor lawe for it. For when we are bound to doe thoſe woorkes (which we ſay will diſcharge vsus from the euill woorkes that wee hauehave done) and more then they be, (for wee are bound to doe all, and it is due debt of our part,) howe commeth it to paſſe, by what right or reaſon, that parte of payment of one ſumme whiche is due debt from vsus, ſhoulde not onelyonly diſcharge that whole debt, (it beeing but a parte thereof) but alſo ſhoulde diſcharge vsus of an other bond, wherein wee ſtande bounde for the payment of an other ſumme of monie?
Wee ſtande bound not onelyonly to doe well, but alſo to abſteine from doing euill. The diſcharge of one bonde (if it were fully diſcharged) coulde doe no more, but free vsus from the daunger of that: it can not acquite vsus of the other bond, wherein wee ſtande other wayes charged. To apply it to our purpoſe, the bond wherein wee ſtand charged for doing well, being in ſome part aunſwered, can not cancel the other obligation wherein we ſtand bound to abſteine from euill.
There is no man that hath an other bound vntounto him in two ſeuerall obligations for two ſeuerall ſummes of monie, that will by and by after that one is diſcharged, take the other by that payment to bee as good as cancelled: there is in it neyther lawe, right, nor reaſon.
Much leſſe will any man be ſo fooliſh, as when but ſome parte of the one ſhall bee payde, to imagine that then hee muſt giuegive ouer, not onelyonly the clayme of the other parte yet behinde, but alſo the whole debt of the other bond, which in no parte hath bene diſcharged.
Theſe things being conſidered, we ſhall be forced to ſay with the Apoſtle, So many as ſticke vntounto the woorkes of the lawe, are vnderunder the curſſe. For it is written, Curſſed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them.
If any man ſhall thinke with him ſelfe that this reaſon is not ſufficient to proue all accurſſed, bycauſe euerie one that dothe not continue is accurſſed, imagining that a man may continue in all thinges: let him examine him ſelfe by euerie commaundement in euerie ſeuerall dutie thereof: adding therevnto the properties of louelove, and conſidering whether his affection may be proued by thoſe effectes, to beare louelove vntounto the lawe and the dueties of the lawe, or otherwiſe: ioyning with all his continuaunce in euerie thing, euen in the thoughtes of his heart: and then, no doubt, it will bee manifeſt vntounto him ſelfe, that hee is farre from that righteouſneſſe whiche the lawe requireth, and hee by it is bound to perfourme it. Hee ſhall then ſee, that hee him ſelfe is farre ſhorte of that number of workes which hauehave promiſe of life made vntounto the workers therof, when they ſhall hauehave accōpliſhed thoſe workes in that number of deeds, & that louing maner of doing, which ye lord requireth: eſpecially if that prouiſo be remembred, that there muſt be continuance without interruption, both in the deedes and manner of doing, euen vntounto the end.
Moreouer, the puniſhments in this world whiche the godlyeſt that euer liued hauehave not beene altogether free from, declare that no man kepeth the lawe. For the lawe doth not onelyonly promiſe freedome from puniſhments, but alſo plentie of al maner of bleſsings in the frut of our body, in the fruit of our ground, in the increaſe of our kyne, cattle, flockes of ſheepe, in our comming in, in our going out, in all that we take in hand, in cauſing all that riſe vp againſt vsus to fal before our face. &c. But ye godlieſt man that euer liued, was neuer free from all thoſe puniſhments that there are appointed for the tranſgreſſours of the lawe, nor yet bleſſed with all thoſe bleſsings in all thinges which are promiſed to them that keepe the lawe:Deut. 28. and therevppon we may ſafely conclude, that the godlieſt man that euer liued, did neuer fulfill the lawe. For then ſurely the Lorde woulde hauehave ſtoode ſtedfaſt to his promiſe, both to hauehave procured all theſe bleſſings promiſed vntounto him, and alſo to hauehave kept euerie part of thoſe puniſhments from him, whiche are appoynted for the tranſgreſſours of the commaundements of God.
Rom. 1.18In this manner dothe the Apoſtle proue that righteouſneſſe commeth by the mercies of GOD taken holde on by faythe, bycauſe the wrath of GOD is reuealed from heauen, againſte all vnrighteouſneſſe and vngodlineſſe of men, withholding the truth in vnrighteouſneſſe: proceeding to the puniſhment of the Gentiles▪ to declare what did befall them, declaring alſo as concerning the Iewes, that the name of GOD was euill ſpoken of for them, that calamitie was in their wayes, and that they had not knowne the way of peace, taking his ground from the puniſhments that light vponupon them, to proue that they did holde the truth in vnrighteouſneſſe, that their obedience did not aunſwere vntounto their knowledge whiche they had of GOD, that they coulde clayme nothing in reſpect of their deedes, whiche the Lorde from heauen had reproued, by puniſhmentes brought in vppon them. And therefore hee doth ſtrengthen his former affirmation, that the iuſt man ſhall liue by faythe, which was his purpoſe to proue vntounto them, and vntounto the whiche ende he directeth all his ſpeache in thoſe foure chapters.
In like manner,Rom. 5.12 14. the Apoſtle proueth to the Romanes, that all men had ſinne, (euen children that did neuer committe any actuall offence,) bycauſe death (which is the puniſhment of ſinne) did take holde vponupon all.
This one puniſhment therefore, if there were no other, may ſuffice to proue, that no man euer did keepe the lawe, bycauſe death whiche is a puniſhment for tranſgreſsing the lawe dothe ſeaze vponupon all men, of what eſtate, degree, or yeares ſo euer.
It is the reaſon of the Apoſtle in that place, that bycauſe all had ſinned, therefore death came vponupon all: prouiding by the dealing of GOD againſt man in puniſhing of him, that man had dealt againſt GOD, in tranſgreſsing of his lawe and commaundements: nay, prouiding (which is yet more,) that bicauſe GOD puniſhed al men, therefore euerie man hathe offended againſt him in tranſgreſsing his lawes and commaundementes: ſo that there is no man that can ſay hee hath or doth fulfill the lawe.
For if it might in trueth be vttered of any man, that hee were able to fulfill the lawe, it might in like manner as truely bee affirmed and hoped for, that the ſame man ſhould neuer dye or chaunge this corruptible eſtate.
Wherefore then ſerueth the lawe? May it ſtande with the righteouſneſſe of GOD to commaund any thing that we can not doe? Or to make promiſes of lyfe, for the keeping and obſeruing of that, which hee knewe aſſuredly wee coulde not perfourme?
Firſte, that the Lorde might righteouſlye require that kynde of obedience at our handes, though it were not poſsible for vsus to perfourme it, may bee proued heereby: bycauſe we ſhould hauehave had power to hauehave perfourmed it, if wee had continued in that eſtate that he had lefte vsus in.
Oure ſinne therefore and weakeneſſe by the meane of ſinne whiche is our owne offence, can not nowe make that vnrighteous in GOD whiche before was righteous. Our vnrighteouſneſſe and ſinne can not make vsus leſſe indebted vntounto GOD then before we were.
Is it not blaſphemie to ſay, that bycauſe we had offended more, therefore the iuſtice of GOD ſhould bee leſſe then before it had beene? Wee confeſſe it was iuſt before the fall of man to require all theſe duties at our hands, bycauſe he had giuē vsus power and abilitie, to be able to performe them. And can our ſinne ſo pull in the iuſtice of GOD, that nowe it ſhall no longer bee lawfull for him to keepe the ſame rule of equitie which he did obſerue before?
Moreouer, who can lett the Lorde who is indebted vntounto no man, to promiſe eternally lyfe vnderunder what deedes or couenauntes ſo euer ſeeme good vntounto him? Shall it be vnlawfull for a man who hath ſome portion of lande to ſell, to ſaye vntounto a poore man, (who is not able to gyue halfe ſo muche as hee dothe offer to ſell it for, and as it is woorth in deede,) Thus muche I meane to hauehave for it of him who ſo euer ſhall inioy it?
Is it vnlawfull thus to price it, bycauſe the pore man is not woorth ſo muche as will purchaſe it? Dothe his pouertie make the lande of leſſe value, eyther elſe make it vnlawfull for him to require any thing like as the goodneſſe of the ground doth deſerue?
No man will thinke this to hauehave any equitie or right in it. No more ſurely hath this other: that our pouertie and want ſhoulde make it vnlawfull for the Lorde, to eſteeme the treaſures of his kingdome aboue all the obedience that wee can perfourme, and to ſet them at a greater price then this pouertie and want that wee are in, ſhall euer bee able to reach vntounto.
If it bee further demaunded what meaning the Lorde had in promiſing lyfe vntounto vsus, for doing of that which hee knewe wee neuer coulde perfourme and bring to paſſe, it is to bee aunſwered: that the Lorde did it, to let vsus (who are ſo well perſuaded by the nature of our owne abilitie) ſee clearely into our pouertie and wante, howe great it is: that wee might hauehave true triall within our ſelues, howe greatly wee are beholden vntounto the free mercies of GOD in Ieſus Chriſte. When wee ſhall hauehave ſeene plainely by the lawe, howe vnable wee are to perfourme, that there is required to bee done of ſo many as hope for wages by reaſon of their woorke, and that if wee will lay clayme to the mercyes of GOD for our woorkes, wee remaine accurſſed for euerie ſinne and offence againſt the law committed by vsus: bycauſe it is the written ſentence of the lawe, that Hee is curſſed that continueth not in all thinges that are written in the booke of the law to do them. Then not from the bare ſpeeche of our mouth, but from the true tryall of our heart, wee are ſente to the mercies of GOD alone, to ſtick wholy vntounto them, acknowledging all our goodneſſe to proceede from thence alone, and are compelled by the ſenſe and feeling of our owne wantes made knowen vntounto vsus by the law, to let paſſe all that opinion of our owne workes which we before were ſo well perſuaded of. As if ſome impotent and lame childe, that were in deede able to doe nothing towardes the earning of his liueing, (beeing chargeable to his father, not onelyonly for him ſelfe, but alſo for one that ſhould giuegive attendaunce vntounto him:) ſhould in the fooliſh perſuaſion of ſome trifleing worke that he doeth, perſuade him ſelfe that hee is ſo farre from chargeing his father, that hee is become very helpfull vntounto him, bringing in a greate portion of that whereby the whole familie is mainteined: wherevppon the father ſetteth him to ſome worke, promiſing to giuegive him wages for it, as he doeth vntounto day-labouring-men, that the ouerplus of his charges maye redounde to his owne profite alone. When the fooliſhe impotent childe ſeeth by good experience, that hee is not able to doe any thing to the maintenaunce of his liueing, then hee is forced to acknowledge his fathers liberalitie, and to confeſſe his vndeſerued goodneſſe towards him, whiche before hee made no reckoning of, pleaſing him ſelfe in the fooliſhe perſuaſion of his owne earning, vntill by good tryall it hath beene proued vntounto him to bee nothing.
In like manner the Lorde our GOD, willing that wee ſhould take our ſelues as wee are in deede beholden to his merciemercy, and onelyonly cleaue to that, is conſtrayned to bring vsus from this foliſhe perſuaſion of our deſeruings and earninges by our owne workes, (the perſuaſion whereof keepeth vsus from magnifying of his mercies as wee are bounde:) and to ſet vsus to worke for wages, appoynting vsus hyre for laboure, and wages for a certeine number of workes: wherein when wee ſhall hauehave taken tryall of our owne inſufficiencie to mainteine our ſelues, we ſhall be forced to lay holde of his alone mercies, and in true humilitie acknowledge the benefite thereof, whiche was a principall end that the LORD did looke at, in loading vsus with that ſo greate laboure of the lawe, and exactinge a continuaunce in eueryevery woorke thereof, ſo ſtreightly at our handes.
For the promiſe to bee receiued to merciemercy in the merites of Chriſte alone, was made foure hundreth yeeres and more before the lawe, whiche came in to driue vsus by due experience of our ſelues, to ſticke wholy vntounto the bountie of that his merciemercy: whiche thing to be ſo, he Apoſtle proueth by the nature of the lawe that was giuen.
For ſuche a lawe was giuen as (by meanes of our weakeneſſe) coulde not giuegive life. And therefore ſure it is, that the LORD ment not that wee ſhould looke for happineſſe from the lawe and the obedience thereof, but wholy from the mercies of God in Chriſte.
If there had beene a lawe giuen (ſayeth the Apoſtle) whiche coulde hauehave giuen life, ſurely righteouſneſſe ſhould hauehave beene by the lawe: Gal. 3.21.But the Scripture hath concluded all vnderunder ſinne, that the promiſe by the faith of IESVS CHRISTE ſhould be giuen to them that beleeue. Wherefore the lawe was our Schoole-maiſter to bring vsus to CHRISTE, that we might bee made righteous by faith.
The Apoſtle ſayeth, that if there had beene giuen ſuche a lawe as coulde hauehave giuen life, righteouſneſſe ſhould hauehave come by the lawe.
Sure it is, that the want which was in the lawe to giuegive life, was not in it ſelfe: for it did promiſe life vntounto them that kepte it, whiche promiſe made by the LORD to the keepers of the Lawe, it were blaſphemie once to imagine that hee woulde not, or coulde not, perfourme.
Therfore the want that was in ye law to giuegive life commeth wholy of our infirmitie: by reaſon of the weakeneſſe that is in fleaſhe and bloud, as it is written to the Romanes:Rom. ….3. That that which was impoſſible to the lawe, in as muche as it was weake, becauſe of the fleaſh, GOD ſending his owne ſonne in the ſimilitude of ſinfull fleaſh, and for ſinne condemned ſinne in the fleaſh.
Greate is the opinion that fleaſhe and bloud hath of it ſelfe, when the Lorde is conſtrained to bring a looking-glaſſe of his lawe for vsus, before we can bee brought to iudge rightly of our ſelues.
Great is the credit of our owne deſeruing and earning by our well doeing, when the Lorde to pull vsus from it, is forced to putt vsus to the tryall of an impoſſible work. Hardly are we brought from the opinion of our owne wealthie eſtate, when the Lorde cannot be beleeued of vsus: telling vsus the contrarie, before hee hath layde before vsus in his accounting booke, our ſeuerall parcels of debte.
A Chriſtian therefore is taughte by the ende that GOD had in giuing of this lawe, to learne how harde a thinge it is to lay downe all lyking of him ſelfe, and opinion of wel deſeruing for his deedes, in as much as the Lord is driuen to reckon with vsus particularly, & proue vntounto vsus by plaine euidence yt we are worſe then nothing, before wee can be made to let go the opinion yt we hauehave once cōceiued of our owne good eſtate. Therfore whoſoeuer meaneth to depend truely vponupon God, muſt by the often ſight of him ſelfe in the lawe, be weyned from the opinion of his owne doeings, while that in ſeeing his deformities ſo muche in eueryevery parte (by meanes of the ſundrie and ſeuerall dueties that are commaunded,) hee be compelled by good tryall to acknowledge the benefite of his bloud, whereby they are wyped away. For it is the true tryall of our ſelues, that maketh Chriſte to be of any reckoning with vsus. It is the true miſliking of our ſelues that cauſeth vsus to like of him. How neceſſarie then is it for vsus, not onelyonly to acknowledge a kinde of debte, but to ſee the ſeuerall parcels thereof in eueryevery commaundement growing to ſuch a greate ſumme, as ſhould offer iuſte occaſion to thinke highely of him, who hath brought vsus a free diſcharge, for theſe ſo many and ſundrie billes of debte.
Let vsus learne then often to go vntounto ye counting booke of our God: to ſee in euerie commaundement the great debt that we are drawen into, that wee may hauehave occaſion knowen to our ſelues to be very greate, why we ſhould wholy beetake vsus to the mercyes of our God. It falleth out oftentimes, that a manne who is deepely in debte, for want of earneſt conſideration had of the ſeuerall ſūmes & parcels of the ſame, may take it to be no greate benefite to be diſcharged thereof: but when the particulars be ſummoned and brought in, and in the whole thereof appeareth to be a great matter to diſcharge, hee beginneth to chaunge his minde, and to take him for a ſpeciall friend that would offer to aunſwere it: euen ſo it commeth to paſſe with vsus, while in generall words of courſe we confeſſe our ſelues to bee ſinners, and therefore indebted vntounto GOD, but yet neuer truely conſider by true tryall of our ſelues in eueryevery commaundement, what the particulars are whereof the generall ariſeth ſo great.
Wee make no greate account of the mercies brought by Chriſte for the diſcharge thereof, becauſe the greateneſſe of the debt and daunger, for wante of ſumming the particulars, is not truely knowen nor rightly conſidered of: which is the thing that maketh a right reckoning bothe of our owne wante, and alſo of his worthineſſe, in releaſing vsus from ſo greate daunger and debte,
By this we may clearely perceiue, that ſo many as ſhall not often looke to their liues by the lawe, doe neither knowe what wretchedneſſe is in them ſelues, nor yet what merciemercy is in Chriſte.
For beeing ignoraunt of the ſeuerall parcels, they doe iudge amiſſe of the whole, and therefore of the greatneſſe of that benefite that hath diſcharged all. Thoſe men that are not acquainted with the often ſighte of their ſeuerall ſinnes by the lawe and commaundementes, may fitly bee compared to a man that hath ſome ſore in his body which he diſcerneth by ſome little hole appearing in the ſkinne, yet ſo as he maketh nothing of it, neither thinketh to be any greate benefite to be cured thereof: for it appeareth to him to bee verye little, by reaſon of the ſmall quantitie of ſkinne that is broken: but after yt it beeing ſearched and lanced, there is knowen to be ſo muche dead fleaſhe about it, as (beeing taken out) maketh the hole tenne times greater then before: then hee beginneth to thinke what daunger hee is in for the decay of his whole bodie, if that parte bee not well healed, and therefore taketh it for a greate and ſingular benefite to be cured thereof, whiche before he did nothing at all eſteeme,
No leſſe neceſſarie is it for vsus by ſearching into our ſeuerall corruptions, by eueryevery commaundemente, to cutt away the dead fleaſhe of careleſſeneſſe and good lyking of our eſtate, or at the leaſte of findeing no greate lacke in it, whiche hindereth the true enterteyning of the free mercies of Chriſte.
For it is the burthen that wee feele of ſinne by the lawe, whiche maketh grace ſweete and acceptable vntounto vsus: and they that be loaden with the weight of ſinne, bee thoſe whome the Lorde hath promiſed to eaſe, as it is written in Matthew: Come vntounto mee all yee that are wearie and loaden, Matt. 11.2…and I will eaſe you.
For what are they that doe not well perceiue in what a miſerable condition they ſhould bee without him, can neuer rightly eſteeme of him.
One contrarie maketh an other better knowen. Libertie is neuer ſo ſwete, as when it commeth immediately after bondage. One day of libertie is more made of while the burthen of bondage is freſh in memorie, then two dayes are after, when there is no remembrance lefte of the former condition. It is miſerie that maketh a right account of merciemercy. It is miſerie that maketh merciemercy to be merciemercy. The lawe muſt let vsus ſee our miſerie, that we may hauehave right regarde of merciemercy. If it were ſo expedient for Paule to hauehave the meſſinger of Sathan to buffet him, leſt he ſhould be exalted out of meaſure for the abundaunce of Gods giftes, that praying often that it might departe from him, he could not be heard to hauehave it taken cleane away,2. Cor. 12.7.8. as appeareth to the Corinth. how neceſſarie is it for vsus, that are in much more daunger then he, to bee exalted with the liking of our ſelues, to be kept humble with the continuall ſight of our infirmities in the lawe, that we exalte not our ſelues againſt the free grace of our God?
Iob. 33.16.17.In the booke of Iob it appeareth, that the Lord, to hyde the pride of man, vſually bringeth them into ſome one great affliction or other, and that ſundrie times.Iob. 33.29. For there it is ſaide, that GOD will worke thus twiſe or thriſe with a man, that he may turne back his ſoule from the pit. For theſe are the wordes of the text in that place.
This doctrine vtterly ouerthroweth them, that reſt in their workes: looking for righteouſnes and iuſtification, from their owne deſeruings & good deedes, becauſe they hauehave kept the lawe of God in their owne opinion, and therefore may iuſtly lay clayme to eternall life for thoſe their good deedes.
This doctrine alſo condemneth all ſecure men, that hauehave no ſenſe of ſinne: For the lawe ſhould ſo lay open vntounto vsus the ſoares of our ſinnes, that the verie ſight thereof might ſende vsus to Chriſte. For the ende of it is ſo to charge vsus with our owne woful eſtate, that we may be driuen to giuegive ouer ye ſtrongeſt holde that we hauehave, whiche is the opinion of our ſelues, and fortifie our ſelues in Chriſt & in his mercies alone. It is the greateſt worke of the Lorde to win this hold at our hands: yet if we remaine in it, we are but dead men and caſte away euerie one of vsus. The Lord therefore meaning to hyde vsus in his mercies, and there to make a ſure & ſafe harboroughe for vsus, doeth ſhoote off this warning peece of the lawe, ſo to ſhake this ruinous holde of our owne good deedes, that we ſeeing in deede the weakeneſſe thereof, may take vsus to his mercies alone: a holde that will holde in deede.
The practiſe of ſathan by the Lawe, is in extremities: for either he woulde driue vsus to deſpaire thereby, or elſe touch vsus not at all therewith. But we are learned out of the worde of God, that the office of the lawe is to ioyne vsus to Chriſte: and to keepe vsus from bothe theſe rockes of ſecuritie and deſpaire whiche are two daungerous rockes, and therefore needefull for all men to take heede of, in this voyage of Chriſtianitie. For either of them bothe, doeth threat to make ſhipwracke of our ſaluation.
Let vsus therefore require of the Lawe to do that which vntounto it apperteineth: that it would ſo let vsus ſee our ſelues, that we be no longer careleſſe of our eſtate: which muſt needes be, vntill that warning peece hauehave awakened vsus and ſcared vsus out of our ſelues. But if it ſhal preſume to deal further with vsus to driue vsus to deſpaire, remēber yt that is more then it hath in cōmiſſion: for ye law is charged with no more ſaue this: ſo to humble vsus, that Chriſt may receiue vsus. For as an euill bodie muſt be prepared, before the phyſicke that ſhal do good muſt be miniſtred, ſo muſt the lawe by true humbling of vsus, and purging theſe hautie humours that we be full of, make way for the medicine of his merciemercy to worke well vponupon vsus. This doctrine giueth God his true merciemercy: for to giuegive vntounto them that be vnworthie, is a thing worthie and beſeeming God, Dare indignis, res magè digna Deo. It giueth vntounto him true iuſtice: for it aſcribeth vntounto him ſuche iuſtice and righteouſneſſe, as no righteouſneſſe that is found in man is able to ſtande with all, but muſte yelde and giuegive ouer. But the doctrine of the Churche of Rome, offendeth bothe againſt his merciemercy, and iuſtice: aſcribing neither perfect merciemercy, nor righteouſneſſe vntounto God.
For it is no merciemercy to helpe him that hathe deſerte in him ſelfe to be holpen, that is iuſtice. Neither is that iuſtice perfect and beſeeming GOD, that mans can matche withall, and ſtande without checke before it. That lifteth man too high, & abaſeth God too lowe. The law then teacheth vsus true humilitie, & letteth vsus ſee that it was the free and vndeſerued goodneſſe of God, that hath begone whatſoeuer holineſſe and righteouſneſſe of life is in vsus. Moreouer, when we ſhalbe aſſured that we hauehave verie well profited in Chriſtianitie, it is alſo neceſſarie for vsus to beholde our ſelues often in the lawe and commandements of God, thereby to ſee what infirmities are ſtill in vsus: that the Lord may hauehave the praiſe of his vndeſerued merciemercy, as wel for continuing his graces vndeſeruedly, as for beginning thē without any our deſert. For when we ſhal perceiue by true tryal in our ſelues, what iuſt occaſion the lord hath offered him on our part, to ſtay, or rather vtterly to giuegive ouer his merciful dealing towards vsus, we muſt acknowledge euen from our heart, yt the Lord hath taken the occaſion to continue his graces towardes vsus, as well as to beginne them in vsus, from his free mercies alone: and ſo from an humbled heart yeelde vntounto him no leſſe prayſes for continuing, then for beginning true holineſſe in our heartes: that he may hauehave (whiche by good right doeth apperteine vntounto him,) the whole glorie of our newe birth and regeneration.
What horrible wickedneſſe were it with the Chuche of Rome to part the praiſe of our Chriſtian conuerſation, betweene God and vsus, whiche is wholy due vntounto his vndeſerued grace? according as it is written in the Epiſtle to the Philippians: It is God that worketh in you, bothe the will, and deede: euen of his good pleaſure. This is ſpoken vntounto them that had begone and continued alſo ſome good time in Chriſtianitie, yt they ſhould continue in feare and humilitie: becauſe God wrought in them euen of his owne good pleaſure, and not at the deſerte of their obedience: whiche may ſoone be perceiued to be true, if we ſhall examine our ſelues by the Lawe and commaundementes of our God, whiche thundereth out curſes againſt him, that ſhall not continue in all manner of obedience vntounto the ende. The lawe beeing looked truely vppon, will let vsus ſee muche required and commaunded, and yet vnperfourmed of vsus: muche forbidden, yet for all that done of vsus: and therfore many curſes due vntounto vsus, by our own deſeruinges: ſo that we ſhal be forced to confeſſe the greatneſſe of his kindeneſſe, that continueth through ſo great vnkindeneſſe of oures.
We may conclude then, that in thoſe who hauehave begone in ſimplicitie and ſingleneſſe of heart to ſerue the Lorde, the lawe hathe great vſe: and the often ſight of themſelues therein, is verie neceſſarie, not onelyonly to be humbled vnderunder the freeneſſe and vndeſeruedneſſe of his grace, but alſo vnderunder the greatneſſe of his goodneſſe: whiche is ſo muche knowen to be the more, as our deſerte is knowne and perceiued in our ſelues to be the leſſe: ſo muche the more tried to be mightie, as it is well perceiued not to hauehave beene beaten backe by ſo great force of our ſinne, as we are well priuie vntounto (by tryall had of our ſelues in the lawe) to hauehave ſtoode in the way againſt it. Therefore, to conclude this part: the lawe and commandements of God truely beholden and conſidered, do teache vsus to giuegive vntounto God, the honour that is due vntounto him, as well for the free & vndeſerued beginning, as for the free and vndeſerued continuing of his mercies towardes vsus: that he that will glorie, may glorie in the Lorde.
Moreouer, this vſe we hauehave of the lawe of God, that by it we are truely directed into the way of life, which of our ſelues we could neuer hauehave learned: and ſo, forewarned of theſe by-wayes of our owne deuiſing and deuotion, whiche leade vntounto deſtruction. For it can neuer be lawfull, that the rule to ſerue and pleaſe a maiſter by, ſhould come from his ſeruaunt, who is to pleaſe, and not from the maiſter himſelfe who is to be pleaſed. And therefore miſerable ſhould our eſtate hauehave beene, if we ſhould hauehave imagined, that the rule for vsus to ſerue and pleaſe God by, were to be taken from our good intent and well meaning: and not from ye Lord our maiſter his good pleaſure and liking. If a maiſter ſhould not hauehave preſcribed his ſeruant what to doe, or to leaue vndone, there were more to be ſaide for his good meaning, although it did goe from the good liking of his maiſter, whiche was not vttered vntounto him: but when the maiſter ſhal make knowen his will and pleaſure by his woorde, there is no excuſe lefte vntounto good intent or good meaning, when his pleaſure made knowen and declared vntounto the ſeruaunte from his owne mouthe, ſhalbe neglected and not accompliſhed by him.
The lawe therefore (being the will of our maiſſter vttered from his owne mouthe) teacheth vsus, truely and ſafely to ſerue him: and ſtoppeth vppe that daungerous pitte of our good intente, deuotion, and good meaning: a daungerous pitte to fall into at any time, but nowe moſte daungerous when we hauehave learned what is good deuotion and good meaning, euen from the Lords owne mouthe.
There is alſo an other ſingular benefite whiche we hauehave by the lawe, and ſeueral commandements of God, which doeth remedie a miſchiefe that is ouer rife in theſe dayes. Many not of the worſte ſort of men, content themſelues generally to hauehave a liking of the word of God, and a general good meaning towarde his commaundementes, but neuer trauell to approue their heartes before GOD by profiting and goeing forwarde in the ſeuerall dueties of euerie ſeuerall commaundement whiche is well prouided for in the lawe, where wee are charged with ſeuerall dueties vntounto GOD, and alſo vntounto man: ſo as the neglecte of any duetie ſett foorth by the lawe, redoundeth to the contempt of the Lord who is the lawgiuer. The often peruſing therfore of the ſeueral commandements, doe bring vsus from chriſtianitie pretended in generall profeſſion and meaning vntounto Chriſtianitie approued in particular practiſe of ſeuerall dueties: drawing that vaine generall profeſſion and liking vntounto particular and ſeuerall well doeing. It were a lewde practiſe of a ſeruaunt, to pretend good liking of any thing that his maiſter ſhould commaunde, yet neuer to put his hande painefully to the executing of his ſeuerall charge. There is nothing ſo common among many profeſſours of the worde, as to vpholde the credite of profeſſing the Goſpel, and fauouring it, not with careful following after the thinges giuen by name, and particularly in charge vntounto them, but onelyonly with their general liking or rather their not miſliking therof: as if this were good ſeruice, to giuegive our maiſter leaue to commaunde as ſeemed good vntounto him, ſo wee might be at libertie to practiſe and doe as muche as like vsus. It is a Chriſtians profeſſion to vpholde Gods honour, in what thing ſoeuer it is aſſaulted: & there ſpecially where it is moſt aſſaulted in any, & he moſt weak to reſiſt: which kind of warfare as it is the beſt, ſo is it well mainteyned by this light of ye law. For there we ſe by often & true examination, which of ye walls of Gods glorie are moſte battered in vsus, & beat vponupon by ye aduerſaries power: whereby if there ſhalbe any care in vsus, we ſhalbe prouoked to bring all the helpe that we hauehave or can come by, to that parte, to ſtrengthen it withall.
For to what purpoſe were it, for vsus (the enimies entring in at one parte of the houſe vppon vsus,) to let goe the care of that, and there to keepe watche and warde, where there is no aſſault made againſt vsus? As if ſathan ſhould ſore aſſault vsus with couetouſneſſe, and labour to enter there, breakinge downe the walles of ſobrietie and temperaunce in theſe earthly profites, (whiche we ſhould vſe ſo ſoberly and temperantly as if we vſed them not: and wee doubting no harme from thence, ſhould conuert all our munition and defence, to vpholde the walles of gentleneſſe, louelove, and meekeneſſe, when as in deede we are not aſſaulted with wrathe or diſpleaſure. Were not this a wofull kinde of warre, to lay open where we are aſſaulted: and to bee fenced on thoſe partes where we are not once attempted? Were not that a ſlender victorie, for that man to bragge, that he hath not one wound vponupon his legges, whoſe heade and ſhoulders hauehave borne off all?
It cannot be denied, but many that goe for Chriſtians, boaſt themſelues greatly of ſuch kinde of victorie: that their legges are ſafe, becauſe ſome groſſe euils, as reuengement or plaine oppreſſion hathe not preuailed againſt them, when notwithſtanding their head is yet bleeding with ye ſtrokes of ignorance in GODS worde, or careleſneſſe of his glorie, and their ſhoulders full of the ſcarres of couetouſneſſe, or ſuche other like grieuous woundes.
This miſchiefe is redreſſed by the lawe, by the light whereof we clearely perceiue, where the force of the aduerſarie lieth ſoareſt vponupon vsus: that we may turne our prayers and all ſpirituall armour to that part eſpecially: So ſhall our prayers not bee caſt off without care at aduenture and by cuſtome, but beeing bothe warned of great daunger, (which without the alarme of the law we would not hauehave feared) and alſo hauing warning to what place the aduerſarie directeth his power, our prayers may carefully and directly ſtande againſt it. Nowe let vsus praye vntounto our Heauenlie Father, that we may learne by the Lawe bothe to bee humbled vnderunder his mercies, and alſo to be directed vntounto his owne good pleaſure & will to the praiſe of his name, and our owne euerlaſting comfort, &c.