Three Treatises, Treatise 2 · Part 3
THE VSE OF THE LAW.
ROM. 7. 13.
Was that then which is good made death unto me? God forbid. But sinne [namely was made death unto me] that it might appeare sinne, working death in me by that which is good: That sinne by the Commandement might become exceeding sinfull.
HEre we finde the Originall discovery of all that Sinfulnesse of sinne which wee have hitherto insisted upon, namely the manifesting, and working property which is in the Law of God. It will bee therefore very requisite by way of Appendixe to the preceding Treatise, and of manuduction to the consequent, to unfeld out of these words The u…e of the Law; by which we shall more distinctly understand the scope and purpose of the Holy Ghost, in loading the spirit of man with t…e vanity of the Creature, and in shutting up the conscience under the sinfulnesse of sinne; both which have respect unto the Law, that as an effect of the cursing, and this of the Convincing power thereof: and yet in both nothing intended by God but Peace and MercieMercy.
The Apostle in the beginning of the Chapter shewes that we are by nature subject to the Law, and death, which is an unavoidable consequent of the breach thereof, even as the wife is to her husband as long as he liveth. And that by Christ we are delivered from that subjection, who hath shine our former husband, and taken him out of the way, as the Apostle elsewhere speakes. NowCol. 2. 14. because this doctrine of justification by faith in Christ, and deliverance from the Law by him, was mainely opposed by the Iewes, and was indeed that chiefe stumbling blocke which kept them from Christianitie (which1. Cor. 1 23. Rom. 9 32. I take it was the reason why the false brethren, under pretence the better to worke on that people, to pacifie affectionsAct. 15. 1 5. Gal. 2. 3. 4. and reconcile parties, and ferruminate the Churches together would have mingled the Law with Christ in the purpose of Iustification, as the papids now upon other reasons doe:) Therefore the Apostle (who was very zealous for the Salvation of his brethren and ki…sfolke according to the flesh) labours to deer… th…s doctrine from two maine objections in this Chapter, which it seemes the Iewes did use against it.
The ground of both is tacitely implied, and it is the same generall hypothesis, or supposition that all deliverance is from evill, and carries necessary relation to some mischiefe which it presupposeth. Therefore if that doctrine be true which teacheth deliverance from the Law, then it must be granted that the Law is evill; for to be unsubjected to that which is good is no deliverance, but a wilde and b…utish loosenesse. Now evill is but two fold, either sinne or death. So then if the Law be evill, it must be either sinne or death.
The former objection is made, vers. 7. What shall wee say then, is the Law sinne, that we should now heare of a deliverance from it? Doth not the Scripture account the Law a priviledge, an honour, an ornament to a people? and from the Iustnesse and Holinesse of the Law conclude the dignity and greatnesse of a nation? What nation Deut. 4. 8.is so great, saith Moses, which hath statutes and iudgements so righteous as I set before you this day? He sh…weth Psal. 147. 19. 20his word unto Iacob, his statutes an… iudgements unto Israel; He hath not dealt so with every nation, saith David. I sent unto them Honorabilta. Legis, saith the Lord,Hos. 8. 12. the honorable and great things of my Law. but they were counted as a strange thing. And is that which Moses and the Prophets esteemed a priviledge and honour become now a yoke and burden? Shall wee admit a doctrine which over-throwes the Law and the Prophets? To this the Apostle answeres, God for bid. The Law is not sinne, for I had not knowne sinne but by the Law. It is true, sinne tooke occasion by the Law to become more sinfull, vers. 8. but this was not occasio data but arrepta. no occasion naturally offered by the law, but perversly taken by sinne, whose venomous property it is to suck poison out of that which is holy. So then the Law is not sinne, though by accident it enrage sinne. For of itselfe it serveth onelyonly to discover and reveale it, ver. 9. But as the Gospell, as well when by mens perversnesse it is a savour of d…ath, as when by its owne gratious efficacie it is a savour of life is both wayes a sweete savour: So the Law either way, when by it selfe it discovereth, and when by accident it enrageth sin, is still Holy, lust and Good ver. 11
VponUpon this followes the second Objection in the words of the Text. Is that which is good made death unto me? If a deliverance presuppose an evill in that from which we are deliver'd, and no evill but belongs either to sinne or death, then admitting a deliverance from the Law, if it be good in respect of holinesse, it must needs be evill in the other respect; and then that which is good is made death unto me. And this casts a more heavie aspersion and dishonour upon God then the former, that he should give a Law meerely to kill men, and make that which in its nature is good, to be mortall in its use and operation. Wine, strong waters, hard meates are of themselves very good to those purposes unto which they are proper: yet under pretence of their goodnesse to cra…me the stomicke of a sucking infant with them, would not be kindnesse but crueltie, because they would not in that case comfort or nourish, but kill. Gold is good of it selfe, but to fetter a man with a chaine of gold would be no bounty, but a mockery. So to conceive God to publish a Law good indeed in it selfe, but deadly to the subjects, and to order that which is holy in its nature, to be harmefull and damnable to the Creature in its use, is so odious an aspersion upon so just and gratious a God, as may safely bring into suspicion and disgrace any doctrine which admits of so just an exception. Now to this likewise the Apostle answeres, God forbid. The Law is not given to condemne or clogge men, not to bring sinne or death into the world; It was not promulgated with any intention to kill or destroy the Creature. It is not sin in it selfe; It is not death unto us, in that sense as we preach it (namely as subordinated to Christ and his Gospell.) Tnough as the rule of righ…eousnesse we preach deliverance from it, because unto that purpose it is made impotent and invalid by the sinne of man, which now it cannot prevent, or remove, but onelyonly discover and condemne.
Both these Conclusions that the Law is neither sinne nor death, I finde the Apostle before in this Epistle excellently provi…g. Vntill the Law sinne was in the world; but sinne is not imputed where there is no Law: neverthelesse, Rom. 5. 13. ….death …atgned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression. That is, as I conceive, over those who did not sin…e against. so notable and evident Characters of the Law of nature, written in their hearts, as Adam in Paradise did (for sinne had betweene Adam and Moses so obliterated and defaced the impressions of the morall Law, that man stood in need of a new edition and publication of it by the hand of Moses.) That place serves thus to make good the purpose of the Apostle in this. Sinne was in the world before the publication of the Law, therefore the Law is not sinne. But sinne was not imputed where there is no Law; men were secure and did flatter themselves in their way, were not apt to charge or condemne themselves for sin, without a Law to force them unto it. And therefore the Law did not come a new to beget sinne, but to reveale and discover sinne. Death likewise not onelyonly was in the world, but raigned even over all men therein, before the publication of the Law. Therefore the Law is not death neither. There was Death enough in the world before the Law, there was wickednesse enough to make condemnation raigne over all men; therefore neither one nor other are naturall or essentiall consequences of the Law. It came not to beget more sinne; it came not to multiply and double condemnation; there was enough of both in the world before. Sinne enough to displease and provoke God, death enough to devoure and torment men. Therefore if the Law had beene usefull to no other purposes, then to enrage sinne, and condemne men; if Gods wisedome and power had not made it appliable to more wholsome and saving ends, he would never have new published it by the hand of Moses.
Here then the observation which from these words we are to make, (and it is a point of singular and speciall consequence to understand the use of the Law) is this. That the Law was revived, and promulgated a new on Mount Sina, by the ministery of Moses, with no other then Evangelicall and mercifull purposes. It is said in one place, That the Lord hath no pleasure in the death of him that Ezek. 18. 32. Mic 7. 18.dyeth: but it is said in another place, That the Lord delighteth in merciemercy. Which notes, that God will doe more for the Salvation, then he will for the damnation of men; He will doe more for the magnifying of his mercy, then for the multiplying of his wrath: for if that require it, he will revive and new publish the Law, which to have aggravated the sinnes, and so doubled the condemnation of men, He would never have done.
Before I further evidence the truth of this doctrine, It will be needefull to remove one Objection which doth at first proposall thereof offer it selfe. If God will doe more for his merciemercy, then for his wrath and vengeance, why then are not more men saved, then condemned? If Hell shall bee more fill'd then Heaven, is it not more then probable that wrath prevaileth against Grace, and that there is more done for furie, then there is for favour. To wave the solution given by *Massilienses in Epist. Prospe… ad Aug. & in Epist. Petri Diaco…ad …. cap. 7. Aug. … …eccat, Merit. & Re…s. li… 1. cap. 28. D… Nupt. & Concupiscent. l…b. 2 cap. 27. Contra Iulian. Pelag. lib. 4. c. 8. & lib. 6. c…p. 24. De praed…tinat. Sancto…um ad Prosper. & Hilar. lib. 1. cap. 8. De Corrept. & Grat. cap. 14. Epist. 107. ad Vi…alem. Euchi…id. cap. 9…. & cap. 103. Prosper de vocat. Gent lib. 1. cap. 3 4, 5. lib. 2. cap. 1. 10. Idem E…ist, ad R…ffin. & ad Capitul. Gallor. …p. 8. Fulgent. de Incarnat. & G…t. Christ…, cap. 29. …0▪ 31. …thor Hypo…. l. 6. c. ….some, That God will intentionally and effectually have every man to bee saved, but few of that every will have themselves to be saved.—(An explication purpos…ly contradicted by Saint Austin, and his followers, whose most profound and inestimable Iudgement the Orthodoxe Churches have with much admiration and assent followed in these points) I rather choose thus to resolve that case. It will appeare at the last great day that the saving of a few is a more admirable and glorious worke, then the condemning of all the rest. The Apostle saith a2. Th…s. 1. 10.That God shall bee gloryfied in his Saints, and admired in those that beleeve. For first, God sheweth more merciemercy in saving some when He might have judged all, then Iustice in Iudging many when he might have saved none. For there is not all the Iustice which there might have beene, when any are saved; and there is more mercy then was necessary to hauehave beene, when all are not condemned. Secondly, the MercieMercy and Grace of God in saving any is absolute, and all from within himselfe, out of the unsearchable riches of his owne will: But the Iustice of God, though not as essentiall in him, yet as operati…e towards us, is not Absolute but Conditionall, and grounded upon the supposition of mans sinne. Thirdly, his MercieMercy is unsearchable in the price which procured it; Hee himselfe wa… to humble and empty himselfe, that he might shew merciemercy. His merciemercy was to be purchased by his owne merit; but his Iustice was provoked by the merit of sinne onelyonly. Fourthly, Glory which is the fruite of MercieMercy is more excellent in a few, then wrath and vengeance is in many; as one bagge full of gold may bee more valuable then tenne of silver. If a man should suppose that Gods mercy and Iustice, being equally infinite and glorious in himselfe, should therefore have the same equall proportion observed in the dispensation and revealing of them to the world; wee might not therehence conclude, that that proportion should be Arithmeticall, that mercy should be extended to as many, as severitie. But rather as in the payment of a summe of mony in two equal portions, whereof one is in gol…, the other in silver, though there bee an equalitie in the summes, yet not in the pieces by which they are paide: so, in as much as Glory being the communicating of Gods owne blessed Vision, Presence, Love, and everlasting Societie, is farre more honourable and excellent then wrath, therefore the dispensation of his MercieMercy in that amongst a few may bee exactly proportionable to the revelation of his Iustice amongst very many more in the other. Suppose wee a Prince, upon the just condemnation of a hundred malefactors, should professe, that as in his owne royall brest mercy and Iustice were equally poised and temper'd, so he would observe an equall proportion of them both towards that number of malefactors, suffering his justice to condemne, and his mercy to spare just so many as might preserve his Attributes i…aequilibrio, that the one might not overweigh the other: Certainely in this case there would be more mercy in saving tenne out of favour, then in punishing and condemning all the rest for their Iust demerit. Fifthly, and lastly, let me problematically and by way of … onelyonly propose this question. Why may it not be justly said that there shall bee in Heaven as much Glorie distributed amongst those few which shall be saved, as wrath in Hell amongst those many which perish? I dare not speake where the Scripture is silent; yet this by way of argument may bee said. The proportion of wrath is measured by the finite sinnes of men, the proportion of Glory from the infinite merits of Christ. There is more excellencie and vertue in the merit of Christ to procure life for his few, then vilenesse or demerit in sinne to procure death for many. As there may bee as much liquor in tenne great vessels, as in a thousand smaller: so there may bee as much Glory by the merit of Christ in a few that are saved, as wrath, from the merit of sinne in multitudes that perish.
But to returne to that from whence I have digressed. Manifest it is that God will doe more for the magnifying of his merciemercy, then …or the multiplying of his wrath, because to be mercifull he will new publish the Law, which for enlarging his judgements hee would not have done; but would have left men unto that raigne of sin & death which was in the world betweene Adam and Moses. Notabl… to this purpose is that place which I have before … touched, and shall now … againe more particularly to unfold, with submission of my judgement therein unto the better learned. It i… Gal. 3. beginning at the 15. vers.▪ Brethren I speak-after the mann…r of men: though it be but a mans covenant, yet if it b… c…firmed, no man dis…ulleth or addeth thereto.▪ The Apostle before mentioned the covenant of Promise and Grace made to Abraham, and in him as well to the Gentil…s as to the …ewes; unto which the consideration of the Lawes insufficiencie to justifie, and by consequence to Blesse, had led him. In these words hee doth by an Allusion unto humane contracts prove the fixednesse and stability of the Covenant of mercy even from the courses of mutable men. If one man make a grant, and covenant to another, doe …grosse, signe, seale, take witnesses, and deliver it to the o…her for his benefit and behoof…, it becomes altogether irreversible and uncancellable by the man which did it. If a man make a Testament, and then die, even amongst weake and mutable men it is counted sacred; and impiety it is for any man to adde, diminish, or alter it. But now, saith the Apostle, God is infinite in wisedome to foresee all inconveniences, and evill consequences which would follow upon any covenant of his, and so if neede be to prevent the making of it. Things future in their execution and issuing out of second causes, are yet all present to the intuition of God; and so any thing which might after happen to disa…ull, or voyde the covenant, was p…esent and evident to his Omniscience before, and therefore would then have prevented the making of it. If then men, whose wills are mutable, whose wisedomes may miscarry, who may repent and be willing to revoke their owne covenants againe, doe by their hand, seale, and delivery disable themselves to disanull their owne act, when it is once past: much more God, who is not like man that hee should repent▪ when hee makes a covenant, doth make it sure and stable, constant and irreversible, especially since it is a Covenant established Heb. 6. 17. 18. Psal. 110. 4.by an oath, as the Apostle elsewhere shewes, a…d when God sweares he cannot repent▪ Thus the Apostle prooveth the Covenant of mercy and grace to be Perpetuall, from the Immutability and wisedome of him that made i…; and if it be perpetuall, then all other subsequent acts of God doe referre some way or other unto it.
It followeth vers 16. Now to Abraham and his seede were the Promises made, he saith not, and to seedes as of many, but as of one, and to thy seede, which is Christ.] Where by One, we understand one mystically and in aggregato, not personally or individually; and by Christ, the whole Church, consisting of the Head and Members, as he is elsewhere taken. 1 Cor. 12 12. Now these words doe further ratifie the stabilitie of the Covenant; for though a Covenant bee in it selfe never so constant and irreversible, yet if all the parties which have interest in or by it should cease, the Covenant would of it selfe by consequence expire and grow voyde: but here, as the covenant is most constant in regard of the wisedome, and unvariablenesse of him that made it, so it can never expire for want of a …eede to whom it is made; for as long as Christ hath a Church, and Members upon earth, so long shall the Promise be of force.
Vers. 17. And this I say, that the Covenant which was confirmed before of God in Christ, the Law which was foure hundred and thirty yeeres after, cannot disanull that it should make the Promise of none effect.] These words are a Prolepsis or prevention of an objection which might be made. A man might thus argue: when two lawes are made, whereof the one is expresly contradictory to the other, the later doth in common presumption abrogate and disanull the former (else men should be bound to contraries, and so punishments would bee unavoydable.) But here wee finde that foure hundred and thirty yeeres after the promise to Abraham, there was a Law published extremely contrary unto the promise: A law without mercy or compassion, a law both impossible and inexorable, which can neither be obeyed, nor endured: therefore it should seeme that some cause or other had hapned to make God repent, and revoke his former covenant. The Apostle retorts this Objection. And his meaning I thus apprehend. If there bee a covenant made, by a Lawgiver in wisedome infinite, to foresee before hand, and to prevent any inconveniences which might follow upon it, any reasons which might fall out to abrogate it; A Lawgiver in all his wayes constant and immutable, (as being by no improvidence, disappointments, or unexpected emergencies ever put to repent) and this covenant made to a man and his seede for ever, and that without dependance upon any condition, (being all of Grace and Promise) save onelyonly that Abraham have a seede, and Christ a Body: Then if it happen, that another law be after made, which primâ facie, and in strict construction, doth implie a contradiction to the termes and nature of the former Law (for Abrogation notwithstanding whereof there have no other reasons at all de novo intercurr'd, then only such as were actually in being when it was made, namely the sinnes of the world, and yet were not then valid enough to prevent the making, and therefore by consequence have no force to alter or disanull it) then it is certaine that this latter law must be understood in some other sense, and admitte of some other subordinate use, which may well consist with the being and force of the former covenant; and not in that which primâ facie seemes to contradict, and by consequence to abrogate it.
Now in the next words, verse 18. For if the Inheritance bee of the Law, it is no more of Promise: but God gave it to Abraham by Promise.▪ The Apostle shewes, what the purpose of the Covenant to Abraham was, namely to give life and salvation by Grace and Promise, and therefore what the purpose of the latter covenant by Moses was not, neither could bee, namely to give the same life by working; since in those respects there would be contradiction and inconsistencie in the Covenants, and so by consequence instability and unfaithfulnesse in him that made them. The maine conclusion then which hitherto the Apostle hath driven at is this, that the comming of the Law hath not voyded the promise, and that the Law is not of force towards the seede to whom the promise is made, in any such sense as carries contradiction unto, and by consequence implyes abrogation of the Promise before made. Therefore if it be not to stand in a contradiction, it followes that it must in subordination to the Gospell, and so to tend to Evangelicall purposes.
This this Apostle proceedes to shew, verse 19. Wherefore … serveth the Law? It was added because of transgressions, till the seede should come▪ to whom the Promise was made; and it was ordained by Angels, in the hand of a Mediator. ▪ To what en… saith the Apostle should there be a publication of a Law, so expresly contrary to the Covenant formerly made? In his Answere to this doubt, there are many things worthy of especiall observation. First, foreign. It was added or put to. It was not set up alone, as a thing ingr…sse by it selfe, as any adequate, complete, solid rule of righteousnesse; (as it was given to Adam in Paradise) much lesse was it published as a thing to voyde and disa ull any precedent covenant: but, so farre was it from abrogating, that it was added to the Promise▪ Now when one thing is made an Appendant or Add…ament to another, it doth necessarily put the being of that to which it is Appendant, and presuppose a strength and vigor in it still. But how then was it added? not by way of Ingrediencie as a Part of the Covenant, as if the Promise had been incomplete without the Law; (for then the same Covenant should consist of contradictory materials, and so should overthrow it selfe; (For if it bee of workes, it is no more of grace, else grace is no more grace) but it was added by way of Subserviencie and Attendance, the better to advance and make effectuall the Covenant it selfe. In Adams heart the Law was set up solitary and as a whole rule of righteousnesse and salvation in it selfe: but though the s…me Law were by Moses revived, yet not at all to the same purpose, but onelyonly to helpe forward and introduce another and a better Covenant.
Secondly, It was Added because of Transgressions.▪ To make them appeare, to awaken the Consciences of men (who without a Law would not impute, nor charge their sinnes upon themselves) and make them acknowledge the guilt of them, and owne the condemnation which was due unto them: to discover and disclose the venome of our sinfull nature, to open the mouth of the sepulcher, and make the heart smell the stinch of its owne foulnesse.
Thirdly, Till the seede should come unto whom the Promise was made.▪ There were two great promises made to Abraham and his seed. The one, In thy-seed shall all the Nations of the earth be blessed, and this Promise respects the Person of Christ▪ (which yet seemes to bee a Promise not so much made to Christ, as in him to Abraham and all nations (who were Abrahams seed by Promise, though not after the flesh as Saint Paul distinguisheth, Rom. 9) The other, I will be a God unto thee, and to thy seede after thee. which respecteth all nations who should beleeve. Now wh…ch way soever we understand these words they confirme the point which wee are upon, that the Law hath Evangelicall purposes If we understand by seede the Person of Christ, the… this shewes that the Law was put to the Promise, the better to raise and stirre up in men the expectations of Christ, the promised seede, who should deliver them from that unavoidable bondage and curse, which the Law did s…ale and conclude them under. If we vnderstand by seed the faithfull (which I rather approve) then the Apostles meaning is this, that as long as any are either to come into the unity of Christs body, and to have the Covenant of Grace unto them applyed; or to be kept in the Body of Christ when they are com… …; so long there will bee use of the Law to discover Transgressions, both i… the unregenerate that they may s…e …o Christ for Sanctuary, and … those that are already called, that they may learne to cast all their faith and hope, and expectations of righteousnesse upon him …ull. For the same reason which compels men to come in, is requisite also to keepe them in; else why doth not God utterly destroy sinne in the Faithfull? Certainely hee hath no delight to see Christ have leprous members, or to see sin in his owne people. Only because he will still have them see the necessity of righteousnesse by faith, and of grace in Christ; he therfore suffers concupiscence to stirre in them, and the Law to conclude them under the curse. This then manifestly shewes that there was no other intention in publishing the Law▪ but with reference to the seede; that is, with Evangelicall purposes, to shew merciemercy: not with reference to those that perish, who would have had condemnation enough without the Law.
Fourthly, It was ordained by Angels, (who are Ministring Spirits sent forth for the good of those that shall be saved) in the Hand▪ or by the Ministery of a Mediator.] Namely of Moses (with relation unto whom Christ is call'd Mediator of a better Covenant) for as Christ was the substantiall and universall Mediator betweene God and Man: So Moses was to that people a representative, typicall, or national▪ Mediator. Hee stood betweene the Lord and the people when they were afraide at the sight of Deut. 5. 5.the fire in the Mount, and this evidently declares that the Law was published in mercy and pacification, not in furie or reveng… (For the worke of a Mediator is to negotiate peace, and treate for reconcilement betweene parti…s offended.) where as if the Lord had intended death in the publishing of the Law, hee would not have proclaimed it in the hand of a Mediator, but of an Executioner.
Verse 20. Now a Mediator is not a Mediator of one, but God is one.] Two expositions I conceive may be given of these words, both which tend to cleare that use of the Law which wee are upon. First, where there is a Mediator there must be parties at variance that are two by their differences and disagreements, and not one. This then shewes first for what reason the Law was promulgated, namely to convince men of their offences which had separated between them and God, who were at the first one in peace and mutuall affections towards each other. Secondly, the words following shew why the Law was published in the Hand of a Mediator, because God is one: Though the law serve to convince men thus of their sinfull variance with God, yet they should not thereupon despaire, and sinke under the feare of his wrath: for as he made a Covenant of Promise to Abraham and his seede, so he is the same God still; One in his Grace and Mercy towards sinners; As a Mediator doth shew that men by sinne are at variance with God, so doth he shew likewise that God by Grace is at unitie with men. For when the party offended sends a mediator to him who had done the offence to parly and make tender of a reconcilement, two things doe herein manifestly appeare. First, that before this there was a breach, or else there would have beene no neede of a Mediator. Secondly, that notwithstanding that breach, yet the party offended (from whom the Mediator comes) is at unitie and peace againe; so that though a mediator is not of one, but of disagreeing parties; yet God is one, that is, He, in sending this Mediator doth declare to mankinde, that Hee is at peace and unity with them againe, if they will accept of the reconcilement.
A second exposition may be thus. A Mediator is not of One. By One here may haply bee understood not one Party▪ but one matter, businesse, or Covenant. And then the meaning runnes thus. As the Lord hath published Two Covenants, A Promise to Abraham, and a Law to Israel, so hee hath appointed Two Mediators of those covenants or businesses which hee had to communicate to men. Moses the Mediator of the Law (for the Law came by Moses;) and Christ the Mediator of the Promise or better covenant, (For Grace came by Iesus Christ) Moses the representative, and Christ the substantiall and reall Mediator. But now though there be two Covenants, and two Mediators, and they so much in appearance contrary unto one another, as that God may in them seeme inconstant, and to have by one cancell'd and repented for the other: yet all this while God is One, that is, He is the same in both Covenants, carries the same purpose and intention both in the Lawe and in the Gospell, namely a benevolence and desire of reconcilement with men.
Vers. 21. Is the Law then against the Promises of God? God forbid: for if there had beene a Law given which could have given Life, verily Righteousnesse should have beene by the Law.] Here wee have an Objection of the Iewes. If God be One, then Hee doth not speake one thing and meane another, pronounce the Law in some words, and require them to be otherwise understoode: And then it will follow that the Law is against the Promises, for in the common construct on and sense of the words it is manifestly contrary. This Objection the Apostle doth retort upon them. In as much as the Law would be against the Promise if it should stand for a rule of Iustification by it selfe, and not for a ma…uduction unto Christ; therefore God being one and the same, constant in his Promise for Righteousnesse which he made to Abraham, therefore they were in a manifest errour who sought for righteousnesse from the Law, because that would evidently inferre one of these two things, either inconstancie in Gods Will, or inconsistencie in his acts. The substance and strength of the Apostles answer I take to be this. Contrariety is properly in the Nature of things considered by themselves. Now though there bee in the Law an accidentall contrariety to the Gospell by reason of the sinne of man which hath brought weaknesse upon it, so that the Law now curseth, and the Gospell blesseth; the Law now condemneth, and the Gospell justifieth; yet of it selfe it is not contrary. For if any Law would have given life and righteousnesse, this would have done it. That which is Ex se, considered in it selfe, Apt to carry to the same end whereunto another thing carries, is not of it selfe contrary thereunto: but the Law is of it selfe apt to carry unto Life and Righteousnesse, as now the Gospel doth therefore of it selfe it is not contrary to the Gospell; but that difference which is, is from the sin of m…n which hath weakned the Law. But now the Law in the hand of a Medi…tor, is not onelyonly not against, but it is for the Promises Suppose we two wayes unto one Citie, whereof the one is Accidentally, either by bogges, or inclosures, or some other reasons become utterly unpassable, the other smooth and easie, these are not contrary wayes considered in themselves (for of themselves they point both unto one place) but onelyonly contrary in respect of travellers, because the one will de facto bring to the Citie which the other by accident is unable to doe. So heere, the Law is one way t… Heaven, the Gospell another; but sinne hath made the Law weake and unpassable, which otherwise of it selfe would have sufficed unto righteousnesse. And yet even thus the Law is not against the Promise: for the impossibilitie which we finde in the Law, enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation. And this the Apostle shewes in the next words.
Vers. 22. But the Scripture hath concluded all under sinne, that the Promise by Faith of Iesus Christ might bee given to them that beleeve.] Though Sinne have made the Law contrary to the Promise, in that it curseth and condemneth, and concludeth men under sin and wrath: yet such is the mercy of God that he hath subordinated all this, and made it subservient unto the Gospell, that the Promise thereby may be applyed, and advanced. For it is all ordered to no other purpose but that men might beleeve, and inherite the Promises. But what? Doth the Law make men beleeve, or beget Faith? Formally it doth not, but by way of preparation and manuduction it doth: As when a man findes one way shut up, he is thereby induc'd to enquire after another. To summe up all that hath beene spoken touching the use of the Law in a plaine similitude. Suppose wee a Prince should proclaime a pardon to all Traitors if they would come in and pleade it: and after this should send forth his officers to attach, imprison, examine, convince, arraigne, threaten, and condemne them. Is hee now contrary to himselfe? hath he …epented of his mercy? No, but hee is unwilling to lose his merciemercy, hee is desirous to have the honour of his mercy acknowledged unto him; and therefore hee bringeth them unto these extremities, that when their mouth is stopp'd, and their guilt made evident, they may, with the more humilitie and abhorrencie of their former lewdnesse, acknowledge the Iustnesse of the Law, which would condemne them, and the great mercy of the Prince, who hath given them liberty to plead his pardon. The same is the case betweene God and us. First, to Abraham he made promise of mercy and blessednesse to all that would pleade interest in it for the remission of their sinnes. But men were secure, and heedlesse of their estate, and though sinne was in them, and death raigned over them, yet being without a Law to evidence this sinne and death unto their consciences, therefore they imputed it not to themselves, they would not owne them, nor charge themselves with them, and by consequence found no necessity of pleading that promise. Hereupon the Lord published by Moses a severe and terrible Law, so terrible that Moses himselfe did exceedingly Heb. 12.feare and quake; A Law which fill'd the Ayre with Thunder, and the Mount with fire; A Law full of blacknesse, darknesse, and Tempest; A Law which they who heard it could not endure, but intreated that it might not be sp…ken to them any more: yet in all this God doth but pursue his first purpose of merciemercy, and take a course to make his Gospell accounted worthy of all acceptation; that when by this Law men shall bee roused from their security, shut up under the guilt of infinite transgressions, affrighted with the fire and tempest, the blacknesse and darknesse, the darts and curses of this Law against sinne, they may then runne from Sina unto Sion, even to Iesus the Mediator of the new Covenant, and by Faith plead that pardon and remission which in him was promised. Thus we see the point in the generall …leered, That God in the publication of the Law by Moses on mount Sina, had none but mercifull and Evangelicall intentions. I shall further draw downe the doctrine of the use of the Law into a few conclusions.
First, The Law is not given ex primaria intentione, to condemne men. There was condemnation enough in the World betweene Adam and Moses, before the Law was new published. It is true the Law shall prove a condemning and judging▪ Law unto impenitent and unbeleeving sinners: But to condemne or judge men by it was no more Gods intention in the publishing of it by the ministery of Moses, (I speake of condemnation not pronounced, but executed) then it was his purpose to condemne men by the Gospell, which yet *foreign. … foreign ….de facto, will be a savor of death unto death to all that despise it. It is said that Christ should be as well for the fa… as for the ri…ing of many in Israel, and that hee should be a stone of stumbling, and a rocke of off…nce; yet hee faith of himselfe, I came not to condemne the World, but that the World by me might bee save…. The meaning is, the condemnation of the World was no motive no… impulsiue cause of my comming, though it were an accident…ll event, con… quent, and emergencie thereupon. Even so the condemnation which by the Law will be aggravated upon … sinners, the powring forth of more wrath and vengeance then raigned in the World betweene Adam and Moses, was no motive in Gods intention to publish the Law by his ministery, but onelyonly the furtherance and advancement of the Covenant of Grace.
Secondly, The Law was not published by Moses on mount Sina (as it was given to Adam in Paradise) to iusti▪ fie or to save men. God never appoints any thing to an end to which it is utterly unsurable and improper: NowRom. 8. 3. Heb. 7. Col. 2. the Law by sinne is become weake and unprofitable to the purpose of righteousnesse or salvation; nay it was in that regard Against us, as Saint Paul saith; and therefore we are delivered from it as a Rule of justification, though not as a rule of service and obedience.
Thirdly, The uses of the Law are severall according to divers considerations of it. For we may consider it either Per se, in it selfe, according to the primarie intention thereof in its being and new publication; or Per accidens, according to those secondary and inferior effects thereof. By accident or secondarily, The Law doth, first, *Si lex jubens assit & spiritus Iuvans desit, per ipsam prohibitionem deside. …io peccati crescente, atque vincente, etiam reatus praevaricationis accedit. Aug. de Civ. dei. lib 21. cap. 16. & 83. Qu…st. cap. 66.irritate, enrage, exasperate lust, by reason of the venomous and malitious quality which is in sinne. And this the Law doth not by ingenerating or implanting lust in the heart, but by exciting, calling out, and occasioning that which was there before; as a chaine doth not beget any furie in a wolfe, nor a bridge infuse any strength into the water, nor the presence of an enemie instill or create de novo any malice in a man, but onelyonly occasionally reduce unto Act, and call forth that rage which though lesse discerned, was yet habitually there before.
Secondly, the Law by accident doth punish and curse sinne. I say, by accident, because punishment is in no law the maine intention of the Lawgiver; but something added thereunto, to backe, strengthen, and enforce the obedience which is principally intended. Neither could the Law have cursed man at all, if his disobedience had not thereunto made way; which shewes that the curse was not the primary intention of the Law, but onelyonly a secondary and subsequent act upon the failing of the principall. For I doubt not but the Lord accounteth himselfe more gloryfied by the Active and voluntary services, then by the Passive and enforced sufferings of the Creature. Herein saith our Saviour, is my Father glorified that Ioh 15.you bring forth much fruite.
Secondly, consider the Law by it selfe and in its primary intention, and so there are two principall uses for which it serves. First, It hath rationem speculi, It is as a *foreign. Clem. Alex. strom. li. 7.glasse to manifest and discover sinne and death, and thereupon to compell men to fly for sanctuary unto Christ, and when they see their miserie, to sue out their pardon. And this the Law doth, first, by convincing the Conscience of its owne widenes, (as the Prophet David speakes, I have seene an end of all perfection, but thy Law is exceeding broad.) By revealing the compasse of sinne in proportion to the widenesse, and the filthynesse of sin in proportion to the purity of that Holy Law; by discovering the depth and foulenesse, the deceitfulnesse and desperate mischiefe of the heart by nature; and giving some evidences to the soule of that horrid, endlesse, and insupportable vengeance which is due to sinne. We know saith the Apostle. that whatsoever things the Law saith, it saith to those that are under the Law; That every mouth may be stopped, and all the World may become guilty before God.
Secondly, By judging, sentencing, applying wrath to the Rom. 3 19.Soule in particular, For when it hath stopped a mans mouth, evidenced his guiltinesse, concluded him under sinne, it then pronounceth him to bee a cursed and condemned Gal. 3. 10.Creature, exposed, without any strength or possibility to evade or overcome, unto all the wrath which his sinnes have deserved. Therefore it is called the ministery 2. Cor. 3.of death and condemnation, which pronounceth a most rigorous and unmitigable curse upon the smallest, and most imperceptible deviation from Gods Will revealed.
Thirdly, by awakening the Conscience, begetting a legall faith and spirit of bondage, to see it selfe thus miserable by the Law, hedged in with Thornes, and shut up underHos. 2. 6, 7. Rom 8. 15. Act. 2. 37. wrath. For the spirit first by the Law begetteth bondage and feare, prickes the Conscience, reduceth a man to impossibilities, that hee knowes not what to doe▪ nor which way to turne, before it worketh the Spirit of Adoption, or make a man thinke with the Prodigall that hee hath a Father to deliver him. And by these Gradations the Law *Aug. de grat. Chri. lib. 1. cap. 8. Contr. 2. Epist▪ Pelag l 4 c. 5 de perfect Instit. c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Ep. 144. 157, 200.leadeth to Faith in Christ; so that though in all these respects the works of the law be works of bondage, yet the Ends and Purposes of God in them are Ends of MercieMercy.
Secondly, The Law hath Rationem Fraeni and regulae, to cohibite and restraine from sinne, and to order the life of a man. And in this sense likewise it is added to the Gospell, as the Rule is to the hand of the workeman. For as the Rule worketh nothing without the hand of the Artificer to guide and moderate it, because of it selfe it is dead, and the workeman worketh nothing without his Rule; *Fides efficit quod lex imperat. Aug. lib. 83. quest. c. 66. Literâ ju…etur, spiritu donatur. …d. Epist. 200. Non san…ta per legem infir ita… sed convicta. Epist. 157So the Law can onelyonly shew what is good, but gives no power at all to doe it (for that is the worke of the Spirit by the Gospell) yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule.
Now then to make some use of all this which hath beene said: This shewes the ignorance and absurdity of those men who cry downe preaching of the Law, as a course leading to despaire …nd discontentment, though we finde by Saint Paul that it leadeth unto Christ. To preach the Law alone by it selfe, wee confesse is to pervert the vse of it; neither have we any power or commission so to doe (for we have our power for edification and not for destruction.) It was published as an appendant to the Gospell, and so must it be preached; It was published in the hand of a Mediator, and it must be preached in the hand of a Mediator; It was published Evangelycally, and it must bee so preached: But yet wee must preach the Law, and that in its owne fearefull shapes: for though it were published in Mercy, yet it was published with Thunder, Fire, Tempests, and Darkenesse even in the hand of a Mediator: for this is the method of the Holy Ghost, to convince first of sinne, and then to reveale righteousnesseIoh. 16. 8. and refuge in Christ. The Law is the forerunner that makes roome, and prepares welcome in the Soule for Christ. I will shake all nations, and the desire of all nations Hag 2. 7.shall come, saith the Lord; to note unto us that a man will never desire Christ indeede, till he be first shaken. As in Elias his vision the still voyce came after the Tempest, so doth Christ in his voyce of Mercy follow the shakings and Tempests of the Law. First the Spirit of Eliah in the preaching of repentance for sinne, and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule. And the reason is, because men are so wedded to their sinnes, that they will not accept of Mercy on faire termes, so, as to forsake sinne withall; as mad men that must bee bou…d before they can be cured, so are men in their lusts; the Law must hamper and shut them up, before the Gospell, and the spirit of liberty will bee welcome to them. Now this is Gods resolution to humble the soule so low till it can in truth and seriousnesse bid Christ welcome upon any conditions: His Mercy▪ and the blood of his Sonne is so pretious and invaluable, that hee will not ca… it away where no notice shall bee taken of it; but hee will make the heart subscribe experimentally to that Truth of his, That it is a saying worthy of all acceptation, that Christ Iesus came into the World to save sinners. And we know a man must bee brought to great extremities, who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members, or cut out his eyes: and yet this is the manner of Christs comming, to bring a Crosse, and a Sword with him, to hew off our lusts (which are our earthly members) and to Crucifie us unto the world.
But what then? M…st nothing be preached but damnation and Hell to men? God forbid. We have commission to preach nothing but Christ and life in him: and therefore we never preach the Law, but with reference and manuduction unto him. The truth is, Intentionally wee preach nothing but Salvation; wee come with no other intention but that every man who heares us might beleeve and bee saved; wee have our power onelyonly for edification, and not for destruction: but conditionally we preach Salvation and Damnation. He that beleeveth Mark. 16. 16.shall be saved, he that beleeveth not shall be damned; that is the summe of our Commission. But it is further very observable in that place that preaching of the Gospell is preaching both of Salvation, and of Damnation upon the severall conditions. So then, when we preach the Law, we preach Salvation to them that feare it: (as the Lord shewed mercy to Iosiah because his heart trembled, and2. Chron. 34. 27. humbled it sel…e at his Law) and when we preach the Gospell, wee preach Damnation to them that desp…se it. How sh…ll we escape, if we neglect so great Salvation. The GospellHeb. 2. 2, 3. is Salvation of it selfe, but he that neglects Salvation is the m…re certaine to perish; and that with a double destruction, Death unto Death, to that wrath of God2. Cor 2 16. Ioh. 3 36 Heb. 10. 28, 29. 2. …hes. 1. 8. which ab…deth vponupon him before, will come a sorer cond…mnation, by trampling under foote the blood of the Covenant, and not obeying the Gospell of our Lord Iesus Christ.
Here then are two rules to be observ'd. First, by the ministers of the Word, that they so preach the Law as that it may still appeare to be an appendant unto the Gospell, and …ot suffer the ministrie to be evill spoken of by men who watch for advantages. We must endeavour so to manage the dispensation of the Law, that men may not thereby be exasperated, but put in minde of the Sanctuary to which they should flie. The heart of man is broken as a flint, with a hard and a soft together: A Hammer and A Pillow is the best way to breake a flint; A Prison and a Pardon, A Scourge and a Salve, A Curse and a Saviour, is the best way to humble and convert a sinner. When wee convince the hearers that all the te…rors we pronounce are out of compassion to them; that wee have mercy and balme in store to powre into every wound that we make, that all the blowes we give are not to kill their Soules, but their sins; that though our words bring fire and fury with them, yet they are still in the hand of a Mediator; that the Law is not to breake them unto desperation, but vntounto humiliation, not to drive them unto furie but unto Faith, to shew them Hell indeede, but withall to keepe them from it; if we doe not by these meane… save their Soules, yet we shall stop their mouths, that they shall be ashamed to blaspheme the commission by which we speake.
Secondly, The people likewise should learne to rejoyce when the Law is preached as it was published; that is, when the Conscience is thereby affrighted, and made to tremble at the presence of God, and to cry unto the Mediator as the people did unto Moses, L…t not God speake Exod. 20. 19.any more to us l…st we die, Speake thou with us and we will heare. For when sinne is onelyonly by the Law discovered, and death laid open, to cry out against such preaching, is a shrewd argument of a minde not willing to bee disquieted in sinne, or to be tormented before the time; of a soule which would have Christ, and yet not leave her former husband; which would hauehave him no other king then the stump of wood was to the frogges in the fable, or the moulten Calfe unto Israel in the Wildernesse, a quiet idol, whom every lust might securely provoke, and dance about. As the Law may be preached too much, when it is preached without the principall, which is the Gospell: so the Gospell and the merciemercy therein may bee preached too much (or rather indeede too little) because it is with lesse successe; If wee may call it preaching and not rather perverting of the Gospell▪ when it is preached without the appendant, which is the Law.
This therefore should in the next place teach all of us to studie and delight in the Law of God, as that which setteth forth, and maketh more glorious and conspicuous the mercy of Christ. Acquaintance with our selves in the Law, w…ll▪ First, keepe us more lo…ly and vile in our owne▪ eyes, make us feele our owne pollution and poverty; and that will againe make us the more delight in the Law, which is so faithfull to render the face of the Conscience; and so make a man the more willing, and earnest to be cleansed. Their heart, saith David, is as fat as Psal. 119. 70.grease, but I delight in thy Law. The more the Law doth discover our owne leannesse, scraggednesse and penurie, the more doth the Soule of a Holy man delight in it because Gods merciemercy is magnified the more, who filleth the Luke 1. 53▪ Matth. 11. 28. Hos. 14. 3.hungrie, and refr…sheth the weary, and with whom the fatherl…sse findeth merciemercy.
Secondly▪ It will make us more carefull to live by Faith more bold to approach the throne of Grace for merciemercy to cover, and for Grace to cure our sores and nakednesse. In matters of life and death, impudence and boldnesse is not unseasonable. A man will never die for modesty: when the Soule is convinc'd by the Law that it is accursed, and eternally lost, if it doe not speedily pleade Christs satisfaction at the Throne of Grace, it is emboldned to runne unto him: when it findes an issue of uncleanenesse upon it, it will set a price upon the meanest thing about Christ, and be glad to touch the hemme of his garment. When a Childe hath any strength, beautie, or lovelynesse in himselfe, he will haply depend upon his owne parts, and expectations to raise a fortune and preferment for himselfe: but when a Childe is full of indigence, impotencie, crookednesse, and deformity, if he were not then supported with this hope, I have a father, a…d Parents doe not cast out their Children for their deformities he could not live with comfort or assurance: so the sense of our owne pollutions and uncleanenesse, taking off all conceits of any lovelynesse in our selves, or of any goodnesse in us to attract the affections of God, makes us r…ly onelyonly on his fatherly compassion. When our Saviour cald the poore woman of Syrophenicia Dogge, a beastly and uncleane Creature, yet shee takes not this for a deny all, but turnes it into argument. The lesse I have by right, the more I hope for by mercy; even men afford their Dogges enough to keepe them alive, and I aske no more. When the Angell put the hollow of Iacobs thigh out of joynt, yet hee would not let himGen. 32. go; the more lame hee was, the more reason hee had to hold. The Prodigall was not kept away or driven of from his resolution, by the feare, shame, or misery of his present estate; for he had one word which was able to make way for him through all this, the name of Father. He considered, I can but be rejected at the last, and I am already as low as a rejection can cast me; so I shall loose nothing by returning, for I therefore returne because I have nothing; and though I have done enough to bee for ever shut out of dores, yet it may bee, the word Father may have rhetoricke enough in it to beg a reconcilement, and to procure an admittance amongst my fathers servants.
Thirdly, It will make us give God the Glory of his mercy Esay. 50▪ 10.the more, when wee have the deeper acquaintanceMul…um terret scriptura factura securum. Aug. Epist. with our owne miserie. And God most of all delighteth in that worke of Faith, which, when the Soule walketh in darknesse and hath no light, yet trusteth in his Name and stayeth upon him.
Fourthly, It will make our comforts and refreshments the sweeter, when they come. The greater the humiliation▪ the deeper the tranquillitie. As fire is hottest in the coldest weather: so comfort is sweetest in the greatest extremities; shaking settles the peace of the heart the more. The spirit is a Comforter, as well when he convinceth of sinne, as of righteousnesse and judgement; because he doth it to make righteousnesse the more acceptable, and Iudgement the more beautifull.
Lastly, acquaintance with our owne foulnesse and diseases by the Law, will make us more carefull to keepe in Christs company, and to walke according unto his Will; because he is a Physitian to cure, a refiner to purge, a Father and a Husband to compassionate our estate. The lesse beautie or worth there is in us, the more carefully should we studie to please him, who loved us for himselfe, and married us out of pittie to our deformities, not out of delight in our beautie. Humilitie keepes the heart tractable and pliant. As melted waxe is easily fashioned, so an humble spirit is easily fashioned unto Christs Image: whereas a stone, a bard and stubborne heart, must bee hewed and hammered before it will take any shape. Pride, selfe-confidence, and conceitednesse, are the p…nciples of disobedience; men will hold their wonted courses till they be humbled by the Law. They are not humbled, Ier. 44. 10.saith the Lord, unto this day, and the consequent hereof is, neither have they feared nor walked in my Law. Ier. 13 17. Neh. 9. 16. 17.If you will not heare, that is, if you will still disobey the Lords messages, my Soule shall weepe in secret for your pride; to note that pride is the principle of disobedience. They and our fathers, saith …ehemiah in his confession, deal… proudly, and hardned their neckes▪ and hearkered not unto thy Commandements; and refused to obey. And therefore Ez kiah used this perswasion to the ten tribes to come up to Ierusalem unto the Lords Passeover. Be ye 2. Cron. 30 8.not stiffenecked as your fathers, but yeeld your selves unto the Lord. To note that humiliation is the way unto obedience; when once the heart is humbled it will bee glad to walke with God. Humble thyselfe saith the Prophet,Mic 6. 8. to walke with thy God. Receiv… the ingraffed Word Iam▪ 1. 21.with meeknesse, saith the Apostle. When the Heart is first made meeke and lowly, it will then bee ready to receive the Word, and the Word ready to incorporate in it, as seede in torne and harrowed ground. When Paul was dis…ounted, and cast downe upon the Earth, terrified and astonished at the Heavenly vision, immediately hee is qualyfied for obedience, Lord what wilt thou have mee to doe? When the Soule is convinc'd by the Law, thatAct. 9. 6. of it selfe it comes short of the Glory o… God▪ walkes in darkenesse, and can go no way but to Hell; It will then with ioy and thankfulnesse fo…ow the Lambe wheresoever hee goes; as being well assured, that though the way of the Lambe be a way of blood, yet the End is a Throne of Glory, and a Crowne of Life.
FINIS.
THE LIFE OF CHRIST: OR, THE FELLOWSHIP OF THE SAINTS WITH HIM, IN HIS LIFE, Sufferings, and Resurrection.
By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne.
PAX OPVLENTIAM. SAPIENTIA PACEM.
FK
LONDON, Imprinted by Felix Kyngston for Robert Bostocke. 1631.