A Key to the Key of Scripture, Chapter 3 · Exposition of verse 20
Verſe 20. Therefore by the workes of the law ſhall no fleſh be iustified in his ſight for by the law …m…th the knowledge of ſinne,
LEt vsus now proceede. Therefore by the w…rkes of the …aw, &c. The aſſumption of the principall ſyllogiſme is here concluded: …, that by workes of the law no man is, or can be iuſtified in the ſight of God; where a new reaſon is added; from a contrarie vſe and effect of the law: …y the la… c…mm…th … k…wl… …f …nne. In the words are two things; firſt, a concluſion; no fleſh ſha… be … the workes of the … in the ſight of God: ſecondly, a reaſon, confirming the concluſion: for by the law c…mm… the knowledge … ſinne. Wee will a little at large explane the concluſion; that the ſtate of the queſtion betwixt vsus and iuſticiaries, may the better be perceiued. What fleſh? What iustified? What workes …f the law?
Fleſh in Scripture ſyneedochycally ſometim…s ſignifies man at largecIoh. 4.14.: ſometimes corruption of nature drawne by Adams falldGal. 5.17.: ſometimes mans nature with the corruption adioynedeIoh. 3.6. the firſt and laſt ſenſe, are pertinent to this place. No fleſh, that is no man; as P…al. 143 2. to vvhichwhich place the Apoſtle ſeemes to allude.
An…] No fleſh; vvee may vnderſtand it formally, and ſo it implyes a reaſon for the concluſion: as if hee ſhould ſay, no man can be iuſtified; becauſe eueryevery man is fleſh: that is, corrupted with originall ſinne.
Shall be iuſtified.] In the right explanation of this terme, lyes almoſt the vvhole ſubſtance of the controuerſie.
Our aduerſaries vrging the Grammatical Etymology,Bellar. de iustif. lib. 2. cap. 3. …ke it Phyſically and with them, to be iuſtified, is to be made righteous by infuſion of habituall righteouſneſſe.
They vrge: firſt, Grammar Etymologie: ſecondly, Texts …: thirdly, Aequipoll…nces, or explanations by other tearmes.
Iustificare, ſignifies to make righteous, as the compoſition ſhewes; Anſ. firſt, let that be yeelded, doth it thence follow that this making righteous, is by infuſion of habituall righteouſnes? Secondly, Bellarmine himſelfe in another place blameth thoſe that vrge Grammar againſt receiued vſe of words; de poenitent. lib. 1. cap. 7. In eo erran… multi (ſaith he) quod v…cum ſignificati …es ex Etym…l…gia por…us ducunt, quam ex communi ſcripturae & bonorum authorum vſu.
Texts are theſe, Dan. 12.3. They which iuſtifie many. Anſ. And is it Bellarmines iudgement that Martyrs; Miniſters, or other Chriſtians, doe iuſtifie by infuſion of righteouſneſſe? I cannot thinke it. Now if they be ſaid to iuſtifie, as they are ſaid ſometimes to forgiue ſinnesfIoh. 20.23., to couer a multitude of ſinnesgIam. 5. vlt.: to ſaueh1 Tim. 4. vlt., as inſtruments, by whoſe miniſterie the Lord iuſtifies, remits, ſaues; what is this to the ſenſe by them vrged? or what againſt our explication.
By his knowledge ſhall my righteous ſeruant iustifie many iIſay 33.11.. Anſ. And why muſt this ſcripture ſignifie iuſtifying after a Phyſicall, rather then after a iudiciall manner? The Chapter hath a propheticall deſcription of Chriſts humiliation; and the bleſſed effects thence iſſuing vntounto vsus; the mayne amongſt them, is iuſtification, explaned in this verſe; firſt, by the authour, meritoriouſly procuring it vntounto vsus: ſecondly, by ſubiect, or perſons to whom its vouchſafed: thirdly, the inſtrument or meanes in vsus; he ſhall iuſtifie many, that is, procure by his humiliation to all that know him: that is, acknowledge him for their mediatour, abſolution from ſinne and condemnation. And that this is the ſenſe appeares by the reaſon adioyned. For hee ſhall beare their iniquities, that is, the puniſhment of their ſinnes.
The expoſition of Bellarmine and the reaſons brought to approue it, are to any indifferent reader friuolous.
By his knowledge: that is, doctrine; Anſ The words beſt reade thus, out of the originall; by the knowledge of him; making Chriſt the obiect knowne, rather then the ſubiect of knowledge. Ob. my righteous ſeruant, Ergo, by iuſtice & ſeruice he iuſtifies. Anſ. Firſt, what neceſſitie to take theſe Epithetes formaliter? Secondly, it was needfull for him that vndertooke as a mediatour to procure our abſolution, at the barre of Gods iudgement; himſelfe to be holy, harmeleſſe, ſeparate from ſinnerskHeb. 7.26.: Ob. ſeruus: he iuſtifies therfore by doing ſeruice to his father, in the worke of iuſtification; not by iudging. Anſ. firſt, that is not here taught: ſecondly, how tarre fetcht is this concluſion? the Prophet ſheweth here the effect of Chriſts humiliation: viz. that hee, as the meritorious cauſe, ſhall procure our diſcharge from ſinne; neither doe any of vsus contend, that to iuſtifie alwayes is put for actus iudicis: but is ſometimes▪ Metonymically giuen; to Authour, meanes, instrument, of iuſtification.
Ob. Apoc. 22.11. Qui iustus eſt, iuſtificetur adhuc: Anſ. Firſt▪ their owne Authentique Greeke, hath not iustificetur; but foreign, ſecondly, what neceſſitie to interpret Phyſically, rather then iudicially? May not the ſenſe be this? he that is iuſt by acceptation in Chriſt, let him indeauour to preſerue himſelfe, in that bleſſed condition.
Thirdly, yeeld that gloſſe, will it hence follow that in the queſtion of our iuſtification in the ſight of God, it muſt be ſo taken? Saith their owne Caelius Pannonius: this is ſpoken Prophetando non optando. By way of prophecie, rather then of deſire or exhortation; And then what hinders but the iudiciarie acception of the word, may ſtand?
Ob. 1 Cor. 6.11. Ye are iuſtified; that is, ex iniuſt…s iuſti effecti. Anſ. firſt, be it granted; what is that to making righteous by infuſion of inherent righteouſneſſe? ſecondly, the Apoſtle directly diſtinguiſheth betwixt ſanctification and iuſtification, which Papiſts in this whole controuerſie confound. Ob. Equipollence or explanation: Rom. 5.19. Many ſhall be made righteous in Chriſt, as many were made ſinners in Adam: hee vrgeth firſt the phraſe made righteous: ſecondly, the compariſon &c.
Anſ. Some interpret the phraſe thus; foreign, ſhall be preſented iuſt. But contra: firſt, no example can be brought eyther out of ſcripture, nor for ought I know, out of claſſicall authour, where this verſe, ioyned to a word, whereinto his ſignification paſſeth, ſignifies to be preſented; but to be conſtituted or made: ſecondly, why tranſlate wee here preſented: and in the former clauſe, made? for there to interpret otherwiſe, were harſh.
Secondly, therefore I anſwere; firſt, that they cannot ſhew that the Apoſtle here entended to interpret the word iuſtified: ſecondly, we yeeld that wee are by the obedience of Chriſt made righteous; but vvill it thence follow, that it is by infuſion of inherent righteouſneſſe? and not rather by Donation or imputation?
Ob. It muſt be by inherence, for ſo is Adams ſin conuayed to vsus, and thus did Adam make vsus ſinners.
Anſ. Compariſons muſt not be ſtretched beyond the intention: there can no more be hence collected, but that wee are made righteous by Chriſts obedience, no leſſe then by Adams diſobedience wee vvere made ſinners: or that Chriſt is herein like to Adam; that as he conuayed ſinne to his poſteritie, ſo Chriſt righteouſneſſe to his children.
Touching manner of conuayance or communication, the Apoſtle ſpeakes not. Therefore in this ſenſe, the terme is not vſed in this queſtion.
Let vsus ſee now how the ſcripture vſeth the word: and eſpecially, how in this place and queſtion the Apoſtle vnderſtands it? The word to iuſtifie, or to be iuſtified▪ ſignifies ſometimes to acknowledge iuſt, and giuegive commendation of righteouſnes: as Luk. 27.19. Rom. 3.4 ſo men are ſaid to iuſtifie GOD. Sometimes to approue, maintaine, defend as iuſtlLuke 10.29.. ſo to men in reſpect of themſelues or others. Sometimes Metaphorically, or by Senecdoche, to free or deliuer; as Rom. 7. Sometimes to abſolue and acquit from crimes whereof a man is accuſed, whether iuſtly, or vniuſtly: or to pronounce iuſt, and giuegive commendation of righteouſneſſemPro. 17.15., ſo Pro. 1 &c. callat. cum. Pro. 24.24. Iſay 5.23. Sometimes to giuegive teſtimonie and reward of righteouſneſſen1 Reg. 8.32.. Sometimes to eſteeme, accept, pronounce, righteousoRom 2.13.. Theſe ſignifications are many of them coincedent. Let vsus enquire in what ſenſe the Apoſtle in this queſtion takes it: vvee ſhall beſt vnderſtand it: firſt, by ſcope of the Apoſtle: ſecondly, by vſe of the word in this queſtion.
The ſcope of the Apoſtle is this, to ſhew how a poore ſinner guiltie of tranſgreſſion, and thereby excluded from hope of heauen, and lyable to condemnation, may obtaine righteouſnes, ſuch as for which the Lord ſhal at the barre of his iudgement pronounce, and account him righteous, and ſo acquit him from condemnation.
That this is the Scope, appeares by that formerly in the Epiſtle; where the Apoſtle hath conuinced all ſons of Adam of vnrighteouſneſſe; to this end, that they might ſeeke righteouſneſſe out of themſelues in Chriſt. And willing to giuegive refreſhing to the wearie ſoule preſſed with conſcience of ſinne, and priuitie of lacke of righteouſneſſe; he ſets downe, what that righteouſnes is, for which God will accept and account vsus righteous: according to this ſcope, then to be iuſtified is to be pronounced & accounted as righteous. Now this being granted to be the Apoſtles drift; ſee we▪ what in experience of a Chriſtian, is that that troubles the conſcience arraigned? what that that giues it peace? I ſpeake now in generall: that that firſt affrights, is feare of condemnation; becauſe of the ſentence of the law, and ſeueritie of the iudge; this firſt in ſenſepActs 16. & 2.37.; but if a man be demanded why he feares condemnation, his anſwere will be, becauſe he lackes righteouſneſſe, and knowes GOD to be of pure eyes, hating iniquitie, and not holding the wicked innocent: and till hee ſee ſome righteouſneſſe in which he may ſtand before God, he can neuer be freed from feare of condemnation. Therefore the Apoſtle purpoſeth here to ſhew by what meanes a man may obtaine righteouſnes, ſuch as for which the Lord ſhall accept and account him righteous.
Secondly, vſe of the Word. The word in this Epiſtle is firſt vſed. Rom. 2.13. the hearers of the law are not righteous with God; but the doers of the law ſhall be iustified: where I thinke the word muſt thus be rendered; are not accounted and holden righteous: for, what he in the latter clauſe cals iuſtified, in the former hee tearmes being iuſt with God; that is, in Gods account and eſtimation.
I ſpare heaping vp of teſtimonies for breuities ſake: To be iuſtified then, here, is to be accounted or approued for righteous: that which ſome vrge, that to be iuſtified here ſignifies to be acquit …rom ſinne, that is, to hauehave pardon of ſinnes; though the acception be frequent, yet is not pertinent to that place, as the clauſe foreign, intimates; compare Rom. 2.13. as alſo the reaſon of the Apoſtle this; eueryevery man a tranſgreſſour, therefore no man iuſtified by the law; that is workes of the law; that is, obedience to the law; or ſecondly, performance of duties therein preſcribed.
The ſenſe then is this; that no man borne of Adam can by workes of the law procure account and eſteeme of righteouſneſſe before GOD: ſo that in this concluſion, hee remoues this effect. (Iustification) from this cauſe (workes of the law) in reſpect of eueryevery ſonne of Adam.
Hence then, let vsus obſerue this concluſion; that workes of the law cannot procure the eſteeme of righteouſneſſe with GOD, to any child of Adam. Firſt, reaſon of the Apoſtle collected from the illatiue particle therefore; and ſtands thus, if we looke back to the Apoſtles diſcourſe. No tranſgreſſour of the law can be iuſtified, that is approued as righteous before God by the workes of the law; but all fleſh, that is, eueryevery ſonne of Adam is a tranſgreſſour of the law: therefore ſhall no fleſh be counted righteous before God, by vvorkes of the law. The aſſumption hath beene at large proued: cap. 1.2 & 3. ſee wee the reaſon of the propoſition; it is this. The law to iuſtification requires continuance in euerie thing therein vvritten, to doe it. Wherefore, ſeeing he that tranſgreſſeth continues not in all things written in the law to do them; apparent that by workes of the law no fleſh can be iuſtified.
Second reaſon: or rather the ſame iterated in other words, is in the latter end of the verſe, from a contrarie effect of the law: that is, conuiction of ſinne: thus: If by the law vvee be all conuicted of ſinne; then by vvorkes of the law, can none be iuſtified; but by the law comes knowledge of ſinne; that is, we are conuicted of ſinne: Ergo. The aſſumption againe is euident, ſet downe in the Apoſtles words, reaſon of the conſequence; vt ſupra.
Knowledge of ſinne; not ſo much, quoad naturam peccati; for ſo by the law comes the knowledge of righteouſneſſe; but quoad inhaerentiam in nobis; that is, if vve looke to the law wee ſhall ſee our vnrighteouſnes diſcouered, and be forced to acknowledge that we are ſinners; therefore can wee neuer looke to obtaine righteouſneſſe by doing of the law: for euen one tranſgreſſion anihilates righteouſneſſe, in reſpect of righteouſneſſe by the law: Gal. 3.10.
Now wha… (trow we) can our aduerſaries obiect to elude this ſo direct teſtimonie of the Apoſtle? They diſtinguiſh: firſt of the law: ſecondly, workes: thirdly, iuſtification. Workes of the ceremoniall law, ſay Rhemiſts, are here excluded, not thoſe of the law morall. Contra: marke then how vvorthy a diſputer they hauehave made the Apoſtle: eueryevery man is a tranſgreſſour of the law morall; Ergo. no man can be iuſtified by the workes of the law ceremoniall. Hee meanes by workes of that law, wherof they are tranſgreſſors; that was the law morall: ſecondly, he concludes of all men both Iewes and Gentils that neither Gentiles by workes of the law of nature, nor Iewes by workes of law written, can be iuſtified. Now to the Gentils was not the law of ceremonies giuen: thirdly, hee meanes workes of that law, by vvhichwhich commeth knowledge of ſin, but that is the law moralqRom. 7.7., & that of ceremonies, doth not directly, but ſecondarily, & by accident conuince of ſin, fourthly, he meanes that law by which the true meanes of iuſtifying a ſinner is not reuealed, verſe 21. but the law of ceremonies, in ſacrifices and other types, though obſcurely, reueale Gods righteouſneſſe; namely, Chriſt the ende of the law for righteouſneſſerRom. 10. It remaines then: that he concludes of all workes, of all law, whether ceremoniall or morall.
Of workes they diſtinguiſh thus, according to their principle, and time of doing: de iuſtitia & operibus loquitur, quae fidem & gratiam dei praecedunt: ſo Bellarmine, ſo Rhemists, of workes Moral done without faith, and the grace of God: that is, as they muſt be vnderſtood; of workes done by infidels, and ſuch as are not yet members of the church: but contra. Gal. 2.15.16. directly preuents this cauill: ſecondly, the Apoſtle hath of purpoſe conuinced the people of God of tranſgreſſion, ver e 19. to ſhew, that euen they could be iuſtified by their workes, though done in faith: thirdly, the reaſon of the Apoſtle will conclude workes of grace; for if whoſoeuer tranſgreſſeth the law cannot be iuſtified by workes of the law, then neither they that hauehave faith, and are in ſtate of grace; ſith they alſo are tranſgreſſors: fourthly, vvorkes done in grace and faith follow iuſtification. Ergo, cauſe it not.
Of iuſtification: this is of two ſorts, or hath two degrees; firſt, whereby a ſinner is made iuſt inherently: ſecondly, whereby a man being now iuſt is made more iuſt inherently too: that is, hath inward righteouſneſſe encreaſed in him. Anſ. Firſt, ſcripture is not acquainted with the firſt and ſecond iuſtification; for iuſtification, as in this queſtion the ſcripture vſeth it, is actus indiuiduus: ſecondly, that which they call iuſtification: ſcripture termes ſanctification; and diſtinguiſh it from iuſtification thirdly, it is apparantly the Apoſtle purpoſe, to ſhevv how a ſinner a may attaine righteouſnes, not how he may encreaſe it: here therfore the place for that diſtinction: we conclude then, that no man can be iuſtified by any workes of the law. VſUs
Now I could wiſh our people had learnt, but this one leſſon thoroughly, amongſt thoſe many other, neceſſarie to ſaluation: but ſo naturall is Poperie in this point, to the ſonnes of Adam, that though they cannot but acknowledge themſelues ſinners, yet they hauehave hope of iuſtification by their workes; their good prayers, and their good ſeruing of God, the very pillar of their confidence, for righteouſneſſe and ſaluation. It is true, they confeſſe they are ſinners, and hauehave offended; but their good workes they hope will ouercome the bad.
Poore ſoules, if they had eyes to ſee their miſerie: firſt, how euen one tranſgreſſion, takes away all poſſibilitie of being iuſtified by the lawsGal. 3.10.: and wherewithall wilt thou come before God, to appeaſe his wrath, for thy innumerable tranſgreſſions? ſecondly, can nature poyſoned vvith ſinne yeeld any fruit pleaſing vntounto God? thirdly, or our imperfect good vvorkes, …ay downe our perfect and conſummate ſinnes? Holy Dauid had many good workes; and except in the caſe of Vrujah, not noted of any notorious crime; yet deprecates iudgementtP… 14….2, vponupon this ground; he knew no man liuing could, by his beſt workes, endure the cenſure of iuſtice; and Iob reſolues to ſupplicate to his iudgeIo …9.1…: and Paul, counts all his owne righteouſnes dung and droſſevvPhil. 3.: and Daniel dares not preſent himſelfe to God in his owne righteouſneſſeDan. ….….: and who are vve, that we ſhould once dreame of our good vvorkes, ouerpriſing our ſinnes, in the ballance of Gods iuſtice? but ſee, yea pray GOD thou mayeſt ſee, the cunning of the Diuell; firſt, to robbe vsus of righteouſneſſe by bringing vsus into tranſgreſſion; and then to flatter vsus vvith hope of righteouſneſſe by the law, that he may keepe vsus from Chriſt.
Now before I paſſe from this place, the queſtion fitly offers it ſelfe to be diſcuſſed, whether workes of the law, are here wholly and abſolutely excluded from power of iuſtifying: or onelyonly our workes of the law, as done by vsus; briefely whether hee exclude as well the obedience of Chriſt to the law performed for vsus: as our owne obedience and doing the workes enioyned in the law. This queſtion hath been but of late moued, and was neuer thought off by the firſt reſtorers of our faith, though exerciſed long in the queſtion of iuſtification: the more I wonder at the peremptorineſſe of thoſe that now preſſe the affirmatiue; and ſure if the caſe were mine owne, I ſhould a little ſuſpect my ſelfe of ſingularitie and be iealous of mine eye-ſight, leaſt itching after noueltie, had ſomething dazeled me. And for the opinion generally receiued, let me ſay thus much in generall; that it ſufficeth to the Apoſtles purpoſe to exclude vvorkes of the law done by our ſelues; firſt, hereby is man as much abaſed, as Rom. 3.27. ſecondly, Gods grace as much magnified, as Tit. 3.5.6.7. thirdly, neceſſitie equally laid on vsus to ſeeke righteouſneſſe out of our ſelues in Chriſt: fourthly, heart as much inflamed to louelove God: fiftly, conſcience as well ſetled in a ſweet peace: ſixtly, obiections as ſufficiently anſwered: ſeauenthly, ſhall I adde, (vvhichwhich I preſume is all the aduerſe part can plead) ſcripture as eaſily and currently explaned; all vvhichwhich ſo being, though I vvould hauehave no man for pretenſe of noueltie, to reiect a truth clearely euidenced in the word; nor am ſo prophane as to chooſe to erre with many, rather then to thinke truth vvith few: yet ſure, I ſhould much ſuſpect my ſelfe in ſuch a caſe, vvhere I goe alone, and vvould not eaſily be brought to diuulge my conceits ſuppoſedly true, conſidering what an ope I ſhould giuegive to aduerſaries, to taxe of leuitie and vncertaintie in foundations: though I know this taken at worſt, is but hay or ſtubble, built on the foundation.
Now to the point; I take it, it cannot be ſhewen to be the Apoſtles purpoſe to exclude workes of the law abſolutely, but onelyonly as done, or to be done by vsus. Reaſons; firſt, this ſufficeth to the Apoſtles purpoſe; vt ſupra: ſecondly, this particle (done by vsus) is in ſome Texts directly expreſſed; in ſome others by good conſequence deducedyTit. 3.5. Phil. 3.9.: not hauing mine owne righteouſneſſe, which is by the law; that is, as I thinke, by the law, as performed by me; for in other ſenſe, Paul could not call the righteouſnes by the law, his owne righteouſnes, but in reſpect of his owne performance: thirdly, if I ſhould define righteouſneſſe, I could not doe it but in theſe termes, a conformitie to the law of God; if vnrighteouſneſſe; no otherwiſe then thus, that foreign is foreign, 1 Ioh. 3. but righteouſnes wee hauehave by iuſtification, and that ſuch, as whereof wee are denominated iuſt and righteous; therefore iuſtice of the law, not ſimply excluded, but onelyonly in reſpect of our performance: fourthly, the Apoſtle giuing a reaſon, why it vvas impoſſible to the law to iuſtifie vsus, ſaith, it vvas onelyonly becauſe it vvas vveake, by meanes of the fleſhzRom. 8.3.: intimating thus much, I thinke, that vve are excluded from iuſtification by the law onelyonly in reſpect of our diſabilitie to performe it: fiftly, conſent of Diuines, teaching that the righteouſnes of the law, and that of the Goſpell, differ not in matter and forme; but onelyonly in the efficient and end, ſo Iunius Theſ. Theolog. 36. Polanus in Daniel: cap. 9. verſe 24. Zanchius ad Epheſios.
And that Chriſts obedience to the law, is not excluded from office of iuſtifying; me thinkes is more then probable by theſe reaſons: firſt, becauſe it ſeemes to be performed by him, as a duetie for vsus, or in our ſteede: which by this reaſon I thinke is euident: performed it vvas by Chriſt; eyther vice ſua, or nostra; or neutra, or v…ra que the third is abſurd, if the ſecond and fourth be granted, we hauehave the purpoſe. And that he did it not vice ſua, or as a duetie vvhichwhich himſelfe ought to God appeares; firſt, then could it not hauehave been meritorious, no not for himſelfeaLuke 17.10.: but it was meritorious: ſecondly, hee was no meere creature, neither vvas the law giuen to him.
Againe, our vvhole debt vvas to be paide by Chriſt, our ſuretie: and to ſay the puniſhment vvas our whole debt, me thinkes is vnreaſonable: for ſhall wee ſay the diuels and damned in hell, pay all they owe to the maieſtie of GOD, in bearing the puniſhment due to their ſinnes? are they not, euen in hell, bound ſtill, not to blaſpheme &c. elſe how could thoſe ſinnes of theirs be ſinnes; ſith eueryevery ſinne is tranſgreſſion of ſome law? I omit other reaſons becauſe others will occurre in proceſſe of this Epiſtle, and obiections fitlier anſwered in other places. Now we will proceede.
Before God, or in the …ight of God.] Diuines hence gather that diſtinction of iuſtification in foro human…, before man: and in foro Diuin…, before God. Compare Rom. 4 2. and thus generally expound the place, Iam. 2. of iuſtification before men: how fitly we ſhal ſee hereafter, if the Lord giuegive life & ſtrength to publiſh my notes on that Epiſtle. It is true, that vvorkes iuſtifie in the ſight of men; vvhen vve ſee them, wee are, in charitie, to eſteeme them as fruits of faith; and for them to allow them eſteeme of righteouſneſſe; till it pleaſe GOD to diſcouer hypocriſie: but not ſo in the ſight of GodbPſal. 143.2: who iudgeth not after outward appearance but pondereth the heart.
By law commeth the knowledge of …inne]
De ſenſu. Of what law meaneth the Apoſtle? Anſ. Chiefly of the law written and deliuered in TablescRom. 5.20. & 7.7. commeth knowledge of ſinne.
Queſt. Whether this the originall vſe of the law to manifeſt ſinne? Anſ. The law taken for ſubſtance of doctrine contained therei…, was originall giuen. Firſt, for a rule of life. Secondly, for a meane o… ſaluation by keeping thereofLeuit. 18.5.. The writing of the law after the fall, had this, as one principall end, to conuince of ſinneeGal 3.29.. Whence it appeareth that conuiction of ſinne is rather an accident, then a naturall and proper worke of the law. Kn…wl… … vnderſtand, not ſo much of a ſpeculatiue notice as of a feeling ackno…ledgement.
Here t…n we ſee one principall vſe and effect o… the law, to the ſonnes of Adam, Obſer. ſince the fall, to manifeſt ſinne, and to conuince thereofaRom. 5 20 Gal. ….10.. Therefore called the miniſterie of condemnation, not of lifeb2 Cor. 3.7.9 …..
How Popiſhly then doe Papiſts vſe it, as a glaſſe to behold their perfections▪ rather then their blemiſhes in? And ſuppoſe it, euen ſince the fall, to be propounded as a meanes of iuſtification at leaſt, in the ſight of God: ſhall wee heare their reaſons? The principall is this: It is (ſay they) improbable, that the Lord would giuegive a law, which no man is able to keepe, and promiſe life vnderunder an impoſſible condition; yea, moſt tyrannous were he, to damne for breach of that law, which is impoſſible to be kept. Anſ. To all theſe cauils, this Anſwere ſerues: Firſt, that when God firſt gaue the law, the law was poſſible to be kept by man: ſtrength by creation was giuen to man, proportionate to the duties enioyned in the law: And we are not to thinke that the morall law was firſt giuen at the promulgation in Synai; the very ſame law for ſubſtance, was giuen to Adam in innocencie; LoueLove God aboue all, and thy neighbour as thy ſelfe, and particulars of it alſo, as appeares by that precept of the SabbathcGen. 2.2.. Secondly, that the law is impoſſible to vsus is not Gods fault, but oursdRom. 8.3.. Thirdly, no vniuſtice, much leſſe tyrannie, to exact debt at the hands of an vnable debter, that by wilfulneſſe hath diſabled himſelfe: Fourthly, eſpecially when the Lord, by this exaction, aymes at this onelyonly, to bring vsus to acknowledgement of our miſery, that ſo in Chriſt he may hauehave mercy on vsuseRom. 11.32.. But thus hauehave Papiſts peruerted the law.
Ʋſe 2 Another ſort of Heretiques, as Antinom…, hauehave vtterly taken away all vſe of the law, and the doctrine thereof vnderunder the Goſpell: we are not vnderunder the law: And yet Chriſt profeſſeth, he came not to deſtroy the lawfMat. 5.19.. Paul, that faith is ſo farre from aboliſhing, that it rather ſtabliſheth the lawgRom. 3.31.. And is it nothing? think wee, that hereby, firſt, naturall miſery is diſcouered: ſecondly, the heart humbled: thirdly, hunger and thirſt after righteouſneſſe in Chriſt wrought in vsus: fourthly, heart enlarged to thankfulneſſe to God, for deliuerance from that yoake, and burthen importable: fiftly, actions of life directed and ordered: ſixtly, olde man more and more deſtroyed in vsus?
Ʋſe 3 Learne we therefore (brethren) as not to ſeeke righteouſneſſe by the law with Papiſts; ſo neither to aboliſh it vtterly with Antinomi: but to vſe it rather, as a looking glaſſe, to behold our manifold blemiſhes naturall and actuallhIames. 1.. This is one of the beſt vſes, wee ſinners can make of the law: and let no man through pretended feare of deſpaire, diſtaſt either publique miniſterie or priuate meditation of the law. God hath propounded a remedie in his ſonne Chriſt IeſusiMat. 11. Rom. 10.4.; but requires vsus firſt to be prepared by the law. A methode of conuerſing in the law, ſee in M. Perkins ad Gal. 3o.