The Institutes of the Christian Religion, Book 2 · Chapter 7
The seuenth Chapter. ¶That the lawe was geuen, not to holde still the people in it, but to nourish the hope of saluation in Christ vntill his comyng.
BY this continual processe that we hauehave rehearsed, may be gathered, that the lawe was added about foure hundred yeres after the death of Abraham, not for this entent to leade awaye the chosen people frō Christ: but rather to kepe their mindes in expectation vntill his cōmyng, to kindle a desire of him, & to confirme them in loking for him, that they should not waxe faint wt long tarriance. I meane by this word Law, not only the ten cōmaundementes, which prescribe a rule how to liue godlyly and righteously, but also the forme of religiō deliuered by the hand of Moses. For Moses was not made a lawgeuer to abolish the blessyng promised to the kinred of Abraham: but rather we see howe eueryevery where he putteth the Iewes in remembrance of that free couenant made with their fathers whose heires they were, as if he had ben sent to renewe the same. That was most plainely set forth by the ceremonies. For what were more vaine and fond, than for mē to offer vp lothesome stinke of the fatte of cattel, to reconcile thēselues to God thereby? to flee to the sprinkling of water or bloud to wash away their filthinesse? Finally, al the seruice of God apointed in the lawe (if it be considered by it self, and do not conteine shadowes and figures, which the truthe should answer vntounto) shalbe but a very morkerie. Wherefore not without a cause bothe in Stephens sermon,Act. v.…iiij and in the Epistle to the Hebrewes is that place so diligently weyed,Hebr. viij.v. Exod. xxv.xl. where God cōmaundeth Moses to make all thinges perteinyng to the tabernacle, according to the paterne that had ben shewed him in the moūt. For if there had not ben some spiritual thing apointed that they should tend vntounto, the Iewes shuld no lesse hauehave fondly spent their labour in them, than the Gentiles did in their trifles. Prophane men that neuer earnestly applied the studie of godlinesse, cannot without lothsome tediousnesse abide to here so many sondry fashions of vsages: & they not only maruell why God wearied his people with suche a heape of ceremonies, but also they despise them & scorne them as childrens playes. And the cause is, for that they consider not the ende, frō which if the figures of the law be seuered, they muste needes be condemned of vanitie. But that same figure sheweth, that God did not therefore cōmaunde sacrifices, bicause he wold occupie them that worshipped him with earthly exercises, but rather to raise vp their mindes hier. Whiche may also plainely appere by his nature: for as he is spirituall, so he is delited with no other worshipping but spiritual. This do the sayenges of the Prophetes testifie, wherein they rebuke the Iewes of sluggishnesse, for that thei thought that any sacrifices were of any value with God. Is that bicause their purpose is to derogate any thing from the law? No, but accordyng as they were true expositours of the lawe, so they would by this meane hauehave mens eyes directed to the marke frō which the common people strayed. Now by the grace offred to the Iewes it is certainly gathered,Exo. x.v… ▪ that the law was not voide of Christ. For Moses did set forth vntounto them this ende of the adoption, that they should become a prestly kingdome to God. Whiche they coulde not obieine, vnlesse there were had for the meane therof a greater and more excellent recōciliation, than by the bloud of beastes. For what is lesse likely than Adams children, which by inheritably descendyng infection are al borne the bondslaues of sinne, to be aduaunced to royal dignitie, and so to become partakers of the glorie of God, vnlesse that so excellent a benefite should come vntounto them from els where than from themselues? Also how could the right of priesthode remaine in force among them, who by filthinesse of sinnes were abhominable to God, vnlesse they had ben consecrate in a holy head▪ Wherefore Peter doth very aptly turne that sayeng of Moses, where he teacheth, that the fulnesse of grace, the taste whereof the Iewes had taken vnderunder the law,i. Pet. ij.i… was geuen in Christ: Ye are (sayeth he) a chosen kinred, a kingly priesthode. For to this ende tendeth that turnynge of the wordes to shewe that they, to whome Christ appered by the Gospell, hauehave obteined more than their fathers, bicause they are all endued bothe with priestly and kingly honour, that trustyng vponupon their mediatour, they maye freely be bolde to come forth into the sight of God.
And here by the waye it is to be noted, that the kingdome whiche at length was erected in the house of Dauid, is part of the law, & conteined vnderunder the ministerie of Moses. Wherupon foloweth, yt as well in all the kinred of the Leuites as in the posteritie of Dauid, Christ was set be…ore the eyes of the olde people as in a doble loking glasse. For, as I sayd euen now, they could not otherwise be before God eyther kinges or priestes, which were both the bondslaues of sinne & of death, & defiled by their owne corruptiō. Hereby appereth yt yt sayeng of Paule is moste true,Gal. iii, xxiii…, that the Iewes were holden as vnderunder the keping of a Scholemaister, til the sede came for whose sake the promise was geuen. For, bicause Christ was not yet familiarly knowen, they were like vntounto children, whose weakenesse could not yet beare a full knowledge of heauenly thinges, but how thei were by ceremonies as it were led by the hand to Christ, is before spokē, & may be better vnderstand by many testimonies of the Prophetes. For although it was cōmaunded them, to come dayly with newe sacrifices to appease God: yet Esaye promiseth that al their sinnes shalbe cleansed with one only sacrifice.Esa. liij. Wherewith Daniel agreably sayeth:Daniel. ix. The priestes apointed of the tribe of Leui, did enter into the Sanctuarie: but of ye only priest it was ones sayd, yt by an othe he was chosen of God to be a priest for euer,Ps. c.x.iiij according to the order of Melchisedech. At that time ye anointing with oyle was visible: but Daniel by his vision pronoūceth that there shal be an other manner of anointyng. And, bicause I will not tarry vponupon many examples, the authour of the Epistle to the Hebrewes euē from the .iiij. chapter to the xi. doth largely and plainely enough shew, that the ceremonies are nothing worth & vaine til we come to Christ. As concerning the ten cōmaundementes:Rom. x.iiij that lesson of Paule is likewise to be kept in minde that Christ is the ende of the law vntounto saluation, to eueryevery one that beleueth:ij. Cor. iij.vi. And an other lesson, that Christ is the Spirit that quickeneth the letter whiche of it selfe slayeth. For in the first of these two, he meaneth that righteousnesse is vainely taught by commaundementes, vntill Christ doe geue it bothe by free imputation and by the spirite of regeneration. Wherefore he worthyly calleth Christ the fulfilling or ende of the law. Bycause it should nothing profit vsus to knowe what God requyreth of vsus, vnlesse he did succour vsus faynting and oppressed vnderunder the yoke and vntolerable burden. In an other place he teacheth that the lawe was made for transgressions,Gal. i…j.xix. that is to bryng menne to humilitie beyng proued gilty of theyr owne damnation. And, bycause this is the true and only preparation to seke Christ, what so euer he teacheth in diuerse wordes, do al very well agree together. But bicause he then was in contentiō with peruerse teachers, which fained that we do deserue righteousnesse by the workes of the law, to confute their errour, he was compelled somtime to speake precisely of the bare lawe, whiche yet otherwise is clothed with the couenant of free adoption.
But now it is good to know, how being taught by the morall law, we are made more inexcusable, that our owne giltynesse maye moue vsus to craue pardon. If it be true that we be taught perfectiō of rightousnesse in the lawe, then this also followeth, that the absolute keping thereof is perfect righteousnesse before God, that is, whereby a man maye be demed and accompted righteous before the heauenly throne of iudgement.Deut. xxx.xix. Wherfore Moses, when he had published ye law, doubted not to protest before heauen and earth, that he had set before Israell life and death good and euell. And we maye not denie, but that the reward of eternal saluation belongeth to the vpright obedience of the lawe, as the lord hath promised it. Agayne, yet it is good to examine, whether we performe that obedience, vponupon desert whereof we may conceiue a trust of that reward. For to what small purpose is it, to see the rewarde of eternall life set in kepynge of the lawe, vnlesse we further knowe whether we maye by that waye attaine to eternall life? But herein the weakenesse of the law doth shewe it selfe. For bycause that kepyng of the law is founde in none of vsus al, we are excluded from the promises of life, and doe fall into curse onelyonly. I doe not nowe tell what doth come to passe, but what needes muste so come to passe. For where as the doctrine of the lawe is far aboue the power of manne, he maye in deede a far of, loke at the promises, but yet not gather any fruite of them. Therefore this one thing remayneth, that by the goodnesse of them he may the better weye his owne miserie, while he considereth, that all hope of saluation beyng cut of, death dothe certainely hāg ouer him. Do the other side do presse vsus terrible penal lawes, which do holde entāgled & fast bound not only a few of vsus, but eueryevery one without exceptiō: they presse vsus, I say, & do pursue vsus, with vnappeasable rigour, so that we may se most present death in the law.
Therfore if we loke only vpō the lawe, we can do nothing but be discouraged, be confounded, & despeire, for asmuch as by it we are al damned & cursed, & kept far of from the blessednesse that he offreth to them that worship him. Wilt thou say then, Doth the lord so mock vsus▪ For how finally doth it differ from mocking, to shewe forth a hope of felicitie, to allure & exhort men vntounto it, to protest that it is layed open for vsus, whē in ye meane season the entrie vntounto it is forclosed & impossible to be come to? I answere: although the promisses of the lawe in so much as they are conditional, do hang vponupon the perfect obedience of ye law, which can no where be found, yet are they not geuen in vaine. For when we hauehave lerned that they shalbe voide and of no effect vntounto vsus, vnlesse God embrace vsus wt his free goodnesse without regarde of our workes, & vnlesse we do embrace by faith the same goodnesse geuē vsus by the Gospel, then want they not their effectualnesse, yea with their condition annexed. For then he doth so freely geue al things vntounto vsus, that he addeth this also to the heape of his bountifulnesse, yt not refusing our half ful obedience, and remitting so much as it wanteth of ful performance, he so maketh vsus to enioy the frute of the promises of the law, as if we our selues had fulfilled the cōdytion. But we wil at this presēt procede no further in this matter, bicause it shalbe more largely to be entreated of, when we shal speake of the Iustificatiō of faith.
Wheras we sayd that it is impossible to kepe the law, that is in few wordes to be both expounded and proued. For it is wont among the people commonly to be accompted an opinion of great absurditie, so far that Hierome doubted not to pronoūce it accursed: what Hierome thought, I doe nothing staye vponupon: as for vsus, let vsus searche what is truthe. I will not here make longe circumstances of diuerse sortes of possibilities. I call that impossible, which both neuer had ben, & also is hindered by the ordinance & decree of God, that it neuer herafter maye be. If we recorde from the farthest time of memorie, I saye that there hath none of the holy mē, that beyng clothed with the bodie of death, hath euer atteyned to that full perfection of louelove, to louelove God with all his heart, with al his minde, with al his soule, with all his power: Againe, that there hath ben none that hath not ben troubled with concupiscence. Who can saye Naye? I see in deede what maner holy men foolish superstition doth imagine vntounto vsus, euen such whose purenesse the heauenly angels do scarcely counteruaile: but against bothe the Scripture & profe of experience. I saye also, that there shall none herafter be, that shall come to the marke of true perfection, vnlesse he be loosed from the burden of his bodye. For this point there are open testimonies of Scripture.i Reg. vii… xl…i Ps. c.xliij. Salomon said, there is not a righteous mā vponupon the earth that sinneth not. And Dauid sayd: eueryevery liuing manne shal not be iustified in thy sight. Iob in many places affirmeth ye same. But Paul most plainly of all:Gal. … that the flesh lusteth agaynste the spirit, and the Spirit against the flesh. And by no other reson he proueth that all that are vnderunder the law, are subject to the curse. But bycause it is written,D…a. xx… xxvi. that cursed are al they that doe not abide in al the cōmaundementes therof: meanyng, or rather taking it as a thing confessed, that no man can abide in them. And what soeuer is forespoke by the Scriptures, that must be holden for perpetual, yea & necessarie. With such sutteltie did the Pelagians trouble Augustine, sayeng that there is wrong done to God, to say that he doth cōmaund more thā the faithful are able by his grace to performe. Augustine, to auoide their cauillation cōfessed,Lib. de …tu & gra…. that the lord might in deede, if he wold, aduaūce a mortal man to the purenesse of Angels: but that he neither hath done so at any time, nor wil do, bicause he hath otherwise affirmed in the Scriptures. And yt do I also not denie. But I adde further, that it is incōueniēt to dispute of his power against his truthe, and that therfore this sentence is not subiect to cauillations if a man should saye, that that thing is impossible to be, wherof the Scriptures do pronounce that it shal not be. But if thei dispute of the word: when the Disciples asked ye lord,Mat. xix.xiv. …. de se… ritu & litera. who may be saued, he answered: with men in deede it is impossible, but with God al things are possible. Also Augustine with a most strōg reason stiffly defendeth, that in this flesh we neuer yelde to God the due louelove that we owe him. LoueLove (saith he) so foloweth knowledge, that no man can perfectly louelove God, but he that hath first fully knowē his goodnesse. We, while we wāder in this world, see by a glasse and in a darke speach: it foloweth therfore, that our louelove is vnperfect. Let this therefore remaine out of controuersie, that in this flesh it is impossible to fulfil the law,Ro. viij. …. if we behold the weakenesse of our owne nature, as it shal yet also in an other place be proued by Paule.
But that the whole mater may be more plainly set forth: let vsus in a compendious order gather vp together the office and vse of the lawe which they cal Morall. Now, as far as I vnderstand, it is cōteined in these three partes. The first is, that while it sheweth to eueryevery man the righteousnesse of God, ye is the righteousnesse which only is acceptable to God, it admonish, certifie, proue gilty, yea & condemne eueryevery mā of his owne vnrightousnesse. For so is it nedeful yt man blinded & dronke with louelove of himself, be driuen both to the knowledge & the confession of his own weakenesse & vncleannesse: for asmuch as if his vanitie be not euidently conuinced, he swelleth with mad affiance of his owne strength, & can neuer be brought to think of the sclēdernesse therof, so long as he measureth it by the proportion of his owne wil. But so sone as he beginneth to cōpare his strēgth to the hardnesse of ye lawe, there he findeth matter to abate his courage. For how so euer he before conceiued a great opinion of it, yet by and by he feleth it to pante vnderunder so great a burden, & then to shake & folter, at laste euen to fall downe and faint. So being taught by the scholing of the lawe, he putteth of that arrogācie wherwith before he was blinded. Likewise he is to be healed of an other disease of pride, wherof we hauehave said that he is sick. So long as he is suffred to stand to his own iudgemēt, he deuiseth Hypo…i…e in stede of rightousnesse, wherwith beyng cōtēted, he riseth vp in courage, by I whote not, what forged rightousnesses, against ye grace of God. But so soue as he is cōpelled to trie his life by the balaunce of the law, thē leauing the presumption of yt counterfait righteousnesse, he seeth himself to be an infinite space distāt frō holinesse: againe, that he floweth full of infinite vices, wherof before he seemed cleane. For the euels of luste are hidden in so deepe and crooked priuie corners, that they easily deceiue the sighte of man.Rom. lxj.vij. And not withoute cause the Apostle saith, yt he knew not luste, except ye lawe had saide: Thou shalte not luste: bicause except it be by the lawe disclosed out of her lurking holes, it destroyeth miserable manne so secretly, that he feeleth not the deadly darte thereof.
So the lawe is like a certaine lookinge glasse wherein we beholde, fyrste oure weakenesse, & by that oure wickednesse, & laste of all by them boothe oure accursednesse, euen as a glasse representeth vntounto vsus the spottes of our face. For when power fayleth man to folowe righteousnesse, then muste he needes sticke faste in the myre of synnes. And after sinne by & by foloweth curse. And of how muche ye greater transgressiō the lawe holdeth vsus gyltye and conuicte, with so muche the more greuous iudgemente it condemneth vsus.Rom. xij.x…j. For this purpose maketh the sayenge of the Apostle, that by the lawe is the knoweledge of synne. For ther he speaketh onelyonly of the fyrste office of the lawe, the proofe wherof is in synners not yet regenerate. And like to this are these twoo sayenges, that the lawe entred that synne mighte abounde, and therefore that it is the ministration of deathe that worketh wrathe and slayeth.Rom. v.xx ii. Cor. in. Rom. iiij.xv. For without doubt so muche more groweth iniquitie, with how muche more vnderstandynge of synne the conscience is striken, bycause vntounto breache of lawe is added obstinacie againste the maker of the lawe. It foloweth therfore that the lawe armeth the wrathe of God to the destruction of the synner, bicause of it selfe it can do nothinge but accuse, condemne and destroy.De corre. & gratiae Vide Ambros. cap. 1. de iae. & uita beata. cap. 6. And as Augustine writeth, if the spirite of grace be absente, the lawe is presente with vsus, onelyonly to thys ende, to accuse vsus and kyll vsus. And yet when thys is sayde, neyther is the lawe dishonored thereby, nor any thinge taken from the excellence thereof. Truely, yf oure will were wholy framed and disposed to the obedience of the lawe, then plainly the onelyonly knoweledge of it were sufficient to saluacion. But for asmuche as oure fleshely and corrupte nature fighteth, as an enemie with the spirituall lawe of God, and is nothinge amended with ye dyscipline therof, this foloweth that the lawe whiche was geuen for saluacion, (if it had founde fitte hearers) tourneth to the occasion of sinne & death. For sithe we are all proued transgressours of it, the more plainly yt it openeth the righteousnesse of God, so muche the more on ye other side it discloseth oure iniquitie: ye more surely ye it confirmeth the rewarde of life and saluacion laide vp for ryghteousnesse, so muche the more assured it maketh the destruction of the wicked. So farre is it of therefore that these sayinges shoulde be to the dishonoure of the lawe, that they muche auaile to the more glorious commendations of Godes bountie. For truely it herby appeareth that we are hindered by oure owne wickednesse, and peruersenesse, that we enioye not the blessednesse of life set openly abroade for vsus by the lawe. Wherby the grace of God that helpeth vsus without ye succoure of ye lawe, is made so much the sweter, and the merciemercy more louely that geueth it vntounto vsus, whereby we learne that hee is neuer wearied with often doinge vsus good and heapinge newe giftes vponupon vsus.
And whereas the iniquitie and condemnation of vsus all is sealed by the testimonie of the lawe, it is not done for thys purpose (if at leaste we well profyte in it) to make vsus fall downe with despere, or with discouraged mindes to tumble down hedlong. In deede the reprobate are amased after that manner, butte that ys by reason of theyr obstinatie, but with the chyldren of God, there behoueth to be an other ende of instruction. I graunte,Rom. iij.xx. the Apostle testifyeth that we are all condemned by iudgemente of the lawe, that eueryevery mouthe maye be stopped, and that all the woorlde maye become bounde vntounto God: but yet the same Apostle in an other place teacheth,Rom. xi.xxxij. that God hath concluded all vnderunder vnbeleife, not to destroye all, or to suffer all to perishe, butte that hee myghte hauehave mercye of all, that leuinge the foolishe opinion of their owne strength, thei myghte vnderstande, that they stande & are vpholden by the onelyonly hande of God: that they beynge naked and emptye, maye flee to hys mercye, that they maye rest them selues wholly vponupon it, hyde them selues wholly in it, take holde of yt alone in steede of righteousnesse and merites, whyche is layed open in Christe for all menne, who soeuer they bee that wyth true faythe do desyre and looke for yt. For God in the commaundementes of the lawe appeareth butte a rewarder of perfecte ryghteousnesse, whereof we all are destitute, and on the other syde a rygorous iudge of euell doynges. But in Christe hys face shyneth full of grace and lenitye, euen towarde the wreatched and vnwoorthy synners.
Of profytynge, to craue the grace of hys helpe, Augustine speaketh ofte,Epist. 200. as when hee wryteth to Hylarie, The lawe commaundeth that endeuorynge to doe the thynges commaunded, and beynge wearyed with oure weakenesse vnderunder the lawe, wee shoulde learne to aske the helpe of grace.Epist. 200. Agayne to Aselius. The profyte of the lawe is to conuince manne of hys owne weakenesse, and compell hym to craue the Physycke of grace that ys in Christe.Epist. 95. Agayne to Innocente of Rome, The lawe commaundeth, & Grace mynystreth strengthe to do. Againe to Ualentine:Libro de corre. & gratia. In Psal. 70 In psal. 118 God commaundeth those thynges that wee canne not doe, that wee maye learne to knowe what to aske of hym. Agayne: The lawe was geuen to accuse you, that beynge accused you shoulde feare, that fearinge you shoulde craue pardon, and not presume of your owne strengthes. Againe: The lawe was geuen for this purpose, of greate to make lyttle, to shewe that thou haste no strengthe of thyne owne to ryghteousnesse, that thou as poore, vnwoorthy and needye, shouldest flee vntounto grace.Serm. 27. After, hee tourneth hys speache to God and saythe: Do so Lorde, do so mercyfull Lorde, commaunde that which canne not bee fullfylled: yea, commaunde that whyche canne not but by thy grace bee fullfylled, that when menne canne not fullfyll yt by theyr owne strengthe, euerye mouthe maye bee stopped, and no manne maye thynke hym selfe greate. Let all bee lyttle ones, and lette all the woorlde bee gyltye before thee. But I am not wyse to heape vp so manye testimonies, sythe that holly manne hathe wrytten a booke proprely of that matter, whyche hee hathe intituled, Of the Spirite and Letter. The seconde profytynge hee dothe not so lyuely descrybe, eyther bycause hee knewe that yt dyd hange vponupon the former, or bycause hee dyd not so well vnderstande it, or bycause hee wanted woordes where wyth dystinctely and playnely to expresse hys meaninge of it, whiche yet he rightly conceyued: but this firste office of the lawe is not idle euen in the reprobate also. For thoughe they goe not thus farre forwarde with the children of God, that after the throwinge downe of their fleshe they bee renued and florishe againe in the inwarde man, but amased with the firste terroure do lie still in desperation: yet it serueth to shewe fourth the equytie of Gods iudgemente, that their consciences be tossed with suche wayes. For they euer wyllingely desire to make shyfte agaynste the iudgemente of God. Nowe while the same is not yet opened, they yet so astonyshed with the testimonie of the lawe and their conscience do bewraie in them selues what they hauehave deserued.
The second office of the lawe, is that thei whiche are touched with no care of that whiche is iuste and right, vnlesse thei be compelled, whē they heare the terrible penall ordinaunces therein, may be restrayned at least with feare of punishement. But thei are restrained, not bycause their inwarde minde is moued or affected withall, but bicause beynge as it were brideled, thei withholde their hande from outwarde worke, and do kepe in their peruersenesse within them, whiche otherwise thei woulde hauehave outragiously poured oute. Thereby they become truelye nether the better, nor ye more righteous before God. For although beinge letted either by feare or by shame, thei dare not put that in practise which thei hauehave conceiued in their minde, nor openly blowe abrode the rages of their lust: yet hauehave thei not a hearte framed to the feare & obedience of God, yea the more that thei holde backe themselues, so much the stronglier within thei are kindeled, thei burne, thei boyle, redy to do any thinge, and to breake fourth any whether, if this terroure of the lawe did not staye them. And not that onelyonly, but also thei moste spitefully hate the lawe, and do detest God the lawemaker, so that yf they coulde, thei woulde very faine take him awaie, whome thei canne not abide, neither when he commaundeth rightfull thinges, nor when he reuengeth him vponupon the despisers of his maiestie. In some in deede more darkely, & in some more plainely, but in all generally yt are not regenerate, is this feelinge, that thei are drawen to the folowinge of the lawe not by willinge submission, but resisting and against their willes, only by violence of feare. But this constrained and enforced righteousnesse is necessarie for the publike common state of men, the quiet wherof is herein prouided for, while ordre is taken that all thinges be not cō founded with vprore, whiche woulde come to passe, if all thinges were lawefull for all men. Yea it is not vnprofitable for the chyldren of God to bee exercised wyth thys Schoolynge, so longe as they before theyr callynge beynge yet destytute of the spyrite of sanctification, are styll wanton with the follye of the fleshe. For when they are drawen backe, though it be but from outward licentiousnesse, by the terroure of gods vengeance, although for that thei are not yet tamed in minde, thei goe for the present time but a little forwarde, yet thei partely growe in vre to beare the yooke of Christe, so that when thei are called, they be not altogether rude and rawe to dysciplyne, as to a thynge vnknowen. Thys offyce the Apostle seemeth proprely to hauehave touched,i. Tim. i.ix when hee sayeth that the lawe was not sette for the ryghteous manne, butte for the vnryghteous and dysobedient, wicked and synners, euell doers & prophane men, slaiers of their parentes, & murtherers, fornicators, Sodomites, robbers of children, lyers and periured men, & what soeuer ells is againste sounde doctrine. For he sayeth, that it is a staye to the wylde outragynge lustes of the fleshe, that ells woulde straye abroade without measure.
But to bothe maye that bee applyed whyche hee saythe in an other place,Gal. iii. xx…iii that the lawe was to the Iewes a Schoolemayster to Christe, for there are twoo sortes of menne, whome wyth her schoolynge shee leadeth by the hande to Christe. The one sorte, of whome wee fyrste spake, bycause they are to full of affyance of theyr owne strengthe or ryghteousnesse, are not meete to receiue the grace of Christe, vnlesse they bee fyrste emptyed, therefore the lawe bryngeth them downe to humilitie by knoweledge of them selues, that so they maye bee prepared to desyre that whyche before they thoughte thei wanted not. The other sorte neede a brydle to be holden backe, leaste they so geue loose the remes to the wantonnesse of theyr fleshe, that they fall of alltogether from all studye of ryghteousnesse. For where the spyryte of God doth not yet gouerne, there sometime lustes do so boile, yt it is in greate perille leaste thei throwe downe the soule that is subiecte to them into the forgetfullnesse and despisinge of God: and so wolde it come to passe if God did not with this remedie prouide for it. Therefore those whom hee hathe apoynted to the inheritaunce of his kyngedome, yf he do not by and by regenerate them, he keepeth then by the workes of the lawe vnderunder feare, vntyl the tyme of his visitation, not that chaste and pure feare such as ought to be in chyldren, but yet a profitable feare for this that they may according to their capacitie be taught by introduction to true godlynesse. Of thys we hauehave so many proues, that it needeth not example. For who soeuer hauehave any tyme contynued in not knowynge of God, wyll confesse that this happened vntounto them, that they were holden by the brydle of the lawe in some feare & obedience of God, vntil the time that beinge regenerate by hys spirite, they beganne hartelye to louelove hym.
The thirde vse, whiche is also the principall vse, and more nearely loketh vntounto the propre ende of the law, concerneth the faithful, in whose heartes allready lyueth and reigneth the spirite of God. For although they hauehave the lawe wrytten and grauen in their heartes by the finger of God, that is to saye, be so affectioned and mynded by the direction of the spirite that thei desire to obeye God, yet doe they still twoo waies profite in the lawe. For it is to them a verye good meane, wherby they maie dayly better & more assuredly learne what is the will of the Lord whyche they aspyre vntounto, and maye bee confyrmed in the vnderstandynge thereof. As if a seruaunt be already bente with all the affection of hys hearte, to please hys Lorde: yet hathe hee neede dylygentelye to searche oute and marke the fashions of hys Lorde, that hee maye frame and applye hym selfe vntounto them. And lette none of vsus exempte hym selfe from thys neede. For no manne hathe hetherto attained to so greate wysedome, but that hee may by dayly instruction of the lawe gette newe profyte in proceedynge to the purer knoweledge of Godes wyll. Then bicause wee neede not onelyonly doctrine but also exhortation: thys other profite shall the seruaunt of God take by the lawe, to be by the often meditation thereof stirred vp to obedience, to be strenghthened in it, to be holden backe from the slyppery waye of offendinge. For after thys manner, muste these holly ones dryue forwarde them selues, whyche wyth howe greate cherefullnesse so euer they trauayle to Godwarde accordynge to the spirite, yet thei are alwaye loden with the sluggyshnesse of ye fleshe, that they procede not wyth suche ful redinesse as thei oughte. To thys fleshe is the lawe geuen as a whyppe, that lyke a slowe and dull Asse yt maye be prycked forwarde to worke, yea to the spirituall manne, bycause hee is not yet dyspatched of the burden of the fleshe, yt shall bee a continuall pricke that suffcreth hym not to stande styll.Psal. xix.vi…. Euen to thys vse Dauid hadde respecte, when hee dyd sette fourth the lawe with those notable praises: The lawe of the Lorde ys vndefiled, conuertynge soules: the iustices of the Lorde are vpryghte, and chearynge heartes: the commaundemente of the Lorde ys bryghte, that geueth lyghte to the eyes. &c. Agayne: A launterne to my feete ys thy woorde, and a lyghte vntounto my pathes▪ and innumerable other that hee reherseth in all that Psalme. Neyther are these thynges agaynste the sayinges of Paule,Psal. C. xix. c. v. wherein vsus shewed, not what vse the lawe mynystreth to the regenerate, butte what yt ys able to geue to manne of yt selfe. Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe, to whome hee inwardely inspyreth a readynesse to obeye. And hee taketh holde not of the commaundementes onelyonly, butte also the promyse of grace annexed to the thynges, whyche onelyonly maketh the bytternesse to ware sweete. For what were lesse ameable than the lawe, yf yt shoulde onelyonly wyth requyringe and threateninge trouble soules carefully wyth feare, and vexe them wyth terroure? Butte specially Dauid sheweth, that hee in the lawe conceyued the Mediatoure, wythoute whome there ys no delyte or sweetenesse.
Whyche whyle some vnskyllfull menne canne not discerne, they boldely shake awaye all Moses, and bydde the two tables of the lawe farrewell, bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe. Lette thys prophane opynyon departe farre oute of oure myndes. For Moses taughte excellently well, that the same Lawe whyche wyth synners canne engendre nothynge butte deathe, oughte in the holly to hauehave a better and more excellente vse. For thus, when hee was reddy to dye,Deut. xxxi vi. hee openly sayde to the people: Laye youre heartes vponupon all the woordes that I doe testyfye to youe thys daye, that ye maye commytte them to youre chyldren, that ye maye teache them to keepe, to doe, and to fullfyll all the thynges that are wrytten in the volume of thys lawe, bycause they are not vaynely commaunded you, butte that euerye one shoulde lyue in them: butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghteousnesse, then eyther wee muste hauehave no rule at all to lyue iustely and vpryghtely, or els yt ys not lawefull for vsus to departe from yt. For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed. Therefore, whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe, let vsus not referre that to one age onelyonly,Psal. i.…. bycause it is moste meete for all ages to the cude of the woorlde: and lette vsus not therefore be frayed awaye, or flee from beynge instructed by it, bycause yt appoynteth a muche more exacte holynesse than we shall perfourme, whyl… wee shall carry about the parson of our bodie. For nowe yt executeth not against vsus the office of a rygorous exacter that wyll not be satysfyed, but wyth hys full taske perfourmed: butte in thys perfection where vntounto it exhorteth vsus, it sheweth vsus a marke, towarde whyche in all oure lyfe to endeuoure, is no lesse profitable for vsus, than agreable wyth oure dutie. In whyche endeuoure if we fa…le not, it is well. For all thys lyfe ys a race, the space whereof beynge runne cute, the Lorde wyll graunte vsus to atteine to that marke, towarde whyche our endeuoures do trauaile a farre of.
Nowe therefore, whereas the lawe hathe towarde the faythfull a power to exhorte, not suche a power as maye bynde theyr consciences with curse, butte suche as wyth often callynge on, maye shake of sluggyshnesse and pynche imperfection to awake it: many when thei meane to expresse thys delyueraunce from the curse thereof, do saye, that the lawe is abrogate to the faythfull. (I speake yet of the lawe moral) not that it dothe no more commaunde them that whyche is ryghte, butte onelyonly that it be no more vntounto them that whych it was before, that is, that it do no more, by makynge afrayde and confoundynge their consciences, damne and destroye them. And truely suche an abrogation of the lawe, Paule dothe plainely teache, and also that the Lorde himselfe spake of it, appeareth by thys that he woulde not hauehave confuted that opinion that he shoulde dissolue the lawe,Mat. v.xvi…. vnlesse it hadde been commonly receyued amonge the Iewes. Butte forasmuche as it could not ryse causelessly and wythoute any coloure, it is lykely that it grewe vponupon false vnderstandynge of hys doctryne, as in a manner all erroures are wonte to take occasion of truthe, but leaste we shoulde also stumble at the same stone, let vsus dylygently make distinction, what is abrogate in the lawe, and what remayneth yet in force. Where the Lorde protesteth that he came not do destroye the lawe, butte to fullfill yt: and that till heauen and earthe passe awaie, no one iote of the lawe sholde passe awaye, butte that all shoulde be fullfylled: he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe. And for good cause: sithe he came rather for this ende, to heale offences. Wherefore the doctrine of the lawe remayneth for all Christians, inuiolable, which by teachynge admonyshynge, rebukynge and correctynge maye frame and prepare vsus to euerye good woorke.
As for those thynges that Paule speaketh of the curse, it is euident that they belonge not to the verye instruction, butte onelyonly to the force of byndynge the conscience. For the lawe not onelyonly teacheth, butte also wyth authoritie requyreth that whyche yt commaundeth. If yt be not perfourmed, yea yf duetye be stacked in any parte, it bendeth her thunderboulte of curse.…al. iij.x. D…. xxvij.xxvj. For thys cause the Apostle sayth, that all they that are of the woorkes of the lawe, are subiecte to the curse. bycause it is wrytten: Cursed is eueryevery one, that fullfylleth not all. And he sayeth, that they be vnderunder the woorkes of the lawe, that do not sette ryghteousnesse in the forgeuenesse of synnes, by whyche we are loosed from the rigoure of the lawe. He teacheth therefore that we muste bee loosed from the bondes of the lawe, vnlesse we wyll miserablye peryshe vnderunder them. But from what bondes? the bondes of that rigerous and sharpe exactinge, that releaseth nothing of the extremitie of the lawe, and suffereth not any offense vnpunished. From this curse (I saye) that Christe mighte redeeme vsus, he was made a curse for vsus. For it is wrytten: Cursed is eueryevery one that hangeth vponupon the tree.Ga. iij.…iij & iiiii.iiii. Deut. xxi.xxii…. In the capter folowinge in deede he sayth, that Christe was made subiecte to the lawe, to redeeme them that were vnderunder the lawe: but all in one meanynge, for he by and by addeth, that by adoption we mighte receiue the righte of children. What is that? that we shoulde not be oppressed wyth perpetuall bondage, that shoulde holde oure conscience fast strained with anguishe of death. In the meane tyme thys alwaye remaineth vnshaken, that there is nothinge withdrawen of the authoritie of the lawe, but that it oughte styll to bee receyued of vsus wyth the same reuerence and obedience.
Of ceremonies it is otherwise, whiche were abrogate not in effecte, but in vse onelyonly. And this, that Christe by hys commynge hathe made an ende of them, doth so no thing diminish their holynesse, that it rather setteth them fourth and maket them glorious. For as they shold hauehave geuen but a vaine shewe to the olde people, vnlesse the power of the deathe and resurrection of Christe had beene shewed therein, so if they hadde not cessed, wee coulde not at this daye discerne to what purpose they were ordeyned. Therefore Paule, to proue that the keepinge of them, nowe is not onelyonly superfluous, but also hurtefull, teacheeh that they weare shadowes whereof wee hauehave the bodye in Christe.Colos. ii.xvii. We see therefore howe in the abolishinge of them, the trueth shyneth better than if they did still a farre of, and as it were, with a veile spred before shewe a figure of Christe that hathe already playnelye appeared.Mat. xxv… ii. … therefore the veile of the Temple at the deathe of Christe was torne in twoo peeces and fell downe: bycause nowe the true and expresse image of the heauenly good thynges was come to lyghte, whyche before had been but vnperfectly begonne wyth darke rude draughtes, as the authore of the Epistle to the Hebrues saythe.Heb. x.i. Luc. xvi.xxvi. Herevnto serueth the sayeng of Christe, that the lawe and the Prophetes were vntounto the tyme of Ihon, and that from that tune forwarde, the Kyngdome of God beganne to bee ioyefully preached: not meaninge that the holy fathers were without the preachynge that conteyneth the hope of saluation, and of eternall lyfe, but bicause a farre of, and vnderunder shadowes onelyonly they dyd beholde that whiche wee at thys daye see in the full lyghte. But why it behoued that the Churche of God shoulde clymbe vp hyer from those firste instructions, Ihon the Baptist declareth: for that the lawe is geuen by Moses,Ihō. i.xv. but grace & truth beganne by Iesus Chirste. For althoughe the purginge of sinnes were truely promised in the olde sacrifices, & the Arke of the couenant was a sure pledge of the fatherly fauoure of God, yet all this had been but a shadowe, if it had not ben grounded vponupon the grace of Christe, wherin is sounde perfect and eternal stedfastnesse. Let this then remaine sure, yt although ye ceremonial vsages of ye lawe hauehave cessed to be obserued, yet by ye ende of them it is yt better knowen, how great was ye profite of them before Christes cō minge, wyth in takinge awaye the vse of them hathe sealed the force & effecte of them with his deathe.
Somwhat more harde is the point that Paule noteth, And he hath renued you together with him,Coloss. ii.xii. when ye were deade by sinnes, and the vncircumcision of your fleshe, forgeuinge you of all your offences, blotting out the handwriting that remained in ye decrees against vsus, whyche was contrarie vntounto vsus, and he hath taken it awaye, fastninge it to the crosse &c. For he seemeth to stretche the abolyshinge of the lawe sō what further, that nowe we hauehave nothing to do with the decrees therof. For thei erre that expond it onelyonly of the lawe morall, whose vnappeassable rigoure rather then doctrine thereof thei thinke to be taken away. Some more deepely weying the wordes of Paule, do espie that it is proprely spoken of the lawe ceremoniall, and doe shewe that this worde Deuill, doth more than ones so signifie in Paule. For to the Ephesians he saith thus: He is our peace,Ep. …i.xiiij that maketh both to be one, yt maketh voide the law of cōmaundementes consistinge in ye decrees, yt he might make two in himselfe into one new man. It is no doubt that he speaketh ther of the ceremonies, for he calleth it the partition wherwith the Iewes were seuered from the Gentiles: wherefore I graunt that those first expositors are rightfully reproued by these: but yet mee thinkes that these do not sufficientlye well set fourth the minde of the Apostle. For I like not at all, to hauehave these two places compared together in all pointes, when his purpose was to aduertise the Ephesians of their adoption into the felowship of Israel, he teacheth yt the stoppe is taken awaye, whereby they were before tyme kepte asunder, that was in ceremonies. For the vsages of washinges and sacrifices, wherewith the Iewes were made holy vntounto the Lorde, did seuer them from the Gentiles. But in the epistle to the Colossians, whoe seeth not that … …oucheth a hyer misterie? In deede the point of the disputation ther, is of Mosaicall obseruations, whervnto the false Apostles did laboure to driue the Christian people. But, as in the Epistle to the Galatians he fetcheth that controuersie further of, and as it wer bringeth it back to the first heade therof, so doth he also in this place. For if in ye ceremonies you consider nothing els but a necessitie of yt vse of them, to what purpose was it, to call it a handwriting against vsus? moreouer to set the whole summe in a manner of our redemption in this, that it shold be cā celled? Wherefore the matter it selfe trieth out, that here is some more secret thing to be considered. And I truste that I hauehave atteined the naturall vnderstandinge of it, if at leaste this be graunted me to bee true, which in one place is most truli written by Augustine, yea that he hath taken out of the plaine wordes of the Apostle, that in the Iewish ceremonies was rather a confession than a cleansinge of sinnes.Heb. vii. & ix.…x. For what did thei ells by sacrifices, but confesse thē selues in their conscience gylty of death, that did put cleansinges in their place? What did thei with their cleansinges, but testifie them selues to be vncleane? And so was the handwriting of their sinne, and vncleannesse oft renewed by them, but ther was no discharge in that testifying thereof. For whyche cause the Apostle writeth that at lengthe by meane of the deathe of Christe,Heb. ix.xv was perfourmed the redemption of the offences that remayned vnderunder the olde Testamente. Therefore the Apostle dothe woorthyly call the Handwritinges againste those that obserue them: for asmuch as by them ther did openly s…ale to their owne damnation & vncleannesse. And it hindereth not, that they were also partakers of the same grace with vsus. For this they obteyned in Chryste, not in the ceremonies, whyche there the Apostle dothe seuer from Christe, bicause being at that time vsed, they did obscure the glorie of Christe. Thus learn we, that the ceremonies, if they be consydered by them selues, are well and fittly called handwrytynges againste the saluation of men, bicause they were as solemne instrumentes that testified their beinge bounde. When the false Apostles wente aboute to binde the Christian Churche to them againe, Paule did not withoute cause admonyshe the Coloss… aus, by fetchinge their signification of them further of, to what poynte thei shoulde fall backe agayne, if they suffered them selues in such sorte to be yoked by them. For there withall was the benefite of Christ wrested awaie from them, in as muche as he hauinge ones perfourmed the eternall clensinge, hathe vtterly abolyshed these dayly obseruations, whiche were onelyonly of force to seale sinnes, but coulde do nothing to the puttinge awaye of them.