A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 2
LECTURE II.
1 Tim. 1. 8, 9.
Knowing the Law is good, if a man uſe it lawfully.
IN theſe words you have heard, 1. the poſition, [The Law is good:] 2. the ſuppoſition, If a man uſe it lawfully.
Now, this know in the generall, that this is no more derogative The abuſe of the Law no derogation to it.to the Law, that it is ſuch a good, which a man may uſe ill, bonum, quo aliquis malè uti poteſt, then God, or Chriſt, or the Goſpel, or Free-grace are; for, all may turn this hony into gall: yea, an Antinomian may ſet up his preaching of grace, as a work more eminent, and ſo truſt to that more then Chriſt. I doe acknowledge that of Chryſostome to be very good, ſpeaking of the love of God in Chriſt, and raiſed up in admiration of it, Oh (ſaith he) I am like a man digging in a deep ſpring: I ſtand here, and the water riſeth up upon me; and I ſtand there, and ſtill the water riſeth upon me: So it is in the love of Chriſt and the Goſpel, the poore broken heart may finde unſearchable treaſures there; but yet this muſt not be uſed to the prejudice of the Law neither. And take this, as a Prologus galeatus to all I ſhall ſay, That, becauſe the Law may be uſed unlawfully, it is no more derogation, then to the Goſpel: Wo be to the whole Land, for the abuſe of the Goſpel; is it not the matter of death to many? I ſhall ſhew the generall wayes of abuſing the Law:
1. That in the Text, when men turn it unto unfruitfull and unprofitable 1. The Law is abuſed, when converted to unprofitable diſputes.disputes: and this the Apoſtle doth here mainly intend. Cui bono? muſt be the queſtion made of any diſpute about the Law: and therefore, if I ſhould, in this exerciſe I have undertaken, handle any frivolous or unprofitable diſputes, this were to uſe the Law unlawfully; and therefore let Miniſters take heed that be not true of them, which one dreamed about the School-men, that he thought them all like a man eating an hard ſtone, when pure manchet was by. Beſides, he preacheth the Law unprofitably, not only that darkeneth it with obſcure queſtions, but that doth not teach Chriſt by it: and I ſee not but that Miniſters may be humbled, that they have preſſed religious duties, but not ſo as to ſet up Chriſt; and hereby people have been content with duties and ſacraments, though no Chriſt in them. But, as all the veſſels were to be of pure gold in the Temple, ſo ought all our duties to be of pure and meere Chriſt for acceptation. Tertullian ſaith of Cerinthus, Legem proponit, ad excludendum Evangelium, he preacheth the Law, to exclude the Goſpel; Therefore there may be ſuch a legall preacher, as is juſtly to be reproved, the Apoſtle of the teachers in this Chapter, ſaith they will be foreign, teachers of the law, yet he rebuketh them, for they brought in many fables about it, as they feigned a dialogue between God and the Law before the world was made, and that God made the world for the Lawes ſake.
2. When men look to carnall and worldly respects, in the handling 2. When, in the handling of it, reſpect is had to worldly ends.of it. This is alſo to uſe the Law unlawfully. And thus the Prieſts and the Jewes did, as thereby to make a living, and to have temporall bleſſings: And it is no wonder that the Law may be uſed ſo, ſeeing the doctrine of Chriſt is ſo abuſed. There are, as Nazianzen ſaith well, foreign, and foreign, Chriſtmerchants, and Christ-hucksters, that hope, as Judas did, for carnall ends by Chriſt; Therefore ſo we are to handle Law and Goſpel, not as thereby to make parties, or to get applauſe; but of a godly love and zeale to truth. It was an honeſt complaint of a Popiſh writer, We (ſaith he) handle the Scripture (tantùm ut nos paſcat, & veſtiat) that we might only live, and be cloathed by it. And how doe we all fall ſhort of Paul, as, Act. 20. where he was preaching night and day with great affections, and deſired no mans gold or ſilver? how well might Chryſostome call him, Angelus terrestris, &, Cor Pauli eſt cor Christi?
3. When men would quite overthrow it, or deny it. Thus the Marcionites 3. When men deny it.and Manichees of old, and others of late, though upon other grounds. Now the ground of their errour, are the many places of Scripture that ſeeme to deny the Law; and, I doe acknowledge, it is hard to get the true ſenſe of thoſe places without diligence: and therefore Auſtin ſaid well (as to that purpoſe, if I miſtake not) They are not ſo much the ſimple, as the negligent, that are deceived herein: and, as Chryſoſtome ſaith, A friend that is acquainted with his friend, will get out the meaning of a letter or phraſe, which another could not that is a ſtranger: ſo it is here in the Scripture. Now, two things let ſuch conſider: 1. That as there are places that ſeem to overthrow it, ſo there are alſo many places that doe confirme it; yea, the Apoſtle makes objections againſt himſelf, as if he did diſanull it, and then anſwers with an abſit, as if it were an horrid thing to doe ſo. 2. That they muſt take the Apoſtle in the particular ſenſe he intends it. It is a good rule, Quaelibet res eâ capienda eſt parte, quâ capi debet: You doe not take a ſword by the edge, but the handle; nor a veſſell by the body, but the eare: and ſo this doctrine of the Law, not in every part, but where the Apoſtle would have you take it.
4. When they doe ill interpret it. And herein all Popiſh Authors 4. When they miſinterpret it.are in an high degree to be reproved; for, they limit exceedingly the ſpirituall meaning thereof, even as the Phariſees underſtood it only of externall acts: and therefore our Saviour, Matth. 5. did not make new commands or counſells there (as Popiſh Expoſitors dreame) but did throw away all that earth, which the Philiſtims had tumbled into that ſpring. And this was ſo generall a miſtake, that it was a great while ere Paul did underſtand the ſtrictneſſe of it. This diſcovers a world of ſin in a man, which he was ignorant of before. The Papiſts, they alſo uſe it unlawfully in that corrupt gloſſe, as if it might be kept ſo farre forth as it's obligatory. In a great part of it, they make it commonitory, and not obligatory; and the power of man they make to be the rule of his duty, whereas it is plaine by Scripture, that that meaſure of grace, which God giveth any man upon earth, is not anſwerable to the duty commanded there. It is true, Hierome ſaid, It was blaſphemy to ſay, God commanded any thing impoſſible: but in this ſenſe impoſſible abſolutely, ſo that man could never have fulfilled it.
5. When they doe oppoſe it to Chriſt. And this was the Jewes 5. When they oppoſe it to Chriſt.fundamentall errour, and under this notion doth the Apoſtle argue againſt it in his Epiſtles to the Romans and Galatians. And, howſoever they would have compounded Chriſt and the Law together, yet this compoſition was to make oppoſition. There can be no more two Suns in the firmament, then two things to juſtifie: Therefore the reconciliation of the Law and Chriſt cannot be, in matter of juſtification, by way of mixture; but yet one is antecedaneous and ſubordinate to the other, and is no more to be oppoſed, then the end to the meanes. Nor is it any wonder that the Law, through errour, may be oppoſed to Chriſt, ſeeing that Chriſt may be oppoſed to Chriſt; as, in Popery, Chriſt ſanctifying is oppoſed to Chriſt juſtifying: for, when we charge them with derogating from Chriſt, in holding our graces doe juſtifie; Nay (ſay they) we ſet him up more then you, for, we hold, He doth make us holy, That this holineſſe doth juſtifie. Thus, you ſee, Chriſt in his workes is oppoſed to Chriſt in his juſtifying. And here, by the way, you may ſee, that that only is the beſt way of advancing Chriſt or grace, which is in a Scripture way, and not what is poſſible for us to think, as the Papiſts doe.
6. When they look for justification by it: and this is a dangerous 6. When they expect juſtification by it.and deſperate errour; this is that which reigneth in Popery, this is that inbred canker-worm, that eateth in the hearts of all naturally. They know not a Goſpel-righteouſneſſe, and for this end they reade the Law, they heare it preached onelyonly, that they may be ſelf-ſaviours: And, certainly, for this two-fold end, I may think, God ſuffers this Antinomian errour to grow; firſt, That Miniſters may humble themſelves, they have not ſet forth Chriſt and grace in all the glory of it. If Bernard ſaid, he did not love to reade Tully, becauſe he could not reade the Name of Chriſt there; how much rather may we ſay, that in many Sermons, in many a mans miniſtery, the drift and end of all his preaching is not, that Chriſt may be advanced. And in Chriſtians, in Proteſtants, it is a farre greater ſin then in Papiſts: for, it is well obſerved by Peter Martyr, that the Apoſtle doth deale more mildly in the Epiſtle to the Romans, then in the Epiſtle to the Galatians; and the reaſon is, becauſe the Galatians were at firſt well inſtructed in the matter of juſtification, but afterwards did mixe other things with Chriſt, therefore he thunders againſt them. I deſire to know nothing, ſaith Paul, 1 Corinth. 2. but Jeſus Christ, and him crucified. And ſecondly, another end may be, to have theſe truths beaten out more: As, The deity of Chriſt, becauſe of the Arrians; and, Grace in predeſtination and converſion, by the Pelagians: ſo, The grace of juſtification, becauſe not only of Papiſts, but Antinomians. And, certainly, theſe things were much preſſed by Luther at firſt, as appeares in his Epiſtle to the Galatians: but, perceiving how this good doctrine was abuſed, he ſpeaks in his Commentary on Geneſis (which was one of his laſt workes) much againſt Antinomiſts: But yet, becauſe generally people are fallen into a formality of truths, it's good to ſet up Chriſt. And the poiſon of this opinion will be ſeen in theſe things:
1. It overthroweth the nature of grace. And this holdeth againſt 1. Juſtification by the Law overthrowes the nature of grace.the works of the Goſpel, as well as thoſe of the Law. Take notice of this, that juſtification by works doth not only exclude the works of the Law, but all works of the Goſpel, yea, and the works of grace alſo. Hence you ſee, the oppoſition is of works, and of grace. Here the Apoſtle makes an immediate oppoſition, whereas the Papiſt would ſay, Paul hath a non ſequitur; for, datur tertium, workes of and by grace. But works doe therefore oppoſe grace, becauſe the frequent acception of it in the Scripture is for the favour of God without us, not any thing in us. I will not deny but that the word [grace] is uſed for the effects of it, inherent holineſſe wrought in us, as in that place, Grow in grace and knowledge; but yet commonly grace is uſed for the favour of God. And the ignorance of the uſe of the word in Scripture, makes them ſo extoll inherent holineſſe, as if that were the grace which ſhould ſave us. As (ſaith the Papiſt) a bird cannot fly without wings, the fiſh ſwimme without ſcales, the Sculler without his oare cannot get to the haven: ſo, without this grace, we cannot fly into heaven, and that as the meritorious cauſe. But this is ignorance of the word [grace] and ſo the troubles and unbelief of the godly heart, becauſe it is not ſo holy as it would be, cometh from the miſtake of the word [grace.] I ſhall anticipate my ſelf in another ſubject, if I ſhould tell you how comprehenſive this word is, implying no merit or cauſality on our part for acceptance, but the clean contrary; and therefore, for God to deal with us in grace, is more then in love: for Adam, if he had continued righteous, he had been partaker of life; this had been the gift of God, but not by the grace of God, as it is ſtrictly taken; for Adam was not in a contrary condition to life. I will not trouble you with Pareus his apprehenſion, that thinketh Adams righteouſneſſe could not be called grace, therefore reproveth Bellarmine for his title, De gratia primi hominis: neither will he acknowledge thoſe habits of holineſſe in Chriſt to be called grace, becauſe there was not a contrary diſpoſition in his nature to it, as it is in ours. And this alſo Cameron preſſeth, that, beſides the indebitum which grace implyeth in every ſubject, there is alſo a demeritum of the contrary. Thus then juſtification is of grace, becauſe thy holineſſe doth not only not deſerve this, but the clean contrary. Now what a cordiall may this be to the broken heart, exerciſed with its ſinnes? How may the ſick ſay, There I finde health? the poore ſay, There I finde riches? And as for the Papiſts, who ſay they ſet up grace, and they acknowledge grace; yet firſt it muſt be ſet down in what ſenſe we take grace. It is not every man that talketh of grace, doth therefore ſet up Scripture-grace. Who knoweth not that the Pelagians ſet up grace? They determined, that whoſoever did not a knowledge grace neceſſary to every good act all the day long let him be an anathema: and this faire colour did deceive the Eaſtern Churches, that they did acquit him: But Auſtine and others obſerved, that he did uſe the word grace, to decline envie, gratiae vocabulo uti ad frangendam invidiam; even as the Papiſts do at this time: therefore if they ſay, Thy patience is grace, Thy hope is grace, and therefore by grace thou art ſaved; ſay, This is not the Goſpel-grace, the Scripture-grace, by which ſins are pardoned, and we ſaved.
2. It oppoſeth Christ in his fulneſſe: It makes an halfe-Christ. 2. Oppoſeth the fulneſſe of Chriſt.Thus the falſe Apoſtles made Chriſt void, and fell off from him. Neither will this ſerve, to ſay that the Apoſtle ſpeakes of the ceremoniall law: for (as we told you) though the differences about the Jewiſh ceremonies, were the occaſion of thoſe diviſions in the primitive times, yet the Apoſtle goeth from the hypotheſis to the theſis, even to all works whatſoever, and therefore excludes Abrahams and Davids works from juſtification. Now Chriſt would be no Chriſt if workes were our righteouſneſſe; becauſe the righteouſneſſe by the faith of Chriſt is oppoſed to Pauls own righteouſneſſe, and this is called the righteouſneſſe of God: Yea, this is ſaid to be made righteouſneſſe unto us, and he is called the Lord our righteouſneſſe; and howſoever Bellarmine would underſtand theſe phraſes cauſally, as when God is called the Lord our ſalvation; yet we ſhall ſhew you it cannot be ſo, therefore if thy works juſtifie thee, what needs a Chriſt? Can thy graces be a Chriſt?
3. It deſtroyeth the true doctrine of Justification. I ſhall not 3. Deſtroyes the true doctrine of Juſtification.lanch into this Ocean at this time, only conſider how the Scripture ſpeaks of it, as not infuſing what is perfect, but forgiving what is imperfect; as in David, Bleſſed is the man to whom the Lord imputeth no ſin. I ſhall not at this time diſpute whether there be two parts of Juſtification, one poſitive, in reſpect of the term to which, called Imputation of Chriſts righteouſneſſe; the other negative, in reſpect of the term from which, Not accounting ſin. This later I only preſſe: Therefore, What is it to be juſtified? Not to have holineſſe accepted of us, but our ſins remitted: Justitia nostra, est indulgentia tua Domine. Now, what a comfortable plea is this for an humbled ſoul, O Lord, it is not the queſtion, what good I have, but what evil thou wilt forget: It is not to finde righteous works in me, but to paſſe by the unrighteouſneſſe in me? What can ſatisfie thy ſoul, if this will not do? Is not this (as I told you) with Chryſostome, to ſtand upon a ſpring riſing higher and higher?
4. It quite overthroweth juſtifying faith: for when Chriſt and 4. Overthrows juſtifying faith.grace is overthrowne, this alſo muſt fall to the ground. There are theſe three main concurrent cauſes to our juſtification: The grace of God as the efficient, Chriſt as the meritorious, and faith as the inſtrumentall; and although one of theſe cauſes be more excellent then the other (the efficient then the inſtrumentall) yet all are equally neceſſary to that effect of juſtification. That faith doth inſtrumentally juſtifie, I here take it for granted. As for the Antinomian, who holdeth it before faith, and thinketh the argument from Infants will plainly prove it, I ſhall ſhew the contrary in its due time: onelyonly this is enough, that an inſtrumentall particle is attributed to it, By faith in his bloud, and, By faith in his Name, and, justified By faith. It is true, it's never ſaid foreign, for faith, as if there were dignity or merit in it; but foreign. Now to ſet up works is to oppoſe faith, as the Apoſtle argueth: therefore faith, as it is a work, is to be oppoſed to it ſelf, as it's an inſtrument juſtifying.
5. It quite diſcourageth a broken-hearted ſinner, taking away peace 5. Diſcourageth the broken-hearted ſinner.with God, the effect of justification, and glorying in tribulations. If you conſider Chapt. 5. of Rom. you will finde, that peace onelyonly comes this way, yea and to glory in tribulations; for, ver. 1. being juſtified by faith, we have peace with God. Alas, what patience, what repentance, what pains and religious duties can procure thee peace with God? Can that which would damne, ſave? Can that which would work woe in thee, comfort thee? Vae etiam laudabili vitae erit, ſaith Auſtin, as you heard; Woe to the moſt worthy life that is, if it ſhould be judged ſtrictly by God. And then mark the object of this peace, Peace with God. Take a Phariſee, take a morall or a formall man, he may have a great deale of peace, becauſe of his duties and good heart; yet, this is not a peace with God: ſo alſo for glorying in tribulations, how can this be? If all a mans glory were for himſelfe, would not every affliction rather break him, ſaying, This is the fruit of my ſinne?
6. It brings men into themſelves. And this is very dangerous: 6. Brings men into themſelves.A man may not only exclude Chriſt from his ſoul by groſſe ſins, but by ſelf-confidences; You are they which juſtifie your ſelves. And ſo the Jewes, they would not ſubmit to their own righteouſneſſe; ſee how afraid Paul is to be found in his own righteouſneſſe. Beza puts an emphaſis upon this word Found, implying, that Juſtice, and the Law, and ſo the wrath of God is purſuing and ſeeking after man: Where is that man that offends God, and tranſgreſſeth his Law? Where is that man that doth not pray, or heare as he ſhould doe? Now (ſaith Paul) I would not be found in mine own righteouſneſſe. And this made Luther ſay, Take heed, not only of thy ſins, but alſo of thy good duties. Now, if this were all the wine that the Antinomian would drink in Chriſts cellar, if this were all the hony that he would have in Chriſts hive, none would contradict it: but we ſhall ſhew you the dangerous inferences they make from hence, turning that which would be a rod, into a ſerpent.
7. It overthroweth the doctrine of imputation, and reckoning righteouſneſſe 7. Overthrowes the doctri…e of imputed righteouſneſſe.to us: which is ſpoken of Rom. 4. and in other places. I know how this point is vexed divers wayes; but this is enough for us: If righteouſneſſe were in us, and properly ours, what need a righteouſneſſe be reckoned and imputed to us? The Papiſt maketh imputative, and putative, and imaginary all one. Who can ſay, A lame man (ſay they) goeth right, becauſe he hath other mens ſhooes? Who can ſay, A deformed Therſites is a faire Abſalom, becauſe of borrowed beauty? But theſe are eaſily refuted by Scripture, and we ſhall ſhew you Chriſts righteouſneſſe is as really ours, as if it were inherent. They differ not in reality, but in the manner of being ours. Now, here the Antinomian and Papiſt agree in the inferences they make from this doctrine; If Chriſts righteouſneſſe be ours, then there is no ſin in us ſeen by God, then we are as righteous as Chriſt, argueth the Antinomian: and this abſurdity the Papiſts would put on us.
8. It keeps a man in a ſlaviſh ſervile way in all his duties: For, 8. Keeps a man ſlaviſh in all his duties.how muſt that man be needs toſſed up and down, which hath no other ground of peace, then the works of grace? How is the humble heart ſoon made proud? how is the heavenly heart ſoon become earthly? Now, you may ſee the Scripture ſpeaking much againſt doubting and feares; and, James 1. it is made the canker-worm, that devoureth all our duties: Therefore the Scripture doth name ſome words that doe oppoſe this Evangelicall temper of ſons; as, Be not afraid, but beleeve; ſo, Why doubted ye? the word ſignifieth to be in bivio, that a man cannot tell which wayes to take to, foreign, to be carried up and down, as meteors in the aire. Now, how can a man be bold by any thing that is his? By faith we have confidence and boldneſſe: faith is confidence, and faith works confidence; but faith, whoſe object is Chriſt, not any thing of ours: it's made the firſt word alſo we can ſpeak, when we are made ſons, to cry, Abba, Father.
9. A man may as lawfully joyne Saints or Angels in his mediation 9. Joyns a mans own graces to Chriſts mediation.with Chriſt, as graces. Why is that doctrine of making Angels and Saints mediators and interceſſors ſo odious, but becauſe it joyneth Chriſt and others together in that great work? Doſt not thou the like, when thou joyneſt thy love and grace with Chriſts obedience? The Papiſt ſaith, Let ſuch and ſuch an holy Saint ſave me; and thou ſayeſt, Let my holy love, let my holy repentance ſave me. What advantage then haſt thou, if thou cryeſt down Saints, and then makeſt thy ſelf one in a Popiſh way? Could therefore thy graces ſpeak, they would ſay as the Angel to John that would worſhip him, Worſhip thou God, worſhip thou Chriſt, put thy truſt in Chriſt; he hath only born our ſins, ſo as to take them away: and therefore, as groſſe Idolatry makes the works of God a god; ſo doth more ſubtle Idolatry make the works of Chriſt, a Chriſt.
10. It overthroweth the grace of hope. When faith is deſtroyed, 10. Overthrowes hope.then alſo hope is. This grace of hope is the great ſupport of a Chriſtian: now, if it be placed in Chriſt, and the Promiſes, it is as firme as faith; therefore ſaith the Apoſtle of hope, Rom. 5. It makes not aſhamed: but, if it were an hope in our ſelves, how often ſhould we be confounded? That is good of Auſtine, Noli ſperare de te, ſed de Deo tuo; nam ſi ſperas de te, anima tua conturbatur ad te, quia nondum invenit unde ſit ſecura de te: Do not hope in thy ſelf, but God; for if ſo, thy ſoul will never finde ground for ſecurity. It's an ignorant diſtinction among Papiſts, that they may have a certainty of hope, but not of faith in matters of ſalvation: whereas they have both the like certainty, and differ onelyonly thus: faith doth for the preſent receive the things promiſed, and hope keeps up the heart againſt all difficulties, till it come to enjoy them. Now, to have ſuch an hope as the Papiſts define, Partly coming from Gods grace, and partly from our merits, Partim è gratia Dei, and partim à meritis noſtris proveniens, muſt needs be deſtructive.
11. It taketh away the glory due to God in this great work of Juſtification. 11. Robs God of his glory.If you have not meat or drink but by God, ſhall you have pardon of ſin without him? Abraham beleeved, and gave God glory: We are apt to account beleeving no glory to God; but could we mortifie our corruptions more and more, could we exhauſt and ſpend our ſelves, yet this is no more to give glory to God, then when we beleeve. Now, it is good to poſſeſſe Chriſtians with this principle, To beleeve in Chriſt, is to give glory to Christ: we naturally would think, to go far on pilgrimages, to macerate our bodies, were likelier wayes for our Salvation; but this would be mans glory more then Gods glory: Therefore how did that wretched Monk, dying, blaſphemouſly ſay, Redde mihi aeternam vitam, quam debes, Pay me eternall life, which thou oweſt?
12. It maketh ſin, and the firſt Adam more and greater for condemnation, 12. Makes more in ſin to damne, then in Chriſt to ſave.then Chriſt for ſalvation. Now the Apoſtle, Rom. 5. makes the oppoſition, and ſheweth, that the gift is far above the tranſgreſſion: Therefore take thy ſins in all the aggravations of them, there is not more in them to damne, then in Chriſt to ſave. Why ſhould ſin be an heavie ſin, a great ſin, and Chriſt not alſo a wonderfull ſaving Chriſt? When we ſay, The guilt of ſin is infinite, that is, onelyonly infinite objectivè; but now Chriſts merits and obedience are infinite meritoriè: they have from the dignity of the perſon an infinite worth in them; and therefore, as ſin is exceeding ſinfull, ſo let Chriſt be an exceeding Chriſt, and grace exceeding grace.
13. It overthroweth the true doctrine of ſanctification: which declareth 13. Overthrowes the doctrine of ſanctification.it to be inchoate, and imperfect; that our faith hath much unbelief in it, our beſt gold much droſſe, our wine much water. It is true, both the Papiſts and the Antinomian agree in this errour, that becauſe ſin is covered, therefore there can be no ſin ſeen in the godly; that the ſoul in this life is without ſpot and wrinkle: but they doe it upon different grounds; whereas Paul, Rom. 7. doth abundantly deſtroy that principle. How blaſphemous is that direction of the Papiſts to men dying, who are to pray thus: O Lord, joyn my obedience with all the ſuffrings of Chriſt for me, Conjunge (Domine) obſequium meum cum omnibus quae Christus paſſus est pro me? And how abſurd is that doctrine, Si bona opera ſunt magis bona, quàm mala opera mala, fortiùs merentur vitam aeternam?
14. It taketh away the true doctrine of the Law, as if that were 14. Takes away the doctrine of the Law.poſſible to be kept: For, works could not juſtifie us, unleſſe they were anſwerable to that righteouſneſſe which God commands; but Rom. 3. that which was impoſſible for the Law, Chriſt hath fulfilled in us.
15. It overthroweth the conſideration of a man, while he is juſtified: 15. Overthroweth the conſideration of man while he is juſtified.For, they look upon him as godly, but the Scripture as ungodly; Rom. 4. who juſtifieth the ungodly. Some by [ungodly,] meane any prophane man, whereas it is rather one that is not perfectly godly; for Abraham is here made the ungodly perſon: I know, it is explained otherwiſe; but, certainly this is moſt genuine.
Uſe 1. Of Inſtruction. How uncharitably and falſly many men charge it generally upon our godly Miniſters, that they are nothing but Juſtitiaries, and Legall Preachers? For, do not all ſound and godly Miniſters hold forth this Chriſt, this righteouſneſſe, this way of juſtification? Do not all our Proteſtant authours maintain this truth, as that which diſcerneth us from Heathens, Jewes, Papiſts, and others in the world? May not theſe things be heard in our Sermons daily?
Uſe 2. It is not every kind of denying the Law, and ſetting up of Chriſt and Grace, is preſently Antinomianiſme. Luther, writing upon Geneſis, handling that ſin of Adam, in eating of the forbidden fruit, ſpeaketh of a Fanatique, as he calls him, that denyed Adam could ſinne, becauſe the Law is not given to the righteous. Now, ſaith Bellarmine, this is an argument ſatis aptè deductum ex principiis Lutheranorum, becauſe they deny the Law to a righteous man. Here you ſee he chargeth Antinomianiſme upon Luther; but of theſe things more hereafter.
Uſe 3. To take heed of uſing the Law for our juſtification. It's an unwarranted way; you cannot finde comfort there: Therefore let Chriſt be made the matter of your righteouſneſſe and comfort more then he hath been. You know, the poſts that were not ſprinkled with bloud, were ſure to be deſtroyed; and ſo are all thoſe perſons and duties, that have not Chriſt upon them. Chriſt is the propitiation, and the Hebrew word foreign, uſed for covering, and propitiating of ſinne, is Geneſ. 6. uſed of the pitch or plaiſter, whereby the wood of the Ark was ſo faſtened, that no water could get in: and it doth well reſemble the atonement made by Chriſt, whereby we are ſo covered, that the waters of Gods wrath cannot enter upon us. And do not think, to beleeve in Chriſt, a contemptible and unlikely way; for, it is not, becauſe of the dignitie of faith, but by Chriſt. You ſee the Hyſſop (or whatſoever it was) which did ſprinkle the bloud, was a contemptible herb, yet the inſtrument to repreſent great deliverance.