A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 28
LECTVRE XXVIII.
ROM. 10. 4.
For Chriſt is the end of the Law for righteouſneſs to every one that beleeveth.
AS the Phyſitian, (ſaith Peter Martyr) who intends to give ſtrong phyſick which may expell noxious humours in the diſeaſed body, doth prepare the body firſt by ſome potions to make it fluid and fit for operation: ſo Paul, being ſharply to accuſe the Jews, and to drive them out of their ſelfe righteouſneſs, doth manifeſt his love to them, ſugaring the bitter pill that they might ſwallow it with more delight, And this his love is manifeſted, partly by his expreſſion [brethren,] partly by his affections and prayers [my hearts deſire and prayer.] The occaſion of this his affection is the zeale that they have for God, but in a wrong way: As the skillfull husbandman, that ſeeth a piece of ground full of weeds, and brambles, wiſheth he had that ground, which by culture and tillage would be made very fruitfull. Amo unde amputem, ſaid the Orator, I love the wit that needs ſome pruning. The luxuriancie is a ſigne of fertility.
This zeale was not a good zeale, partly becauſe it wanted knowledge, and therefore was like Sampſon without his eyes: Zeal that either wants knowledge, or puffs up, no good zeale.partly becauſe it made them proud, which the Apoſtle fully expreſſeth in two particulars: 1, They ſought to eſtabliſh their owne righteouſneſs. They ſought, this did imply their willfull pride and arrogancy, and to eſtabliſh, which ſuppoſeth their righteouſneſs was weak and infirme, ready to fall to the ground: but they would ſet it up for all that, as the Philiſtims would their Dagon, though he was tumbled downe before the Ark. 2. The Apoſtle expreſſeth it ſignally, when he ſaith, They ſubmitted not themſelves to the righteouſneſs of God; In the originall, They were not ſubmitted, in the paſſive ſignification, which ſtill ſuppoſeth the great arrogancy that is in a man naturally, being unwilling to deny his owne righteouſneſs, and to take Chriſt for all. This being ſo, take notice by the way of a foule errour of the Antinomian, who denying aſſurance and comfort by ſignes of grace, laboureth to prove, that an unregenerate man may have univerſall obedience, and ſincere obedience, bringing this inſtance of the Jews for ſincere obedience.
But ſincerity may be taken two waies: Firſt, as it oppoſeth Sincerity taken two waies.groſs hypocriſie, and ſo indeed the Jews zeale was not hypocriticall, becauſe they did not goe againſt their conſcience: or, Secondly, it may be taken as it oppoſeth the truth of grace, and ſo the Jews zeale was not a true gracious zeale for the reaſons above named. Now my Text, that is given as a reaſon, why the Jews did look to their owne righteouſneſs, & not that of Gods, becauſe they neglected Chriſt, who is here ſaid to be the end of the Law for righteouſneſs. The word foreign doth ſometime ſignifie, The word foreign what it ſignifieth.the extreme and laſt end of a thing: Thus Mark. 13. 7. The end is not yet; ſo thoſe who are againſt the calling of the nation of the Jews, bring that place, 1 Theſ. 2. ver. 16. Wrath is come upon them foreign, as if there were no mercy to be expected. But this may admit of another expoſition. Sometimes the word is uſed for perfection and fullfilling of a thing, acording to the word foreign, Rom. 2. 27. Shall not uncircumciſion, foreign if it fullfill the Law? So James 2. 8. If you fullfill the royall Law. In this ſenſe Ariſtotle called the ſoul foreign as that which did perfect: And the ſacrifices before marriage, which was the conſummation of that neer bond, or becauſe of the coſt then beſtowed, were called foreign. Eraſmus takes it in this ſenſe here, and doth tranſlate it perfection: for which Beza doth reprove him, ſaying, he doth not remember that the word is ſo uſed any where. But that place, 1 Tim. 7. 5. The end of the commandment is charity, may ſeem to confirme this ſenſe; for, certainly, that phraſe is no more then that in another place, Love is foreign, the fulfilling of the Law. Therefore I think, this is a great part of the meaning here, Chriſt is the end, that is, the perfection, the fulneſs of the Law. Yet, I ſhall take in alſo the end of intention, or a ſcope, unto which the Law-giver aimed when he gave the Law: and this will be ſhewed in the particulars; The doctrine is, That Chriſt is the end of the Law for righteouſneſs to every beleever.
For the opening of this conſider, 1. That an end may be taken either for that of conſumption and abolition; or for that of perfection and confirming: Finis interficiens, and finis perficiens, as Auſtine called it. Now, in the former ſenſe, Chriſt was the end of the Ceremoniall Law: the end aboliſhing; although that was alſo an end of perfection to them: and ſo ſome underſtand it of the Ceremoniall Law, & the Propheſies: They all ſhadowed out Chriſt, and ended in him. And this indeed is a truth, but it is not pertinent to the ſcope of the Apoſtle, who ſpeaketh of ſuch a Law, that the Jews expected righteouſneſs by in the performing of it; which muſt be the Morall Law only.
Now, when we ſpeak of the Morall Law, having Chriſt for the end of it, then in the ſecond place that may be conſidered two wayes.
1. Either rigidly, and in an abſtracted conſideration from the adminiſtration The Law, as it is conſidered rigidly, and in the abſtract, ſo Chriſt is not the end thereof, unleſs it be by accident.of it, as it doth require perfect obedience, and condemning thoſe that have it not: now in this ſenſe Chriſt cannot be the ſcope, or end of the Law, but it is meerly by accident, & occaſionall, that a ſoul abaſed and condemned by the Law doth ſeek out for a Chriſt: only you muſt know, that the Law even ſo taken doth not exclude a Chriſt. It requireth indeed a perfect righteouſneſs of our own; yet if we bring the righteouſneſs of a ſurety, though this be not commanded by the Law, yet it is not againſt the Law, or excluded by it; otherwiſe it would have been unjuſtice in God to have accepted of Chriſt our ſurety for us.
2. Or elſe the Law may be taken in a more large way for the adminiſtration of it by Moſes, in all the particulars of it; and thus As the Law is taken largely for the adminiſtration of it by Moſes, ſo Chriſt was intended directly.Chriſt was intended directly, and not by accident; that is, God when he gave the Law to the people of Iſrael, did intend that the ſenſe of their impoſſibility to keep it, and infinite danger accrewing thereby to them, ſhould make them deſire and ſeek out for Chriſt: which the Jews generally not underſtanding, or neglecting, did thereby, like Adam, go to make fig-leaves for their covering of their nakedneſs, their empty, externall obedience.
According to this purpoſe Aquinas hath a good diſtinction about an end; That an end is two-fold: Either ſuch, to which a thing doth naturally incline of it ſelf: Or ſecondly, that which becometh an end, by the meere appointment and ordination of ſome Agent. Now the end of the Law, to which naturally it inclineth, is eternall life to be obtained by a perfect righteouſneſs in us; but the inſtituted and appointed end, which God the Lawgiver made in the promulgation of it, was the Lord Chriſt: So that, whatſoever the Law commanded, promiſed, or threatned, it was to ſtir up the Iſraelites unto Chriſt. They were not to reſt in thoſe precepts or duties, but to go on to Chriſt; ſo that a beleever was not to take joy with any thing in the Law till he came to Chriſt, and when he had found him, he was to ſeek no further, but to abide there. Now this indeed was a very difficult duty, becauſe every man naturally would be his own Chriſt, and Saviour. And what is the reaſon, that under the Goſpel belevers are ſtill ſo hardly perſwaded to reſt only on Chriſt for righteouſneſs, but becauſe of that ſecret ſelfe dependance, within them.
Having premiſed theſe things, I come to ſhew how Chriſt is Chriſt is the end of intention in the diſpenſation of the Law.the end of the Law taken largely in the miniſtry of Moſes. And in the firſt place, Chriſt was the ſcope and end of intention: God by giving ſo holy a Law requiring ſuch perfect obedience, would thereby humble and debaſe the Iſraelites; ſo that thereby they ſhould the more earneſtly fly unto Chriſt, even as the Iſraelite, ſtung by a ſerpent, would preſently caſt his eyes upon the braſen Serpent. It is true, Chriſt was more obſcurely and darkly held forth there; yet not ſo, but that it was a duty to ſearch out for Chriſt in all thoſe adminiſtrations. And this you have fully ſet forth in that allegory which Paul maketh 2 Corinth. 3. 7. I ſhall explain that place, becauſe it may be wreſted 2 Cot. 3. 7. opened.by the Antinomian; as if, becauſe that kinde of miniſtery which was by Moſes, was to be done away and evacuated, therefore The miniſtery of the Goſpel more excellent then that of the Law in three reſpects.the preaching of the Law was alſo to be abrogated: but that is far from the Apoſtles ſcope; for the Apoſtle his intent there is to ſhew the excellency of the miniſtery of the Goſpel above that of the Law, and that in three reſpects.
1. In regard one is the miniſtery of death and condemnation, the 1. Becauſe it is the miniſtery of life and righteouſneſs, the Law of death and condemnation,other of life and righteouſneſs Therefore the one is called Letter, and the other Spirit. Now this you muſt underſtand warily, taking the Law nakedly, and in it ſelf, without the Spirit of God, and the Goſpel with the Spirit; for, as Beza well obſerveth, if you take the Goſpel without Gods Spirit, that alſo is the miniſtration of death, becauſe it is as impoſſible for us to beleeve, as it is to obey the Law by our own power: only life and ſpirit is attributed to the Goſpel, and not to the Law; becauſe Chriſt, who is the author of the Goſpel is the fountain of life; and when any good is wrought by the Law, it cometh from the ſpirit of Chriſt.
The ſecond excellency is in regard of continuance and duration. The miniſtery of Moſes was to be made void and aboliſhed; which 2. Becauſe of its duration, it being to abide alwayes, but the miniſtery of Moſes to be aboliſhed.is to be underſtood of that Jewiſh pedagogy, not of every part of it; for the Morall, as given by Moſes, doth ſtill oblige us Chriſtians, as hath been already proved: but the miniſtery of the Goſpel is to abide alwaies; that is, there is no new miniſtery to ſucceed that of the Goſpel; although in heaven all ſhall ceaſe.
The third difference is in regard of glory: God cauſed ſome materiall glory to ſhine upon Moſes, while he gave the Law, hereby to procure 3. Becauſe the glory that cometh by the Goſpel is ſpirituall, that which ſhone upon Moſes but materiall.the greater authority and majeſty to the Law; but that glory which cometh by the Goſpel is ſpirituall, and far more tranſcendent, bringing us at laſt into eternall glory. So that the former glory ſeemeth to be nothing in compariſon of this: Even as the light of a candle or torch ſeemeth to be nothing (ſaith Theophylact) when the light of the Sun ariſeth. Now the Apoſtle, handling theſe things doth occaſionally open an allegory, which had not Paul by the Spirit of God found out, we neither could, or ought to hauehave done it. And the conſideration of that, will ſerve much for my preſent matter. I know divers men have divers thoughts about expoſition of this place; ſo that there ſeemeth to be a vail upon the Text, as well as upon Moſes his face: But I ſhall plainly underſtand it thus; Moſes his face What ſignified by the ſhining of Moſes his face.ſhining when he was with God, and coming from him, doth ſignifie the glory and excellency of the Law, as in reſpect of Gods counſells and intentions; for although the Law did ſeem to hold out nothing but temporall mercies, devoid of Chriſt and heaven, yet, as in reſpect of Gods intention, it was far otherwiſe. Now ſaith the Apoſtle, The Jews were not able to fix their eyes upon this glory; that is, the carnall Iſraelites did not behold Chriſt in the miniſtery of Moſes, becauſe a vail is upon their hearts. The Apoſtle makes the vail upon Moſes to be a type of the blindneſs and hardneſs of heart in the Iſraelite: ſo that, as the vail upon Moſes covered the glory of his face, ſo the vail of blindneſs and ſtupidity, upon the heart of the Jews doth hinder them from the glory of the Law, which was Chriſt. And that this is ſo, doth appeare viz. where the Iſraelite is denied to look ſtedfaſtly, foreign (the word in my Text) to the end of that miniſtery, which was to be aboliſhed, and that end was Chriſt: ſo that this Text doth fully prove my intent, which is, that Chriſt was in ſome meaſure a glorious object in the adminiſtration of the Law, but the vail upon the Iſraelites heart hindered the ſight of it. Now (ſaith Paul) when it ſhall turn (as we tranſlate, or rather when they ſhall turn, for the word foreign is obſerved to be uſed alwayes of perſons, and though the word be in the ſingular number in the originall, yet, according to the cuſtome of Scripture, it may be underſtood plurally, becauſe he ſpeaks of a collective body:) When, ſaith the Text, this turning ſhall be, the vail ſhall be taken away: or rather, as Camero well obſerveth in the preſent tenſe, It is taken away: for you cannot conceive that the Jews ſhall be firſt turned unto God, and the vail afterwards to be taken away; but they both are together. I will give another inſtance, that Chriſt was the end of intention or aime in the diſpenſation of the Law, from Galat. 3. 23, 24. We were kept under the Law, till Faith came: Wherefore the Law was our School-maſter, to bring us unto Chriſt. In which words, not the Morall Law ſimply taken, but the whole diſpenſation of the Jews, is compared to the inſtruction of a School maſter. Now, as a School-maſter doth not only beat or correct, but teach alſo and direct: Thus the Law did not only ſeverely curb and keep from ſin, but did alſo teach Chriſt. Hence we are ſaid to be kept under the Law; which although ſome make an expreſſion from the ſtrict keeping and watching which ſouldiers in a garriſon uſe to make, yet a learned man makes it to denote the duty of a School maſter, as one who is to give an account of ſuch committed to his charge: In which ſenſe Cain ſaid, Am I my brothers keeper? The Law then as a School-maſter did not only threaten and curſe, or, like the Egyptian taskmaſters, beat and ſtrike, becauſe the work was not done, but did ſhew where power and help was to be had, viz. from Chriſt only.
In the ſecond place Chriſt is the end of perfection to the Law: for, 2. Chriſt is the end of perfection to the Law.the end of the Law being to juſtifie, and to bring to eternall life, this could not be attained by our own power and induſtry; not by any defect of the Law, but by reaſon of our infirmity. Therefore Chriſt he hath brought about this intent of the Law, that we ſhould be juſtified, and have life. If the end of humane laws be to make good and honeſt men, much rather is the end of the Morall Law appointed by God himſelf: But the Law is ſo far from making us good, as that it worketh in us all evill, which effect of the Law in himſelf the Apoſtle acknowledgeth: ſo that as good food and nouriſhment received by a diſeaſed ſtomack, doth increaſe the diſeaſe more, according to that rule, Corpora impura, quantò magis nutrias, deteriora reddis; thus it is in every man by nature: The Law, which is for holineſs and life, becometh to cauſe ſin and death. Chriſt therefore, that the Law may have its end, he taketh our nature upon him, that the righteouſneſs of the Law might be fulfilled in us,
3. Chriſt is the end of perfection of the Law, in that the meere 3. Chriſt is the end of perfection of the Law, in vouchſafing us his Spirit, that we may obey it.knowledge of the Law, with the externall obedience only to it; was not availeable to any benefit. Therefore Chriſt vouchſafeth his holy ſpirit unto us, regenerating of us, whereby we come in part to obey the Law of God: So that the people of God have a righteouſneſs or holineſs of works but it is imperfect, and ſo not enabling us to juſtification; and in this ſenſe it is, that the people of God are ſaid to keep Gods commandements. So then, whereas our condition was ſo by ſin, that we were neither able non willing to obey the Law of God in the leaſt degree, Chriſt doth give us grace, and cureth us ſo far, that we are ſaid to walk in his Law. Now herein was the great miſtake of the Jews, they gloried and boaſted of the Law, but how? Of the knowledge of it, and externall obſervation, without looking to Chriſt; and this was to glory in the ſhadow without the ſubſtance.
4. Chriſt is the end of perfection of the Law, in that his righteouſneſs 4. Chriſt is the end of perfection of the Law, in that his obedience to it is made curs.and obedience unto the Law, is made ours, and ſo in him, as our ſurety we fulfill the Law. I know this aſſertion hath many learned and godly adverſaries, but as far as I can ſee yet, the Scripture ſeemeth to hold it forth, Rom. 5. There is a parallel made of the firſt Adam and his off ſpring, with Chriſt the ſecond Adam and his ſeed; and the Apoſtle proveth, that we are made righteous by Chriſt, as ſinners in him, which was partly by imputation, ſo, 2 Corinth. 5. ult. as Chriſt is made our ſin by imputation, ſo we his righteouſneſs. So Rom. 8. 3, 4. That which was impoſſible to the Law—God ſent his Son that the righteouſneſs of the Law might be fulfilled in us, who walk not after the fleſh, but after the Spirit. I know there are anſwers made to theſe places, but the proper diſcuſſion of them will be in the handling of juſtification: only here is an obvious Objection, If the righteouſneſs Object.of Chriſt be made ours, ſo that we may be ſaid to fulfill the Law, then we are ſtill juſtified by a covenant of works, and ſo there is no new covenant of grace. I anſwer, Learned men, as Beza A…ſw.and Perkins, have affirmed, that we obtaine eternall life according to that rule, Doe this and live, becauſe of Chriſts fulfilling the Law as our ſurety; for the imputation of it doth not make it ceaſe to be our real righteouſneſs, though it be not our inherent righteouſneſs. But I ſee not why we need grant the conſequence, [viz. Becauſe Chriſts fulfilling of the Law is made ours therefore we have eternall life by the Law:] and the reaſon is, becauſe this righteouſneſs of Chriſts is not ours by working, but, by beleeving. Now the Law in that command, Do this and live, did require our perſonall working and righteouſneſs; ſo that we cannot be ſaid to have ſalvation by that rule, becauſe it is not the righteouſneſs which we in perſon have wrought: and this will fully appear, if you conſider in the next place the ſubject to whom Chriſt is made righteouſneſs, and that is to him that The bel…ever is the ſubject to whom Chriſt is made righteouſneſs.beleeveth: he doth not ſay, to him that worketh, ſo that we have not eternall life by our Do this, but by beleeving, or reſting upon Chriſt his Do this. And this phraſe doth plainly exclude Stapletons, and other Papiſts obſervations on this place, as if the righteouſneſs by faith, or of Chriſt, were the ſame in kinde with the righteouſneſs of works, differing only gradually, as an infant, and a grown man; for, if ſo, the Apoſtle would have ſaid working, and not beleeving. It is a great skill in Divinity to amplifie this righteouſneſs of faith without works, ſo as neither the Papiſt, or the Antinomian may incourage themſelves thereby: but of that in ſome other place. As you take notice of the ſubject [Beleever] ſo the univerſality, every one, which doth take in both Jew and Gentile: Therefore the Jew could not, or ought not to think that thoſe externall Rites and obſervations could bring them to a true righteouſneſs.
Laſtly, conſider in the Text, for what end Chriſt is thus the Righteouſneſs is the end for which Chriſt is thus the perfection of the Law.perfection of the Law; and that is for righteouſneſs. The proper ſeat of handling this is in the doctrine of Juſtification, only let me briefly anſwer a Queſtion made by ſome, Whether the righteouſneſs of faith, or that we have by Chriſt, be the ſame in nature with the righteouſneſs of works and of the Law? Stapleton ſaith, They muſt needs be one, becauſe the Law will direct to no other righteouſneſs then that of its own. It it true, the Law ſtrictly taken, will not properly and per ſe direct to any righteouſneſs, but that which the Law requireth; yet by accident, and indirectly it may: yea, as it was given by Moſes, it did directly and properly intend Chriſt, though not primarily, as ſome think; but finding us unable to attain to its own righteouſneſs, did then lead us unto Chriſt: Yet theſe two righteouſneſſes are divers, rather then contrary, (unleſs in reſpect of juſtification, and ſo indeed its impoſſible to be juſtified by both thoſe waies) otherwiſe they are both together in the ſame ſubject, yea a righteouſneſs of faith doth neceſſarily draw along with it in the ſame ſubject a righteouſneſs of works, though it be imperfect and ſo inſufficient to juſtifie.
Uſe. Is Chriſt the end of the Law for righteouſneſs? Then The beleever hath great cauſe to bleſs God, for providing ſuch a righteouſneſs for him.let the beleever bleſs and praiſe God for providing a righteouſneſs, and ſuch a righteouſneſs for him. How deſtitute and naked was thy condition? Had juſtice taken thee by the throat, and bid thee pay what thou oweſt, thou couldſt not have returned that anſwer, Let me alone, and I will pay thee all. Neither Angels nor men could provide this righteouſneſs for thee. Doſt thou thank God for providing clothes for thy body, food for thy belly, an houſe for habitation? Oh, above all thanke him that he hath provided a righteouſneſs for thy ſoul. Thou troubled ſoul becauſe of ſin, thou thinkeſt with thy ſelfe, Oh if I had no ſin, if I were guilty of no corruption, how well were it! O ye glorious Angels and Saints, ye are happy, becauſe ye have a righteouſneſs! Why doeſt thou not conſider, that God hath found out for thee, even for thee, in this world, a righteouſneſs, whereby thou art accepted of him?
Again conſider it is ſuch a righteouſneſs that ſatisfieth and pleaſeth God. Thy holineſs cannot content him for juſtification, but that of Chriſt can. As the light of the Stars and Moon cannot diſpell totally the darkneſs of the night, only the light of the Sun can do that.