Exposition of Romans 4, Exposition · Verse 15
VERS. 15.
Proceed we in the Text: Becauſe the law worketh wratht for where no Law is, there is no tranſgreſſion.
The Scope THis verſe tends to confirmation of the Apoſtles Conſequence: If they which are of the Law be Heirs; then, is the promiſe of none effect, that is, ſalvation promiſed can never be obtained: How follows the argument? The Apoſtle ſhews us, by ſending us to conſider the effect, or work of the Law, ſuch as it hath in all men, ſince the fall: The Law cauſeth wrath: Ergò, it fruſtrates the promiſe to all that cleave thereto for juſtification: And this Antecedent hath proof from another effect of the Law, betwixt which, and wrath, the connexion is inſeparable, to wit, tranſgreſſion; it cauſeth tranſgreſſion; Ergò, wrath. This the context.
Senſe For the ſenſe, view we a little the particulars: they are principally two. 1. The effect of the Law. 2. The manner, how it produceth his effect.
The effect of the Law is wrath; whether Gods, or mans? Mans, ſaith Sasbout, alledging to that purpoſe the judgement of Auguſtin: neither diſſent ſome of our own Divines.Illyricus.
And if any ask How? They anſwer, by urging things upon the conſcience as duties, from which our vitious nature is moſt abhorrent; as alſo, by ſhewing how odious all a mans beſt actions, yea his whole nature is; and adjudging him to hel for his ſins: againſt thoſe acts of the Law, how doth mans vitious and proud nature ſtorm? that not without cauſe have learned interpreters thus expounded.
But fitlier to the Apoſtles purpoſe, it is expounded of the wrath of God, that is, of the puniſhments which for tranſgreſſion, God is in his wrath ready to execute. Now if any demand, How the Law ſhould have this effect? Not of it ſelf, as if it were originally deſtined to ſubject man to puniſhment; but by accident, and occaſionally onelyonly in reſpect of our diſobedience; which ſith it is by means of corrupt nature inevitable, as inevitably doth the Law adjudge us to puniſhment, as our vitious nature forceth us to rebellion.
This is the ſenſe of the firſt clauſe.
It alſo hath its proof: The Law cauſeth wrath, for it cauſeth trangreſsion, betwixt which and Gods wrath the connexion is inſeparable: How, we ſhall hear by and by; if we ſhall firſt view the manner of the Apoſtles reaſoning. It is thus, as moſt conceive, A contrario ſenſu: Where is no Law, there is no tranſgreſſion; therefore where the Law is there is transgreſſion. But what if we conceive the Apoſtle to reaſon à ſignis; Where is no Law, there is no tranſgreſſion; an apparent ſigne that is, that by means of the Law transgreſſion followeth: take away the Law, there is no transgreſſion; therefore apparent, that by putting the Law we put transgreſſion.
See we how; how comes it, that the Law draws with it ſo unavoidably transgreſſion? ſith it forbids, and threatens diſobedience; enjoyns and crowns obedience? Anſw. Not of it ſelf; but by accident, through the corruption of nature: ut ſuprâ.
In man corrupted, the Law hath a double advantage to further tranſgreſſion: 1. Becauſe by it corruption is provoked to be the more ſinfull; as in men unregenerate, Rom. 7.5, 13. 2. Through impotencie and weakneſs that remains in nature even reformed, to perform that obedience which the Law requires, in that manner it requires it; Rom. 8.3.
Some other explanations might be annexed, as this; Every ſin is therefore ſin, becauſe it violates ſome Law; take away all Law, thou takeſt away all ſin; for ſin eſſentially preſuppoſeth ſome preſcription of Law violated. Had not God by his Commandment, forbidden Adam the eating of the fruit it had been no ſin in him to eat it: This is a truth, but not all t… Apoſtle here intends; whoſe purpoſe is, to ſhew, not ſ… much the neceſſity of a Law to the being of ſin; as the neceſſary ſequel and exſiſtence of ſin in man ſince the fall, by occaſion of the Law.
Obſerv The point then obſervable is this; That the law is ſo far from reſtoring us to Gods favour that it occaſioneth his wrath; ſo far from juſtifying, that it condemns; ſo far from being means of righteouſneſs, that it occaſioneth tranſgreſſion Hence called the Miniſtry of condemnation, and death, 2 Cor. 3.7. and the very ſtrength and vigour of ſin, 1 Cor. 15, 56. That not without cauſe, ſaid Luther though therefore traduced by Papiſts; the law alwayes accuſeth, terrifieth, condemneth: The ſeverall branches will be evident if we ſhall clear the laſt only; and ſhew, how inevitably it draws after it tranſgreſſion in all the poſterity of Adam: That maſs, let us conceive, to admit this diſtinction; part of it is meerly naturall, ſuch only as it is derived from Adam; part ſanctified, and purged in a meaſure by the Holy Ghoſt: For that meerly naturall, it is confeſſed by adverſaries, it is ſo meerly rebellious againſt the law, that the more it is reſtrained, the more it rebells: things prohibited therefore the more affected, becauſe prohibited, confer, Rom. 7. & 8. The main queſtion is, touching thoſe of Adams poſterity, that are by grace renewed; whether in theſe alſo the law puts a neceſſity of tranſgreſſing? Now, howſoever we acknowledg, that grace ſo far prevails againſt nature, that there is ſomething in every man regenerate, ſo far from fretting againſt the law, that it findes a kinde of complacentia, and delight in the laws preſcripts Rom. 7.22. Yet, 1. Neither are we ſo wholly purged by grace; but that there ſtill remains in us, part of that carnall wiſdome, that is not nor can be ſubject to the law, Rom. 8.7. There ſtill is a law in the members, rebelling againſt the law of the minde Rom. 7.23. And, 2. Though it were granted, we are wholly freed from enmity to the law, yet are we not wholly delivered from frailty in obedience; in which laſt reſpect at leaſt, ſinning even in men regenerate, is occaſioned by the law inevitably, in reſpect of the event: Let us yield then, ex abuntdnti, that tranſgreſſion is not in Gods Children cauſed, ex fremitu; yet (I hope) it is occaſioned, ex infirmitate, by frailty: And though Gods Children ſin not, out of fury; yet ſin they out of impotency: Beſides the texts now alledged, compare we the perfection of the righteouſneſs, which the law requires, with the perfection of that holineſs grace worketh; and we ſhall not chuſe but acknowledg, that howſoever out of another principall; yet ſin is by the law occaſioned infallably, in the Children of God ſo long as they live here, in the ſpirituall warfare; ſee Rom. 7.
For clearing of this point, ſith thereon turns the whole controverſie: It ſhall not be amiſs to handle that controverſie: Whether the righteouſneſs performed in the law to juſtification, fall within compaſs of our power to perform, ſo long as we live in this world? Or, whether all tranſgreſſion of the law, may be, by any ſtrength of grace here attained, avoided? In this queſtion, the opinions are three. Firſt, That of Pelagians, condemned long ſince, to the pit of hell: The law they ſay, is poſſible to nature; If a man would ſtrive with his naturall abilities to the utmoſt, he might perfectly fulfill the law, without any aſſiſtance of grace ſupernaturall: And, the only reaſon, why men fail in legall obedience, is, becauſe they want will: Touching this, though I refer the Reader to what was long ago written pithylie, and truly, by S. Auguſtine, Hierome, and others: only remember we, what Paul, that had more then nature, profeſſeth of himſelf; To will is preſent, but I finde not power to perform, Rom. 7.18. He failed in obedience; not for that he wanted will, but becauſe he lacked ſtrength: And leaſt any ſhould think it was his perſonall weakneſs; he ſhewes the ſame impotency to be in all Gods Children, even after regeneration, Gal. 5.17.
S. Auguſtine, S. Auguſt. de peccat. merit. & Remiſſ. lib. 2. cap. 17.ex abundanti, yields to Pelagius, that we may keep the law, ſi volumus; but the Hypotheſis, ſaith he, is impoſſible; We cannot (will) to make good the obedience of the law: His reaſons are; becauſe impediments unavoidable the will hath alwayes clogging it, in this life; 1. Ignorance. 2. Infirmity: And ſometimes our wills are not moved to do what the law preſcribes; quia latet quod juſtum eſt; ſometimes, quia minus delectat: From both theſe who can ſay, he is, or can be free, during ſtate of this life?
Second opinion is that of Papiſts; The Law is poſſible, yea eaſie, though not to Nature, yet to Grace: and anathama to him, that ſhall ſay, the Commandments of God are impoſſible to a man, in ſtate of Grace.
The judgement of our Churches ſtands thus: obedience to the Law is thus diſtinguiſhed; there is an inchoate obedience, ſtanding. 1. In love of the Law. 2. Deſire. 3. Purpoſe. 4. Endeavour to obey. 5. Some meaſure of actuall performance. 6. Grief for imperfections: this is poſſible to every regenerate child of God.
There is alſo perfect, and complete obedience, which anſwers exactly to the rigour of the Law, for matter, manner, meaſure of performance: of this is the queſtion; and hereof teach we, that by no meaſure of grace here given, it can poſſibly be attained.
See we therefore the terms. 1. What that obedience is, which the Law requires. 2. What meaſure of grace it is, that God, in this life, gives to his children.
The juſtice of the law, in Bernards terms, muſt thus be qualified. 1. It muſt be Recta, according to rule, ſo that all that is preſcribed, and onelyonly what is preſcribed, muſt be done. 2. It muſt be Pura, free from blemiſh in manner and meaſure of performance. 3. Firma, ſteady for continuance, without any the leaſt intermiſſion, and interruption: And this explanation hath ground, Gal. 3.10. Where, the law curſeth to hell every man that continues not in all things, written in the book of the law to do them.
In Hieroms term, ſomewhat unuſuall, but ſignificant, the law requires to righteouſneſs, Impeccantiam, that is, Freedome from all ſinne; not onelyonly that, which he calls foreign, Enormity, but foreign, Infirmity; and that explanation hath ground, Rom. 6.23. becauſe the wages of every ſinne, more or leſs, is death. According to the Apoſtles explication: The righteouſneſs of the law muſt be 1. Univerſall Gal. 3.10. ſo that no duty, nor branch of duty, in any Commandment, may be omitted; No ſinne, nor degree of ſin, againſt any precept, may be incurred. 2. As the law is ſpirituall, Rom. 7.14. ſo preſcribes it ſpirituall obedience; not onelyonly binding the outward man to good behaviour; but reaching to the very thoughts, and affections, and ordering them; ſo that, though it were poſſible for a man, to omit no outward act of duty enjoyned; to incurre no outward act of ſin forbidden; yet evil purpoſes, deſires, yea thoughts of evil approved; yea, if they ariſe from that inward principle, Concupiſcence, unapproved, diſable us from being juſtified by the Law: For, the tenour thereof runs thus, Love the Lord with all thy ſoul, with all thy thought, &c. This meaſure of obedience we teach, S. Auguſt. de peccat. merit. & Remiſſ. l. 2. c. 6. &c.not onelyonly as Auguſtine that it never yet fell into any man, in this life, nor, in likelihood, ſhall be attained; but that it is impoſſible, to be reached unto: That that term offend not, know we, that though all things are poſſible unto God, nothing hard unto Him; yet that infinite, and boundleſs power of God admits a double limit. 1. His nature; hence ſaid the Apoſtle, God cannot lie, and, it is impoſſible, that God ſhould lie, Heb. 6.18. or denie himſelf, 2 Tim. 2.13. Theſe, and the like defects being ſo repugnant to his nature, that if they were incident into Him, he might ceaſe to be God. 2. Beſides his nature, his will, and ordinance further reſtrains his power in reſpect of the executions thereof; whereby it comes to paſs, that of many things agreeing well with his nature; yet, ſuppoſing his peremptory ordinance, and decree to the contrary; we may ſay, They are impoſſible: For example, It was poſſible for God to have ſaved his children, by ſome other means, then the death of his ſonne; but ſuppoſing his ordinance, determining this; we ſay, without blaſphemy, it is impoſſible, that any ſhould be ſaved by any other mean, then the death of Chriſt, Acts 4.12. So, though we confeſs, it had been poſsible for the Lord, to have given his children Grace, fully proportionate to the obedience of the Law; yet conſidering his Will to the contrary, we ſay, it is impoſsible, that by meaſure of grace here given, to make good perfection of legal juſtice. That meaſure Paul thus expreſſeth; we have primitias, the firſt-fruits, Rom. 8.23. and arrham ſpiritus, The earneſt of the ſpirit only, 2 Cor. 1.22. A meaſure of renovation that grows, 2 Cor. 4.16. Corruption ſtill cleaving to the moſt ſanctified, ſtil there is ſome of the old man to be put off, Epheſ. 4.22. Corruption ſtil to be mortified, Col. 3.5. In a word, Grace ſuch, as that when we have attained to the greateſt meaſure appointed to this life, and ſtretched our gracious abilities to the utmoſt, hath need of mercy to cover imperfections; and pardon, to clear from guilt contracted.
Let us now out of theſe grounds, aſſume; And firſt, out of Bernards Requiſites: Can any poſsibly ſay, His actions are all ſo regular, that in none of them, there is want of that rectitude, required in the law? whoſe meaſure of illumination is ſo great, as to comprehend that depth of righteouſneſs contained in the Law? Certainly David, a man of a Propheticall ſpirit, prays for pardon of ſecret ſins, Pſal. 19.12. and ſtill finds need of further Revelation to know the wonderous things of the Law, Pſal. 119.18. And Pauls profeſsion is, That we know in part, 1 Cor. 13.12.
But yield a man may know all enjoyned, and do all he knows; can any ſay, His performances are without blemiſh? ſo that no imperfection cleaves to any of his actions? ſaith Bernard, Noſtra, ſi qua eſt, humilis juſtitia; Recta forſitan, ſed non Pura; Except, happily we are better then our fathers, whoſe humble confeſsion it was, that all their righteouſneſſes were as filthy clouts, Iſa. 64.6. If any ſay, The Prophets ſo ſpeaks in humility? Nay, ſaith Bernard, Non minùs verè, quam humliter; in as much truth, as humility; ſay Pelagians, He ſpake as the mouth of the people, and as a member of the Body, wherein thoſe blemiſhes were: Hear then that great Daniel, S. Auguſt. de peccat. merit. & remiſſ. lib. 2. cap. 10.ſaith Saint Auſtine, of whom ſaid the Prophet, Art thou wiſer then Daniel? He profeſſeth to confeſs, as well his own, as the peoples ſins, Dan. 9.8.
But ſuppoſe our performances may be thus univerſally regular, and free from (blemiſh); is it, or can it be ſo (ſteddy) in any, that it at no time admits interruption? Hear James, In many things we ſin all: and Solomon, There lives not the man ſo juſt on earth, that doth good, and ſinneth not: and our Saviour taught not onelyonly the common rank of his children, but the Apoſtles alſo, to pray daily, forgive us our ſins: yea, ſay Papiſts, but he would be underſtood of veniall ſins; and they, though they be praeter Legem, yet are not contra; Apage! are they ſins? then are they breaches of the Law, 1. Joh. 3.4. and ſo impair that juſtice which the Law requires to juſtification: ſay Pelagians, theſe Scriptures teſtifie, De facto onelyonly; not De impoſſibilitate. Auguſtine anſwers; It is a ſtrange poſsibility, that never yet came into act, no not in thoſe whoſe meaſures of grace were greateſt. Beſides that, the Apoſtle tells us of an foreign; and by a reaſon irrefragable, ſhews not onelyonly that through negligence we do not, but that through impotency we cannot do what we would: Gal. 5.17. the Apoſtles requiſite is, that our obedience be ſpirituall Rom. 7.14. The ſecond Commandment forbids, not onelyonly manuall, but mentall images or ſimilitudes of the Diety: We may not ſo much as think the Godhead like to ſilver, Acts 17.29. Matth. 5.28.or gold, or any thing that either ſenſe imagines, or reaſon conceiveth: and our Saviour tells us of adultery, that may be committed in the thought, and deſire, though the act of uncleanneſs follow not.
S. Hierome to this purpoſe, mentioning that of our Saviour, Matth. 15.19. out of the heart proceed evil thoughts, &c. Procedat, ſaith he, qui in corde ſuo haec non eſſe teſtetur & plenam in corpore iſto mortali juſtitiam confitebor. Let me ſee the man that can ſay, he never feels theſe in his heart: I will then ſay, there may be complete juſtice in this ſtate of mortality. And could ever any claim to himſelf perfect freedom from thoſe inordinate motions of wrath, grief, fear &c. of him that is ſuch, I will ſay, ſaith Hierome, Aut Deus eſt aut ſaxum: I not ſo; but ſure he is either an Angel, or a glorified Saint.
To theſe let be added that continuall in-dwelling of originall corruption in men moſt ſanctified, Rom. 7.23, Gal. 5.17. empty the heart of all reliques thereof, then I will ſay, Perfection may be attained: yield that ſentina cannot be drawn dry, thou muſt needs yield pollution, and ſtench in thy beſt obedience.
Add moreover, the ingenuous confeſsion of the Saints of God, and the recorded examples of frailtie in the ſtrongeſt. Auguſtine hath all in a ſhort ſumme; Quid excellentius in veteri populo ſacerdotibus ſanctis? & tamen bis praecepit Deus ſacrificium primitùs pro ſuis offerre peccatis: Quid ſanctius in Novo populo Apoſtolis? & tamen praecepit bis Dominus in oratione dicere Demitte nobis debita noſtra, &c. The concluſion is this; Omnium igitur piorum ſub hoc onere corruptibilis carnis, & in iſtius vitae infirmitate gementium ſpes una eſt, quòd Advocatum habeamus apud Patrem, &c.
Thus far we have avowed the truth of this controverſie, by grounds of Scriptures, and Fathers. Whereto if any ſhall object, that Fathers deal againſt Pelagians onelyonly? I anſwer that their grounds conclude as well Papiſts, as Pelagians. As to their objections they are the ſame that of old were made by Pelagians: as, 1. Chriſt ſaith of his yoke, it is eaſie, Matth. 11.30. S. John that his Commandments are not grievous, 1. John 5.3. Anſw. Saith Hierome, Poyſe but a piece of the yoke, a little portion of the burthen, and then tell me whether it be of ſo eaſie carriage: He that takes not up his Croſſe, and follows me, is not worthy of me, ſaith our Saviour, Matth. 10.38. Crux Chriſti facilis eſt; nudum poſt Chriſtum ire, ludus eſt, jocus eſt; Chriſts croſſe is eaſie, to follow Chriſt ſtript of all helps of this life, it is a matter of ſport, Hieron. adverſ. Pelag. lib. 2.a very play-game. Thus S. Hierome Ironically. His anſwer is this; It is certain they are called light, not ſimply; but in compariſon to the yoke of the Jews: ſomething he aimed at. Thus we anſwer, The Commandments of God muſt be two wayes conſidered, 1. As propounded in the rigorous terms of the Law; ſo the yoke is importable. 2. As tempered to our weakneſs in the Goſpel; ſo comparatively light; In reſpect, 1. of the aſſiſter, Gods Spirit: 2. of the accepter, that is content to approve endeavours, Aug. Retract. lib. 1. cap. 19.and to pardon omiſſions. Auguſtine, Omnia mandata facta deputantur, quando quicquid non fit, ignoſcitur.
Object. Inſtances we have many of ſuch as have kept the Law, as of Zachary, David, Job, &c. to whom the Scripture gives the title of Juſt men? Anſw. Juſt they are called, becauſe abſque vitio; free from notorious crimes; non quia foreign, void of all ſin, even infirmities, Hierome. 2. Not ſimply juſt, but in compariſon to others of their times, Auguſt. de pecc. mer. & remiſſ. l. 2. c. 12 Ex hominum, qui ſunt in terra, comparatione laudatur.Auguſtine. 3. Juſt, in reſpect of their endeavour: for Zacharies foul incredulity is recorded, and chaſtened; ſo is Davids adultery, and murther; and Jobs defects in that grace, wherein he was the greateſt mirrour.
Object. May do more then is commanded, as ſell his poſſeſſions and give them to the poore. Anſw. Duties enjoyned are of two ſorts: 1. Some generally and perpetually binding. 2. Some duties in caſu; as leaving goods, life, &c. for Chriſts ſake: which though, till God call to performance, they are not neceſſary, to be done, yet ſtand they in force upon the conſcience, by Gods precept, Quod ad praeparationem animi; and in caſe the Lord call to actuall forſaking of goods, or life; it is ſo a duty, that the omiſsion thereof makes culpable of damnation, Matth. 10.37.
Object. Impoſſibilia non ligant: No man is bound to an impoſſibility; yea, it were not onelyonly vain to propound impoſsible precepts, but tyrannicall in God the Lawgiver, to exact obedience. Anſw. Man is to be conſidered, 1. In pure nature. 2. In impure nature. 3. In nature purified. 4. In nature glorified. In nature pure, before the fall, they were poſſible: In nature glorified, they ſhall be poſſible: In nature merely impure, merely impoſſible: In nature purified, partly poſſible: In perfection, impoſſible. Inſt. Then they bind not? Anſw. It follows not: God made man righteous at the firſt, Eccles. 7.29. and hath not loſt his right of exacting, becauſe we are wilfully diſabled to performance. In a word they are impoſſible, not per ſe, but ex accidenti. Inſt. However, yet vainly enjoyned? Anſw. Nor that, ſaith Auguſtine: Auguſt. de pec. mer. & remiſſ. lib. 2. c. 16.In contemptorum damnatione facit Deus quod justum eſt; in proficientium mundatione, quod bonum eſt: and the Apoſtle ſets down uſes ſufficient; as, 1. To acquaint us with ſin, Rom. 3.20. 2. To drive us to Chriſt, Gal. 3.24. in whom God hath provided a remedie for our imperfections. Legatur Bernardus, Ser. 2. in vigil. Nat. Dom. fol. 11. A, Propterea mandata ſua.
Object. He that is born of God ſins not, 1. Iohn 3.9. Anſw. And yet, ſaith the ſame Apoſtle, If we ſay, we have no ſin, there is no truth in us, 1. Ioh. 1.8.10. Bern. ſerm. 1. in Septuag.Bernard thus interprets, He ſins not, that is, non permanet in peccato, he lies not impenitently in his ſin. 2. Or thus, tantundem eſt, ac ſi non peccet, pro eo (ſcilicet) quòd non imputatur peccatum. 3. Auguſtine thus; We are all, after regeneration, Auguſt. de pecc mer. & remiſſ. lib. 2. c. 7, & 8.in part the children of the world, though in part alſo we be the ſonnes of God: and though per quod filii Dei ſumus, per hoc non poſſumus peccare; yet, per hoc, quod adhuc filii ſeculi ſumus, per hoc peccare adhuc poſſumus. Other Expoſitions there are many; the fitteſt theſe: He ſins not, nor can ſinne, 1. Namely unto death, 1. Joh. 5.18. 2. Not with full or whole conſent, Rom. 7.15. Gal. 5.17. 3. Not cuſtomarily practiſing known ſins; or in the Apoſtles phraſe, not (walking) after the fleſh, Rom. 8.1.
The ſumme of all is this; That in reſpect of frailtie of fleſh, and ſmall meaſure of grace, in this life given, the righteouſneſs of the Law is impoſsible, the transgreſsion of the law inevitable.
Ʋſe Let us now ſee a little, how we may uſe this concluſion to our profit: and firſt, I cannot here but take notice of that pride and arrogancy of our vulgar people; then whom, though none be more licentious in life, yet none that arrogate to themſelves greater purity, or perfection of righteouſneſs. And howſoever they ſcoff at the very endeavour of purity in others, though with never ſo feeling acknowledgement of imperfections; yet, who hath not heard that proud profeſsion from their mouthes; They can love God above all, their neighbour as themſelves: To whom if our Saviour ſhould propound like triall, as to him in the Goſpel, that made like proud profeſsion; I doubt not, but they ſhould diſcover as much hypocriſie. Our Saviour lighting on ſuch a braggard, that had from his youth up kept the Commandments, to make him ſee his pride and hypocriſie, propounds him not as Papiſts ſay, A counſell of Perfection, but a precept of triall: Thou profeſſeſt to love God above all, and thy neighbour as thy ſelf: If that be ſo, ſell all that thou haſt and give to the poore; thou ſhalt have reward in heaven. That precept, to ſuch a meaſure of love, as was profeſſed, was not harſh. But, He goes away ſorrowing, ſaith the Text, and thereby bewrayes his proud diſſembling. Let the triall be far more reaſonable unto our people; Leave but profane paſtimes, unlawfull profits for his ſake you love ſo well: this ſpeech is as harſh to our proud, diſſembling, ſelf-loving people.
To us all, Let me ſay as Paul, Gal. 4.21. You that will needs be under the law, for juſtification, do ye not hear the law? you look for righteouſneſs by the law, it cauſeth tranſgreſſion; for ſalvation, it cauſeth wrath: And is it not ſtrange, men acquainted with Scriptures, ſhould cleave ſo cloſe to the juſtification of the Law. I had once to deal with a Papiſt, in this queſtion, and that of merit: Mentior, if he profeſſed not; that except he thought, he could merit righteouſneſs and ſalvation by his works, he would never do any good work: Miſerable man! are there not motives ſtrong enough to obedience, except thou mayeſt thereby be juſtified? Is not that love of God, in ſending his Son to dye for thy ſins, that he might make thee zealous of good works, enforcement ſufficient to all obedience, except thou mayeſt part ſtakes with Chriſt, in the glory of thy ſalvation? Hear Paul, The love of Chriſt conſtraineth me to all faithfulneſs in my calling, 2 Cor. 5.14. 2. And is it nothing that by this means, we make our calling and Election ſure? 2 Pet. 1.10. 3. Nothing, that others by ſeeing their ſpotleſs converſation, are occaſioned to glorifie God? Mat. 5.16. In a word, that nothing might be wanting, to quicken our dulneſs; the Lord hath been pleaſed by promiſe, to binde himſelf, to recompence even of ſlendereſt duties, tendred to him in ſincerity, Mat. 10.41. A reward thou ſhalt have accrewing, not from worth of thy works but from grace of the promiſer: Will not that ſatisfie? Not at all, except they may merit Heaven; as if they ſhould ſay, they had rather have no ſalvation, then be beholden to Gods bounty for the beſtowing: The Apoſtle methinks thunders againſt ſuch meritmongers, They are fallen from grace, and Chriſt ſhall profit them nothing, Gal. 5.4.
Laſtly, Hence learn to deteſt, as greateſt enemies to thy ſalvation, all ſuch as teach to ſeek it, by the law: of ſuch, ſaith Paul, let them be Anathema; Aut, utinam exſcindantur, Gal. 5.12.
Of all Hereticall, and falſe Teachers this laſt age hath afforded; I know none more pernicious then theſe two. 1. Libertines, that teach to neglect obedience, as in every reſpect unneceſſary. 2. Juſtitiaries, that preſs obedience, as available to juſtification: The firſt ſort are odious to all, except Epicures: The latter, by how much the more ſtrictly they urge obedience, and that ſo fittingly to the humor of nature, by ſo much the more pernicious: As much excludes from Heaven, the intention of meritting, by performing; as the neglect of the Lawgivers authority, in omitting obedience: Theſe are enemies to the Dominion, The other, profeſſed adverſaries to the grace of God.