third end of the Law by them not mentioned This Logicians call Falâ—acia consequeâ—tis vel non causae A fallacy of the Consequent They are not true but fallacious in their arguing So the Papists are wont to wrangle If workes doe not Iustifie why are they then done If the Sacraments conferre not grace and ex opere operato by the very worke done why are they administred To what are they profitable If Christs body be not really present in the Sacrament if it be not orally eaten to what purpose is the Supper Is it but a bare naked signe These are Paralogismes captious argumentations Is there no end because not that end which wee will needs appoint The law doth not Iustifie ergo 't is in vaine A vain Consequence My money cannot Iustifie mee my eyes cannot my hands cannot are they all therfore in vaine Or shall I cast away my mony pull out my eyes or cut off my hands Away with such frowardnes All have their proper uses Mony for traffique eyes for sight hands for action workes for gratitude the Law for direction Faith for Iustistcation The Law is good if it bee used as Law if it keepe within its owne bounds As things are distinct so are their uses The Sunne hath use and operation sutable to it selfe So the water so the earth the Sun sends influence and refresheth the water cooles and moystens the earth gives encrease So the Law hath it's use It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was set or added to that is Posita pro Appostâ—a â— adâ—cta pro missioni it was adjected or added unto the Promise God gave the Promise that the Inheritance should bee by that Crys â—om 4. Hier. tom 9 Latam superbienti populo ut quoniaÌ„ gratiam Charitatis nisi humiliat acciperenon posset fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur ut quaereret gratiam nec se suis meritis salvum fieri opinaretur ut es set non in sua potestate viribus iustus sed in manu mediatoris iustificantis impium Aug. afterwards he added the law as an Accessory Not that the Inheritance should be by it but for another end It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Transgression The Law was not unprofitable or purposelesse but for transgressions which Chrysostome and Hierom understand that it might keepe and restraine them from sin Augustine that it might teach them to know and acknowledge their sinnes So the Apostle frequently Rom. 3.19 20. Now wee know whatsoever things the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God for by the Law is the knowledge of sinne Rom. 4.15 Where no Law is there is no transgression Rom. 7.7 I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust Briefly the Law was added 1. To manifest sinne that it might be instar speculi as a glasse to discover the deformed 2. To restraine sinne that it might be instar fraeni as a bridle to curbe us from our forward venturings 3. To punish sinne by Threats that it might bee instar verberis as a scourge to correct our wantonnes Cursed is every one that remaines not in all things 4. To encrease sinne by irritation that it might be instar stimuli as a spurre to irritate But this is by accident for the Law is holy and the Commandement is holy and iust and good Rom. 7.12 The Law then causeth sinne to encrease Chrys in loc Gennad in loc Lyranus Non causaliter sed consequutivè Consequently not causally and that Non ex parte legis but nostri through our defect not from the nature of the Law For 1. Wee rush upon that more greedily which is forbidden like a River which makes a greater noyse and overflowes wâ—th more violence when it meets with a stone or banke in the way Whether it bee that our desires are more toward such things as are without our power as things prohibited are neglecting what is easie and soone accomplished or whether it be only from the nature of our human passions which the more they are suppressed the more they are inflamed like fire kept in which breakes forth the more violently Perer. numer 78. Or whether it bee onely from the perversnesse of mans will and his meere opposition to the will of God Whether it be from any or all of these we find it in our nature Nitimur in vetitum cupimusque negata wee tend to forbidden things and the Law by accident encreases sinne Minus peccati est si quod non prohibetur admittas Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu ad Simpâ—ic qu. 1. 2. The Law by accident encreaseth sinne because then wee sinne with aggravation His sinne is greater who offends against a knowne will than he that out of ignorance doth it 3. Againe the number of sinnes is multiplied by reason of the variety and multiplied number of precepts given by the Law The Apostle often mentioneth these ends of the Law and with some phrases not easily perspicuous Rom. 7.8 Calu. lib. 1. de pec Hyperius Tolet. Annot. 11. Sinne taking occasion by the Commandement wrought in mee all manner of Concupiscence The burning of an house may be the occasion of the building it anew and a rub in the way may occasion the turning out of the path Yet neither of these are so in themselves but are taken as occasions So our corrupted natures take occasion to sinne when the law of commandments intends the destruction of our building and the hindring of our course So the Gangrena and the Elephantiasis Ambr. li. 1. de patr Iac. are the worse for medicine It followes Added because of transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the seed should come Who the Seed is was before declared vers 16. Hee saith not And to Seeds as of many but as of one And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy Seed which is Christ But doth the comming of Christ terminate the duration of the Law Doth the Law cease to reveale to restraine to punish to irritate sinne after Christ is come How then is our Saviours witnesse of himselfe true Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Mat. 5.17 Is not the Law eternall Or why is the mention of such a period Yes The Law continues and the use continues to the worlds end but neither in a Mosaicall manner Thus what the Apostle speakes It was added till the Seed we may understand 1. Simply concerning all Lawes iudiciall ceremoniall morall as Mosaicall The Law did convince by Rites and by precepts as by them So the hand-writing of Ordinances was against us Israel was a stiffe-necked people modo frenis modo calcaribus
humbled conscience Obiection 2. Against the use of the Law If it be for transgressions then it is against the Promise 192 The Apostles answer 193 To give life the same that to Iustifie 195 The Law cannot give life proved two wayes 196 The Scriptures shut up under sinne two wayes 1 By Promises 2. By the Law 198 The extent of the word Concluded 200 The accidentary use of the Law 201 The divers acceptions of the word Faith 204 To come unto Faith and to come unto Christ of one signification 205 The knowledge of this necessary for two things 1. To know that the Fathâ—rs were not without Faith 2. How Faith is imputed to us for Righteousnesse ibid. To be kept under the Law expounded ibid. The right Divine described from Psa 147.11 209 The difference of the righteousnes which is by the law and that by faith 211 How the Iewes were directed to Christ by the Law 212 How the Law leades us diversly expounded 213 The manner of our Salvation there are two Formes or Classes one under the Law the other under the Gospell 215 Two sorts of Schollers hereby condemned ibid. Faith leads us to Christ not as to a Law giver but as to a Iustifier 216 The Question How the Law is abrogated and how usefull discussed 217 c. Some Scriptures seeming to prove the abrogating of the Law some that it is not abrogated reconciled 222 To whom the Law was given 223 The causes why the Law should be abrogated 1. That the Gentiles might bee called 2. Because it was an intolerable burthen 3. Because it was unprofitable 4. Be-it was pernicious 226 c Three things signified by the word Law 230 1. The whole Scriptures 2. the Bookes of Moses 3. the paedagogie of Moses in his foure last books 231 The Law as taken for the paedagogie of Moses is not wholly abrogated ibid Three things in the paedagogie of Moses Promises Types and commands ib. The Law taken for promises and types abrogated ib. The law taken for the commands not abrogated 232 The generall description of the law 1. from the end 232. 2. from the forme 233 Law twofold 1. Divine 2. Humane 233 The Divine Law considered three wayes 1. As impressed on mens mindes by an innate speech 2. As enuntiated by speech declarative 3. As comprehended in writing ibid. The more speciall description of the Law 234 The Law written called Moses law is three-fold Morall Ceremoniall Iudicial ibid. Two parts of the Ceremoniall and Iudiciall law Externall Internall ibid. The inward thing of the Cerâ—moniall law is Faith and Piety ibid. The inward thing of the Iudicial mutual love piety ib The Inward things in the Ceremoniall and Iudiciall law are eternall the outward only abrogated 235 The Ceremoniall law what ibid The use of the Ceremonial law three-fold ibid. 236 Abrogated by Christs comming ibid. By what degrees the Ceremoniall law was abrogated 1. in truth 2. in fact ibid. The Iudiciall Law what ibi The use of it threefold 237 The abrogation of it ibid. The iudiciall Law so far as it is typical abrogated ibid. The iudgement of the iudiciall law neither simply forbidden nor prescibed to any ibid. Such things as are of common and generall right in the Iudiciall law are still in force 238 How we may know them ib. The Morall law what 238 The Morall law how far forth abrogated 239 Love the Substance of the Morall law ibid. Six Circumstances of the Morall law 240 241 The use of the Morall law before sinne entred 242 The use of it under the state of sinne threefold ibid. The use of it under the state of grace ibid The Law the Promise and the Gospell considered as opposites 245 As Subordinates ibid. The comparison of the law and Gospell how they doe agree and differ 247. c. to 256 The comparison of the Promise and Gospell how they agree and differ 256 The Obiections of the Iewes for the continuance of the Ceremoniall and Iudiciall law answered 260 Against Antinomists and Libertines their Obiections answered 263 Against Enthusiasts their false Arguments 273 Against those that receive not the old Testament 284 Moses veile what 286 Against pure sinlesse Anabaptists 288 The Exposition of divers interpreters on those words Whosoever is borne of God sinneth not ib. Vse of Exhortation not to reiect the law 297 The estate of the law ib. Three rules to try our Works by 304 FINIS
compasseth the earth 2 To them but not so freely as to us 1 They were as in their Non-age we Adulti at our fuller time 2 They though heires yet young and such differ not from servants they were under the Oeconomy of Moses but wee have an entrance on the inheritance 3 In a word They were under the Spirit of Bondage we are free I have endevoured with as much clearenesse in the method as I could yet briefly to deliver my selfe of this mystery and to set together in one view the Promise the Law and the Gospell in their true difference the true knowledge of which will helpe much unto the evennesse of our walking and the ignorance of which either too much bladders or too much despaires the soule This enough of the first use 2. We may make use of the former Doctrine for confutation 1. Against Iewes 1 Against the Iewes who would have the Ceremoniall and Iudiciall lawes in regard of the externals still to be in force We have concluded them abrogated and shall but touch at what they doe obiect 1. That God made with them a Covenant for ever Exod. 12.24 an everlasting Covenant Gen. 17.13 I answer The word ever may be taken strictly or more largely If strictly then 't is true the Internall thing the Substance Of Circumcision and the Passeover is for ever But if more largely as the word is used in Scripture chiefly in that place Exod 21.6 The bored servant shall serve his master for ever then it signifies nor eternity but a long period or duration of time so the externall thing of those lawes was to continue a long period of time 2 They object for theit judicial law that it being the best and justest forme of policy and government it ought to be retained We answer to the due glory of the wisedome of God their law giver by confessing it such as they doe plead but such to them not to us for it was Gods wisedome to fit them a just law suitable to their condition and others now to ours 3 Lastly they say Christians may use Greek laws or Roman lawes therefore the lawes of Moses Wee answer 't is a part of our liberty and we may 't is lawful for the State of England to entertaine a French a Venetian law so also a Iewish so farre as it is not Mosaicall all lawes that be of common and naturall right we may use though given by Moses because that being the internall thing is not Mosaicall II. 2. Against Antinomists and libertines Against Libertines and Antinomists altogether contrary to the Iewes they would have all their lawes in force these will have nothing but remove the Moral law quite as being of no use They say it is so wholly abâ—ogate that Christians have nothing to doe with it they say wee have a false mixture of Christ and Moses while we mingle together confusedly Law and Gospell But for the removall of this scandall wee appeale unto our Doctrine and by it will answer unto their objections Obiect 1. That which cannot be performed is needlessely and unprofitably taught Answ 'T is a fallacy of the consequent Fallacia non causae when they put that for a cause which is not We teach not the law for a full performance so to be legally righteous but by it in the aâ—cidentary use to bee brought nearer unto Christ Till the conscience bee wounded Christ will have nothing to do with the conscience Obiect 2. Christ is not a Law-giver Answ In respect of the principall office of his Mediatorship hee is not yet he gives lawes A new Command I give unto you and our Faith when it lookes rightly upon Christ beholds him both as a Savior and a Lord as we expect salvation from him so we must resolve to obey him Obiect 3. Go is Iustice requâ—res satisfaction to be made and because hee is Iust he requires satiâ—faction but once wee must either obey or submit to a suitable penalty but wee have satisfied in Christ by undergoing punishment and therfore are not bound unto obedience Answ These are resolved mistakings Doe they not know that we require obedience not satisfactory but Declarative to manifest our thankfulnesse We could not Christ hath satisfied now all â—hat wee can doe is but nothing yet henceforth wee must not live unto our selves but to him that dyed for us 2 Cor. 5.15 Obiect 4 Christians are led and ruled by the Spirit â—f God and therefore need not a Law Answ The Law indeed would bee but dead if it were not an instrumentall in the Spirits hand hee makes use of the Law and guides us by it But of this more fully hereafter against the Enthusiasts Obiect 5. The Apostle presents unto our memory our owne knowledge We know that the Law is not made for a righteous man 1 Tim. 1.9 Answ The Apostle to his instructed Timothy condemnes such as were desirous to be teachers of the Law understanding not what they said but would condemne the conscience against the Gospel and he clearely meanes the Law is not for the Coaction of a righteous man But what is the Coaction of the law The Papists say that righteous men are not coacted because they obey willingly chearefully from the instinct of charity but it coacts the unrighteous because they spurne at the law and must bee constrained to obey But this is not enough for a slave is still a slave though hee worke nay though he be willing to worke Therefore wee adde and explaine it thus The law doth not coact the Riâ—hteous because they are free from the necessity of fulfilling the law for life and salvation But it coacts the unrighteous becaus being under the law they are bound to an exact performance upon pain of damnation So we are free because they are servants and we sonnes yet not free from the direction of the law for so a sonne is not free Direction is a bare prescription of a Rule Coaction is a compulsion upon a penalty A Sonne Bern in Cant Serm. 15. A King is under Direction of Law and yet who freer Obiect 6. The Law is a killing letter The ministration of death 2 Cor. 3.6 7. Answ 'T is so to them that are unregenerate and while it remaines in its coacting and condemning force The ground of this objection is their wrong understanding of Scripture they raise it thus Say they When the Apostle preacht Christ some opposed it and argued against his Preaching saying The Law was given and wee must doe that we must bee saved as our Fathers were they were holy and lived in the Law and pleased God and so must we Hereupon say the Antinomists the Apostle began to oppose the Law and to teach them that all the Fathers who lived in the time of the Law were under the Law carnall and the sons of Agar in bondage And that all that use the law are carnall and in bondage likewise But how dangerously doe they understand