Galatians 2:19

In these words, Paul sets downe a second reason, to prooue Christ to be no minister of sinne, in abolishing the iustice of the law. And the reason is framed thus: We Iewes, iustified by Christ, are dead to the law, not to liue as we list, but to liue to the honour of God. Therefore Christ in taking away the iustice of the law, is not the minister of sinne.

Here three points are propounded: the first is, that the person iustified, is dead to the law: the second, that he is dead to the law by the law: the third, that he is dead that he may liue vnto God.

For the better vnderstanding of the first point, we must seach what is meant by dying to the law. Here the law is compared to an hard and cruell master: and we to slaues, or bondmen: who so long as they are aliue, they are vnder the dominion, and at the command of their masters: yet when they are dead, they are free from that bondage, and their masters haue no more to doe with them. Here then, to be dead to the law, is to be free from the dominion of the law. And we are free, in foure respects. First, in respect of the accusing, and damnatorie sentence of the law. Rom. 8. 1. Secondly, in respect of the power of the law, whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate. Rom. 7. 8. Thirdly, in respect of the Rigour of the law, whereby it exacteth most perfect obedience for our iustification. Thus Paul here saith, that he is dead to the law. Lastly, in respect of the obligation of the conscience, to the obseruation of Ceremonies. Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law.

Hence we learne, that the Papists erre, and are deceiued, when they teach, that the Law and the Gospel are one for substance of doctrine. For then they which are iustified by Christ, should not onely be dead to the law, but also to the Gospel. Now the Scripture saith not, that persons iustified are dead to the Gospel.

They erre againe, in that they teach, that persons iustified by the merit of the death of Christ, are further to be iustified by the workes of the law. For he that is iustified by Christ, is dead to the law: but if we be iustified by workes, then are we by Christ made aliue to the law.

Thirdly, here we see how long the dominion of the law continueth, and when it endeth. The law raignes ouer all men without exception, till they be iustified. When they once beginne to beleeue in Christ, and to amend their liues, then the dominion of the law ceaseth, and they then are no more vnder the law, but vnder grace. Here all such persons as liue in the securitie and hardnes of their hearts, are to be admonished to repent of their sinnes, and to beginne to turne vnto God. For they must know, that they liue vnder a most hard and cruell master, that will doe nothing but accuse, terrifie, & condemne them, and cause them to runne headlong to vtter desperation. And if they die beeing vnder the law, they must looke for nothing but death and destruction without mercie. For the law is mercilesse. This consideration serueth notably to awake them that are dead in their sinnes. Againe, all such as with true and honest hearts haue begunne to repent and beleeue, let them be of good comfort. For they are not vnder the dominion of the law, but they are dead to the law, and vnder grace, hauing a Lord, who is also their mercifull Sauiour, who will giue them protection against the terrours of the law, and spare them as a father spares his child that serues him, and not breake them though they be but as weake and bruised reedes, and as smoaking flaxe.

The second point is, touching the meanes of our death to the law, and that is, the Law. Here some by the law, vnderstand the law of faith, that is, the Gospel. Rom. 3. 27. And they make this to be the meaning of the words, By the law of Christ, that is, by the Gospel, I am dead to the Law of Moses. But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? Now Paul, a learned disputer, would not bring the question to prooue it selfe. Therefore, I take the true meaning of the words to be this: By the law of Moses, I am dead to the law of Moses. It may be demanded, how this can be, considering the law is the cause of no good thing in vs? For it is the ministerie of death and condemnation. 2. Cor. 8. 7. 9. Againe, that which the law cannot reueale, it cannot worke: but the law neither can, nor doth reueale faith in Christ, the death to the law, nor repentance, &c. therefore the law is no cause to worke them. It may peraduenture be said, that the law workes repentance, and sorrow for sinne. I answer, there is a double Repentance. One Legall, the other Euangelicall. Legall is, when men haue a sight of their sinnes, and withall are grieued for the punishment thereof. This repentance is wrought by the ministerie of the law: it was in Iudas: and it is no grace of God; but of it selfe it is the way to hell. Euangelicall Repentance is, when beeing turned by grace, we turne our selues to God. This repentance is a gift of grace, and is not wrought by the law, but by the ministerie of the Gospel. Again, there is a Legall sorrow, which is a sorrow for sinne, in respect of the punishment: this is no grace, and it is wrought by the law. Euangelicall sorrow, is sorrow for sinne, because it is sinne. This indeede is a grace of God; but it is not wrought by the law, but by the preaching of mercy and reconciliation: and it followes in vs vpon the apprehension of Gods mercie by faith. The law then beeing the cause of no good thing in vs, it may be demanded (I say) how we should be dead to the law, by the law? Ans. Though the law be not a cause of this death to the law, and so to sinne: yet it is an occasion thereof. For it accuseth, and terrifieth, and condemneth vs: and therby it occasioneth, or vrgeth vs to flie vnto Christ, who is the cause that we die vnto the law. As the needle goes before, and drawes in the third, which sowes the cloth; so the law goes before, and makes a way that grace may follow after, and take place in the heart. Thus must this place be vnderstood, and all other places that speake of the law in this manner: as Rom. 7. 8. &c.

The third point is, touching the ende of our death to the law: and that is, that we may liue to God. It may be demanded, what life this is, whereby we liue to God? Ans. There is a naturall, and a spirituall life. Naturall life is that, which we receiue from Adam by generation: and it is the function of naturall faculties, in liuing, moouing, vse of senses, and reason. Spirituall life, is that which we receiue from Christ by regeneration: and it is the action, motion, or operation of the spirit in vs. This life is called by Paul, the life of God, Eph. 4. 18. And this is the life which he speakes of in this place. And it is described by many things. First, by the ende, and vse of it. For it serues to make vs to liue to God, that is, to the honour and glorie of God. And we liue to God by liuing wisely, godly, iustly. Tit. 3. 12. Wisely, in respect of our selues: godly, in respect of God: iustly, in respect of men:

That we may liue wisely, we must obserue two rules. The first: we must labour with all diligence, and with all speede, that we may be worthie to stand before the sonne of man at his comming. And therefore we must labour to be in Christ, hauing true faith and good conscience. Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdome to be wise for our soules, and for euerlasting happines: and it was the follie of the foolish virgins, that they did not surnish themselues with the oyle of grace in time conuenient. The second rule: we must in this world come as neere heauen and the happines of life euerlasting, as may be. Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached, praier made, and sacraments administred: for there is the gate of heauen. Consider the practise of Moses, Heb. 11. 25, 26. and of Dauid, Psal. 84. 10. Againe, beeing absent from heauen both in bodie and soule, yet we must haue our conuersation there, by the cogitation of our mindes, and by the affections of our hearts. Phil. 3. 21.

That we may liue godlily, seuen rules must be remembred. The first: we must bring our selues into the presence of the inuisible God: yea, we must set our thoughts, wills, affections, and all we doe in his sight and presence: and we must euermore remēber whatsoeuer we doe, that we haue to deale with God himselfe. In this regard Enoch is said to walke with God, Gen. 5. 24. Abraham and Isaac before God, Gen. 17. 1. and 48. 15. and Dauid, Psal. 116. 9. and 139. all. and Cornelius, Act. 10. 33. and Paul, 2. Cor. 7. 17.

The second: we must take knowledge of the will of God in all things, whether it be reuealed in the word, or by any euent. It is not enough to know Gods will, but when time and place serues, we must acknowledge it. Rom. 12. 2. Col. 1. 10.

The third: we must bring our selues in subiection to the knowne will of God, and captiuate all our senses vnto it: and suffer God to set vp his kingdome in vs. Rom. 12. 1.

The fourth: when we haue offended God, we must instantly humble our selues before his maiestie, confessing our offences, and making instant deprecation for mercie. Thus did Ezra, chap. 9. and Daniel, chap. 9. and Dauid, Psal. 32. 3.

The fifth: in all our miseries and aduersities, we must be silent in our hearts, by quieting our wills in the good will of God. Psal. 4. 4. Examine your selues, and be still. Psal. 37. 7. be silent to Iehoua. Consider the example of Aaron, Leuit. 10. 3. of Dauid, Psal. 39. 9. of the Iewes, Act. 11. 18.

The sixth: in all things we doe or suffer, we must depend on the goodnes, prouidence, and mercie of God, for the successe of our labours, and for ease or deliuerance out of miserie. This is to liue by faith: and, as Peter saith, 1. Pet. 3. 17. to sanctifie God in our hearts.

The last: in all things we must giue praise and thankes to God: and that for our miseries, and afflictions, Iob 1. 22. for in them, God mingles his iustice, with mercie, whereas he might vtterly condemne vs.

That we may liue iustly in respect of men, two rules must be obserued. The first: we must make God in Christ, our treasure and our portion, and his fauour and blessing, our riches. Then shall not the vile sinnes of auarice, and ambition, beare sway in vs: and then shall we learne with Paul to be content in any estate, Phil. 4. 11. because howsoeuer the world go, we haue our portion and treasure. The second, we must loue God in louing of man: and serue him in doing seruice to men by the offices and duties of our callings. They which labour in their callings for this end to get riches, honours, and to set vp themselues in this world, prophane their callings, and practise iniustice. For not selfe loue, but loue to God, in duties of loue to men, must beare sway in all our actions.

Thus we see what it is to liue to God. Now we are all to be exhorted, to order our liues in this manner. For first of all, we are Gods: and therefore we must glorifie God both in our bodies and soules, 2. Cor. 6. 20. Secondly, the end of our iustification and redemption is, that we may liue to God. And it is great wickednes to peruert the order of God, by liuing to our selues and the lusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spirituall and a renewed life: the second in death, when the bodie goes to the earth, and the soule to heauen: the third, in the last iudgement, when bodie and soule reunited, enter into the presence of God. Therefore that we may be saued, we must liue vnto God in this life: for we can neuer come to the second degree of life, but by the first. And we must not imagine, that we can steppe immediatly out of a leud and wicked life, into euerlasting happines in heauen. Lastly, the grace of God in the ministerie of the Gospel hath appeared, and long taught vs, and called vpon vs, to liue vnto God. Therefore vnlesse we be ashamed and confounded for our sinnes, and beginne with all speede to liue vnto God, it will be worse with vs, then with Sodom and Gomorrha, and many other nations.