THis Epistle to Timothy may be called , Paul's The Text opened . Directory for the Church of God : and , in the first place , he enjoyneth Timothy , to preserve the Truth against all false teachers , as he himselfe doth in all his Epistles . Though he derived much hatred upon his person thereby , yet this was his comfort and glory , as Hierome wrote to Austin , when he had vindicated the Truth against Pelagians , Quod signum majoris gloriae est , omnes haeretici te detestantur : It is a signe of thy greater glory , that all heretiques hate thee . His injunction to Timothy begins , ver. 3. Charge them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus translates it , not to follow another doctrine , as if it did belong to the followers : but the words afterwards [ Teachers of the Law ] doe plainly refute that . Now the word may be extended both to the matter ( as some ) to teach no other thing ; or to the manner ( as others ) not to teach in another way : Not to teach nova , new things ; no , nor yet novè , after a new manner . The rule is , Qui fingit nova verba , nova gignit dogmata : And it was Melancthons wish , that men did not onely teach the same things , but in iisdem verbis , in iisdem syllabis , in the same very words , and syllables .

The second part of injunction is higher then the former : Though they doe not teach other things , yet they must not spend their gifts in an uselesse way ; as , to give heed to fables : This they apply to the Jewes , who had a world of fictions . So Tertullian of Valentinus , Multas introduxit fabulas ; we see here the word fable in an ill sense : Therefore Grotius cannot be excused , who calleth our Saviours Parables fables , as that of the Prodigall who spent his portion , Haec sabula ( saith he ) nos decet , quod omnes ortu sunt filii Dei , where both his words and matter are very offensive to the truth . It is true , we finde the Fathers , Gregory Nazianzen , and others , use sometimes a fable in their Orations , to denote some morall matter ; but such the Jewes did not use . As they must not give heed to fables , so neither to endlesse genealogies . We see a good use made of genealogies in the Scriptures , but here is reproved the sinfull use of them ; as those Grammarians among the Heathens , that spent their time about Heeuba's mother , or Achilles pedegree , and what it was that the Syren's sung : and these he calls endlesse , because vaine curiosity is more unruly then the waves of the sea ; it hath no limiting , Hitherto shalt thou goe , and no further . Although some referre genealogy not so much to persons as things , for that the Jewes called genealogy , when one thing was fained to flow from , and , as it were , to be begotten of another ; therefore ( saith one ) Paul , ver. 5. gives a short , but profitable genealogy , when he makes a good conscience to flow from a faith unfained . Now mark , the Apostle condemneth all these , because they doe not edifie . The shell-fish among the Jewes was accounted uncleane , because it had but a little meat , and a great deal of labour to get it : and this is true of all doctrines , which have no profit in them . The Apostle therefore tells us , what is the true use of the Law , the end of the precept . Scultetus , who hath it out of Chrysostome , makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be the law , but the ministry , or preaching ; and so the Apostle useth the word , v. 3. But grant it be so , yet they all agree , he speaks of the Law strictly taken afterwards . The Apostle therefore , reproving these false teachers , that did turn bread into stones , and fish into serpents , the good law into unprofitablenesse , lest this should be thought to traduce the law , he addeth , We know ( as if that were without question to all . ) So that there is a position , The Law is good , and a supposition , If a man use it lawfully ; with a correction , The Law is not made to the righteous . As Austin said , It was hard to speak for free-will , and not to deny free-grace ; or free-grace , and not to deny free-will : so it 's hard to give the Law its due , and not to seeme to prejudice the Gospel ; or the Gospel , and not to prejudice the Law : For , take but these two Verses , Videtur Apostolus pugnantia dicere , The Apostle seemeth to speake contradictions , saith Martyr : For , seeing none can use the Law well , but a righteous man , how then is not the Law given to him ? But this knot shall be untyed in its proper place . I shall at this time handle the first proposition , that is conditionall ; only I might insist upon opening the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Law : For , I conceive , the neglect of the different use of this , doth breed many errours ; for there is a law that we are to be Antinomians , or contrary to ; and there is a law , that we must submit to : But of this I will speak in one particular caution .

Observ . 1. The Law of God is good , if a man use it lawfully .

Observ . 2. ( which is implyed ) that the Law of God may be used unlawfully .

The Law is good , 1. In respect of the matter of it therein contained ; 1. The Law is good in respect of the matter . for , if you take the spirituall interpretation of it , you will finde all the matter exceeding good : to love God , to trust in him , &c. how good are they ? Yea , there is no duty now required of us , but is contained there : Therefore Peter Martyr did well resemble the Decalogue to the ten Predicaments , that , as there is nothing hath a being in nature , but what may be reduced to one of those ten ; so neither is there any Christian duty , but what is comprehended in one of these , that is , consequentially , or reductively . And , if Tully durst say , that the law of the twelve Tables did exceed all the libraries of Philosophers , both in weight of authority , and fruitfulnesse of matter , how much rather is this true of Gods Law ? It 's disputed , Whether justifying faith be commanded in the Law : here are different opinions ; but when I handle this Question , Whether the Law of Moses , and that which was ingraffed in Adams heart in innocency , be all one , it will be proper to speak of that . Peter Martyr , handling the division of the ten Commandements , how the number should be made up , makes that , which is commonly called the Preface [ I am the Lord thy God , which are words of a Covenant ] to be the first Commandment : and if so , then must justifying faith be enjoyned there . And thus did some of the Fathers , though those words are only enunciative , and not preceptive . But more determinatively of this in its place .

2. In respect of the authority stamped upon it by God , whereby it becomes 2. In respect of the authority of it . a rule unto us . The former is agreed on by all : and I see few that dare openly deny the other ; for , seeing the matter is intrinsecally and eternally good , it cannot but be commanded by God , though not to justifie , for that is separable from it . There are some things that are justa , because Deus vult ; as in all positive things : and then there are other things just , and therefore God wills them , though even they are also just , because they are consonant to that eternall justice and goodnesse in himself : so that , indeed , it is so farre from being true , that the Law , which hath Gods authority stampt on it for a rule , and so is mandatum , should be abrogated , that it is impossible , nè per Deum quidem ; for then God should deny his own justice and goodnesse : therefore we doe justly abhorre those blasphemous Questions among the School-men , An Deus possit mandare edium sui , &c. for it's impossible . Therefore we see , Matth. 5. that our Saviour is so farre from abrogating it , that he sheweth the spirituall extent of the mandatory power of the Law , farre beyond Pharisees expectation ; and thus James urgeth the authority of the Law-giver . The obligation by the Law is eternall and immutable , insomuch that it doth absolutely imply a contradiction , that there should be in mans nature an holinesse or righteousnesse without a law or subjection to the command of God . Hence it is a dangerous opinion of some , who say , the holinesse of our natures is not commanded by the Law , but of our actions , and so not originall sinne but onely actuall sinne shall be forbidden by the Decalogue .

3. It 's good instrumentally , as used by Gods Spirit for good . It 's 3. It 's instrumentally good . disputed by some , Whether the Law , and the preaching of it , is used as an instrument by the Spirit of God for conversion : But that will be an entire Question in it self ; only thus much at this time . The Spirit of God doth use the Law , to quicken up the heart of a beleever unto his duty , Psal. 119. Thou hast quickened me by thy precepts . And so Psal. 19. The Law of the Lord enlightneth the simple , and by them thy servant is fore-warn'd of sinne . You will say , The word Law is taken largely there for all precepts and testimonies . It 's true , but it 's not exclusive of the precepts of the morall Law ; for they were the chiefest ; and indeed , the whole Word of God is an organ and instrument of Gods Spirit for instruction , reformation , and to make a man perfect to every good work . It 's an unreasonable thing , to separate the Law from the Spirit of God , and then compare it with the Gospel ; for , if you doe take the Gospel , even that Promise , Christ came to save sinners , without the Spirit , it worketh no more , yea , it 's a dead letter as well as the Law : Therefore Calvin well called Lex , corpus , and the Spirit , anima : now , accedat anima ad corpus , Let the soul be put into the body , and it 's a living reasonable man : But now , as when we say , A man discourses , A man understands , this is ratione animae , in respect of his soul , not corporis , of the body ; so when we say , A man is quickened by the Law of God to obedience , this is not by reason of the Law , but of the Spirit of God : But of this anon .

4. It 's good in respect of the sanction of it : for it 's accompanied 4. The Law is good , in respect of its sanction . with Promises , and that not only temporall , as Command . 5. but also spirituall , Command . 2. where God is said to pardon to many generations ; and therefore the Law doth include Christ secondarily and occasionally , though not primarily , as hereafter shall be shewed . It 's true , the righteousnesse of the Law , and that of the Gospel differ toto coelo ; we must place one in suprema parte coeli , and the other in ima parte terrae , as Luther speakes to that effect : and it 's one of the hardest taskes in all divinity , to give them their bounds , and then to cleare how the Apostle doth oppose them , and how not . We know it was the cursed errour of the Manichees and Marcionites , that the Law was only carnall , and had only carnall promises ; whereas it 's evident , that the Fathers had the same faith for substance as we have . It 's true , if we take Law and Gospel in this strict difference , as some Divines doe , that all the Precepts , wheresoever they are , must be under the Law , and all the Promises be reduced to the Gospel , whether in Old or New Testament ; in which sense Divines then say , Lex jubet , & Gratia juvat ; the Law commands , and Grace helps ; and , Lex imperat , the Law commands , and Fides impetrat , Faith obtaineth ; then the Law can have no sanction by Promise : But where can this be shewed in Scripture ? When we speake of the sanction of the Law by Promise , we take it as in the administration of it by Moses , which was Evangelicall ; not as it was given to Adam , with a Promise of Eternall life upon perfect obedience : for the Apostle Paul's propositions , To him that worketh , the reward is reckoned of debt ; and , the doers of the Law are justified , were never verificable , but in the state of innocency .

5. In respect of the acts of it . You may call them either acts 5. In respect of the acts of it . or ends , I shall , acts . And thus a law hath divers acts , 1. Declarative , to lay down what is the will of God : 2. To command obedience to this will declared : 3. Either to invite by Promises , or compell by threatnings : 4. To condemne the transgressors : and this use the Law is acknowledged by all to have against ungodly and wicked men , and some of these cannot be denyed even to the godly . I wonder much at an Antinomian authour , that saith , * * Assert . of free grace , pag. 31. It cannot be a law , unlesse it also be a cursing law ; for , besides that the same authour doth acknowledge the morall Law to be a rule to the beleever , ( and regula hath vim praecepti , as well as doctrinae ) what will he say to the Law given to Adam , who as yet was righteous and innocent , and therefore could not be cursing or condemning of him ? so the Angels were under a law , else they could not have finned , yet it was not a cursing law . It 's true , if we take cursing or condemning potentially , so a law is alwayes condemning : but for actuall cursing , that is not necessary , no not to a transgressour of the Law , that hath a surety in his roome .

6. In respect of the end of it . Rom. 16. 4. Christ is the end of the 6. In respect of the end . Law . By reason of the different use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are different conjectures ; some make it no more then extremitas , or terminus ; because the ceremoniall Law ended in Christ : Others make it finis complementi , the fulness of the Law is Christ : Others adde , finis intentionis , or scopi to it ; so that by these the meaning is , The Law did intend Christ in all its ceremonialls and moralls , that , as there was not the least ceremony , which did not lead to Christ ; so not the least iota or apex in the morall Law , but it did also aime at him . Therefore saith Calvin upon this place , Habemus insignem locum , quòd Lex omnibus suis partibus in Christum respiciat ; Imò quicquid Lex docet , quicquid praecipit , quicquid promittit , Christum pro scopo habet : We have a noble place , proving , that the Law in all its parts did look to Christ ; yea whatsoever the Law teacheth , commandeth , or promiseth , it hath Christ for its scope . What had it been for a Jew to pray to God , if Christ had not been in that prayer ? to love God , if Christ had not been in that love ? yet here is as great a difference between the Law and Gospel , as is between direction and exhibition , between a school-master and a father : he is an unwise childe , that will make a school-master his father . Whether this be a proper intention of the Law , you shall have hereafter .

7. In respect of the adjuncts of it , which the Scripture attributeth 7. In respect of the adjuncts . to it : And it 's observable , that even where the Apostle doth most urge against the Law , as if it were so farre from bettering men , that it makes them the worse ; yet there he praiseth it , calling it good and spirituall . Now I see it called spirituall in a two-fold sense : 1. Effectivè , because it did , by Gods Spirit , quicken to spirituall life ; even as the Apostle in the opposition calls himself carnall , because the power of corruption within , did work carnall and sinfull motions in him . But I shall expound it spirituall . 2. Formaliter , formally , because the nature and extent of it is spirituall : for it forbids the sins of the spirit , not only externall sins ; it forbids thy spirit pride , thy spirit envie : Even as God is the father of spirits , so is the Law , the law of spirits . Hence it 's compared by James to a glasse , which will shew the least spot in the face , and will not flatter , but if thou hast wrinkles and deformities there , they will be seen ; so that there is no such way to bring Pharisaicall and Morall men out of love with themselves , as to set this glasse before them .

8. In respect of the use of it : and that to the ungodly , and to the 8. In respect of the use of it . beleever .

1. To the ungodly , it hath this use :

1. To restrain and limit sin : And , certainly , though it should 1. Because it restrains and limits sin in the ungodly . not reach to renovation and changing of mens hearts , yet here is a great deale of good , that it 's an outward whip and scourge to men , whereby they are kept in honest discipline : and this made the Apostle say , The Law was added , because of transgressions . The people of Israel , by their being in the wildernesse , having forgotten God , and being prone to Idolatry , the Lord he added this Law , as a restraint upon them . Even as you see upon mad-men , and those that are possessed with devils , we put heavie chaines and fetters , that they may doe no hurt ; so the Lord laid the Law upon the people of Israel , to keep them in from impietie . The Apostle useth a word , shut up as in a dungeon , but that is to another sense . It was Chrysostomes comparison : As a great man , suspecting his wife , appoints Eunuchs to look to her and keep her ; so did God , being jealous over the Jewes , appoint these lawes .

2. To curse , and condemne : and in this respect , it poureth all 2. Because it condemnes them . its fury upon the ungodly . The Law to the godly by Christ , is like a Serpent with a sting pulled out ; but now to the wicked , the sting of sinne is the Law , and therefore the condition of that man , who is thus under it , is unspeakably miserable . The curse of it is the sore displeasure of God , and that for every breach of it ; and , if men , that have broken onely mens lawes , be yet so much afraid , that they hide themselves , and keep close , when yet no man or Judge can damne them , or throw them into hell ; what cause is there to feare that Law-giver , who is able to destroy soul and body ? Therefore consider , thou prophane man , are not thy oaths , are not thy lusts against Gods Law ? You had better have all the men in the world your enemy , then the Law of God . It 's a spirituall enemy ; and therefore the terrours of it are spirituall , as well as the duties . Let not your lives be Antinomians , no more then opinions . Oh that I could confute this Antinomianisme also ; such a mans life and conversation was against Gods Law , but now it 's not .