Three treatises of the vanity of the creature. The sinfulness of sin. The life…Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life…

This this Apostle proceeds to show, verse 19. Wherefore […] serveth the Law? It was added because of transgressions, till the seed should come▪ to whom the Promise was made; and it was ordained by Angels, in the hand of a Mediator. ▪ To what en• saith the Apostle should there be a publication of a Law, so expressly contrary to the Covenant formerly made? In his Answer to this doubt, there are many things worthy of especial observation. First, [Greek or Hebrew]. It was added or put to. It was not set up alone, as a thing ingr•sse by it self, as any adequate, complete, solid rule of righteousness; (as it was given to Adam in Paradise) much less was it published as a thing to void and disa ull any precedent covenant: but, so far was it from abrogating, that it was added to the Promise▪ Now when one thing is made an Appendant or Adamant to another, it doth necessarily put the being of that to which it is Appendant, and presuppose a strength and vigour in it still. But how then was it added? not by way of Ingrediencie as a Part of the Covenant, as if the Promise had been incomplete without the Law; (for then the same Covenant should consist of contradictory materials, and so should overthrow it self; (For if it be of works, it is no more of grace, else grace is no more grace) but it was added by way of Subserviency and Attendance, the better to advance and make effectual the Covenant it self. In Adams heart the Law was set up solitary and as a whole rule of righteousness and salvation in it self: but though the s•me Law were by Moses revived, yet not at all to the same purpose, but only to help forward and introduce another and a better Covenant.

This this Apostle proceedes to shew, verse 19. Wherefore 〈…〉 serveth the Law? It was added because of transgressions, till the seede should come▪ to whom the Promise was made; and it was ordained by Angels, in the hand of a Mediator. ▪ To what en• saith the Apostle should there be a publication of a Law, so expresly contrary to the Covenant formerly made? In his Answere to this doubt, there are many things worthy of especiall observation. First, . It was added or put to. It was not set up alone, as a thing ingrsse by it selfe, as any adequate, complete, solid rule of righteousnesse; (as it was given to Adam in Paradise) much lesse was it published as a thing to voyde and disa ull any precedent covenant: but, so farre was it from abrogating, that it was added to the Promise Now when one thing is made an Appendant or Addament to another, it doth necessarily put the being of that to which it is Appendant, and presuppose a strength and vigor in it still. But how then was it added? not by way of Ingrediencie as a Part of the Covenant, as if the Promise had been incomplete without the Law; (for then the same Covenant should consist of contradictory materials, and so should overthrow it selfe; (For if it bee of workes, it is no more of grace, else grace is no more grace) but it was added by way of Subserviencie and Attendance, the better to advance and make effectuall the Covenant it selfe. In Adams heart the Law was set up solitary and as a whole rule of righteousnesse and salvation in it selfe: but though the sme Law were by Moses revived, yet not at all to the same purpose, but onely to helpe forward and introduce another and a better Covenant.