John 1.1 Rom. 2.14 But it has received a newer and later Edition under Moses and yet a Newer under the Gospel by Christ and his Apostles and a Newer still when the Spirit writes a Clear and Regular Copy thereof from the Law upon the Hearts of Men which is called The engrafted Word 1 John 2.7 8. You may find the same Law called New and Old and it 's usual in Scripture to call that that is renewed New 2. The Gospel brings the Law under a New Authority The Reverend Mr. Baxter says well That ever since the Fall the very Law of Nature has been in the hand of Christ Psal 75.3 The Earth and all the Inhabitants thereof are dissolved I bear up the Pillars of it Selah All things had turned into a meer Chaos if he had not stept in to preserve an Order upon a New Bottom and there is no Order without a Law or Rule Ver. 31. of the Context it is said Faith that is the Gospel doth Establish the Law Christ could not be King or Governour of the World without a Law and his Law must reach as far as his Government is extended He could not Judge the World but by a Law Psal 93. 97. The Earth's Commanded to Rejoyce and the multitude of Isles to be Glad because such a Lord Reigns and from the 7th of the Acts 31 to 39. we may see 't was Christ that Delivered the Law upon Mount Sinai for he is said to be the God of Abraham and yet to be an Angel and more fully and particularly Mat. 5.17 he Delivers the same Law Mat. 28. Gospel-Ordinances are solely founded upon his Authority 1 Cor. 5. Church-Censures to be administred in his Name 3. The Gospel gives to the Law a New-Spring or Principles of Obedience Adam received Ability from God to obey but the Ability was due and it is now forfeited and lost We are created in Christ Jesus unto good Works The End of the Commandment is Charity out of a Pure Heart and of a good Conscience and Faith unfeigned Rom. 8.3 The Law of the Spirit of Life It is this Living Sprit that enables us to fulfill the Law I might add to this the Newness of Security it being by Promise Jer. 32.40 I will put my Fear into their Hearts that they shall not depart from me And the Newness of the Order the Promises stand here first and then the Precepts God puts his Law in our Hearts before we Obey 4. The Gospel gives to the Law New Ends This is a Common End with the former that it directs our Duty and acquaints us with the Nature of God but it doth not now stand as that which we are to be justified or Condemned by There is a Righteousness of Faith that now comes in Room of that Righteousness of the Law so as it hath lost that Old End it has gained some New Ones 1. To teach us the knowledge of Sin 2. What Christ has done for us And 3. What Need we have of him 4. What we have Received from him And 5. Fits and Prepares us to be Fellow-Companions of his and though it's Obedience doth not give Right to Heaven it serves for a certain Mark of the Right to Heaven Rev. 22.14 Blessed are they that do his Commandments that they may have Right to the Tree of Life The Text says not that doing gives a Right but that all have a Right who do 5. The Law receives from the Gospel New Motives Ends and Motives differ as Future and Past Creation Provision and Providence were the Motives of our First Duty but now Christs Redeeming us and the Spirits Callng us are Great Motives to obey the Law We see Dilivery from the Bondage of Egypt was a Motive to the Isralites 6. There is a New Manner of Acceptance Acceptance was formerly Bottomed upon the Exact Conformity of our Rightousness to the Law but Now Faith is the Reason of Acceptance Without Faith 't is impossible to please God What soever is not of Faith is Sin All is to be done and accepted in the Name of Christ Works before were Accepted for their being a Fulfilling of a Law now they are for Christs Fulfilling the Law for us the Imperfection or Sinfulness of the Action is Pardoned on his Accompt 7. The Gospel Renders a New Measure of Law Obedience Acceptable not that the Law is Altered in its Perfection for Perfection in Faith is still required and Perfection in Patience Let Patience have its Perfect Work but the Work is made up between the Spirit and the Son the Defects in Measure Manner or Circumstances are Forgiven if it be the Sprits Work I may add here Repentance because Perpetuity was one of the Measures of former Obedience and Repentance Comprehends the whole Duty of the Law but it only Implies an Interruption that our Obedience has been for a considerable Time stopt it is to be wise after Folly and to be Obedient after Rebellion The Chief Circumstance it differs in from former Obedience is a leavihg off to do Ill so Repentance must be Obendience to the same Law was Broken 8. The Gospel adds many New Objects to the Duties of the Law By the Law we were to have no Gods for our God but one Now we are also to have No Mediator but one There is but one God and one Mediator between God and Men so that Commandment Thou shalt have no other Gods before me says also Thou shalt have no other Mediator The Apostle Paul says There are many called Gods and called Lords but to us there is but One God and One Lord. We are to love our Brethren by the Law of Nature but Now we are to sympathize with them from that Change that is made in Nature by Sin Bear ye one anothers burdens and so fulfill the Law of Christ The Angels have now new Objects of their Duty since the Fall for they serve the Mediator they protect and defend his Church We were to trust in a Righteousness of our Own for Life by the first Law but the Righteousness of another is a New Object the Gospel brings in 9. There are many positive Precepts added to the Law by the Gospel The Law of Nature is so large as to comprehend all Duty under this Axiom That we are to do whatsoever God enjoyns or reveals but beside it has subdivided Axioms in particular to which all Kind of Duties are specifically reducible The Fourth Command doth now as well require the Observation of the First day of the Week as it did formerly of the Seventh for the Injunction and the Blessing are both annexed to the Sabbath not the seventh and the Jews themselves reduce all the Sacred Time to it The Second Command doth Now comprehend all positive Ordinances under the Gospel Baptism Lords Supper Ministry Church Order and all other external Worship they are as justly reducible to that Command as Circumcision Sacrifices and Legal Washings were Mr. Baxter says acutely That
the Law of Nature is what a reasonable Nature observes to be due from that Relation that is between Men and God or Men and Men Mutatâ Naturâ mutatur Lex Naturae To Love our Enemies to be Charitable to the Poor to Repent of our Offences had been Paradoxical Duties to a sinless Man but now they are plain Duties of the Law of Nature 10. From these very Circumstances the Gospel brings a greater clearness and particularness to the Duties of the Law than the Law it self since the Fall The Blessed Trinity that great Mystery which is the adequate Object of our Worship is more manifested by the Gospel than ever the Law could have done the Example of Christ fulfilling all the Law before the Eyes of Men has not only cast an Honour but a lustre upon it as it never had before the formal Reasons of Duties were never so discovered as they are by the Gospel besides those Comments that in the Gospel he and his Apostles have made of it 11. The Gospel has yet a greater Influence upon the Law in removing of it's rigorous way of exacting Obedience of Fallen Man it has a Coercive Irritating and Condemning Power upon them First A Coercive because by the Terror of its Threatnings it Commands what Man abhorrs and when the poor Sinner obeys he doth it as a Brute for fear of blows 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient c. The Quietists say that properly the Name of a Law arises from the Contention and War between Man's Inclinations and Duties but when the Law is Writ in our Minds and becomes our Delight it is a Gospel not a Law however when the Gospel brings in Light and Strength it becomes a very easie Yoke The Law of the Spirit encreases it's strength and the Law of the Members decay and dye We obey by a kind of perswasion God's Efficacy is so gentle upon the Soul Galat. 5.8 This perswasion cometh not of him that calleth you Secondly It has an irritative or Pollutive Power It 's an Old Proverb Nitimur in vetitum Our desire encreases by being forbid Sins taking occasion by the Commandment wrought in me all manner of Concupiscence for without the Law sin was dead Some think that Swearing Prophaning the Name of God and Adultery arises chiefly from this Natural Contradiction in us to the Nature of God if Persons thought them no Sins they would never so much delight in them Thirdly It has a Condemning Power 2 Cor. 3.9 it 's called a killing Letter The Gospel is a City of Refuge There is no Condemnation to them that are in Christ Jesus who has satisfied the Law for all interested in him This is a Newness altering the Law from what it was to Man sinful not sinless 12. The Law which of it self is the Spring of Terrors for the strength of Sin is the Law becomes a Handmaid to Consolation in and thrô the Gospel partly by its discovering to us that Christ has fulfilled the Law for us this is the Marrow of the Gospel and by it the Law of Works is turned into a Law of Faith Partly as it is an instrument to interest us into the Gospel partly as the Law fulfill'd or satisfy'd by Christ is seen by Faith By the Law we have the Knowledge of Sin James 1.24 That 's a Glass to see our selves in 2 Cor. 3.18 The Gospel is a Glass to see Christ in the more vile and horrible the Looks of the one appears the more aimiable appears the other The Law is a Judge Rom. 7.9 to kill the Man by Sentence and to revive Sin Man by Nature and Satan's deceitfulness is very secure and a great Self-flatterer but if the Spirit of the Gospel enliven the Law it makes a Man conclude all the Threatnings on himself and bring him under a Spirit of Bondage He cries I am accursed I possess the Sins of my Youth my Sin is ever before me I am undone So the Gospel Spirit takes the killing Letter of the Law and rouses him out of his Lethargy it makes a Man weary and heavy laden it makes People a People prepared for the Lord for then he begins to see what he thought Righteousness Guilt and what he thought Gain Loss 13. The Gospel Spirit makes a Bridle of the Law to restrain Sin The Wicked cry Let us cast off these Cords from our Neck but when the Spirit comes a little Child may lead them By this Law restraining Grace Works Men are perswaded to forbear Evil by the Lords Terrors what would become of either the Gospel or the Church if it were not for this Use of the Law Farther the Law is a Rule for directing Evangelized persons how to live and it is a Pattern from which the Spirit transcribes a Copy into the Heart of Man It is a Mean of Conversion The Law of the Lord is perfect converting the Soul The Gospel is much honoured when the Saints walk orderly according to this Rule The Second Enquiry is about their Opinion whom the Apostle here opposes viz. What a Christianiz'd Pharisee is For Act. 15.5 such they were I do not say they were the only but the principal party he opposes how far their Faith and Profession reach'd and wherein that Error did consist is next to be considered We find they were of two Kinds Some that did oppose the Mosaical Law to the Gospel as the Unbelieving Pharisees Or the Natural Law as the Pagan Philosophers The one did overvalue Ceremony the other Morality We find the Apostle often disputing against both against the former Rom. 9.3 Philip. 3.1 Gal. 3.5 against the latter 1 Cor. 1.23 Coloss 2. Acts 17.19 The former Party did compose the Law with the Gospel Acts 15.5 Certain of the Pharisees who believed said it was needfull to Circumcise 'em Gal. 2.21 If righteousness be by the Law Christ dyed in vain this Argument would have been of little strength against the Pharisees who crucifi'd him and thought he dy'd a Malefactor but of great Influence against them who mixed Moses and Christ Law and Gospel and expected Salvation from their mutual Concurse The latter denyed the reality of Jesus his Satisfaction and Righteousness but these did deny the Fulness of it they would eak or add to it and except it were the Church of Thessalonica we find by Paul's Epistles that there was not any Church but what was molested and partly corrupted by this Error In the Epistles to Corinth the Apostle calls them false Apostles deceitful Workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 In the Epistle to the Galat. he calls it another Gospel by which they were Bewitched We find the Church of Ephesus is Forewarned of such Acts 20.30 And in the Book of the Revelation they are Charged of Falling from their First Love yet it is Doubtful whether that came by this Error or not For Christ Appoves of her Orthodoxy
or Vertue in a Mans Conversation towards God or Man is natural as to the Principle for what are Principles of Action in a Man by common Gift of Knowledge or Honest Inclinations are natural Principles Before the Law given to Moses we may find footsteps of all the Ten Commandments for Abel believed in God which is the Duty of the first and Sacrificed which is the Duty of the second and in the third Generation when but very few Families on the Earth and not above three to wit Adam Seth and Enos's that were Worshippers except we Charitably Hope some were Proselites of the Cainitish Race publick worship was established for then Men began to call upon the Name of the Lord This was Obedience both to the second and third Commandment which did suppose Obedience to the fourth to wit a sanctifying some publickly known Time for Worship whose Determination God by Positive Command had fixed though from a natural Reason to wit the Seventh-day in which God had rested from the greatest and best of Works he had yet done in the World The fifth and the seventh Command is manifest in the Practice of Marriage for therein was the Period of Subjection to Parents terminated in leaving Father and Mother and an Aera of faithfulness to the Wife begun express't in cleaving to her and it is probable that last and crowning Duty of Childrens Subjection to their Parents is taxed as broken by these Sons of God who took unto themselves Wives according to their own Choice Gen. 6.7 The sixth and ninth Command were both broke by Cain who murdered his Brother and then not only denied it but denied the Knowledge of such a Fact Gen. 4.8 9. The eighth and tenth Command are thought by some especially the Quietists to have been neither Commands nor broken because there could be no Coveting of enlarging Property but rather of Men to share of the common good and Sin gave occasion to particular Commands though of such a General Nature But we find Adam guilty of both in coveting of a Diety and robbing God of his Property when but one Tree was reserved in all the World for an acknowledgment of Gods having the Primitive Right And we find Gen. 6. that the abounding Lusts of the Heart was the cause of the Deluge and all Lust is coveting The Ordinance of Circumcision was appointed to be a Monument and Conviction of the Lusts of the Heart and the Necessiâ—y of Mortification the Sweat of the Brow and toil of labour were appointed as the means of our Maintenance and the Nimrodical Hunting was a robbing men of what God had blessed their labour in So we find the Moral Law in this Law of Nature The next Enquiry is about the Evangelical Law whether any Prints of that is to be found under it yea or not and taking the natural Law most properly and as here the Apostle explains it in his Discourse for a Sign of Divine Will about our Duty as revealed in Nature or by Creation and Providence we may find footsteps of it here 1. For the Duties of it here are both Faith and Repentance rendred concludable from Divine Forbearance and Goodness Rom. 2.4 Not knowing that the Goodness of God leadeth thee to Repentance but after thy hardness and impenitent Heart c. 2. As there are Evangelical Duties so Evangelical Influence Chap. 1.18 Who hold the Truth in Vnrighteousness here was a Truth preserved alive against their Wills and as Gen. 6.3 the Spirit of the Lord was said to strive with men and 1 Pet. 3.20 Those Souls that are now in Prison had once the Spirit of Christ dealing with them and also Evangelical Acceptance If the Vncircumcision keep the Righteousness of the Law shall not his Vncircumcision be counted for Circumcision for Circumcision is not that which is outward in the Flesh but in the Man whose Praise is of God Therefore the Law of Nature being excluded there is an Evangelical Law excluded which Suarez calls the Con-natural Law and Gratian says Jus naturale est quod in lege Evangelio continetur and Mr. Baxter says It is the first Edition of the Covenant of Grace which two ways was published to all the World 1. By Natural Light discovering God Merciful in his Nature 2. By External Proclamation 1. Once to Adam that there should come a Seed of the Woman who should tread down the Head of the Serpent 2. In Noah and 3. In Christ For altho' none comes to the Father but by the Son and there is no other Name given under Heaven by which men might be saved yet it doth not follow that particular and distinct Knowledge of the Messiah was absolutely Necessary for that many Infants who were saved have not and the Disciples who lived with Christ were doubtful about it yea Peter forbid him to yield to Death when he was very nigh to suffer for it The Third Law excluded is the Moral Law whereof the Decalogue qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receives all things is the Summe To take the Moral Law according to common Sentiments there is by it these three things added to the Natural Law 1. A Positive Institution with great Solemnity from Mount Sinai with several Positive Determinations that are not immediately concludable by the Light of Nature 2. The Spiritual Extension of the Moral Law is manifested through Corruption much of the Law of Nature was obscur'd as whether Fornication or Usury were Sins or Thoughts of the Mind before Formal Consent or latent Inclinations to Unlawful Things A third Edition is of Life and Authority to the Sanction men very much Question whether a Man was liable to Eternal Death for evil Inclinations Yea or No but this Law is added because of Transgression that is both to discover it as the Apostle says Rom. 7. I had not known Sin if the Law had not informed me so the Conviction of Sin was weak until the renewed Sanction of the Law has made it more terrible Sin gets many fair Colours Covetousness gets the Name of Frugality until the Spirit discover both the Sin and the Curse doubtful Duties are establish'd weak and faint Notions reviv'd corrupt Thoughts are corrected the need of a Saviour more Manifested and the Jewish State settled in a more perfect Condition than any State in the World Now we find this Law is excluded for Rom. 3.20 For by the Law is the Knowledge of Sin there is no Law discovers Sin so as the Moral The Natural Law discovers Sin but neither so powerfully nor so plainly the express Word of God discovers the Malignity of Sin the Root and Original of Sin and the dreadful Issue and Event of Sin more plainly and clearly and removes all those Fogs and Mists that created many doubts by which we were apt to think great Sins small small Sins none and no Sins so hateful in the sight of God as they are The Ceremonial Law discovers Sin but by Accident its Primitive Intention
establish another here is little Gospel A second difficulty is we must either say Christ has purchas'd to us Pardon for Sins against the Gospel-Law or for none at all but that one Sin of Adam's if the Moral Law be abrogat'd after the Fall we never sinn'd against any Law but the Gospel's for we were under no other Law according to him but how contrary is this to the Nature of the Gospel whose greatest Cordial is Remission of all Sins against the Law He brings a twofold Remedy or Solution to these Difficulties 1. The Gospel renders all the Duties possible it Commands hence is it call'd the Power of God and Law of the Spirit And the Reason why the Law was imperfect before the Gospel was because there was not Power to obey a perfect Law God cannot Command what is impossible This is no less oppress'd with Difficulty than the Distemper it 's brought to Cure For 1. Doth God lose his Right because we lose our Power the Devils have no Power to obey do they therefore not Sin he was a Lyar and Murderer from the beginning he continues it doth he not Sin in it If Sin be worse than Suffering and there be no Sin in Hell Hell is better than this Earth Some would help him at this strait with the Distinction of Moral and Physical Impotence God cannot justly command what is Physically impossible but he may what is Morally so but he Scoffs at it as an Impotent Brat of Amyraldus nurs'd by Mr. Baxter and Mr. Truman and I think it affords little relief For when the Impotence is insuperable yea more unconquerable than Physical Impotence wherein is there a greater Foundation to Justice because Sinners like to have it so are we not Mad and Distracted and may we impose on Fools what we will because they may like it it looks like Tickling a Man to Death But 2dly Granting that which is certainly false that the Gospel renders all it requires both Morally and Physically possible it makes not the Gospel better than the Law for in Innocence all commanded was more than barely possible But the second and grand Remedy is that thô the Law require perfect Obedience yet not under the Penalty of Death there is no Law that threatens Death to every Sin but to particular kind of gross Sins 1 Cor. 6.19 Gal. 5.19 Yea only to Impenitence This is the Gospel Law this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still difficulties attend it and divide the Parties 1. Some say this is an aequi-just Interpretation of the Moral Law others of the Gospel Law 2. Some say this is a Law and Constitution Evangelical by it self others that it is an Administration of the Law by Soveraign Power set in a Throne of Grace but not Law 3. Some say this is proper to the Gospel Law others that the Moral Law did admit of it also and that if â—ve had had only an Inclination to eat of the Forbidden Fruit which in the Rigor of the Law was a Sin and refrain'd from compleating the Act which was the Violation of the Covenant formally she should not have dy'd It were too operose to follow all these Tracts the Multitude of them would render one Jealous that they are not the Kings High-way but some private Paths that do derogate from the True and Living Way In General this doth Enervate the Law of God the Law of Faith establishes the Law but this doth Emasculate it and turn it into a meer Counsel and Advice What else is a Law without Sanction Yea no Law so there is no Sin but Impenitence and indeed they call the rest Venial peccadillo's Secondly It is repugnant to the Moral Law to admit of Aequity because it is most aequal in it self those Laws admit of Chancery and Aequity that would in some Circumstances become rigorous and cruel but there is no such thing in the Divine Law It would be contrary to Aequity and so unjust to establish a Law requiring partial Love to God and partial Obedience Thirdly This Doctrine opens a door to Antinomianisme and History tells us it sprung from such a Mistake that Faith and Repentance were taught and commanded by the Gospel and they contain'd all necessary to Salvation so the Law was needless And Lemborgh says much the same The Gospel needs no Law to be a Schoolmaster to lead to Christ it has more terrible Threatnings of its own than the Law has to drive men to Christ with that Scripture Phrase belongs to the Ceremonial Law Fourthly This would put an Honour on the Mediatour above God that Imperfect Obedience to his Law might merit Heaven or what is of as much worth an Interest in Christ a right to his Merits but no less than Perfect Obedience to Gods Law can merit it Fifthly It would much derogate from Gods Honour who is now content to give his Favour and his Rewards on easier rates than before he would have had perfect Service now partial will serve And consequently Sixthly Boasting would not be excluded by the Law of Faith for Man might boast God was come to Easier Terms he should lose Glory by the change of the Covenants not gain But
either in Matter or Manner The Use I shall make of this is of Refutation for since none can pretend to be justified by any Works but such as are good and acceptable in the sight of God and none are such that want the foremention'd Qualifications all the distinctions of Adversaries about the Kinds of Works are to no purpose That this may be more evident I shall rank them under these four Kinds 1. The Socinians who say that the Apostle means Works in their Perfection that are excluded from a divine condescendency to our Impotency he will not require what we cannot perform but will justifie us for what we can Resp 1. If we did and always had perfectly fulfill'd the Law we should have been justifi'd by its Works Rom. 2.13 The doers of the Law shall be justified 2 Tit. 3.7 Not by works of righteousness which we have done 2. It would heinously reflect on the Holiness of God as a Law-giver or Judge to make an Imperfect Law or to Judge a Man just for Imperfect Performance of a Perfect Law Gal. 3.10 Cursed is he that continues not in all things c. The Second Opinion is of them who exclude the Mosaical Law and these of two and may be more sorts 1. Some exclude only Ceremonies and indeed the Controversie began about them Act. 15. the Instances by Paul most mention'd are of that kind Gal. 2.14 16. and by their resemblance of a Remedying Nature the Jews mistook them for the thing it self Thus Lombard and the Schoolmen Alphons a Cast Dom. a Soto But the Law the Apostle speaks of as the Rule of the Works he excludes cannot be Confin'd so narrowly for Rom. 2.15 it 's a Law that the Gentiles had Rom. 3.20 28. a Law that bound all Flesh a Law by which the Knowledge of sin Rom. 4.14 a Law that worketh Wrath. 2. By others the whole Works of the Mosaical Law are excluded in the Pharisaical Sense of them that is as separated from the Essential Duties of the Covenant as given to Adam Noah and Abraham Respon 1. I grant that the Pharisees did mistake the Law in its Extent and Intent too the former Christ corrects Mat. 5. but it 's very reasonable to think that they who had now embraced Christ to whom the Apostle writes had forsaken that Error for the Apostle's Dispute is of another kind not what was their Duty or Work but what place this Work or Duty had with respect to its Reward Whether or not it was truly Meriting and his Business is to prove that let their Works be what they would they could never serve for this Use and the Apostle tells them Rom. 10.4 5. that they did not know Christ compleatly viz. that he was the End of the Law who would put such a Value on their own Works Sir Nor. Knat Observes on Rom. 2.14 that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law signifies the Office of the Law this was to Convince a Man of Sin that he might fly to Christ as Galat. 3. 't is called a School-master to bring us to Christ The Law is the Mean He is the End The Moral Law was a Mean to make them sensible of their Need of Christ and the Ceremonial was a Mean to represent him as the End of the other as One who was a Sacrifice and gave satisfaction for their Breach of the Law 2. The Apostle gives no Countenance to this Opinion in his Phrase for Galat. 3.21 If there had been a Law given c. There is an Impossibility in any Law or its Works prescribed to Adam Noah or Abraham since Man was a Sinner to Merit in any sense Justification at the Hand of God 3. Romans 3.20 21 22. The Apostle calls the Works he excludes Works of the Law not in any abstracted sense but Works that the Law required and the Mosaical Law comprehended all the former Laws under it as Joh. 7.32 Ye received Circumcision of Moses not that it was of him but of the Fathers And when the Mâ—saical and the Christian Constitution are opposed Mosâ—ical comprehends the whole Old Testament State 4. The Righteousnesses that are in this Epistle opposed are God's and Mâ—n's not Adam's essential Duties in the first Edition of the Naked Covenant and Moses his in the Political Administration of it Rom. 3.22 The Syriac renders it thus The Righteousness of God by the hand of Faith on that Jesus Christ Not a Righteousness that is God's Gift and is acceptable to God by Virtue of his prescribing it as the Condition he required a Righteousness that lay in the Fruits of Faith or in the Nature of Faith from its Conformity to the Law of the Covenant but a Righteousness that Faith as a Hand takes hold of 5. This Law the Apostle speaks of comprehends all inward Obedience all Righteousness Vid. Ch. 3. and 7. of this Epistle nay the Pharisee Mat. 22. did conclude Love to God to be the great Duty of the Law 3. The third Opinion is of Grotius who if the Writings that go under his Name and have so much Corrupted the Age be his own he was both a Papist and Apostate or if Mr. Baxter's Grotian Errors and that other Book called Grotius Papizans or Walleus in N. T. Preface be to be Credited indeed his Doctrine on this very Point of Justification is a very great Proof it as his Comments on the Epistles doth testifie especially this for tho' they are as Corrupt as he in their Disputes yet rarely in their Expositions are any Papists so Corrupt His Doctrine is thus 1. Works that are only External Civil deserving Praise of Men and by Humane Strength performable are excluded from an Interest in Justification 2. Faith of God is an Esteem of his Attributes and Faith of Christ is the Knowledge of him and his Doctrine 3. To Justifie is to Purifie to Cleanse from Vice so the Works are hypocritical the Faith historical and that which Devils has the Justification papistical Resp 1. It 's very improbable that the Apostle should Dispute so Nervously that a Man cannot be Internally Sanctified by External Works and as improbable that any should be so absurd to maintain it that a Man may become Just by Hypocritical Performances that external Civility is internal Holiness 2. That Law Rom. 7.7 14. requir'd more than external Works 3. Abraham had better Works than External and Paul when he knew nothing by himself yet not thereby Justified did not mean only External 4. They were what Works the Law requir'd and the God that searcheth Hearts nevâ—r made a meer External Law to Judge Men by 4. The fourth Opinion is that which is common among Papists 1. Works before Faith are excluded but not after Faith Sorrow for Sin without the Aids of Grace doth not Merit Preparatory Works to Grace doth not Merit though some and that generally allow a Congruity and Fitness to them others as Becanus deny it This is no more true
Justification say The Guilt and Works here spoken of are only against the Ceremonial Law others against the Judicial and Civil Constitution of the Jews others the Moral only as abstractly consider'd from Evangelical in Strength or Duty But more of this on Verse 4. 4thly Not only Vniversally guilty but Numerously guilty Every Man is not only guilty of Sin but the account of his Sins are Innumerable For first the Actions of our Life are innumerable together with the words of our Tongues and Thoughts of our Mind and there is a sinfulness accompanying each of these We must give an account of every idle word Mat. 12.36 and all our Actions are to be set before us and how will then the Sinner be humbled when his aggravated Talents or Sins amount to ten thousands and no coming out till all be paid Mat. 18.24 34. how much more numerous must Farthing-Debts be And yet Mat. 5.26 there is no coming out till the uttermost farthing be paid 2. God as a Punisher or as a Pardoner he reckons the multitude of every Transgressors Sins great Gen. 6.5 The Deluge was sent on the Old World because every thought of the imagination of their Heart was only evil continually The Captivity was sent on the Jews Ezek. 16.25.51 because their Whoredoms were encreased and she had multiplyed her Abominations more than Samaria Nay Samaria had not committed half the Sins When God forgives Sins he forgives many Sins All manner of Sin and Iniquity shall be forgiven Luke 7.47 I say unto thee her Sins which are many shall be forgiven Rom. 5.16 The free gift is of many offences unto Justification James 5. and last He that Converts a Sinner hides a multitude of Sins 3. The Saints own account of their Sins or rather Vain Attempts to account of them Job 9.2 3. We cannot answer for one of ten thousand ten thousand was one of the least parcells he could put by their selves David Psal 19.12 Who can understand his errors Cleanse thou me from secret faults Psal 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold upon me so that I am not able to look up Solomon Eccles 7.27 One would expect the best account of him of any body if he should lay out his Talent of Wisdom that Way which after he became a Penitent or one gathered into the Church as the Hebrew Phrase is he did for Verse 25. he says I applied my Heart to know the wickedness of folly even of Wickedness and Madness Ver. 27. he says This he had found counting one by one to find out the account which yet my Soul saith he seeketh but I find not That is he found the account of Sin was not to be found out but this he found Verse 29. that they were many they had sought out many inventions and that God was Author to none of them 4. The Similitudes they are compared with the Hains of our head Psal 40.12 the drops of a living Spring the Sand on the Sea-shore as the words of Manassehs Prayer hath it The very Tongue it self saith St. James is a World of Iniquity the Dimensions of Sin are high as Heaven Ezra 9.6 Deep as Hell Hos 9.9 Psal 130.1 It s Breadth and length are such as nothing but the Incomprehensible heighth depth length and breadth of the Love of Christ can cover 5. We may know the Number of our Sins by the Books of Accounts that the great Auditor of Accounts Christ Jesus will make use of at the great day There is the Book of Scripture that contains the Law and so teaches us Skill in this Holy Arithmetiek the second is the Book of Conscience which is like our Diary Rom. 2.14 and has all Matter of Fact wrote in it By comparing these together every Man may get sight of a huge and terrible Number of Sins First for the Law it is exceeding broad but yet there is an opposite Law in our Members that is as broad as it for there is no Law but we have some way or other broken and that by a nigher Transgression than by that Rule the Apostle gives he that transgresses one is guilty of all This Law has a famous Division in Ten Commandments but the Jews subdivide them into 613 Ceremonial and Judicial Precepts and so may we in as many particular Moral ones As for Instance Thou shalt have no other Gods before me Comprehends our Faith in God and all his Promises and who can reckon the number of Promises Blessings Secondly Knowledge and Study of God and who can reckon the various parts of Divinity Thirdly Love of God and this should be as much repeated as his Mercies are to us that admit of no Intermission Fourthly Adoration and this admits as many parts as there are things unknown of the Incomprehensible God or as there are New Discoveries made of them Fifthly Obedience and this is as large as all particular Precepts Sixthly Farther if we shall take one of these particular Commands they admit of Variety of Kinds of Transgressions against them for Instance Adoration Atheism Idolatry Magick Superstition Blasphemy Hypocrisie are all Transgressions of that Duty and yet there is none of these Species of Sins but may be subdivided into multitude of Inferior Branches For Instance Idolatry Men have been as many ways guilty of it as there are Creatures the very Mouse has been Worshipped and Art has been put on the Rack for Invention of Kinds of Molten Carved Painted Idols or Images There has been variety of Idols for all the Ends or Uses Man wanted any good There has been Gods of Sneezing there has been as many Idols as there are things that Men set their Hearts too much upon Profits Pleasures Honours If we will next take the other Book of Conscience and search how often we commit Idolatry with what is our Idol which by our practice we perpetually pursue We talk on it we think on it we dream on it who can then reckon the multitude of his Transgressions If our Consciences be secure and we reckon our selves pretty Innocent from gross abominable Sins yet this Number might startle us there are multitudes Multitudes in the Valley of Decision We cannot but say Beelzebubs Sin was the greatest Sin in the World yet we dare not say 't was greater than the Sins of all the rest that Complied with him for they lost God a vast number of Creatures and threw Dirt on multitudes of his Glorious Images So thy many Sins have robbed God of many Duties Beside in the number of our Sins there is not only a bare encrease of Quantity but there is encrease of Intention with their Extension As Poyson or Physick five Grains at one time will work more than four Grains at two times So we find Mat. 18.22 Peter thought eight times was unpardonable and the Lord says Numbers 14.22 Because they had ten times rebelled they should none of them enter into the Land Lastly Constant Multiplication of
gratefull or ungratefull to our Taste according to the Disposition of our Palat. Our Will is our Spiritual Appetite and according to its Natural Disposition its Sympathy or Antipathy arises We are a Generation of Vipers there is Poyson in our Constitution and being evil we cannot speak good Mat. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit This Indisposition is granted both by Arminians and their Antagonists but the Dispute between them is Whether 't is a Sin or no. The Divine Nature in Holiness Righteousness and Knowledge is as much the Measure and the Rule of the Disposition of the Mind of Man as the Divine Law which is the Copy of that Holy Nature is the Rule and Measure of Mans Actions and therefore since Sin is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Want of Conformity to the Law there is a sinfulness in our very Natures though undoubtedly it wants much of the Sinfulness and Guilt that our actual Transgressions have the one is our Misery and our Grief the other is Matter of our Repentance and Amendment It seems to receive a Diminution in that 5th of Romans that they have not sinned after the similitude of Adam The Scripture elsewhere aggravating the Sins of Adult Persons says They have Transgressed like Men but the Original hath it like Adam This Moral Impotency is as unconquerable as Natural Antipathies Mark 10.25 It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of God The Text represents a Penetration of Dimensions which is beyond a Miracle to be easier than for an Unregenerate Man to mortifie his Earthly Inclinations Transubstantiation is easier to be Believed than that a Man can Convert himself when he will tho' receiving all External Helps for in this young Man here was a good Natural Disposition Jesus loved him here was a good Education All these have I observed from my Youth here was an excellent Preacher Jesus Christ himself here was a Carefull Attention for he went away grieved at the Proposal of the Choice Christ offered him Treasure in Heaven for parting with Treasure on Earth but that he could not do Lastly Because the Scripture asserts that we are made Willing by Divine Power John 6.44 No Man can come to me except the Father draw him Psal 110. Thy People shall be willing in the Day of thy Power 1 Thes 1.5 Our Gospel came not to you in Word only but also in power Secondly There is a Natural Impotency as well as a Moral 1. Because this Impotency is in our Natural Constitutions Psal 51.5 I was shapen in Iniquity and in sin did my Mother conceive me Neither the Grammar nor Sense gathered from the Context will allow David to be bemoaning here his Parents Transgression for that could not make up a part of his Repentance and here David doth oppose it unto that Truth that God desired in the hidden and inward Parts of Man Job 14.4 Who can bring a clean thing out of an unclean If the First fruit be Holy so is the Lump if the Root be Holy so are the Branches We are by Nature the Children of Wrath read Mat. 7.18 and 12.34 Since this Averseness is born with us Universal to all I think it may be call'd Natural tho' in the Will so the Moral Impotency is Natural 2. The more Moral Impotency that a Man is under the more Guilty he is But there is an Impotency in Man to good that in some part tho' not wholly doth excuse Guilt as the Infants in Nineve It is said All dye because all have sinned but none can be so Uncharitable towards Poor Infants whose Impotency is greater than the Adult's to think that therefore they are more guilty Rom. 5. 3. The Invincibleness and Unconquerableness of this Impotency being represented under such an utter Impossibility doth manifest a Defect in all the other Powers as well as the Will as impossible as for a great Camel to go thorough the Eye of a Needle it requires as great a Power as Creation and the Resurrection of one from the Dead doth Eph. 1.19 it requires the exceeding greatness of his Power the Energy of his mighty Power If all the other Faculties were fitted for their Office especially the Understanding it might and would sway the Will since the Will follows its Conduct as is prov'd before for the Gospel proposes such Objects with such a Certainty that would surely Captivate and Conquer the Will if there were no Defect in discerning it and Paul the Apostle complains of the Defect of other Powers To will is present with me but how to perform that which is good I find not Christ blames the Disciples for the Weakness of the Flesh when the Spirit was willing Suppose our Wills intire our Animal Spirits would not serve us to Obey the Law of Innocency and this Incapacity is from our sin so a Man is as Guilty by this Impotence as in Omissions of Duty thorough Drunkenness and I cannot think but a Man is Guilty of Blood that Kills his Neighbour in Drink or doth not deliver him sinking in the Water because his Drunkenness has made him uncapable the Impotence is voluntarily Contracted Gal. 5.17 The Flesh lusteth against the Spirit so that ye cannot do the things that ye would Was there no Sin in the Impotence since they were willing 4. The Understanding is a distinct Power from the Will and antecedent in Manner of working and there is an Impotency ascrib'd to it 1 Cor. 2.14 The Natural Man cannot know spiritual things The Contrivance of our Salvation which is the Effect and Glory of Divine Wisdom appear'd to the Grecian Philosophers seriously Studying the Case a ridiculous Dream of a weak Brain Act. 17.19 The Epicureans and Stoick Philosophers tho' they heard him again and again and tho' his Speech was Divine yet the Conclusion was Laughter and Mockery Resurrection of the Dead was a strange and incredible Doctrine to Pagans Heaven and Hell a Day of Judgment and Destruction of this World were Chimera's and Fancies Caecil the Philosopher thus O wonderful Foolishness and incredible Boldness they Contemn present Torments and yet fear future Pains they fear not Death but fear to dye after Death their Fear is foolish and their Hope fallacious of Comfort at the revival from Death for they are not Contented with the furious Opinion of the Dissolution of the World threatning the very Stars with Fire but they tell old Fables of a Birth after Death from the Cinders and Ashes Epictetus said the Galileans were Melancholly Persons who willingly chose Death from Hopes of good things afterward Christianity appears as foolish to Politicians the spiritual Kingdom of Christ is to them a Castle in the Air When Pilat John 18. heard that Christ's Kingdom was not in this World he thought it was not worth his Attention some imaginary Business Nor had the Vulgar
undertake all these Tribulations on this Condition that in my day thou shalt raise the Dead even all who have died from the first Adam until now and all those that shall be Created and shall save them c. The Conclusion I draw from this large Narrative is That no part of Evangelical Obedience is here wanting Faith and Repentance the influence of the Spirit Jesus a Lawgiver and Principal Meriter Sincerity an acceptable Measure c. And suppose them not all of a Mind yet Charity will ever make us conclude the Believers to be of the best Mind among them And the Error here oppos'd in this Church at Rome by the Apostle is the same that now in the Church of Rome is oppos'd by the Protestants 2 Thes 2.7 This was that wherein the Mystery of Iniquity did already Work the Doctrine of Merit was already begun and no other Error can be found to have such a fair appearance when the Apostle wrote to the Thessalonians the Church at Thessalonica was free of the Error and she of all the Churches only was and may be therefore the Mystery of it was reveal'd to them Mr. Squire of Shore-ditch says on this Epistle to the Thessalonians That the placing of Faith between Mercy and Merits is like the Infant between the two Mothers if divided it must be destroyed It s like the Pale Horse Death sits on it and Hell follows it is a damnable Assertion without peradventure and a Bellarmine after his long Dispute for Merits concludes that it is most safe to trust in Mercy alone And what way Rome had her first beginning by that way she is most likely to attempt her Restauration and by opposing Merit our first Reformation began which has this for its Glory it s a Restauration of Christianity to its Primitive Purity and while we preserve this Doctrine she will never corrupt or stain our Souls however she may prevail to oppress our Bodies But it is to be lamented that so many bearing the Name of Protestants are so deeply tinctur'd with this Doctrine of Opera Tincta Works Meriting because tinctur'd with Christs Merits The Third Enquiry shall be a more close Examination of the Extensiveness and Comprehensiveness of this Law of Wâ—rks that is excluded from being the Rule or Law of our Justification Because boasting would not be excluded from us by it if justified by it and on the most sincere Scrutiny I can make I find all Laws and all Works as perform'd by us are excluded the Arguments for Proof of it I shall reduce to these five Heads 1. The Nature of a Law in general is excluded 2. The Natural Law is 3. The Moral Law is 4. The Mosaical Law is And 5. The Evangelical and our Evangelical Obedience to it is excluded 1. The Nature of a Law in General is for every Law is a Law of Works and a Law of Works is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law signifies either in general Doctrine as Isa 2.3 Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Joh. 10.34 Is it not written in your Law I said ye are Gods That is no Precept See Joh. 15.25 Gal. 4.21 Or it is taken properly and then it signifies a Doctrine of Works hence Works and Law are reciprocal without Law Rom. 3.21 is the same with 4.6 without Works We are justified not only without the Law of Works but by a Righteousness without the Law Gal. 3.21 If there had been a Law given which could have given Life verily Righteousness should have been by the Law Works is no Distinctive Addition as Dr. Tuck of Cambtidge says but Explicative Rom. 2.13 The doers of the Law shall be justifi'd to do the Law and Works are the same in the Apostles style they are of so nigh kindred he adds it to tell us what he means by Righteousness of the Law viz. Works Commanded by and Conform to the Law the whole Constituent parts of the Description of a Law manifests this first its generical Nature it s a just Act of a Superiors Will. We call Statutes or Laws Acts of Parliament it s their Will what the Subject should do Psal 33.8 He commanded and it stood fast Psal 143. Teach me to do thy Will and in the Lords Prayer Thy Will be done 2. The Author of a Law is the most Supream Power Dominative Power as the Master over the Servant the Father Husband Tutor c. Juridical Power is not Judges are but Administrators Applyers of the Law to particular Cases and Persons they are Jussa Populi rogante Magistratu the Peoples Commands ratified by the Supream Magistrate It 's very diminutive English of Jussa when it 's called Votes that is only Wishes the old Saxon word is Lowe Consent because a Covenant between Prince and People is the Spring of Laws But why all this Authority The Command needs it it 's to Work hard Work is required and we need Awe to put us on hence Exod. 19. 20. God sets an Emblem of his Power and Authority before his Law 3. The Effects are 1. Obligation 2. Command and Prohibition 3. Punishment or Impunity by permission but all terminate in Works And tho' the Mediatorial Law which was the most severe Penal Law that ever was Sufferings being the great Duty yet the Fruit of it is called Work and Doing I come to do thy Will and to work the Work of his Father 4. The Subjects of the Law are by way of Eminency call'd Subjects Rom. 3.19 They that are under the Law are call'd so from its Energy and working Efficacy in them And therefore tho' only a rational Creature is a doer of a Law mov'd reasonably by Fear or Hope yet the Efficacy occasions Metaphors in mute Creatures Job 38. Hast thou commanded the Morning since thy Day and our Inclinations to Wickedness are call'd the Law of the Members and Rules of Art are call'd Laws Custom which is a Habit of working is call'd a Law 5. The Matter or Object is Work something to be done Th. A. A Law is a Rule directing our Acts what is to be done and what not And again It 's Divine Wisdom as directive of all our Acts and Motions Biel. It 's a sign of Right Reason dictating what we are obliged to do and what not 6. The Properties are Rom. 7.12 Holy Just and Good 1. Holy from the Matter it distinguishes between Holy Actions and the Vile ones 2. Just from the Manner not to give Laws where not Subjects or where they neither Protect nor can Punish The Law-giver must be able to Save or Destroy what he gives Laws to Jam. 4. therefore it 's ridiculous for Man to give Laws to a Spirit or Conscience in Matters religious and where he has Power he must distribute Burdens and Works by Proportion according to Ability to bring one part of a Nation under Penal Laws and another under Priviledges is not an equal distribution except
when Offenders or highly meriting Mat. 23. It was a great sin in the Pharisees to bind Burdens on others they touch'd not themselves 3. Good Salus Populi suprema Lex Plato says a Law is a Manner of Governing by fit Means to the best End No Priviledges that is Privae Leges ought to be granted without this Prospect Knowledge of Sin and Wrath are the Consequents of Divine Law but neither End nor Fruit of them but of the Transgressors 4. Publickly Proclaim'd 5. Firmly ratified by Sanction Laws are made that the Innocent may be safe among the Wicked that the Wicked's Boldness may be bridled the Law is not for a righteous Man 7. There is no kind of Law but what requires Works as its Object the Negative forbids Works the irritating make void Works according to the kind of Works they are distinguish'd Natural of Nations Civil Canonical Priviledges Poenal Customs Counsels Moral Judicial Ceremonial Evangelical and consequently the Law of Faith is not meant the Law requiring Faith for then it would be a Law of Works for Joh. 6.29 To believe is to work the work of God Gal. 5.6 Faith works by Love and the Pharisees even before Conversion as is before prov'd own'd Faith as a most acceptable Work to God so there would neither be fit distinguishing Terms of the opposite Propositions nor any Refutation ot the Apostle's Adversaries by this Sense of it it must therefore either be taken largely for the Doctrine of Faith that is the Gospel the Object of our Faith according to the Cloud of Protestant Commentators or which is Materially the same the Law that is the Object of our Faith and as such he had been before describing the Righteousness we are Sav'd by and Justifi'd by to be a Righteousness Rom. 1.17 3.22 Reveal'd to Faith to be believ'd in now this Righteousness must have a Law which is the Mediatorial Law as the other is the Mediator's Righteousness He was made under the Law to redeem us from under it Gal. 4.5 Mat. 5. He came to fulfill the Law we are Justified by his Obedience to the Law for us So by the Law of Faith is not by the Law as Directing and Commanding our Works but by the Law as believ'd to be fulfill'd by Christ in our room There can be no Pretence or shew of Reason for the other Opinion but on this bottom that by Works and Faith are meant different kind of Works But then why should the general term Comprehending all kind of Works be us'd for one Species Would that be a good Division to say God governs the Earth not by an Animal but by a Man or not by a Spirit but by an Angel and there is no ground in the Context to take the word thus by Synecdoche as shall next be prov'd For there is no Divine Law under which we are but what we may find excluded by the Apostles Arguments 1. The Natural Law and its Works are excluded Rom. 3.9 We have before proved both Jew and Gentile that they are all under sin V. 19. All the World is guilty before God not from insufficiency of the Law for Rom. 2.26 If the Vncircumcision keep the Righteousness of the Law shall not his Vncircumcision be counted for Circumcision for the Law of Nature now is the same with that in Innocence only there is a Change in the Matter Positive Laws do not bind ad semper and the Negative Laws are all the same still the Law says one thing to a married Person and another to an unmarried So tho' the Law command other things to fallen Man than to innocent Man it is not another Natural Law All the Natural Law Tertullian says was broken in Eating the Forbidden Fruit there was Theft yea Sacriledge in stealing God's Proprium there was Murder of himself and his Posterity there was Coveting there was want of Love to God and Obedience too yea Idolatry to an Incarniz'd Devil having more esteeming and adoring Thoughts of the Devil than God So the Matter of the Law is the same and the Measure of it too viz. what Reason observes or may observe to be its Duty from Divine Providence Rom. 2.5 The goodness and forbearance of God leads to Repentance The Author God the Principle Love to God the End God's glory and our good is still the same its Sanction is Perishing and Salvation Rom. 2.12 They that sin without Law perish without Law and if they observe it it shall be Circumcision to them but all are Sinners all have broken it their Conscience accuse them they detain the Truth in Vnrighteousness they did what they knew deserv'd Death Rom. 1.32 2. The Natural Law being excluded all Law is excluded for they are all reduceable to it and consequently it is comprehensive of them Mr. Baxt. Method p. 392. In illo tamen omnes eaedem fuere virtualiter aut eminenter It is the Mother and Root of them all but the further the Branches are removed from the Root the lesser they are and the more invisible and stand at a greater distance from it 1. These are its Primitive Axioms That good is to be chosen and evil to be refused and the greater the good is for Weight or Duration with the greater Desire and Endeavour to be pursued That we are to do that which is becoming us and to do as we would be done by in the like Circumstances The second Order is more determined to wit God is to be worshipped by true loving trusting adoring and Obediential Thoughts that the Innocent is not to be Hurt the Honest Man is to be Befriended the Superior to be Reverenced the Inferior to be Condescended to and the Indigent to be Supplied and many other Laws about Patience Fortitude Sobriety and Temperance The third Order is more particular Vices and Vertues are specified by which Theft Adultery Murder and the like are forbid The fourth Order is less apparent and evident to wit about Revenge Fornication Usury and Self-Murderers in some Cases which gives occasion to Civil and in some sence Canonical Laws also These are two ways reduced to the Natural Law First because both Civil and Religious Society and consequently Government is constituted by this Natural Law Rom. 13.1 There is no Power but of God the Powers that be are ordained of God Their Authority is both established and limited by his and therefore their Laws ought to be subordinate to his which is the second Connexion For Rulers are not a Terror to good Works but to the Evil. Hence a Penal Law obliging to Sin or to suffer is a most unjust thing for it is a Terror to good yet a Conformity to the Laws of God is pretended to by all Law-givers even under Paganism The Moral Law is more properly this Law it self than reductively belonging to it for where Moral and Natural is opposed it is in Sciences not in Laws for what 's Moral as to the Object to wit Praise-worthy or Blame-worthy Vice
is to represent a Cure We only see the Malignity of the Distemper by the Strength and Power of the Medicine the first Edition of the Natural Law was to direct to Duty and to prevent sinning but the principal end of this Edition is to make Trangressors sensible of the Number and Aggravations of their Sin and so to be a Schoolmaster to bring to Christ 2. That Law is excluded that worketh Wrath Rom. 4.15 For the same Law cannot bring a Man both under the Curse and under a Blessing both to be a Ministration of Death and Life the same cannot be both matter of Justification and Condemnation and there is no Law renders a Man liable to Wrath as this doth for being Guilty Wrath is unavoidable by it 3. The particular Vices nominate from the 9th verse to the 19th which hinders Men from being justified by this Law discovers this Law to be Moral whereof they are Transgressors The Fear of God that comprehends inward spiritual Worship not following the Way of Peace that shews want of Love to their Neighbour and what can be more Spiritual than Vnderstanding of God and Seeking of God and in the second Chapter Theft Murther and Sacriledge and want of Heart Circumcision are mentioned as Reasons why they could not be justified by the Law 4. That Law and its Works are excluded which is of universal Extension Chap. 3. 19. That all the World may become Guilty before God but that 's only the Moral which is but circumstantially distinct from the Natural 5. All Works that we have done are excluded Titus 3. Not by Works of Righteousness which we have done but all own Moral Obedience to be our Works 4. The Mosaical Law is excluded for farther Explication of this we may find it meet with a double Acceptation as it is a Politick or Spiritual concerning the Soul or Civil a Type or Antitype for their whole State was significant for the former as it was their Common-wealth Law it did comprehend Ceremonies the Judicial Law and the External part of the Moral this made up their Civil Constitution and its faults were punishable by the Magistrate It had only Temporal Promises and Penalties and it was twofold either most severe as the Common Law threatning Death for Non-performance to a Tittle and this did 1. Represent the Moral Law or 2. It was remedial for smaller faults for Types must not be enlarged to have overthrown the Common-Wealth and therefore there were no Sacrifices for Murther and Adultery and the like Lev. 20. But 2. There was a Chancery or a Remedying Law to prevent these Penalties in many Cases Acts 13.39 If there had been in all Cases the Order of the Common-wealth had been turn'd into Confusion This we may see in Heb. 7.8 9 10 Chap. This was the Ceremonial Law Levit. 15. A Man for burying the Dead was liable to perpetuâ—l Exile which was a necessary Moral Duty had it not been for this Relief Now all grant this Law literally taken is excluded from our Justification and some lay the stress meerly here viz. in the Insufficiency of the Law as that which God never intended to justifie any Man as to Aeternal concerns by but we see on the contrary it was the insufficiency of the Obedience that did prevent it not the Law it self 2. The Mosaical Law is to be taken Spiritually and this in Correspondence to the Type must be twofold also Either as a most severe Law requiring Perfect Personal and Perpetual Obedience in Thought Word and Deed and Threatning Death for every offence I have proved already this Law is excluded or 2. As a Remedy for all Transgressions and Failures against that exact Law for the Parallel of a Remedy as to some offences Acts 13.39 is excepted and this was the Law as fulfilled by Christ Jesus for us for he it was and his Obedience who was obedient to the Death that was represented by all these Ceremonies that were Tipifying Remedies under the Law he was the City of Refuge he was the Propitiating Sacrifice his Blood sprinkles both Book and People and only Purifies as to Conscience and this is the Gospel or Law of Faith by which we are justified and by which our Mouth is stopt as to all boasting we being no ways fulfillers of it For he alone did tread the Wine-press of the Fathers Wrath of all the People there was none with him he built the House and he ought to bear the Glory by one Sacrifice he hath for ever perfected them that are Sanctified They who plead for a Remedying Law to be obey'd by us ought to find Scriptures interpreting the Typical Remedying Law to represent it but they all Terminate and End in Christ and therefore the Law is remedial as satisfi'd or obey'd by him the Mediatorial Law is the Remedying Law Indeed the Quietists Interpret a Broken Heart and Contrite Spirit to be typifi'd by the Sacrifices because called Sacrifices that God will not despise but then they deny Christs Sacrifice for the Type must Point at one thing else it would be of an uncertain sound other things are by Allusion but nothing is more plain in all the Scripture than that he is the Antitype of all that Remedying Law The Armin. System by Limbourgh says The Dedication of our selves to God as living Sacrifices Rom. 12.1 Or Alms and Charity were represented by the Thanksgiving Offerings not the expiatory Sacrifices we must be Priests in a justifi'd State a fellow of the High-Priests before we can offer acceptably This was the Gospel and Law of Faith and differ'd from ours only as symbols from express Words a gradual difference in Clearness and Obscurity and rendred the promis'd Seed of the Woman bruis'd after the manner of an Expiatory Sacrifice the Object of the Old Testament Faith 5. The Evangelical Law and its Works are here comprehended under the Law of Works for the Distinction lies more in the Manner of Obedience and Acceptance of the Works than in the Preceptive or Sanctive Nature of the Law 1. The Works of all Men are excluded by the deeds of the Law there shall no Flesh be justified Rom. 3.20 The Expression seems to be borrowed from the 143d. Psalm v. 2. Enter not into Judgment with thy Servant for in thy sight shall no Man living be justified They to whom Paul writes were Saints Rom. 1.7 Beloved of God called to be Saints Galat. 1.2 4. They were the Churches of Galatia in whose State Paul enrolls himself Ver. 4. Who gave himself for our Sins Abram is brought in here as an Example having his Works excluded from giving any Right to Justification and David who was a Man according to Gods own Heart is brought in as another Instance expecting Gods imputing Righteousness without Works And indeed the Apostles Arguments for Justification without Works would be of small Strength against any Man except Believers in Christ Galat. 2.21 If Righteousness câ—me by the Law then is Christ dead
in Vain They who did not believe in Christ would grant all his Arguments viz. that Christ died in Vain with respect to that End of Redemption of Sinners under the Law Galat. 4.5 And not only Professors of Faith but real Saints being sanctified in Heart and Life as may be seen by the Apostles answer to that Objection Rom. 6.1 The Objection lies thus If Grace be glorified in pardoning of Sin and our own Works have no Interest in obtaining the Right of Pardon then our Works are useless but our Sin useful Let 's continue in Sin that Grace may abound and the like Rom. 3.5 If our Vnrighteousness commend the Righteousness of God how can God be Righteous in punishing man Had it been the Works of any one kind of Law that the Apostle had been here excluding the most proper Answer had been by Distinction of Laws and Righteousness viz. thô Ceremonial Works be excluded yet Moral Obedience is requisite or thô the Moral Law be excluded and its Works yet Evangelical Obedience is not exâ—luded But the Apostles answer is of another kind viz. How shall we that are dead to Sin live any longer therein and he that 's dead is justified from Sin The Strength of his Answer is founded on the necessâ—ry Connexion between Justification and Sanctification the Blâ—ssing of the one is the Badge of the other Bellarmine's Answer to this Argument savours neither of Honesty nor Subtlety viz. Saints do many things that are not Evangelical Obedience many of their Works have neither Faith as a Principle nor Gods Glory as their End but who did ever expect to be justified before God on the account of their Sins and Transgressions The very Pagans supplicate for the Pardon of such Crimes and here the Apostle is disputing against a Company of seduced Christians 2. Arg. As the Works of all Men are excluded so all kind of Works are excluded There is no Man can do any Works that can be ground of Right to Pardon or Glory We have Apostolical Testimony for this Ephes 2.9 Not of Works lest any Man should boast There are in that Text four Arguments excluding Works from our Salvation 1. An Opposite Principle Grace By Grace are we saved therefore not by Woâ—ks By Gods Gift not your Merit 2. The ill consequent that would follow our Works being exalted to such a Dignity vsz Boasting lest any Man should Boast A third is from the distorting of Divine Order in the Method of our Salvation by putting Works before the Promise We are his Workmanship created in Christ Jesus unto good Works which God had before ordained The Divine Order lies thus 1. A Pre-ordination unto Holiness 2. An Union with Christ as the great mean thrô whom its consistent wiâ—h a just God to bestow Blessings on Man 3. There is the Blessing it self our being new moulded by a New Creation for New Ends Lastly comes in the result of all good Works unto good Works Holiness is a Possession it 's a begun Heaven and the Right of Title must be before the Possession Fourthly The Reason is added why they might be occasion of Boasting because we are the Subjects of that Grace Should Boast for we are his workmanship that we should walk in them What is in us is ours as shall be prov'd which is directly contrary to what is asserted by the Adversaries that Works from Grace will not give occasion to Glory The like is asserted of the Text A Man is justified by Faith without the Deeds of the Law and Galat. 2.16 Knowing that a Man is not justified by the Works of the Law but by the Faith of Jesus Christ I cannot here pass Bellarmine's Exception to this last Text from the Vulgar Translation which renders it thus Nisi Except by the Faith of Jesus Christ so he would make the Sence run thus A Man is not justified by the Works of the Law except these Works flow from Faith so that Evangelical Works here have room in the Matter of Justification For the Refutation of which I shall rejoin these Considerations Nisi signifies sometimes But Cic. De re nihil judicare possum nisi mihi certè persuadeo te talem virum nihil temere facere Ter. Nescio nisi mihi Deos satis scio iratos fuisse The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which often in the New Testament must be translated but and signifies adversatively Matth. 26.42 If this Cup may not pass away from me except I drink it The Opposition is there Adversative And Matth 12.4 And did eat the Shew-bread which was not lawful for him to eat but only for the Priest John 5.19 The Son can do nothing of himself but what he seeth the Father do 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Synonymon of it and that is most frequently in the Septuagint and also in the New Testament put adversatively 4. The Syriack in this Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from it is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which signifies but so thô the Apostle wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather took 'em both in one Sence 5. These proves that it may be as properly translated but as except but Scripture Interpreting it self shews that it must be translated but and therefore our Translation is preferable to the Vulgar For 1. Other Texts in express Terms put Faith and Works Adversatively and not Conditionally and therefore if it contradict not it self must be so understood here Rom. 3.28 A Man is justified by Faith without the Deeds of the Law Without cannot signifie a Condition 2. The Text shews that the form of the Argument is Disjunctive thus A Man is either to be justified by the Works of the Law or by the Faith in Jesus Christ but a Man is not justified by the Works of the Law but by the Faith of Jesus Christ as we may see Thirdly In the Applicatory Conclusion Even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law Any new Law must suppose an Abrogation of the old but that was impossible and thereâ—ore there was a necessity of Christs fulfilling it for us but he having fulfill'd it for us by a kind of Equity our imperfect Obedience is accepted for Duty but not for a Condition of Life which I shall enlarge on the second part of the Text. 3 Arg. As all Mens Works and all Works of all Men are excluded so all Law is requiring Works of us Galat. 3.21 If there had been a Law given which could have given Life verily Righteousness should have been by the Law But this has been spoken to under the third Head 4 All Evangelical Obedience being imperfect it can never be the Matter of our Justification for what needs a Pardon for it self cannot Merit a Pardon for another If it cannot stand the Test of the
Condition Eph. 1.5 Having predestinated us unto the Adoption of Children to the Praise of the Glory of his Grace if the Intention was Free why not the Execution Rom. 9.11 That the purpose of God according to Election might stand not of Works but of him that calleth Rom. 11.6 There is a Remnant according to the Election of Grace and if by Grace then is it no more of Works otherwise Grace is no more Grace but if it be of Works then is it no more Grace otherwise Works are no more Works This Opposition is not between Grace and External Works but between the very Nature of Grace and Works they are repugnant they can no more be the Moral Causes or Motives of any one Action than one individual thing can be White and Black in the same part So our Calling is Free 2 Tim. 1.9 Who hath sav'd us and call'd us with an Holy Calling not according to our Works but according to his own Purpose and Grace as Purpose gives Measure to Calling so Calling gives Measure to Justification Rom. 8.13 Whom he did predestinate them he also Call'd but it is equally free Rom. 3.24 Being justified freely by his Grace What is wrought in the Soul by Calling has no more Influence in our Justification than our Justification has on our being Glorified Whom he Justified them he Glorified But Justification can never merit Glory being Gods Act but is only a Prior Blessing in Order this Equality of Freedom solves an Objection which is to many in appearance a great Argument for Admission of our Evangelical Obedience unto a Subordinate Merit or ground of Right to our Justification The Objection is founded on these Scriptures Rom. 4.14 If they which are of the Law be Heirs Faith is made void and the Promise is of none Effect Gal. 2.21 If Righteousness come by the Law then Christ is dead in Vain Chap. 5.4 Christ is become of none effect to you whosoever of you are justified by the Law ye are fallen from Grace The Objection is thus formed Our Works are no farther excluded from Justification than they exclude Faith Christ and the Promise from Justification but Evangelical Obedience Gospel or gracious Works do not exclude Grace for they are the Fruits of Grace nor Faith for they flow from it nor the Death of Christ for that has purchas'd it nor the Promise for they are conveyed through it therefore Gospel Obedience is not excluded from Justification Resp 1. This Evangelical Obedience does not exclude Grace Faith Christ and the Promise from our Sanctification thus explain'd Because it owns good Works to flow orderly from them all but it does not suffer them to have an equal Freedom in our Justification because these Works though the Fruits of Grace they are as much ours as Adams Works were For God was the Author of the Ability by which they were wrought therefore when what is ours truely and properly is a Legal or Federal Condition in order to enjoying the one and not the other makes a great difference between the Freedom of the one and the other All Christians Experience witnesses the Labour Pains and Sweat that is necessary to Mortification of Lusts and Exercise of Grace and by this Opinion we must look on Justification as the Reward of our own Labour thô we must look on Sanctification as a Free Gift 1. In particular there is a Derogation from the Fulness of Christ his Satisfaction to the Law was not Compleat if our Obedience to the Law be one Penny of the Price 2. From Grace that will be all or nothing in this Affair according to Rom. 11.6 it will admit of no Composition if Works come any way in as a Plea they must either be perfect or we must be condemned for there is no Law in Scripture requires less than Perfection the Law that requires Faith requires perfect Faith and the Law that requires Patience requires perfect Patience Therefore we must fall from Grace that is be certainly Condemned if justified by the Law So Works won't admit of Grace more than Grace will admit of Works Grace will have nothing the Law will have Perfection the Composition is a Contradiction 3. It derogates from Faith that is from its Office which is alone in this Work and that as receiving not as doing we are justified by Faith as we are nourished by our Appetite Hence is it call'd Eating Drinking Hungring Thirsting it is the Food not the Appetite that nourishes us 4. It derogates from the Promise because it Promises Remission of Sin Inheritance of Life freely but this puts in an exceptive Clause of something on our part first to be done Faith will be only Applicative alone in the Office tho' not in the Subject or not at all Christ will be alone the Meriting Cause or not at all Grace alone the End and Motive or not at all and therefore these Arguments are as strong against Compounders of Grace and Works as against Opposers because the Compounding is an Opposing Divine Wisdom and Order A Man that Digs tho' the Spade be borrow'd of his Master will not think his Wages Charity at Night but on as exact Justice due as he that digg'd with his own A Man that walks twenty Miles a day after his Lame Leg restor'd will never impute the Journey to the Physician And thus Christ and Free Grace tho' inabling us to Work would lose their Honour and Glory in Justification I am now come to the last part of the Text viz. The Law we may be justified by without ground and danger of boasting which is the Law of Faith All Christians are generally agreed that this Law is the Evangelical Law the Law of Chancery or Equity but all are not agreed about the Nature and Kind of that All agree that there can be no Salvation or Justification by the Moral Law in its full Rigour requiring Perfect Personal and Perpetual Obedience requiring the Righteousness of our Persons as well as our Works since Sin There must be some Room for Equity or none for Hopes there is a Triple Application of this Equity some applies it to the Sanction of the Law some to the Duty of the Law and some to the Persons subject to the Law The first is Originisme saying the Equity lies in the Mitigation of the Punishment an Eternal Death by Desert is turned into a Temporary by Justice of Equity and a Perpetual Hell into a Transitory Purgatory The second Opinion applies it to the Duty and Works of the Law before there was required Perfect Obedience now imperfect will serve if it be Sincere Divine Government is content to take a Penny in a Pound and of this Way there are several Explications The Socinians who deny Christs Deity and Satisfaction do hold that it 's of meer Soveraign Mercy but Arminians and Papists hold the Merits of Christ as the Fruit of that Soveraign Mercy to be the immediate Foundation of this Justice of Equity They say he
true I am under a Guilt and made a Curse but I call thee to Witness from whose sight nothing is hid that the least of 'em is not mine not the smallest Sins of Folly and Infirmity I restored that which I took not away I never contracted the debt I paid others robbed thee of thy Glory and the World of its Harmony and Beauty but I have restored it all again thô they were mine by Imputation they were never mine by Inherency 4. He has Divine Approbation bearing Testimony that he did so tho' he was condemned in the Flesh yet he was Justified in the Spirit 1 Tim. 3.16 The Deity justifi'd what Man condemn'd Isa 50.8 He is near that justifieth me who will contend with me All the Miracles wrought by him were Divine Testimonies but especially his Resurrection Rom. 1.4 And declar'd to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead Then he was visibly discharg'd out of the Prison of the Grave having satisfi'd Divine Justice and paid the Price of Redemption to the utmost demand Never was there such a Miracle as a Man having the Iniquity of us all laid upon him and yet compleatly give Satisfaction and receive an Acquittance He was rais'd again for our Justification all the Elect virtually rose in him Hence Eph. 1.19 it is reckon'd one of the greatest Effects of Divine Power that ever was 5. By this Work he receives the Title of a Servant and Surety 1. He was a Servant Isa 49.6 It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob his Service is describ'd to Enlighten the Gentiles to be a Salvation to the ends of the Earth c. It was hard Service Soul Travel Isa 53. It was great Service to bring them that sate in Darkness to the Glorious Light of Heaven and the Chain'd Prisoners to the Liberty of the Sons of God 2. He was a Surety and this is evident from the other Title Heb. 7.22 By so much was Jesus made a Surety of a better Testament 6. His Service bears all the Denominations due and Properties that a Law uses to what is regulated by it It 's call'd Work I must work the works of him that sent me it was to him a Law of Works tho' to us a Law of Faith Obedience Rom. 5.29 By the Obedience of one shall many be made Righteous and Righteousness often his temper of Mind under it is call'd fear Heb. 5.7 And was heard in that he fear'd and Phil. 2. The Form of a Servant 7. The Rule of his Life and Offices is call'd a Law Gal. 4.4 He was made under the Law and Command Joh. 10.18 This Commandment have I receiv'd of my Father He was under the Mosaical Law He was Circumcis'd He was under the Evangelical for He was Baptiz'd He was under the Moral for He was Holy Harmless and Vndefil'd He was under the Sanction of that Law as well as its Precept Gal. 3.13 Christ hath redeem'd us from the Curse of the Law being made a Curse for us And all this was but a part of his Subjection to the Mediatorial Law There is a Noble Criticism on 2 Sam. 7.19 The English has it thus And is this the Manner of Man O Lord God But it may be translated thus This is the Law of the Man the Lord God as Dorscheus says on the 2d Psal O Wonderful O all together wonderful Law by which God and Man should be united and according to which an unexpected Divine Dispensation should make that this should be the Prerogative of some individual of the Posterity of David that he should be the Lord God! Oseander inferrs a Reason out of the Context the sence of which he renders thus I understand thee to have spoken of that Messiah whose Law requires that he should be God and Man And it does not want Reason for what is said in the 12 13 14. vers agrees best to this Messiah for it is spoken of a Seed that should rise up after his Death which should proceed out of his Bowels but Solomon was both Born and set upon the Throne before David died yea 't is particularly noted in the 19. ver That this Prophesie was of his House a great way off Secondly It is said vers 13 16. That this Kingdom should endure for ever which is expounded Psal 89.7 by the Duration of the Sun Moon and Heaven Thirdly He shall be to me a Son vers 14. he notes his peculiar Subject as Psal 2.7 12. Heb. 1.5 Gods first born Psal 89.28 This is the Interpretation of Calovius Gerard Thilo and Piscator Secondly As to the Nature of this Law and its Righteousness 1. For the Law it differs much from any other Law 1. In Subject Meer-man and God-man differ very far 2. In the Precept the principal thing it requires is Suffering Joh. 10. I have Power to lay down my Life this Commandment have I receiv'd of my Father Suffering is but in Case of failure in other Laws to make them obey annex'd by Sanction to the Law 3. In the Work it is the greatest Work that ever was commanded by Law Isa 61.1 To bind up the broken-hearted to proclaim Liberty to the Captive and open the Prison-doors to them that are bound Act. 3.21 To restore all things to reconcile such Enemies as a Holy God and his Creature become his Enemies to Justifie the Guilty Adopt Aliens to turn an Hell into a Heaven an extensive Work Earth Heaven and Hell he is to be employ'd about he is to Rehead or Recapitulate all things which are in Heaven and Earth a Work of the greatest Trust ever any was in Isa 22.14 They shall hang upon him all the Glory of his Fathers House the Off-spring and Issue All Vessels hang on that Nail that is a Glorious Throne to his Fathers House 4. In that it has no Legal Sanction no Threatnings there was no need of any since he was so sufficient and faithful nor no possibility for the greatest Penalty was the Duty of the Precept 5. The Promises a Name above every Name at his Name every knee must bow Angels Adore and Worship him he is at the Right Hand of the Throne of God 2. * There is a Distinction of Christs Righteousness by Divines us'd 1. Into Divine Righteousness as he is God his has no Law but the Divine Nature to act becoming 〈◊〉 Official proper to the Office of the Mediator 3. Is â—carious common to Men 〈◊〉 Men and therefore shall 〈◊〉 treated under the Head of â—â—putation but I think both â—ay be Comprehended under 〈◊〉 Law of Faith As to the Works or Righteousness of this Law Rom. 3.21 22. It is describ'd to be 1. Righteousness of God 2. Without the Law 3. Witness'd to by the Law and Prophets 4. It is by Faith As to the first Character of it it is on a fourfold account the Righteousness of God
1. It is a Righteousness from God as the Author of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it 's expressed in the third of the Philippians it is the Gift of his Grace the Contrivance of his Wisdom and the Effect of his Power It is the Gift of his Grace Rom. 5.17 Much more they which receive abundance of Grace and of the Gift of Righteousness 2 Tim. 1.9 It is a Grace given us in Christ before the World began but is now made manifest By this Righteousness of God Death is abolished and Life and Immortality brought to light God that so loved the World as to give his Son for them gave all things with him and this none of the least of the Gifts which is as freely given as any other for we are Justified freely by his Grace It is also a Fruit of the depth of the Riches of the Knowledge of God the Angels stand amazed at the Contrivance the most Sagacious of them would have been non-plus'd if asked by what Righteousness a Sinner could be justified It 's one of those things God hath prepared that neither Eye hath seen nor Ear heard nor ever Heart considered it is also an Effect of Infinite Power what Power less could have united Divine and Humane Nature in one Person What Power less could have made a Virgin Conceive What Power less could have brought a Clean thing out of an Unclean and Caused one to be born of a Woman and partake of Humane Flesh and Blood and yet be Sinless It is a kind of Generation none can declare What Power less could have done that great Work and Service he was appointed by this Law The Angels that excell in Strength being all put together could never have performed a thousand part of it the restoring of all things to their Primitive Beauty and Order What Power less could bear the Burden of Guilt the weight of one Sin is an intolerable burden to a Soul No Man were able to stand if God should mark Iniquity but this sure Foundation Stone bore the guilt of the whole World but never did yield nor give way did neither shrink split or flinch he is a tried Stone and found to be a sure Foundation he could rise again from the Grave notwithstanding the weight of this Grave-stone of Guilt 2. It 's the Righteousness of God Subjectively because the Righteousness of that Person who is God as the Blood of the Humane Nature is called the Blood of God to feed the Church of God which he hath purchased with his own Blood All the Works of his Person by Reason of their Conformity to the Mediatorial Law are called Righteousness Rom. 10.3 Have not submitted themselves unto the Righteousness of God for Christ is the end of the Law So we see the Righteousness of God is the Righteousness of Christ ◠Person in whom the Law gained all its ends for he obeyed all its Precepts he suffered all its Threatnings and he purchased all its Promises too 3. It 's the Righteousness of God in Opposition to all Humane Righteousness it 's his in Opposition to our own he is Jehovah our Righteousness not Adam's or Mans Righteousness 4. It is the Righteousness which alone God can accept a Sinner for he cannot be Just and yet justifie a Guilty Person for any other Righteousness but this he is the Lamb that takes away the Sins of the World This was the Sacrifice God was well pleased with God is pleased with the Sacrifices of a broken Spirit for part of Duty being Sincere but for no part of the price This is my Beloved Son in whom I am well pleased Isa 42.21 The Lord is well pleased for his Righteousness sake Act. 13. For all that Believe by him are justified from all things By the Obedience of one many are made Righteous Rom. 5.19 Secondly It is without Law 1. As to its Existence obliging us it was not directed or regulated by Ceremonial Judicial or Moral Law for tho' it may be call'd the Natural Law of a Mediator because one cannot be a Mediator without performing such Duties yet it 's distinct from any other Law Moral or Natural taken in its whole Latitude these are distinguish'd as a part from the whole 2. It was manifested without the Law now for tho' the Ceremonial did represent it that Dispensation was at an end it was now more perspicuously Taught the Moral never taught it 3. We are interested in it without Law we cannot be interested in any other Righteousness without obeying the Law Directing and Commanding it but we are interested in this by Believing Thirdly It is witness'd to by the Law and Prophets Isa 2.2 Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Prucknerus thus This is the Law of Faith Rom. 3.27 The Hearing of Faith Gal. 3.2 The Word of Faith Rom. 10.8 This is the Gospel the Gospel is the Narration of all Christ has done for us with the offer of it to us and all he did was ordered by the Mediatorial Law and therefore is called a Law Hackspanus thus Jalkut on this place says All the Consolations which God is to give to Man shall arise out of Sion for it is said Out of Sion shall go forth a Law Hence the Jews did expect their Salvation as well as we and they bear Testimony that it is no new Law but a new Doctrine and the Text it self calls it the Word of the Lord from Jerusalem to wit that Word which was the Subject of the Apostolical Sermons which Rom. 1. was the Gospel Another Testimony we have from the 19th Psalm where it is said The Law of the Lord is Perfect Converting the Soul that by this is meant the Apostolical Doctrine may be seen from Rom. 10.18 where it 's cited that it was Prophesied their sound should go to the Ends of the Earth that the Gospel Light should be as Vniversal as that of Sun and Moon The Papists pretend to prove the Corruption of the Original Text because what the Hebrews calls Lines both the Version of the Seventy and the New Testament translated Sound their sound went unto all the Earth but in Sence they are agreeable For the Sun and Moon have their Course by Lines which Lines do Tipifie the Travels of the Apostles and their Followers or the spreading of a Voice by Lines in the Air Bellarm. Capell and Grot. think the Word was formerly read Kolam and by Corruption turned into Kavam but the Masora Marks it to be an once read Word whereas Kolam by their marks is read fifteen times As the Prophets bare Testimony to this Law so they do to its Righteousness Jer. 23.6.33.16 This is the Name whereby he shall be called The Lord our Righteousness Abravanel reads thus This is the Name whereby the Lord shall call him to wit the Messias our Righteousness wherein he grants the Office of the Messiah but denies his Divinity but the Accent joining Lord and
and ten Years after Christ oh the 12th Chap. 3. he cites Deuteronomy 29.1 These are the Words of the Covenant and thus expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Covenant is nothing else but a Law and the Midrash on Leviticus distinguishes thus between Statutes Judgments and Laws in Chap. 26.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Learning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes are Midrashoth Glosses Expositions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments are Hadaenin Decisions of Cases in Law and Aben Ezra on psal 19.8 gives this Etymon of it the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law because it shows the Right way and Converts Souls by taking away their Doubts and Fears But since they mean by Doctrine of Faith the Gospel and the Gospel being regulated by this Mediatorial Law Law of Faith and Doctrine of Faith are the same things and it is usual in Scripture to use a Law and its Works of Righteousness promiscuously Hence without the Law and without Works are the same and so the Law of Faith and the Doctrine of Faith are the same for it 's a Doctrine of what was done in Conformity to this Law Thirdly The Opposition between the two Members in this Text doth Confirm it for Law of Faith cannot be here understood a Law requiring Evangelical Faith as a specifical distinct Duty from the Works the other Law did require For first Faith it self is a Work 2 Thes 1.11 The Work of Faith with Power 1 Thes 1.3 Remembring your Work of Faith and in John To Work the Work of God is to Believe For thus there would be no Distinction betwixt the Law of Works and Law of Faith for the Moral Law required Faith in God and the Ceremonial Law required Faith in him that was Typified by their Sacrifices But to come nigher to this Opposition as it is explained by the Socinians and Arminians it must either lie in the Object or in the Precept or Duty but in none of them As to the Object God and Christ there is no Essential difference there for either it must be between the Persons and then there must be three Faiths specifically distinct Or it must be between the Office and Nature and we cannot say there is any greater Distinction there between God and Mediator than between God and Creator God and Preserver or Governor or Sanctifier all which are Incitements and Motives of our Faith or Love or as Mr. Durham calls it Objectum Considerationis or as Cloppenburgh Objectum Formale sub qua but not Ratio formalis quae vel propter quam and such distinct Formalities make no distinct Worship or Faith We see the Lords bringing the People out of Egypt is set down as an Incitement to their Observation of the Moral Law I am the Lord thy God which brought thee out of the Land of Egypt it is far from making a new Law distinct from the Moral so Gods becoming our Redeemer and delivering us out of the Regions of Darkness and Prisons of Bondage is the strongest Motive that ever was and this Sinning against such a Motive which is a Sin against the Gospel is the greatest Sin and as there is no specifically distinct Object in the first Table so there is none in the second to render our Evangelical Obedience to it distinct from our Moral For the Sympathizing with our Neighbour under Adversity as it s said Bear you one anothers Burdens and so fulfill the Law of Christ it is no farther remote from Loving our Brother being only Charity denominated from his Condition than not stealing of his goods from him killing of him bearing false Witness against him or those other Precepts are but it 's called the Law of Christ because that kind of Love was the Spring of all his Obedience to the Mediatorial Law the principal part of his Work was to bear our Burden but the Socinians are in a greater difficulty here than others who deny the Deity of Christ and yet do Religiously Worship him Their Work should be how to find out a new Table not how to find out a new Law to place a kind of Obedience in that is neither proper to God nor Man nor are they altogether free of this Task who thô they own the Mediator to be God yet as such talk of a specifical distinct Law of Duties to him from what we owe to God as to Repentance the Ability to perform it and the Acceptance of it being interrupted and imperfect Duty flows from the Gospel yet there is a Necessity that the Law it is regulated by be the same Law that was broken It was Mans Duty to Love God to fear him to have Faith in him and to obey him he has now by Sin omitted these Duties what is else the Essence of his Repentance but the repeating and renewing of it again that he that broke the Law now keep it If he observe not the Law he did violate it is no Repentance Repentance and Primitive Obedience differ no more than the Image of God that Man was created in and Regeneration which is a renewing of him to the same likeness of Knowledge Righteousness and Holiness as the Divine Nature is the rule of this Image both in one and the other else it were no Image so that Holy and perfect Law of God founded on what is his due from what he has been and is to the Creature called the Moral Law is the same Rule to our Actions distinct Formalities in Objects make distinct Sciences and Arts and may occasion distinct Precepts or Acts for it is an imperfect Law if it reach not to every Condition of the Subject Hence Suarez says The Law of Nature before and after the fall differ only as the Acts of the same Law in Time of Peace and War The Law says one thing to a Married Man and another to an Unmarried it has distinct Statutes to every Condition but the Law is one A Law meets with many changes and yet remains the same as a Man doth and is yet the same Man in Essence 1. In Use it may serve for directing the Obedient convincing and condemning the Guilty and be the same Law still So the Moral Law was that we were to be justified or condemn'd by in the Primitive State that use of it ceases when the Soveraign Prince Pardons then the Dignity of the Intercessor or his own Bowels of Mercy is his Measure So God now proceeds with us according to what our Mediator has done for us that is the Law of Faith not according to what we have done It is strange to say Faith in a Mediator will justifie and not Faith in God or that Faith in God belongs not to the Moral Law or that it s now having a Pardon for its Object and before a Reward brings it under another Law the Angels have many a new Duty and new Object of Faith but their Law remains the same 2. The
Law may meet with external Changes in its Administration either by Dispensation when positive only as the Ceremonial or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abatement of the Rigor in Words but the Law the same that suffers the change 3. The Law may suffer some Change in particular Precepts which are its Integral Parts A Man is the same Man still thô he lose his Thumb Collective Bodies are capable of Increase or Decrease so Jus Collectum of Derogation Surrogation or Erogation but Abrogation or Obrogation alters the Essence and until the Moral Law is Abrogate we cannot expect one specifically distinct from it But the Opposition is perspicuous thus A Law that requires your Works a Law to be obey'd by you and a Law that requires your Faith a Law fulfill'd by another for you which you ought to believe and it thus Answers the Argument we are justified by most perfect Obedience but we perform'd it not it was Christ Fourthly It is manifest from the Context and Harmony of the Apostles Discourse he had all along join'd the Laws and the Works together which he excluded from Justification First The pure Natural Law among the Gentiles Secondly The manifold Mosaical now he tells us of a Righteousness and a Law that we may and must be justified by if at all is it reasonable or possible to separate these two Ver. 21 22. But now the Righteousness of God is manifested Even the Righteousness of God which is by Faith of Jesus Christ If the one be the Righteousness of Christ the Mediator surely the other is the Law of it shall we separate the Righteousness of Faith and the Law of Faith The Text would not be a good Conclusion from what precedes without this that which he had prov'd was there is no Justification by the Deeds of the Law but only by the Righteousness of God Well says he if the Case be so Where is your Boasting it is excluded He draws his Conclusion Triumphing over them How By the Law of Faith You are justifi'd by the Righteousness of God you are justifi'd in a way that excludes Boasting the Law of Faith excludes Boasting and the Righteousness of God justifies you do not then these two Coincide the one as the Work the other as the Command if it were another Law requiring a new kind of Obedience and Righteousness distinct from what he had spoken of he had drawn a Conclusion without any Premises There are two things should have been enlarged on First To prove that this Righteousness is the Righteousness of Christ as Mediator The Second Whether or not this Law of Faith referrs to the Righteousness as the Rule of it or the Faith by which it is applied Both which I must deferr to some proper Verses in the fourth Chapter only at present as to the first that 2 Pet. 1.1 may perswade any unprejudic'd Person Thorough the Rsghteousness of God and our Saviour Jesus Christ As to the second our Confession of Faith says We are not justifi'd by Faith or that is not imputed to us it self as an Act nor any other Evangelical Obedience But this is to be treated in ver 3. Fifthly This Law is a Law we can be justifi'd by and it is before prov'd that we cannot be by any Law requiring Obedience of us Sixthly The difficulties that attend the Explication of it by Socinians Arminians aliis melioris notae who say this Law is the Law of Christ the Mediator not as made under it but as a Law-giver requiring Faith and Repentance of us as the Condition of an Interest in his Merits and Justification by them I say the difficulties that attend it render it the less credible 1. This Gospel-law or Law of Faith must be a perfect Law requiring Faith in Perfection Repentance in Perfection and so other Evangelical Obedience Mr. Bull in his Examination who is Zealous for this New Law and who as Mr. Pitcarn one of his many Adversaries says is of the greatest Acumen of the kind he not only owns it but proves it from Christs own Words Mat. 5.48 when he was Promulgating his Law Be ye perfect as my Father in Heaven is perfect 2 Pet. 3.18 Grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ On which he thus Acutely Comments The Commands of growth have no Bounds nor Limits until we come to the Unity of the Faith and the Knowledge of the Son of God unto a perfect Man unto the Measure of the Stature of the fulness of Christ and it is a certain Truth that there is no Duty in the Gospel wherein Gods Law only requires sincere and not perfect Obedience Patience should have its perfect Work and that 's a special part of Evangelical Obedience Either the Gospel Law or Law of Faith must require Perfection of Obedience in these Duties or some other Divine Law else God would become an Indulger of Sin by Law if it be by another Law viz. the Moral that he requires perfect Obedience and by this sincere only then these two Laws differ but in Degree not in Specie or Kind because both require the same Duties or Works and so this Gospel Law would be no Distinct Law but only the Measure of sincere Obedience would receive a new use which we own it has to wit to be an Index and Mark of our Justification tho' we cannot own that use of its giving Right but to proceed a distinct Law they must hold or quit their Cause or this Foundation of it for the Text sets the Law of Faith down as an opposite Law to that of Works and that they hold 1. Then if it be a perfect Law requiring perfect Obedience there is no possibility of Justification in this Life Poppius the Arminian grants the Conclusion that our Obedience must be consummate before our Assurance and others distinguish between a Compleat and Partial Justification the former is not they say until the day of Judgment But this is not all the difficulty for it 's the adding a Load to a Burden Is this Gospel to a Man that is unable to perform the least part of the Moral Law to tell him that God or the Mediator requires perfect Obedience to it for the Future and another too Or is this Gospel to say you shall perish Aeternally and have the Fire of Hell seven times heated if you obey not this Gospel It s indeed a Conditional Hell but it 's more dreadful than the Law-Hell and the Condition is more impossible because we have less Power to shun this difficulty of two perfect Laws Mr. Bull owns no other perfect Law but this gospel-Gospel-Law since Man fell but by shunning one difficulty he falls into two as great 1. Then the Moral Law is abrogated beside the falsness of the Doctrine it self for it is impossible that should cease to be our Duty to love God with all our Heart and Soul what Advantage brings Christs Death To abrogate one perfct Law and