saved whether by their own works and performances or by the grace and free favour of God imputing to them the righteousness of the Lord Jesus Christ and working faith in their hearts by his spirit thereby enabling them to receive Christ and apply his righteousness to themselves 2. For the deciding of this question or the determining this controversie the hearts lives and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men 3. The Apostle in this dispute having to do with two sorts of people 1. The Gentiles or such as were strangers to the commonwealth or Church of Israel who had no written Law of divine Authority among them he dealeth with them another way and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God and who had the moral Law of God written briefly with the finger of God in Tables of stone and more largely opened in other parts of Scripture by holy men inspired and moved by the holy Ghost These he trieth by this more full and perfect Law and proveth them guilty of sin against the Law and so concludes that both Israelites and Gentiles were guilty before God and there was none of them righteous by his own works no not one and therefore all of them were to go out of themselves and to flee to Christ by faith that being found in him they might be freely justified by his righteousness I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse doth concern all those Laws which he mentioned before by which he proveth that men could not be justified scil the Ceremonial Law the Law of Nature and the moral Law written and accordingly the Answer taketh in all Yea we establish the Law But because these two do concern the same things forbidding the same sins and commanding the same duties and what is more imperfectly contained in the Law of Nature is far more perfectly declared in the Moral Law written I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel for if this be made evident concerning the moral Law written which being more large and full comprehendeth the Law of Nature in it it will follow that the Law of Nature is established also Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature I think fit to speak something briefly of that also as conceiving it to be included in this Objection and the Apostles Answer to it The point then which I observe is this That God hath given to men a light and Law of Nature This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle and twice implyed in this verse 1. In the Objection Do we then make void the Law through faith Doth the doctrine of justification through the righteousness of Christ applied by faith excluding all other ways of justification make the Law of Ceremonies the Law moral the Light and Law of Nature as formerly mentioned of no effect altogether void of no force or use 2. In the Answer We establish the Law and as the Law of Ceremonies and the Law moral so the Law and light of Nature so that the Apostle sheweth according to the point that God hath given unto men a light and Law of Nature That which may be known of God is manifest in them for God hath shewed it unto them for the invisible things of God are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse◠because that when they knew God they glorified him not as God c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general even to those that had no light of Scripture nor written Law of God For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also hearing witness and their thoughts the mean while or between themselves accusing or excusing one another For the underderstanding of this point let us consider 1. What this Light or Law of Nature is It may be described thus It is the knowledge which God hath given unto man in their natural estate since the fall of men whereby he hath in some degree made known unto them himself and the good they ought to do and the evils they ought to shun 1. It is given of God so in both those places of Scripture mentioned before in the one 〈◊〉 is said God hath shewed it unto them in the other they shew the work of the Law written in their hearts Now who can write immediately upon the heart and soul but God who is the Father of spirits who formeth the spirit of man within him and therefore I do not call it the Law of Nature in this sense as if it were propagated from Adam by natural generation but because it is given of God to men as generally as if it were born with them The Prophet sheweth that God giveth to the Husbandman his skill and knowledge for his God doth instruct him unto discretion and doth teach him this also cometh forth from the Lord who is wonderful in counsel and excellent in working So the Lord saith of Bezaleel I have filled him with the spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works to work in Gold and in Silver and in Brass c. So that if God be the giver of skill and ability for arts and handy-crafts we need not doubt but he is the Author of the light and Law of Nature given unto man whereby they see a difference between truth and falshood good and evil and the Lord may give excellent gifts of this kind to such men to whom he giveth no sanctifying and saving graces 2. It is a knowledge So it is said they knew God they have a knowledge So it is said of Christ that was the true light which lighteth every man that cometh into the world The Son of God giveth this common light generally to men This light differeth much from that light of life which Christ giveth to them that follow him whereof he speaketh Chap. 8. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life This is meant of a spiritual saving light leading men to everlasting life which is given to none but them that follow Christ
not the light of his word and his Law written in the Scriptures to many Nations yet he giveth to them all the light and Law of Nature and therefore the transgressions of the Law of Nature are sins against God The Apostle saith until the Law sin was in the world but sin is not imputed where there is no Law nevertheless death reigned from Adam to Moses even over them that had not sinned after tbe similitude of Adams transgression Sin was in the world before the Law was given on mount Sinai But how can it be just to charge sin upon them who had no Law against which to sin Nevertheless death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression Who are they Some seem to understand Infants only who sinned not actually in their own persons as Adam did yet dying in their infancy were guilty of original sin Others take it for all that lived between the time of Adam and Moses who sinned not after the similitude of Adams transgression because they sinned not against an express Law given by revelation from Heaven as Adam did who sinned against that express prohibition of God forbidding him to eat of the fruit of the Tree of knowledge of good and evil under the pain of certain death and destruction I conceive this latter sense more probable because of that special limitation of time from Adam to Moses for the case of those that dye in their Infancy for ought I know is the same whether before or after the time of Moses before and after the Law written but the condition of those that lived between Adams time and that of Moses differed from those that lived after Now the Apostle sheweth that death the punishment of sin fell upon them so did many other judgements the flood destroying the old world the showr of fire and brimstone upon Sodom fell within the compass of that time and therefore certainly they were guilty of sin and justly punished because these calamities were the just judgements of God who is the righteous judge of all the world and therefore although these sinned not against any positive Law of God delivered to them either by word or writing yet they sinned against the light and Law of Nature which God had given them Secondly This may shew us the reason and the justice of those severe executions of God upon Heathen Nations who had no Scripture nor written Law to sin against They sinned against the Light and Law of Nature for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them c. The Judgements and Calamities publick national private personal brought upon any of mankind in several ages are evidences of Gods wrath and displeasure against them and therefore proofs of their sin and guiltiness against God otherwise the Lord who is perfectly righteous would not bring these evils upon them and among the rest the death of the body is a universal declaration of the wrath of God against mankind for sin If any should be free from all other evils yet this alone would be a sufficient proof of their sinfulness and therefore the Lord said unto Adam and in him to each particular person of his posterity soon after he had sinned and they had sinned in him Dust thou art and to dust thou shalt return By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Euery dead Corps every Funeral that ye see or hear of all the persons that have died from the beginning of the world unto this day have by their death manifested the wrath of God against sin and mens guiltiness before the Lord for though through the grace and mercy of God in Christ the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life yet in its own Nature it is a consequent of sin and sin was the original of it In special the Heathens who had not the mind of God so fully revealed to them as those within the Church yet had the Light and Law of Nature and in sinning against that Light and Law were justly punished for they held the Truth in unrighteousness This common Light and Law of Nature was the Truth of God und they by opposing their wills and lusts against it and so not following the guidance of it were found guilty of fighting against God and crossing that Light which the Lord had given them and therefore the Lord dealt with them as Enemies So the Lord punished Sodom and the Cities adjoynning with fire and brimstone So the Canaanites and Amorites were destroyed for their sins against the Light and Law of Nature and Israel was planted in their Land The Lord told Abraham that his seed should possess it but not until after four hundred years Why Because the iniquity of the Amorites was not yet full so that it was the fullness of their iniquity which was the cause of their destruction it was because their sin was come to its full height that they were rooted out So the Lord having forbidden Israel the practice of divers great sins saith Defile not your selves in any of these things for in all these things the Nations are defiled which I cast out before you And the Land is defiled therefore I do visit the iniquity thereof upon it and the Land it self vomiteth out the Inhabitants The Lord threatned divers grievous Judgements by the Prophet Amos against many Heathen Nations Syria the Philistines Tyrus Edom Ammon Moab All the miseries of war brought upon Heathen Nations what were they but revelations and reall demonstrations of the wrath of God from Heaven for their sins against the Law and Light of Nature The ruining of the Babylonish Monarchy by the Medes and Persians of the Persian by the Macedonians and Grecians the Macedonians by the Romans of the Roman by the Saracens and Turks on the one side and divers Northern Nations on the other these and the like were just Judgements of God upon Heathens for sins against the Light and Law of Nature So I conceive the cruel Spaniards were unjust executioners of the righteous Judgements of God upon the poor Indians or Americans for their sins against the same common Light and Law of Nature for the Lord executeth just Judgements by wicked men yea by Divels who aime not at all at the Lords end but either delight to exercise their malice and cruelty or act thus to make a ful conquest and utterly disable a people to make head again Thirdly This may clearly convince us that the sins of Christians are far more heinous then the sins of Infidels and Heathens because they sin against the same Law
divisions occasioned by Preaching old forgotten truths but the fault in those that will not endure such doctrines Satans malice and some mens weakness So the inundation of Popish Superstitions broke in How much we should resent these things their danger Toleration of them discussed in the Objections for Errours answered Chap. III. Objections against truth many times are double falshoods this riseth from Ignorance Credulity malice and want of Arguments to confirm errours No strange or new thing that men erre and are slanderous Protestant Ministers are no promoters of Antichrist but his great Adversaries lessening them greatens Antichrists interest Seducing Sectaries expedite Antichrists affairs Satan hath still hindered reformation by such ways Chap. IV. A Threefold Law first given to the Gentiles with the Iews the other given only to the Iew. Law of nature and its use The Ceremonial cannot justifie nor the Moral yet neither made void by Faith Faith confirms the Ceremonial Law what this is 't is of God how long to last abus'd or not understood by many of the Iews who precisely observed Ceremonial cleanness palpably neglecting moral purity In what sense doctrine of Faith doth not abolish the Ceremonial Law The dispute between Iews and Samaritans and whence it arose when and how long continued Divine worship in spirit and truth not limited to any place Law Ceremonial a School-master to bring us to Christ full of deep mysteries and spiritual realities cleared by the Gospel These unfolded in explication of Circumcision seal of that promise I will be their God which contains all grace and comfort is made good to us in Christ the Covenant sealed by Circumcision the same that is sealed by Baptisme Passeover what its occasion the circumstances of it its meaning in each particular applied to Christ. Actual faith in Christ delivers from Curse of the Law should excite to thanfulness holiness exercise faith preparedness for our duties godly sorrow Feast of first Fruits when enjoyned excite to endeavour a rising to newness of life Chap. V. Few Creatures appointed for Sacrifices three sorts of Beasts two of Fowls all meek resembling Christ as we should Korban whence derived how apply'd to Christ through whom we are made nigh to God Burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s import to us the rites in offering it blindness of the Iews and to be pittied deep slaine of sin it is deadly to the sinner or his surety Christs Bloud precious shed that we should not live in sin The continual burnt-offering Christians should offer morning and evening as most likely the Iews did pray and praise God in their Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification Imputation of sin to Christ speaks Gods love of Compassion to sinners sin base and shameful The blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the Lord on the Golden Altar the meaning hereof It s inward fat burned what meant some other rites in the offering it and their import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was noted Christ and how a sufficient sacrifice therefore fit to be trusted in How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the Christians sacrifice and apply'd Oyle used in the meat offering its purport with other rites of it explained Salt with all Sacrifices and its meaning The Covenant of Salt The drink offering wherein it consisted The Peace offering what and on what occasion meaneth whole Christian duty in general to be offered to God through Christ. Peace-offering might be male or female part of it to be burnt part for the Priest part for the offerer hence our Communion with God inferr'd How Sacrificers are partakers of the Altar Priests under the Law were sacred persons especially the High-Priest type of Christ whose is an eternal Priesthood The Garments of the High-Priest and their meaning viz. the holiness beauty and glory of Christ in general A more particular view of each part of the Garments their import and our instruction Ordinary Priests were in a sort types of Christians who are to be spiritual Priests and Sacrifices Ministers of the Gospel no where called Priests in the New Testament Tabernacle and Temple agreed in some differed in other particulars how each signified Christ to dwell with us in much humility and love we ought therefore to unite our selves to him estrange our selves from sin scandalous sins should not be cause of gladness in any who observe them in others Temple and Tabernacle signify'd each be liever Sin defiles the whole man the heart first the outward man next sin begins in the heart Altar made of Shittim wood the meaning covered with brass its purport the Godheadpreserving the humane nature under its sufferings Where the Altar was placed its meaning The Altar of incense its meaning The Ark what in it and their Import The mercy seat the Cherubims looking down towards the Ark. The fire used in Sacrifices its meaning Christs love to us undergoing such sufferings for us requireth love from us to him This fire came from Heaven never was to go out such should Christian zeal be Chap. VI. Sacred observances as restraint from unclean beasts so not in their own nature the meaning equalleth all mankind in their Original Gods Soveraignty in chusing Israel incomprehensible His infinite goodness calling the Gentiles who should be thankful and take heed of unbelief and all sin Our liberty to use all wholesome food Blood whether now forbidden Probably a Natural though secret reason why so many Creatures were forbidden to Israel Prohibition of eating blood Acts 15. explained Festivals Religious among the Iews noted our Christian joy What feasts these were At the time of the feast of Harvest Christ sent down the Spirit on his Apostles who were to gather in the Harvest of the Gentiles Feast of ingathering about our September the meaning of it well applyed in three or four particulars The feast of Trumpets the type of Preaching the Gospel and calling to faith and repentance who are deaf to this shall be astonied at the last Trumpets sound The various washings in use among the Iews well unfolded shew Christ the accomplishment of them and our Christian duty of dayly purging our selves in the fountain of his blood Chap. VII St. Pauls design to deliver to us the doctrine of justification by grace This clear'd by reducing all men under an examen The Gentile examined and cast by Law of nature transgressed The Iew examined and cast by the written Law moral transgressed There is a Law of nature this not nulled by Faith What this Law is in the particular description of it T is engraven on the heart given by Christ yet different from that he gives Believers who follow him It was a perfect rule before the fall it is yet of great use though much impaired The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be served and worshipped that he created all being himself eternal and omnipotent wise and good This Law declared what is good and what evil in some
l. 16. r. Consequents p. 44. l. penult r. exhort p. 53. l. 12. r. tolerable for Chap. IV r. V. p. 125. in the margin for Officers r. Offerer p. 130. l. 33. dele him p. 153. l. 22. r. persons p. 160. l. 1. for An r. any p. 212. l. 2. for no r not p. 239. l. 21. r. woman p. 240. l. 17. for state r. stead p. 243. l. 6. r. enduring p. 263. l. 25. r. For. Rom. 3. 31. Do we then make void the Law through Faith God forbid yea we establish the Law CHAP. I. THe holy Apostle in this divine Epistle according to the wisdom given unto him as his fellow Apostle saith of him having laid down that great fundamental truth of the Gospel that righteousness and everlasting life is to be obtained by faith that is by the perfect Righteousness of Christ imputed to Believers by God the Father and applied by Faith proveth it by shewing that none are justified any other way and this he cleareth by making it evident that all sorts of men Israelites and Gentiles are sinful and guilty before the Lord and therefore none of them justified by any works of their own in the fight of God He proveth the Gentiles to have sinned against the law and light of Nature and Reason the Israelites to have sinned against that Law not only so but against the written Law and that both Ceremonial and Moral against thâ— Ceremonial Law in that they rested in the outward observation of it not looking to the substance and end of it and so their Circumcision was made uncircumcision The moral Law condemned them because their corrupt natures were enmity against it contrary unto it they sinned against it in omissions commissions their best performances fell far short of the full perfection of it and therefore they all stood condemned before the Lord whose exact justice alloweth of no righteousness but that which is every way perfect These things being cleared from the 17th verse of the first Chapter to the 20th verse of this third Chapter Then he declareth another way of justification revealed in the Gospel even by the full satisfaction and perfect righteousness of the Lord Jesus Christ imputed by God the righteous Judge of all the world to Believers and applied by faith And having proved this in the latter part of this and in the two next Chapters he inâ—â—rtâ—th thâ—se words in the end of the third Chapter Do we then c. although he had not finished his discourse of free justification by faith through the righteousness of Christ yet he wouâ—d put in a caveat against the licentious â—buse of this excelâ—ent Doctrine though it seemeth a little out of order not tying himself so precisely to method as to neglâ—ct the vindicating the honour of Christ and the preventing or removing of such a mistake upon which poor souls are apt to make Shipwrack So that in these words we may note first a Question or Objection Do we make void the Law through faith secondly an Answer 1. By way of detestation or abhorrence God forbid or let it not be far be it from us 2. By way of denial implied in a contrary Assertion and that with advantage We are so far from making void the Law through faith that by this doctrine we establish the Law Do we make void the Law Do we make the Law a vain empty useless thing of no force Do we take away all authority and binding power from the Law through faith through the Doctrine of the Gospel teaching men another way of obtaining justification and righteousness by the perfect righteousness of Christ apprehended by faith without any respect unto or consideration of the works of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be far be it from us Yea we establish the Law we give more honour to the Law we acknowledge more fully and truly the perfection purity authority of the Law than they do which teach and seek righteousness by the works of the Law From this objection may be noted this point That Ignorance and malice is apt to mistake slander or pervert the most precious Truths of the Gospel or thus The corrupt Nature of man is apt to corrupt the most precious Truths of the Gospel So in this present Chapter For the Apostle having before proved the people of Israel had as much need of the Righteousness of Christ to save them from condemnation and to justifie them and present them as righteous before God as the Heathen their sins and guilt being as great as that of the Heathens or rather greater It seems hereupon some were ready to argue What advantage then hath the Iew and what profit is there of Circumcision As if they had said this doctrine taketh away all difference betwixt Iew and Gentile it giveth unto Israel the peculiar people of God no more priviledge or dignity in things pertaining to God than to the worst of Heathen Idolaters it was to no purpose that God distinguished them from other Nations by the ordinance of Circumcision Thus is corrupt Nature apt to corrupt the precious Truths of the Gospel But the Apostle shews that the Iews had much advantage over the Gentiles chiefly because that unto them were committed the Oracles of God They had the word of God the writings of Moses and the Prophets given by the inspiration of the holy Ghost directing them to the Messias to whom they were to seek for Righteousness and in whom they were to believe that they might be justified They had Sacrifices prescribed them by the wisdom of God as special helps to strengthen their faith in the perfect Sacrifice of Christ the Redeemer and therefore they had much advantage above the Heathens if they improved it for their eternal good and yet notwithstanding all this it was as impossible for them to be justified by their own works and righteousness as for the Heathens and they had as much need of Christ and his righteousness for justification as aâ—ese In this the Iews had the advantage above the Heathens that they had far better means to lead them unto Christ than the Heathens Herein they were both alike that neither the one nor the other could be justified and saved by their own works but only by Christ and his righteousness Again in this regard the condition of the obstinate and unbelieving Iews was worse than that of the profane Gentiles that they sinned against greater light and means not improving their priviledges and advantages but receiving the grace of God in vain Then followeth another objection If mans unrighteousness commendeth the Righteousness of God if Gods Righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness how then can it stand with the righteousness of God to punish men for sin and again if the glory of God his rich Grace do appear and shine forth so much the more admirably by the heinousness of peoples sins why should
of Nature consisting of those notions of good and evil which were left or new written by the Lord in the minds of men and women after that the nature of mankind was corrupted by sin which Law though it be now imperfect yet in many things it sheweth the difference between good and evil and hath power over the Conscience to inform convince excuse and accuse The other two delivered peculiarly to the people of Israel are the Law of Ordinances of Ceremonies and the Law moral And the Apostle proveth that none of these Laws can justifie the strictest observers of them all men and women being naturally corrupt and possest with principles of opposition against the purity and perfection of the moral Law and those that are renewed by grace being but imperfectly conformed to the Law As for the Law of Ceremonies it is in its own nature no perfect rule of righteousness but consisting of figures and shadows and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things The Law of nature is comprehended in the moral Law delivered in the Scriptures first published to Israel and then communicated together with the Gospel to the Nations of the world So that that which is imperfectly written in the minds of men naturally is perfectly declared by the Law written by the finger of God in Tables of stone scil the ten Commandments and more fully opened in other parts of Scripture And therefore though it was expedient for the Apostle to speak distinctly of them in the former part of his discourse to convince both Israelites and Heathens of their unrighteousness and gâ—ilt yet in this place I conceive the Law of nature and the written Law may well be comprehended under one and so I take the Apostles meaning to be that by the doctrine of free justification through the righteousness of Christ both the Ceremonial and moral Law are established To begin with the former observe this point That the Law of Ceremonies is established by the doctrine of the Gospel Or thus The doctrine of free justification through the righteousnes of Christ apprehended by faith establisheth the Ceremonial Law For the right understanding of this we may consider First In general What these Ceremonial institutions were Secondly How they were misunderstood or abused by ignorant and carnal Israelites Thirdly How they are established by the Gospel or doctrine of justification by faith First These Ceremonial Ordinances were instituted by the Authority of God himself as parts of his outward worship and figures of heavenly and spiritual things to be observed untill the death of Christ. 1. They were instituted by the authority of God himself So Circumcision was commanded immediately by God himself to Abraham and his posterity So the Lord gave express directions to Moses and Aaron concerning the Ordinance of the Passeover and Moses being fourty days and fourty nights in the Mount received Ceremonial Laws from the Lord to be observed by the people Secondly They were parts of Gods outward worship Some of them more directly and properly as the Sacrifices which were to be offered to the Lord only so also the sweet Incense and divers others Other of them more improperly as things subservient to the worship of God as the Altar of burnt-offerings the Ark the Golden Table c. Thirdly They were figures of Heavenly and spiritual things Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the patern shewed thee in the Mount Fourthly They were to be observed until the death of Christ. Above when he said Sacrifice and offerings and burnt-offerings and offering for sin thou wouldst not neither hadst pleasure therein which are offered by the Law Thâ—â— said he that is Christ Lo I come to do thy will O God He taketh away the first that he may establish the second By the which Will we are sanctified by the offering of the body of Iesus Christ once for all The Ceremonies of the Law were to continue until Christ offered himself in sacrifice and then they were to be taken away and to give place to his all-sufficient Sacrifice and accordingly the Lord Christ himself manifested in the flesh and made under the Law did in his own person observe the Ceremonies of the Law But at his death the veile of the Temple waâ— rent in twain from the top to the bottom which I conceive signified both the abolishing of legal Ceremonies and the opening of the way into the heavenly sanctuary by the death of Christ. Now there being great abundance and varieties of these Ceremonial institutions I conceive they may be reduced to four heads 1. Sacraments 2. Sacrifices 3. Sacred persons and things subservient to holy uses 4. Sacred observances 1. Sacraments and those ordinarily were two 1. Circumcision whereby they were solemnly admitted into the Church and visibly sealed as parties to the Covenant 2. The passeover wherein they were admitted by faith to feed upon Christ the Lamb of God who taketh away the sins of the world slain in the eternal counsel of God before the foundation of the world and to be actually Sacrificed in the fulness of time 2. Sacrifices 1. Whole burntofferings 2. Meat-offerings 3. Sin-offerings 4. Thank-offerings or Peace-offerings and among these especially the daily burnt-offering presented to the Lord morning and evening every day in the year 3. Sacred persons and things Such were the Priests and Levites especially the High-priest The holy places 1. A Tabernacle 2. A Temple with the several parts Consecrated days and times the feasts of the passover of Pentecost of Tabernacles the new Moons the weekly Sabbaths as limited to the last day of the week c. The utensils of the Sanctuary the Altar of burntoffering the golden Altar of Incense the Loaves the Table of shew-bread the Ark Mercy-seat c. 4. Sacred observances Their divers washings and purifyings absteining from divers creatures as unclean with very many usages injoyned In the second place consider how these things were understood or abused by ignorant or carnal Israelites I conceive 1. That many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows they did not see Christ in them 2. That they rested in the outward work If they were outwardly Circumcised they looked not after the Circumcision of the heart mortification of sin self-denyal regeneration having fed upon the Lamb with unlevened bread in the feast of the Passeover they minded not the Lamb of God nor sought after the unleavened bread of sincerity and Truth When they offered Sacrifice they looked no farther than the beast that was slaine not minding the perfect all-sufficient sacrifice of Christ. It seemeth they were
so far from this that when Christ according to the antient Prophesies and types had offered up himself in Sacrifice for the sins of the world they made his death an occasion of stumbling and took that to be an argument that he was not the Christ which was one of the main evidences that he was the Christ. In their legal washings how did they rest in the purifying of the flesh without any care to wash their hearts from wickedness Did not they rest in the High-priest of the order of Aaron without minding an eternal High-priest after the order of Melchisedeck A multitude of such instances might be given Thirdly They seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral Law So the Lord complaineth by the Prophet Isaiah that they rebelled against him knew him not forsook him provoked him to anger revolted from him had hands full of blood and yet it seemeth they were very forward in the ceremonial observances bringing a multitude of Sacrifices burnt offerings of Rams fat of fed beasts Bullocks Lambs He-Goats Though these were more costly yet they were more forward in these services than in moral duties cleansing their hearts and hands from sin c. Is there not a notable evidence of this in the actings of those Iews who killed the Lord of life They seemed to be so scrupulous in point of Ceremony that they would not enter into the Court or Judgement-Hall least they should be defiled but that they might eat the Passeover and therefore Pilate the Judge was fain to come out of the Court and wait upon them to hear what they could say against him and it seemeth being wearied with going in and out at last he removed and sate upon a Judgement-Seat without doors in the mean time these wicked murtherers were so violently bent to shed innocent blood that they defiled themselves with the guilt of a most heinous sin straining at a Gnat and swallowing of a Camel Fourthly It seemeth they relied upon these Ceremonies or the observation of them as a part of that righteousness whereby they hoped to be justified in the sight of God The Lord having planted a Church at Antioch Certain men which came down from Iudea taught the Brethren Except ye be circumcised after the manner of Moses ye cannot be saved Saith the Apostle I testifie again to every man that is Circumcised that he is a debtor to do the whole Law Christ is become of none effect to you Whosoever of you are justified by the Law ye are fallen from Grace Doth not this intimate that they relied on the Ceremony of Circumcision in part for justification and under Circumcision I understand other Ceremonies of the Law Fifthly I conceive it is very clear that they thought these legal Ceremonies were to be obserfor ever unto the end of the world So in the place mentioned before they said Except ye be Circumcised c. And so it seemeth they counted it blasphemy to say that the Lord Jesus should change the customes delivered by Moses Thirdly The Question is How the Doctrine of the Gospel concerning free justification through the righteousness of Christ apprehended by faith doth establish this Law of Ceremonies To this I Answer 1. Negatively 2. Affirmatively 1. Negatively This doctrine of the Gospel doth not establish the Law of Ceremonies by confirming and continuing the observation of it but on the contrary take it away So Stephen bâ—ing accused for saying that Jesus Christ should change the customes delivered by Moses told the Iews that Moses said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall ye hear The Lord Christ was the great Propher by whose spirit Moses and the rest of the Prophets were inspired And as he had directed Moses to deliver these Ceremonial ordinances to Israel to be observed untill his manifestation in the flesh and departure out of the world again so now he was to be heard as one of unquestionable authority declaring unto the Church his will and pleasure concerning the ceasing of these observances That passage between the Lord Christ and the woman of Samaria is notable to this purpose He by telling her of her sinful course had convinced her thus far that she made this acknowledgement Sir I perceive thou art a Prophet and therefore it seemeth thought that he might be able to resolve a Question of great moment wherein she desired satisfaction and that was this Our Fathers worshipped in this Mountain and ye say that in Hierusalem is the place wherein men out to worship the Father I conceive the occasion of this controversie between the Iews and Samaritans was this The Samaritans were the posterity of those Heathens whom Salmanasser King of Assyria had placed there instead of the Israelites whom he carried away Captive and embraced a corrupt Religion mixed of Heathenisme and Judaisme Toward the end of the Persian Monarchy Manasses the Brother of Iaddus the High-Priest married the Daughter of Sanballat a prime man of Samaria whereupon he was required of his Brother to lay down his office his Marriage being condemned by the Law Manasses acquainted Sanballat with his loss and let him know that though he loved his Daughter yet he would not for her sake lose so great a dignity as that of the Priesthood Sanballat answered him that if he would keep his Daughter for his wife he would make him an High-priest and with the license and consent of Darius King of Persia build a Temple upon Mount Gerizim for that purpose But Darius being overthrown in battel soon after by Alexander of Macedon he made this suit to him bringing him eight thousand Souldiers to serve him in the Wars and readily obtained his desire So that this became a receptacle to divers fugitive or apostate Iews who were guilty of breaking the Law by proâ—aning the Sabbath eating meats forbidden or the like crimes This Temple having stood about 200 years was ruined by Hircanus about a hundred years before Christ his coming in the flesh or more Now as they that embrace errours and corrupt inventions of men in things pertaining to Religion and religious worship are obstinate in cleaving to their fancies so the Samaritans would make comparisons between their Temple which was founded without warrant from God yea against his word and the Temple of Hierusalem which the Lord owned for the peculiar place of his worship Yea and after their Temple was laid desolate they seemed to please themselves with the imagination of the holiness of the ground on which it once stood and therefore saith the woman our Fathers worshipped in this Mountain c. as if Mount Gerizim were still an holy Mount though the Temple was down and so there was great enmity between the Iews and Samaritans But observe the Answer which the
but there is a common light and knowledge which Christ giveth to them that are strangers to him yea to such as are his enemies 3. This Light and Law of Nature is given unto men in their natural estate since the fall since their nature was corrupted by sin Before the fall while man was in the state of primitive integrity as God had created him in his own likeness after his Image that is in wisdom righteousness and true holiness the light and Law which God implanted in man was clear and perfect man had an exact Rule imprinted upon his soul to walk by But this Rule being defaced by the sin of man the Lord gave men some degree of light and knowledge in this state of corrupt Nature which in many things might restrain their corruptions from breaking out into such extremities as Satan and their own lusts might stir them up to and whereby they might be reduced into a more orderly course of life and manifest effects of this have been found not only in natural persons living under the Gospel which were strangers to the life of grace but also in many Heathens who never heard the doctrine of salvation yea in some heathen Persecutors of the Church as Trajan Antoninus Philosophus and Iulian the Apostate 4. It was said in the description that by this light of Nature God hath in some degree made known himself unto them So the Apostle saith that which may be known of God is manifest in them for God hath shewed it unto them I conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God the Apostle meaneth that which may be known of God without special Revelation such as is declared in Scripture this was manifest in them by that common general light of Nature which God had given them For 1. They had inward principles of Natural light And 2. They had the works of God 1. His works of Creation For the invisible things of him from the beginning of the world are clearly seen being understood by the things that are made even his eternal power and Godhead The Heavens declare the glory of God and the firmament sheweth his handy-work their line is gone out into all the earth and their words unto the end of the world The creatures do as it were speak out the excellency and glory of their Creator to all the Nations of the world 2. His works of Providence God hath made of one blood all Nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation that they should seek the Lord if happily they might feel after him and find him though he be not far from every one of us for in him we live move and have our being So the same Apostle told the Heathens that God in times past suffered all Nations to walk in their own waies not giving them the light of his word to guide them in the way of salvation nevertheless saith he He left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our hearts with food and gladness by his works of Providence he made some discovery of himself unto them I conceive by this light of Nature within them and the light which was held forth unto them by the works of God from without they might know that there was a God and that this God was of infinite perfection eternal almighty most wise good righteous that he was to be served and worshipped iu such a way as was pleasing to him that as the world was made by him so both it and all the creatures in it were under his government that as a righteous judge he would punish evil doers and reward the righteous They might by the light of reason conclude that none of the creatures could make themselves for nothing can act before it hath a being and therefore all the creatures must receive their beings from a cause that was before them hereupon they might assuredly gather that there is a first universal cause of all things who is eternal without beginning of infinite perfection The orderly and perpetual motion of the Heavens Sun Moon and Stars the continual succession of day and night the Spring Summer Harvest Winter the correspondency and Harmony that is between the Creatures being fitted and suited to each other the sun drawing of vapours from the earth and waters into the air there to be botled up in the Clouds the Clouds sending down showers upon the earth the earth bringing forth grass herbs corn and other fruits for the use of men beasts and fowls and the beasts and fowls themselves fitted for the use of men the senses of the body and their objects fitted and suited to each other there are sounds and voices and an ear to receive them there are colours and there is the eye fitted to behold them so of the rest yea how exactly are the several parts of the same body fitted and suited to each other These and many other things discernable by the light of Nature might clearly convince men that there is a God of infinite power and wisdom who is the cause and Author of all Fifthly It was said that by this light and Law of Nature God hath given unto men in some degree to discern the good which they ought to do and the evil which they ought to shun So ye heard before the Apostle saith The Gentiles having not the Law do by nature the things contained in the Law they do some things contained in the written Law of God though they have not this Law How by Nature by the Light and Law of Nature and in so doing they shew the work of the Law written in their hearts The Heathen Philosophers have written much in commendation of moral virtues and set forth the odiousness of many vices and dishonest practices Abimelech King of Gerar blamed Abraham when out of weakness calling his Wife his Sister he seemed to lay a snare before him and give him occasion to commit adultery unawares What hast thou done unto us and what have I offended thee that thou hast brought on me and on my Kingdom a great sin Thou hast done deeds unto me that ought not to be done So he said to Sarah concerning her Husband Abraham Behold he is to thee a covering of the eyes unto all that are with thee and with all other thus she was reproved Thus much of the description Secondly We may consider the imperfection of this Law and Light of Nature 1. In general It is not sufficient to bring men to blessedness and salvation The Lord Christ saith I am the way the truth and the Life no man cometh unto the Father but by me neither is there salvation in any other for there is none other Name under Heaven given among men whereby we must be
saved Whosoever shall call on the Name of the Lord shall be saved How then shall they call on him on whom they have not believed It must be a prayer of faith and where sound faith is there are other saving graces And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher so that the light of Nature was not sufficient unto salvation 2. In special I conceive the Law and light of Nature was defective and imperfect 1. In it self I suppose it did not make known unto men the great Mystery of Trinity in unity three persons in one God nor the state of perfection wherein man was created nor his woful fall and revolt from God Their own experience taught them that the Nature of man was inclined to evil the powers of the soul disordered the senses misleading the affections the affections leading reason captive but they had no light to discover to them the first cause of all this mischief they were as far to seek concerning the Remedy That great depth of the Incarnation of the Son of God of God manifest in the flesh for mans Redemption was hidden from them their own Consciences accused them and condemned them as guilty but they had no light to shew them how divine justice might be satisfied they knew not of the blood righteousness sacrifice satisfaction of Jesus Christ God and man that is sufficient to take away sin and to make peace between God and sinners The light of Nature could not enable them to see into the mystical union between Christ and believers by his spirit and their faith The doctrines of free justification by the righteousness of Christ imputed of Regeneration Adoption Sanctification Communion with God Resnrrection unto glory are not revealed by the light of Nature This light did nor shew them how to walk before God unto all pleasing it did not teach them the right way of mortifying their lusts of walking in the spirit it did not discover to them the special institutions of God and ordinances of his worship Secondly It was defective and imperfect by reason of the subject the soul of man in which it was This light and Law of Nature being given to men in their corrupt natural estate is much darkned by the Natural blindness errours vanities lusts that are in the minds and hearts of men as if a man write upon fowl and blurred Paper how much is lost of that which is written and how hardly is it read sometimes a sentence broken off in the midst here and there half words one letter mistaken for another so the light and Law of Nature being put into the defiled hearts and souls of men hath many defects in it Thirdly It may be considered of what use this light and Law of Nature was sith it was defective and not sufficient to lead men to salvation It might be useful 1. For the glory of God who by this means had a witness in the hearts and Consciences of men of natural men yea of Heathens that he loved righteousness and hated wickedness their own Consciences pleading for God against them 2. It was of use for the preservation of humane societies in families â—nd Common-wealths keeping men within some limits of common honesty and preventing those outrages which the violence of mens lusts and the power of Satan might hurry them into 3. I conceive it might be useful as a remote preparative for the receiving of the Gospel in some to whom the word of salvation was tendred for though the pride and prejudice of mens natural spirits might cause them to resist the holy Ghost speaking in the Gospel preached yet the light of nature well improved finding nothing in the doctrine of the Gospel contrary to it but far above it might incline the minds of many to attend to a far higher and more glorious light shining in the doctrine of salvation I speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the Gospel but it must be a far higher cause even the mighty power of Christ his spirit that can bring them to receive the Gospel in an effectual and saving way Fourthly How doth this light and Law of Nature leave men without excuse I conceive First Because they did in many things shut their eyes against the light not seeking to increase that light received by improving their reason and understandings as one Candle lighteth another so one degree of light improved begetteth another and so there is lumen de lumine light as it were springing from light whereas light smothered endeth in darkness 2. Because they did not act according to that light received nor walk according to those natural abilities which they had The Heathens lived in gross Idolatry against the light of Nature whereby they might have learned that dead Images were utterly unfit to represent the living God Carnal Christians sin against the light of Nature as in many other things so I conceive in not submitting to that higher light of spiritual Mysteries so as to receive the love of the Truth that they may be saved The use of this may be 1. To inform us that Acts againt the Law of Nature are sings against God not only as they are against his written Law but also as they are against the Law of Nature because as the point sheweth God hath given unto men this light and Law of Nature the impression of this Law of Nature upon the hearts and souls of men is one of the acts of his legislative power I conceive when the Prophet saith The Lord is our Iudge the Lord is our Law-giver the Lord is our King he will save us he speaketh of God in reference to his Church to whom he hath a more peculiar Relation of this kind He gave them his Law written in the Scripture and he raigneth over them as a King in a special maner Blessed is the Nation whose God is the Lord and the people whom he hath chosen for his own Inheritance the Church is the Lords Inheritance A King may have an hereditary Kingdom which he maketh greatest account of and he may have other tributary Kingdoms subject to him to which he giveth Law also So David was King of Israel in a peculiar manner but he had also the Kingdoms of Edom Moaâ— Ammon Syria c. under him The Lord looketh upon the Church as his peculiar Kingdom and to them he hath given a perfect Law in writing in the holy Scirptures but besides that he hath a universal soveraignty and Dominion the Authority of a Law-giver over all the Nations of the world Iews Turks Indians c. The Lord most high is terrible he is a great King over all the Earth And again God is King of all the Earth And so he is a Law-giver to all the Nations of the Earth If he giveth
and Light of Nature which Heathens did and beside against a far clearer Light and more perfect Law delivered to them in the holy Scriptures of the old and new Testament for the Light and Law of Nature though it was given to the Heathen yet it was not peculiar to them it was not limited to them alone but was common to them with others it is given also to Iews who have the old Testament also it is given to Christians who have both old and new Testament and therefore their sins are highly aggravated So the the Lord by the Prophet Amos having threatned heavy Judgements against those Heathen Nations mentioned before then turneth his speech to the people of Iudah Thus saith the Lord for three transgressions of Iudah and for four I will not turn away the punishment thereof because they have defiled the Law of the Lord and have not kept his Commandment and their lies caused them to err after the which their Fathers have walked but I will send a fire upon Iudah and it shall devour the Palaces of Ierusalem they had the written Law and Commandments of God which the other had not and therefore they despised and kept not they had the Truth of God revealed from Heaven and delivered to them by Moses and the Prophets immediately inspired by the holy spirit of God but they rather chose to walk in lyes after the example of their Fathers and therefore their sins were much more sinful than those of the Heathens Then he threatneth Israel scil the rest of Israel the Kingdom of the ten Tribes who followed the sin of Ieroboam charging them first with barbarous cruelty and oppression contrary to common humanity because they sold the righteous for silver and the poor for a pair of shoes I conceive he speaketh especially against that great sin of Judges and Magistrates in perverting justice for Bribes and withal against them which hired such corrupt officers to act unjustly by giving them rewards They sold the righteous for Silver they exposed the innocent to the lust and will of their Adversaries for mony and the poor for a pair of shooes either because being once corrupted with some considerable gains they afterward were so hardened in their sins that they would pervert justice for a pair of shooes for a triflle or else because they could not get much for giving sentence against a poor man in his Cause because their Adversaries would not offer much to have their will of them who had little to loose these corrupt judges would transgress for a petty-bribe where no more was to be had That pant after the dust of the earth on the head of the poor or as one readeth it that pant or breath after the head of the poor that they may cast it down to the dust of the earth If we take it the former way the sense may seem to be this when they have overthrown the poor and laid him in the dust such is there inhumane cruelty that they are not satisfied with his misery but desire his utter ruine and destruction 2. An other sin was abominable uncleannness that Father and Son would lye with the same woman which is set forth and heightned with this aggravation they prophaned the holy Name of God pretending to be the people of God and yet committing such lewdness this highly redounded to the Lords dishonour above the sins of meer Heathens 3. Their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious laying themselves down upon clothes laid to pledge by every Altar keeping the garments of the poor which they had taken to pledge and being so far from restoring them according to the Law that they durst lye upon them by the very Altars and drink the wine of the condemned in the house of their God feasting themselves in the Temple of their God with the very spoils taken from those whom they had unjustly condemned these sins of Israel are aggravated divers ways in the words following There Israel and Iudah are both joyned together Hear this word that the Lord hath spoken against you O Children of Israel against the whole family which I brought up from the Land of Egypt saying You only have I known of all the families of the earth therefore I will punish you for all your iniquities The Lord had owned them above others and made himself known to them above all other people and therefore their sin was greater than others and they might expect more gievous punishments How much more are sins of professed Christians more heinous than those of the Heathens who have greater light then the people of Israel had having the new Testament added to the old who have the Lord Jesus Christ set forth before them in the Gospel not under Types and shadowes but clearly not as to come but as already come actually crucified for sin buried risen again ascended into Heaven The Lord Christ sheweth that the sins of Corazin and Bethsaida were more heinous than those of Tyre and Sidon and their condemnation would be more intolerable in the day of Judgement because they sinned against greater light The like comparison he maketh between Capernaum and Sodom And the very Name of Christian is an aggravation of the sins of those who profess themselves Christians This Name was first given to them that professed the faith of Christ at Antioch because of the great success of the Gospel there Barnabas and Saul or Paul a whole year assembled themselves with the Church and taught much people and the Disciples were called Christians first at Antioch The denomination of a Christian is derived from the blessed and glorious Name of Christ himself as he is annointed of God the Father with the spirit above measure What signifieth a Christian then but 1. A member of Christ united to him as the head of the whole mystical body of the Church How great is the sin of those that can themselves Christians and suffer themselves to be led by Satan the enemy of 〈◊〉 readily entertaining his suggestions and temptations serving this Prince of darkness in the work of darkness Saith the Apostle Shall I take the members of Christ and make them the members of an Harlot God forbid or let it not be What know ye not that he which is joyned to an Harlot is one body for two saith he shall be one flesh It is a fearful thing for a man professing himself a Christian that is a member of Christ to make himself a member of an Harlot or for a woman making the same profession to make her self the member of a fornicatour or Adulterer 2. The name of a Christian signifieth one that partaketh of the annointing of Christ of the same spirit and the same graces in some measure wherewith Christ was annointed above his fellows yea above measure He which stablisheth us with you and anointeth us is God The
graces of Christ derived from him to Christians are compared to that precious ointment under the Ceremonial Law that was made of principal spices pure Myrrhe sweet Cynamon sweet Calamus and Cassia sweet Aromatical choice ingredients which being artificially compounded together what a sweet and fragrant smell did it yeild But how far doth the sweet savour of that spiritual ointment the graces of the spirit derived from Christ to true Christians excel this material ointment How great is their guilt in the sight of God that profess themselves Christians that is anointed of God and yet cherish in their hearts noisome and unsavory lusts and wallow in the mire and in the stinking sinks of abominable sins who profess themselves Christians i. e. anointed with heavenly gragracâ—s and yet remain graceless and profane 3. The Name Christian signifieth a Disciple a Scholar a follower of Christ. How great is thy sin 1. If under this name thou livest in ignorance dost thou not herein cast a great reproach upon the Lord Jesus Christ Hast thou been 20 30 40 years his Disciple his Scholar and hast thou learned little or nothing all this while Hadst thou any sincere love to Christ and his doctrine how is it that thou hast profited no more 2. Wilt thou call thy self a Christian that is a Disciple or follower of Christ and dost thou not cease to act and walk contrary to him in drunkenness in riot revellings chamberings wantonness c. Dost thou not herein highly dishonour Christ in calling thy self a Christian or follower of Christ Is not this as if thou shouldst say Christ taught thee these things and walkt before thee in such ways as these Oh take heed lest thou be found guilty of a kind of real and implicite blasphemy Is it not either a mocking of Christ or an implicite blaspheming of Christ for people to call themselves Christians that is followers and scholars of Christ and to go on from time to time in lewd and wicked courses How grievous is the sin of them that live under the Gospel and are more obstinate more stubborn more hardned in their sins than divers of the Heathens So the Lord Christ sheweth that the Heathens of Tyre and Sidon would have repented in sackcloth and ashes if the same means had been afforded them which Corazin and Bethsaida had The men of Nineve shall rise in judgement with this generation and shall condemn it because they repented at the preaching of Ionas and behold a greater then Ionas is here If the Ninevites abounding in wealth and pleasure their City being the head of the Assyrian Monarchy an Heathenish people did so far relent at the preaching of Ionas who came among them from a strange Nation Oh trembâ—e to think of your account if ye continue to harden your hearts against so many sermons so many messages brought unto you in the name of Christ and confirmed by his Authority Will ye be able to hold up your faces before the men of Nineve in the day of Judgement How grievous is the sin of professed Christians living under the light of the word and Gospel of Christ who on the one side having nothing in them better then the wiser sort of Heathens And 2. Live in such practices as the better sort of Heathens abhorred and scorned 1. How many living under the Gospel have nothing in them better then some of the Heathens nothing practically better no better frame of soul no better resolutions and affections nothing of Christ his regenerating spirit nothing of his renewing grace nothing of the new creature It may be they have some more knowledge of Christ and his Gospel then Heathens so have the Divels but they have no better hearts than Heathens 2. How many such live in the ordinary practice of such sins which the wiser sort of Heathens abhorred and scorned How disgraceful was drunkenness by the light of Nature to sober Heathens and how did they despise drunkards What discourses have Seneca and Pliny against drunkenness setting it forth not only as odious but as ridiculous shewing the baseness and sillyness of such courses Yea Are there not many Turks at this day who would scorn to make themselves such sotts as many professed Christians do What notable passages hath Tully against chearing and indirect dealing in matter of Contracts Bargains c. The like may be said of many other Cases Let us then lay to heart the abounding of sin and wickedness among us against the light and Law of Nature aggravated by the light of the written Law the everlasting Gospel of Christ and yet humble our selves and cry mightily unto the Lord if it be possible that his wrath may be turned away from us and let us every one in particular exceedingly tremble to be found Christians in name and Heathens in heart and life and therefore worse than meer Heathens CHAP. VIII I Proceed now to the Moral Law concerning which the Apostle saith it is established by the doctrine of Justification through the Righteousness of Christ apprehended by faith without any consideration of the works of the Law performed by the person justified By the the Moral Law I understand the Law written in the Scripture whereof we have a brief sum or Abridgment in the ten Commandments which again is contracted into a narrower compass Thou shalt love the Lord thy God with all thy heart and with all soul and with all thy mind This is the first and greatest Commandment and the second is like unto it Thou shalt love thy Neighbour as thy self The Law thus abridged is largely unfolded in other parts of Scripture with the additions of many threatnings against disobedience and promises to obedience 1. then I intend to propose a general point of doctrine and then to point at the particulars comprehended in it The general doctrine is this That the Gospel teaching the free justification of Believers without consideration of any works of theirs done in obedience to the Law but through the Righteousness of Christ alone applied by faith doth establish the moral Law So it is shewed in this Text Through faith the Law is established That which I desire to clear unto you is how or wherein the moral Law is established by faith this may be shewed 1. Negatively 2. Affirmatively And so we may come to the several branches or special doctrines comprised in this general 1. Negatively thus The moral Law is not established but declared to be of no use for the justification of sinners in the sight of God by the doctrine of justification through the Righteousness of Christ imputed of God and applied by faith Or more briefly for help of Memory thus Iustification by faith in Christ excludeth justification by the works of the Law This ye may take as a point of doctrine implied in the Text if it be compared with the Apostles foregoing discourse to which it hath relation For the Apostle speaketh of it