the Jews doth hinder them from the glory of the Law which was Christ And that this is so doth appeare viz. where the Israelite is denied to look stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text to the end of that ministery which was to be abolished and that end was Christ so that this Text doth fully prove my intent which is that Christ was in some measure a glorious object in the administration of the Law but the vail upon the Israelites heart hindered the sight of it Now saith Paul when it shall turn as we translate or rather when they shall turn for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed to be used alwayes of persons and though the word be in the singular number in the originall yet according to the custome of Scripture it may be understood plurally because he speaks of a collective body When saith the Text this turning shall be the vail shall be taken away or rather as Camero well observeth in the present tense It is taken away for you cannot conceive that the Jews shall be first turned unto God and the vail afterwards to be taken away but they both are together I will give another instance that Christ was the end of intention or aime in the dispensation of the Law from Galat. 3. 23 24. We were kept under the Law till Faith came Wherefore the Law was our School-master to bring us unto Christ In which words not the Morall Law simply taken but the whole dispensation of the Jews is compared to the instruction of a School master Now as a School-master doth not only beat or correct but teach also and direct Thus the Law did not only severely curb and keep from sin but did also teach Christ Hence we are said to be kept under the Law which although some make an expression from the strict keeping and watching which souldiers in a garrison use to make yet a learned man makes it to denote the duty of a School master as one who is to give an account of such committed to his charge In which sense Cain said Am I my brothers keeper The Law then as a School-master did not only threaten and curse or like the Egyptian task-masters beat and strike because the work was not done but did shew where power and help was to be had viz. from Christ only In the second place Christ is the end of perfection to the Law for the end of the Law being to justifie and to bring to eternall life this could not be attained by our own power and industry not by any defect of the Law but by reason of our infirmity Therefore Christ he hath brought about this intent of the Law that we should be justified and have life If the end of humane laws be to make good and honest men much rather is the end of the Morall Law appointed by God himself But the Law is so far from making us good as that it worketh in us all evill which effect of the Law in himself the Apostle acknowledgeth so that as good food and nourishment received by a diseased stomack doth increase the disease more according to that rule Corpora impura quantò magis nutrias deteriora reddis thus it is in every man by nature The Law which is for holiness and life becometh to cause sin and death Christ therefore that the Law may have its end he taketh our nature upon him that the righteousness of the Law might be fulfilled in us 3. Christ is the end of perfection of the Law in that the meere knowledge of the Law with the externall obedience only to it was not availeable to any benefit Therefore Christ vouchsafeth his holy spirit unto us regenerating of us whereby we come in part to obey the Law of God So that the people of God have a righteousness or holiness of works but it is imperfect and so not enabling us to justification and in this sense it is that the people of God are said to keep Gods commandements So then whereas our condition was so by sin that we were neither able non willing to obey the Law of God in the least degree Christ doth give us grace and cureth us so far that we are said to walk in his Law Now herein was the great mistake of the Jews they gloried and boasted of the Law but how Of the knowledge of it and externall observation without looking to Christ and this was to glory in the shadow without the substance 4. Christ is the end of perfection of the Law in that his righteousness and obedience unto the Law is made ours and so in him as our surety we fulfill the Law I know this assertion hath many learned and godly adversaries but as far as I can see yet the Scripture seemeth to hold it forth Rom. 5. There is a parallel made of the first Adam and his off spring with Christ the second Adam and his seed and the Apostle proveth that we are made righteous by Christ as sinners in him which was partly by imputation so 2 Corinth 5. ult as Christ is made our sin by imputation so we his righteousness So Rom. 8. 3 4. That which was impossible to the Law God sent his Son that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit I know there are answers made to these places but the proper discussion of them will be in the handling of justification only here is an obvious Objection If the righteousness of Christ be made ours so that we may be said to fulfill the Law then we are still justified by a covenant of works and so there is no new covenant of grace I answer Learned men as Beza and Perkins have affirmed that we obtaine eternall life according to that rule Doe this and live because of Christs fulfilling the Law as our surety for the imputation of it doth not make it cease to be our real righteousness though it be not our inherent righteousness But I see not why we need grant the consequence viz. Because Christs fulfilling of the Law is made ours therefore we have eternall life by the Law and the reason is because this righteousness of Christs is not ours by working but by beleeving Now the Law in that command Do this and live did require our personall working and righteousness so that we cannot be said to have salvation by that rule because it is not the righteousness which we in person have wrought and this will fully appear if you consider in the next place the subject to whom Christ is made righteousness and that is to him that beleeveth he doth not say to him that worketh so that we have not eternall life by our Do this but by beleeving or resting upon Christ his Do this And this phrase doth plainly exclude Stapletons and other Papists observations on this place as if the righteousness by faith or
10 17 17 203 Acts. 7 37 14  38 208 Romanes 1 18 68  19 77 2 14. 15 57  27 265 3 27 238  31 202 4 5 36  14 237 5 1 24  6. 8. 10 37 6 15 224 7 1. 2 227  per totum 9 8 11 38  13   29. 30 36 13 12 43 12 1 44 14 22 281 1 Corinthians 2 14  7 37 85 9 20 226 15 10 94 2 Corinthians 3 7 267 3 11 211 6 16 38 Galat. 3. 2 205  18   23 16  23. 24 269 4 24 157 5 23 54 5 5. 4. 13. 14 221 5 20 279 Ephesians 1 10 140. 134 2 14 211  15 212 3 12 38 6 2 171  14. 16 43 Philip. 3. 9 218 1 Thes 2. 16 265 1 Timothy 1 8. 9 17 1 9 49 4 8 42 7 5 265 2 Timothy 4 8 41 Titus 2 11. 12 204  14 40 Hebrewes 6 18 218 9 4 163  7 247  13. 14 245 10 17 244 11 16 253 12 5. 6. 7. 8 245  ult 34 Jam. 2. 8 265 1 Peter 3. 1 46 2 Peter 1 10 42  19 252 2 2. 15. 21 33 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. The Text opened 1. The Law is good in respect of the matter 2. In respect of the authority of it 3. It 's instrumentally good 4. The Law is good in respect of its sanction 5. In respect of the acts of it * Assert of free grace pag. 31. 6. In respect of the end 7. In respect of the adjuncts 8. In respect of the use of it 1. Because it restrains and limits sin in the ungodly 2. Because it condemnes them 1. It quickens the godly against sin and corruption 2. It discovers sin unto them 3. It makes them disclaim all their own righteousnes 4. It makes them set an higher value of Christ and his benefits 1. The Law according to the use of the word in the Scripture is not onely a strict 〈◊〉 of things to be done by way of command but denoteth any heavenly doctrine whether it be promise or precept The acceptions of the word Law in Scripture are divers 2. The Law and the Spirit of God must not be separated 3. Obedience and love oppose not one another 4. Christs obedience exempts not us from ours 5. Beleevers sins condemned though not their persons * Dr Crisp 6. Inability to keep the Law exempts not from obedience to it * Dr Crisp 7. The Law though primarily it requireth perfect holinesse yet it excludes not a Mediatour The Law though it cannot justifie us is notwithstanding good and not to be rejected Grace and Christ not to be advanced oppositely to the Law The abuse of the Law no derogation to it 1. The Law is abused when converted to unprofitable disputes 2. When in the handling of it respect is had to worldly ends 3. When men deny it 4. When they misinterpret it 5. When they oppose it to Christ 6. When they expect justification by it 1. Justification by the Law overthrowes the nature of grace 2. Opposeth the fulnesse of Christ 3. Destroyes the true doctrine of Justification 4. Overthrows justifying faith 5. Discourageth the broken-hearted sinner 6. Brings men into themselves 7. Overthrowes the doctriâ—e of imputed righteousnesse 8. Keeps a man slavish in all his duties 9. Joyns a mans own graces to Christs mediation 10. Overthrowes hope 11. Robs God of his glory 12. Makes more in sin to damne then in Christ to save 13. Overthrowes the doctrine of sanctification 14. Takes away the doctrine of the Law 15. Overthroweth the consideration of man while he is justified Ministers ought so to set forth grace and defend good works as thereby to give the Enemy neither cause of exception nor insultation 1. Antinomians deny works to be a way to heaven 2. They deny their presence in the person justified 3. They deny any gain or losse to come by them 4. They deny them to be signes of grace How God may be said to justifie the ungodly Foure things required to the essence of good works Good works are necessary 1. Because they are the fruit of Christs death 2. Because in respect of evill workes there is some Analogy between heaven and them 3. Because a promise is made unto them 4. Because testimonies assuring us of our election 5. Because we cannot be saved without them 6. Because they are a defence against sinâ— 7. Because necessary by a naturall connexion with faith and the Spirit of God 8. By debt obligation 9. By command of God 1 Thes 4. 3. Rom. 12. 2. 10. By way of comfort to our selves 11. Because God is glorified by them 12. Because others are benefited thereby 13. Because godlinesse inherent is the end of our faith and justification The Law to a godly man is a delight not a burden The godly are under the desert of the curse but not the actuall condemnation of the Law The Law in the restraining power thereof was not made for the righteous but unrighteous 1. The true worship of God cannot be diseerned from false but by the Law 2. The depth of sin cannot be discovered without it Who meant by Gentiles How the Gentiles are said to be without a Law How said to do the things of the Law by nature The distinction of Morall and Theologicall good rejected What is here meant by Nature A two-fold writing of the Law in mens hearts and which here meant The law written in mens hearts two waies Rom. 4. 15. The Law of Nature consists in those common notions which are ingraffed in all mens hearts Some fragments onely of this Law left in us Those common notions in which this law consists are in us by nature Foure bounds of the law of Nature The obligation of the law of Nature is from God The obligation of the law of nature is perpetual and immutable The light of Nature is a remnant of Gods image 1. The light of Nature usefull and necessary for the making of wholsome lawes in Common-wealths 2. It instigateth to good duties towards God and man 3. It makes men inexcusable The light of Nature as corrupted by sin is an enemy to God and goodnes The light of Nature obscured three wayes The light of Nature inform'd by Gods Word an excellent help The light of Nature as it is a relict of Gods image is necessary in religious and morall things and that two wayes Though some divine truths may transcend the reach of Nature none do crosse the truth thereof as it is the remnant of Gods image Faith and the light of Nature go to the knowledge of the same thing different wayes The light of Nature a necessary instrument but no Judge in matters of Faith Nature insufficient to prescribe divine Worship 1. Because it would have all the worship of God sensible and pleasing to the eyes 2. Because it 's prone to appoint mediatours between
It 's good instrumentally as used by Gods Spirit for good It 's disputed by some Whether the Law and the preaching of it is used as an instrument by the Spirit of God for conversion But that will be an entire Question in it self only thus much at this time The Spirit of God doth use the Law to quicken up the heart of a beleever unto his duty Psal 119. Thou hast quickened me by thy precepts And so Psal 19. The Law of the Lord enlightneth the simple and by them thy servant is fore-warn'd of sinne You will say The word Law is taken largely there for all precepts and testimonies It 's true but it 's not exclusive of the precepts of the morall Law for they were the chiefest and indeed the whole Word of God is an organ and instrument of Gods Spirit for instruction reformation and to make a man perfect to every good work It 's an unreasonable thing to separate the Law from the Spirit of God and then compare it with the Gospel for if you doe take the Gospel even that Promise Christ came to save sinners without the Spirit it worketh no more yea it 's a dead letter as well as the Law Therefore Calvin well called Lex corpus and the Spirit anima now accedat anima ad corpus Let the soul be put into the body and it 's a living reasonable man But now as when we say A man discourses A man understands this is ratione animae in respect of his soul not corporis of the body so when we say A man is quickened by the Law of God to obedience this is not by reason of the Law but of the Spirit of God But of this anon 4. It 's good in respect of the sanction of it for it 's accompanied with Promises and that not only temporall as Command 5. but also spirituall Command 2. where God is said to pardon to many generations and therefore the Law doth include Christ secondarily and occasionally though not primarily as hereafter shall be shewed It 's true the righteousnesse of the Law and that of the Gospel differ toto coelo we must place one in suprema parte coeli and the other in ima parte terrae as Luther speakes to that effect and it 's one of the hardest taskes in all divinity to give them their bounds and then to cleare how the Apostle doth oppose them and how not We know it was the cursed errour of the Manichees and Marcionites that the Law was only carnall and had only carnall promises whereas it 's evident that the Fathers had the same faith for substance as we have It 's true if we take Law and Gospel in this strict difference as some Divines doe that all the Precepts wheresoever they are must be under the Law and all the Promises be reduced to the Gospel whether in Old or New Testament in which sense Divines then say Lex jubet Gratia juvat the Law commands and Grace helps and Lex imperat the Law commands and Fides impetrat Faith obtaineth then the Law can have no sanction by Promise But where can this be shewed in Scripture When we speake of the sanction of the Law by Promise we take it as in the administration of it by Moses which was Evangelicall not as it was given to Adam with a Promise of Eternall life upon perfect obedience for the Apostle Paul's propositions To him that worketh the reward is reckoned of debt and the doers of the Law are justified were never verificable but in the state of innocency 5. In respect of the acts of it You may call them either acts or ends I shall acts And thus a law hath divers acts 1. Declarative to lay down what is the will of God 2. To command obedience to this will declared 3. Either to invite by Promises or compell by threatnings 4. To condemne the transgressors and this use the Law is acknowledged by all to have against ungodly and wicked men and some of these cannot be denyed even to the godly I wonder much at an Antinomian authour that saith It cannot be a law unlesse it also be a cursing law for besides that the same authour doth acknowledge the morall Law to be a rule to the beleever and regula hath vim praecepti as well as doctrinae what will he say to the Law given to Adam who as yet was righteous and innocent and therefore could not be cursing or condemning of him so the Angels were under a law else they could not have finned yet it was not a cursing law It 's true if we take cursing or condemning potentially so a law is alwayes condemning but for actuall cursing that is not necessary no not to a transgressour of the Law that hath a surety in his roome 6. In respect of the end of it Rom. 16. 4. Christ is the end of the Law By reason of the different use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are different conjectures some make it no more then extremitas or terminus because the ceremoniall Law ended in Christ Others make it finis complementi the fulness of the Law is Christ Others adde finis intentionis or scopi to it so that by these the meaning is The Law did intend Christ in all its ceremonialls and moralls that as there was not the least ceremony which did not lead to Christ so not the least iota or apex in the morall Law but it did also aime at him Therefore saith Calvin upon this place Habemus insignem locum quòd Lex omnibus suis partibus in Christum respiciat Imò quicquid Lex docet quicquid praecipit quicquid promittit Christum pro scopo habet We have a noble place proving that the Law in all its parts did look to Christ yea whatsoever the Law teacheth commandeth or promiseth it hath Christ for its scope What had it been for a Jew to pray to God if Christ had not been in that prayer to love God if Christ had not been in that love yet here is as great a difference between the Law and Gospel as is between direction and exhibition between a school-master and a father he is an unwise childe that will make a school-master his father Whether this be a proper intention of the Law you shall have hereafter 7. In respect of the adjuncts of it which the Scripture attributeth to it And it 's observable that even where the Apostle doth most urge against the Law as if it were so farre from bettering men that it makes them the worse yet there he praiseth it calling it good and spirituall Now I see it called spirituall in a two-fold sense 1. Effectivè because it did by Gods Spirit quicken to spirituall life even as the Apostle in the opposition calls himself carnall because the power of corruption within did work carnall and sinfull motions in him But I shall expound it spirituall 2. Formaliter formally because
the nature and extent of it is spirituall for it forbids the sins of the spirit not only externall sins it forbids thy spirit pride thy spirit envie Even as God is the father of spirits so is the Law the law of spirits Hence it 's compared by James to a glasse which will shew the least spot in the face and will not flatter but if thou hast wrinkles and deformities there they will be seen so that there is no such way to bring Pharisaicall and Morall men out of love with themselves as to set this glasse before them 8. In respect of the use of it and that to the ungodly and to the beleever 1. To the ungodly it hath this use 1. To restrain and limit sin And certainly though it should not reach to renovation and changing of mens hearts yet here is a great deale of good that it 's an outward whip and scourge to men whereby they are kept in honest discipline and this made the Apostle say The Law was added because of transgressions The people of Israel by their being in the wildernesse having forgotten God and being prone to Idolatry the Lord he added this Law as a restraint upon them Even as you see upon mad-men and those that are possessed with devils we put heavie chaines and fetters that they may doe no hurt so the Lord laid the Law upon the people of Israel to keep them in from impietie The Apostle useth a word shut up as in a dungeon but that is to another sense It was Chrysostomes comparison As a great man suspecting his wife appoints Eunuchs to look to her and keep her so did God being jealous over the Jewes appoint these lawes 2. To curse and condemne and in this respect it poureth all its fury upon the ungodly The Law to the godly by Christ is like a Serpent with a sting pulled out but now to the wicked the sting of sinne is the Law and therefore the condition of that man who is thus under it is unspeakably miserable The curse of it is the sore displeasure of God and that for every breach of it and if men that have broken onely mens lawes be yet so much afraid that they hide themselves and keep close when yet no man or Judge can damne them or throw them into hell what cause is there to feare that Law-giver who is able to destroy soul and body Therefore consider thou prophane man are not thy oaths are not thy lusts against Gods Law You had better have all the men in the world your enemy then the Law of God It 's a spirituall enemy and therefore the terrours of it are spirituall as well as the duties Let not your lives be Antinomians no more then opinions Oh that I could confute this Antinomianisme also such a mans life and conversation was against Gods Law but now it 's not 2. To Beleevers it hath this use 1. To excite and quicken them against all sinne and corruption for howsoever the Scripture saith Against such there is no law and The Law is not made to the righteous yet because none of the godly are perfectly righteous and there is none but may complain of his dull love and his faint delight in holy things therefore the Law of God by commanding doth quicken him How short is this of that which God commands not that a man is to look for justification by this or to make these in stead of a Christ to him but for other ends Hence Psal 1. and Psal 19. and 119. who can deny that they belong to the godly now as well as heretofore Have not beleevers now crookednesse hypocrisie luke-warmnesse You know not only the unruly colt that is yet untamed but the horse that is broken hath a bit and bridle also and so not only the ungodly but even the godly whose hearts have been much broken and tamed doe yet need a bridle Lest they should cast off the Spirit of God that would govern them Nè Spiritum sessorem excutiant And if men should be so peremptorie as to say they doe not need this it 's not because they doe not need it for they need it most but because they do not feele it 2. To enlighten and discover unto them daily more and more heart-sinne and soul-sinne This use the Apostle speaketh of Rom. 7. per totum for how should a man come to know the depth of originall sinne all the sinfull motions flowing from it but by the Law and therefore that is observed by Divines the Apostle saith he had not knowne sinne but by the Law intimating thereby that the Law of nature was so obliterated and darkened that it could not shew a man the least part of his wickednesse Seneca who had more light then others yet he saith It is thy errour to think sins were born with thee no they afterwards came upon thee Erras si tecum vitia nasci putas supervenerunt ingesta sunt And so Pelagius his assertion was that We are born as well without vice as virtue Tam sine vitio quà m sine virtute nascimur And you see all Popery to this day holds those motions of heart not consented to to be no sins but necessary conditions arising from our constitution and such as Adam had in innocency Therefore the people of God see and are humbled for that wickednesse which others take no notice of This will satisfie man but not Gods Law 3. To drive them out of all their own power and righteousnesse And this is another good consequence for when they see all to come short of the Law that the earth is not more distant from heaven then they from that righteousnesse this makes them to goe out of all their prayers and all their duties as you see Paul Rom. 7. he consented to the Law and he delighted in it but he could not reach to the righteousnesse of it and therefore crieth out Oh wretched man that I am How apt are the holiest to be proud and secure as David and Peter even as the worms and wasps eat the sweetest apples and fruit but this will keep thee low How absurd then are they that say The preaching of the Law is to make men trust in themselves and to adhere to their own righteousnesse for there is no such way to see a mans beggery and guilt as by shewing the strictnesse of the Law For what makes a Papist so self-confident that his hope is partly in grace and partly in merits but because they hold they are able to keep the Law God forbid saith a Papist that we should enjoy heaven as of meere almes to us no we have it by conquest Whence is all this but because they give not the Law its due 4. Hereby to quicken them to an higher price and esteem of Christ and the benefits by him So Paul in that great agony of his striving with his corruption being like a living man tyed to a
rather in morall causes such as the Law is of condemnation which works according to the appointment of God So then the Law is not to curse or condemne the righteous man The last interpretation is that the Law was not made because of righteous men but unrighteous Had Adam continued in innocency there had not been such a solemne declaration of Moses his Law for it had been graven in their hearts Therefore though God gave a positive law to Adam for the tryall of his obedience and to shew his homage yet he did not give the Morall Law to him by outward prescript though it was given to him in another sense and so the phrase shall be like that Proverb E malis moribus bonae leges nascuntur Good lawes arise from evil manners And certainly lawes in the restraining and changing power of them upon the lives of men are not for such who are already holy but those that need to be made holy and so it may be like that of our Saviour in a sense which some explaine it in I come not to call the righteous but sinners to repentance By repentance they meane conversion and by the righteous not Pharisees but such as are already converted Thus Tacitus Annal. 15. Usu probatum est leges egregias ex aliorum delictis gigni c. Nam culpa quam poena tempore prior emendari quam peccare posterius est excellent Lawes are made because of other mens delinquencies The fault goeth before the punishment and sinne before the amendment Now that these interpretations much agreeing in one may the better be assented to consider some parallel places of Scripture Galat. 5. 23. speaking of the fruits of the spirit Against such there is no law The Law was not made to these to condemne them or accuse them so that what is said of the actions and graces of the godly may be applyed to the godly themselves You may take another parallel Rom. 13. 3. Rulers are not a terrour to good works but to evil Wouldst thou not be afraid of them doe no evil And thus the Apostle to shew how the grace of love was wrought in the Thessalonians hearts I need not saith he write to you to love for you have been taught of God to doe this His very saying I need not write was a writing so that these expressions doe hold forth no more then that the godly so farre as they are regenerate doe delight in the Law of God and it is not a terrour to them And if because the godly have an ingenuous free spirit to doe what is good he need not the Law directing or regulating it would follow as well he needed not the whole Scripture he needed not the Gospel that calls upon him to beleeve because faith is implanted in his heart This rock cannot be avoided And therefore upon this ground because the godly are made holy in themselves the Swencfeldians did deny the whole Scripture to be needfull to a man that hath the Spirit And that which the Antinomian doth limit to the Law It is a killing letter they apply to the whole Scripture and I cannot see how they can escape this argument Hence Chrysostome that spake so hyperbolically about the Law speaks as high about the Scriptures themselves We ought to have the Word of God engraven in our hearts so that there should be no need of Scripture And Austin speakes of some that had attained to such holinesse that they lived without a Bible Now who doth not see what a damnable and dangerous position this would be That the Law must needs have a directive regulating and informing power over a godly man will appeare in these two particulars 1. We cannot discerne the true worship of God from superstition and idolatry but by the first and second Commandement It is true many places in Scripture speak against false worship but to know when it is a false worship the second Commandement is a speciall director How do the orthodox Writers prove Images unlawfull how do they prove that the setting up any part or meanes of worship which the Lord hath not commanded is unlawfull but by the second Commandement And certainly the want of exact knowledge in the latitude of this Commandement brought in all idolatry and superstition And we shall shew you God willing in time that the Decalogue is not onely Moses his ten Commandements but it 's Christs ten Commandements and the Apostles ten Commandements as well as his 2. Another instance at this time is in comparing the depth of the Law and the depth of our sinne together There is a great deale more spirituall excellency and holinesse commanded in the Law of God the Decalogue then we can reach unto Therefore we are to study into it more and more Open mine eyes that I may understand the wonderfull things of thy Law thus David prayeth though godly and his eyes were in a great measure opened by the Spirit of God And as there is a depth in the Law so a depth in our originall and native sin There is a great deale more filth in us then we can or doe discover Psal 19. Who can understand his errours Cleanse me from secret sins Therefore there being such a world of filth in thy carnall heart what need is there of the spirituall and holy Law to make thee see thy self thus polluted and abominable Certainly a godly man groweth partly by discovering that pride that deadnesse that filth in his soule he never thought of or was acquainted with The practicall use that is to be made of this Scripture explained is to pray and labour for such a free heavenly heart that the Law of God and all the precepts of it may not be a terrour to you but sweetnesse and delight Oh how I love thy Law cryeth David he could not expresse it And again My soul breaketh in the longing after thy judgements In another place he and Job do account of them above their necessary food you do not hale and drag an hungry or thirsty man to his bread and water I doe not speak this but that it 's lawfull to eye the reward as Moses and Christ did yea and to fear God for who can think that the Scripture using these motives would stirre up in us sinfull and unlawfull affections but yet such ought to be the filiall and son-like affections to God and his will that we ought to love and delight in his Commandements because they are his as the poore son loveth his father though he hath no lordship or rich inheritance to give him There is this difference between a free and violent motion a free motion is that which is done for its own selfe sake a violent is that which cometh from an outward principle the patient helping it not forward at all Let not to pray to beleeve to love God be violent motions in you Where faith worketh by love this maketh all duties relish thsi overcometh
as Moses because the people could not endure the glorious light of his face put a vail upon it that so the people might converse with him thus the Minister whose parts and scholarship is far above the people should put on a vail by condescending to the people But the Apostle maketh another mysticall meaning wherein the hard things shall in time God willing be opened 10. The custody and preservation of the Law in the Ark. And this shall be the last Observation that will tend to the excellency of the Law As this one was witten by the immediate hand of God so was it only commanded to be preserved in the Ark. Now here is a great dispute in matter of History for 1 Kin. 8. 9. it's expresly said that in the Ark there was nothing save the tables of stone but Hebr. 9. 4. there is joyned Aarons rod and the pot of manna Those that for this respect would reject the Epistle to the Hebrews as of no authority are too bold and insolent Some think we cannot reconcile them yet the Scripture is true onely our understandings are weak Some think that at first God commanded those two to be laid with the tables of the Covenant but when the Temple was built by Solomon then all were laid aside by themselves and therefore say they that the History of the Kings speaketh of it as a new thing Some as Piscator make in to be as much as coram before or hard by and so they say the pot and rod were by the Ark. But I shall close with that of Junius who observes that the relative is in the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth not relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ark the word immediatly going before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle In which tabernacle And this is frequent in the Scripture to do so And this though it may be capable of some objection yet doth excellently reconcile the truth of the history with Paul Now how long these Tables of stone were kept and what became of them at last we have no certainty This proveth the great glory God did put upon the Law above any thing else which I intended in all these historicall observations Vse 1. Of Instruction How willing God was to put marks of glory and perpetuity upon the Law and therefore we are to take heed of disparaging it For how necessary is it to have this Law promulged if it were possible as terribly in our congregations as it was on Mount Sinai This would make the very Antinomians finde the power of the Law and be afraid to reject it Certainly as the Physitian doth not purge the bodies till he hath made them fluid and prepared so may not the Ministers of Christ apply grace and the promises thereof to men of Epicurean or pharisaicall spirits till they be humbled by the discovery of sin which is made by the Law And I doubt it may fall out with an Antinomian who accounts sin nothing in the beleever because of justification as with one Dionysius a Stoick as I take it who held that pain was nothing but being once sick and tortured with the stone in the kidnies cried out that all that he had writ about pain was false for now he found it was something So it may fall out that a man who hath writ and preached that God seeth no sin in a believer may sometime or other be so awed and troubled by God that he shall cry out All that he preached about this he now findes to be false Therefore let those that have disparaged or despised it see their sin and give it its due dignity They report of Stesichorus that when in some words he had disparaged Helena's beauty he was struck blinde but afterwards when he praised her again he obtained the use of seeing It may be because thou hast not set forth the due excellency of the Law God hath taken away thy eye-sight not to see the beauty of it but begin with David to set forth the excellent benefits of it and then thou mayest see more glory in it then ever An additionall LECTVRE GAL. 3. 19. And it was ordained by Angels in the hand of a Mediator THe service and Ministery of the Angels about the promulgation of the Law will much make to the honour of the Law for we never read of Laws enacted by so sacred and August a Senate as the Moral Law was where Jesus Christ accompanied with thousands of Angels gave these precepts to the people of Israel We read of three solemn services of the Angels the first was their singing at the Creation of the world Job 38. 7. for by the morning stars are meant the Angels The second was at Christs birth when they cried Glory be to God c. and the third may be this in the promulgation of the Law For the unfolding of the words know that the Apostle in the former part of the chapter brings many arguments to prove that we are not justified by the Law and that the promise and eternall life could not come by it Now lest this discourse should seem derogatory to the Law he doth here as in other places upon the like occasion make an objection To what use then is the Law and v. 21. Is that Law against the promises Which he answers with great indignation God forbid and to the former objection he answereth in my Text showing the end of the Law that is not the end of the Law absolutely in it self but of the delivery at that time it was added because of transgressions to convince the proud and hypocriticall Iews of their wickedness and thereby to seal that righteousness of Christ He doth not here take all the manifold uses of the Law but that which was accomodate to his present scope This use he doth illustrate from the circumstance of duration It was to be till the coming of Christ whereby you see that the Apostle meaneth not the Morall Law as a rule of life for that is eternall as is to be shewed but the Regiment or Mosaicall Administrations in the Ceremoniall part thereof and there is nothing more ordinary with Paul then to take the Law Synecdochically for one part of the Law which rule if observed would Antidote against Antinomianisme In the next place he commends this Law by a seasonable and fit digression from a two-fold Ministerial cause one proxime and immediate the Angels the other remote by the hand of a Mediator some indeed think this is added for the debasement of the Law and to difference it from the Gospel because the Law was given by Angels but the Gospel immediatly by Christ but I rather take it for a commendation lest he should have been thought to have condemned it for you know his adversaries charged this upon him Act. 21. 21. That he spake against the Law Now though the Apostle doth extoll the Gospel infinitely above the Law yet he always gives the Law
he cannot meane the Law of Moses for all know that was long after but he meanes what 's done in obedience to the Morall Law so farre as it was then revealed The Apostle useth also another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Law which is to be understood in this sense by works done in conformity to the Law and in this sense the Apostle urgeth that righteousnesse or the promise are not by the Law But all the difficulty in this controversie is about the phrase Under the Law Therefore take notice 4. There is a voluntary being under the Law as Christs was and there is to be under it in an ill sense A voluntary and willing obedience unto the Law is acceptable and thus the Apostle 1. Cor. 9. 20. the Apostle saith he was made to some as under the Law though there indeed he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is added because of the ceremoniall part of the Law Therefore he calleth himselfe excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though a godly man be not properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he addeth to Christ lest they should think that he spoke of the whole Law the ceremoniall part of it which was abolished by Christ so that a godly man in a well explained sense may be said to be under the Law Aquinas Comment ad Cap. 6. v. 14. Hath this distinction A man may be under the Law or subjected to it two wayes First willingly and readily as Christ Secondly unwillingly by way of compulsion when not out of love but feare men do obey the Law this is sinful in the former sense all beleevers may be said to be under the Law but yet because the Apostle useth it for the most part in an ill sense as here in the text and in that place tell me ye that desire to be under the Law though Law there be used for the whole Ministery of Moses and not of the Morall Law let us consider in what sense this is denied to the Godly 5. That Interpretation of some though of solid Judgement who make the phrase Not to be under the Law to be as much as Not under the curse of the Law or Not obnoxious to the guilt by it seemeth not to agree with the context I know this is generally received as the sense of the place and there is this argument urged for it because the Apostle maketh an objection from hence Shall we sinne because we are not under the Law but under grace Therefore it should seem that the Law is taken for the condemning power of it and grace for pardoning and free Justification but because the Apostle is here speaking of sanctification both in this Chapter and the Chapter following I preferre Beza's interpretation which makes the being under the Law to be the same in sense with under sin for the Apostle speaking of himselfe as carnall Chap. 7. saith that the Law wrought in him all manner of evill and this indeed is the work of the Law in every unregenerate man so that the more the Law is applyed to him the more doth his corruption break forth Now then this is the Apostles argument Let not sin reign in you for now you are not under the Law stirring up sin and provoking it in you but under grace not justifying or pardoning as properly and immediately meant here though they were under that also but sanctifying and healing And the Apostle maketh the objection following What then shall we sin because we are not under the Law because the phrase was ambiguous and might be thought to have such a sense as the Libertines make it to have to wit to do every thing as we please without any controule by any Law and in this explication we shall see a sweet harmony in the context The third instance is Rom. 7. especially in the beginning of the Chapter but the answer to the former Objection will also cleare this because the apostle continueth in the same matter explaining what it is to be under the Law by a similitude from a wife married to an husband who is bound to him so long as he liveth but when he dyeth she is free Now in the reddition of the similitude there is some difference among Commentators but I take it thus Sin which by the Law doth irritate and provoke our corruptions that is the former husband the soul had and lusts they are the children hereof but when we are regenerated then Christ becomes the husband of the godly soul so that they are deceived who make the Morall Law the husband but sin is properly the husband And if you will say the Morall Law you must understand it in this sense only as it doth inflame the heart to all evil therefore the Apostle as is well observed by the Learned doth not say the Law is dead but we are dead for indeed the Law is never so much alive as in the godly who do constantly obey it live accordingly to it This will also serve for that place Gal. 5. 18. If ye be led by the spirit ye are not under the Law That is under the Law forcibly compelling Austin distinguisheth of four states of men those who are Ante legem and these commit sin without knowledge of it Sub lege and these commit it with some fighting but are overcome Sub gratia and these do fight and shall overcome and Sub pace these we may make to be those in heaven LECTVRE XXIIII DEUT. 4. 13. And he declared unto you his Covenant which he commanded you to performe even ten Commandements c. I Have already handled the Law as it is a Rule and now come to consider of it as a Covenant that so the whole Law may be fully understood I shall not be long upon this though the matter be large and difficult though the subject be like the Land of Canaan yet there are many Gyants and great Objections in the way I will rather handle it positively then controversally for I do not finde in any point of Divinity learned men so confused and perplexed being like Abrahams Ram hung in a bush of briars and brambles by the head as here That I may methodically proceed observe the context of this verse and the scope Moses being to perswade the people of Israel to obedience of the Law useth severall forcible arguments As ver 1. The good and profitable issue thereof which is to live and possesse the land not as if this mercy were only temporall but by this was represented eternall life in heaven A second argument is from the perfection of it that nothing may be added to it or detracted from it The third argument is from the great wisdome and understanding they shall hold forth hereby to all other Nations there being no people under the sun that had such holy and perfect lawes as they had and if that be true of Bernard
the scope of the Apostle who speaketh of such a Law that the Jews expected righteousness by in the performing of it which must be the Morall Law only Now when we speak of the Morall Law having Christ for the end of it then in the second place that may be considered two wayes 1. Either rigidly and in an abstracted consideration from the administration of it as it doth require perfect obedience and condemning those that have it not now in this sense Christ cannot be the scope or end of the Law but it is meerly by accident occasionall that a soul abased and condemned by the Law doth seek out for a Christ only you must know that the Law even so taken doth not exclude a Christ It requireth indeed a perfect righteousness of our own yet if we bring the righteousness of a surety though this be not commanded by the Law yet it is not against the Law or excluded by it otherwise it would have been unjustice in God to have accepted of Christ our surety for us 2. Or else the Law may be taken in a more large way for the administration of it by Moses in all the particulars of it and thus Christ was intended directly and not by accident that is God when he gave the Law to the people of Israel did intend that the sense of their impossibility to keep it and infinite danger accrewing thereby to them should make them desire and seek out for Christ which the Jews generally not understanding or neglecting did thereby like Adam go to make fig-leaves for their covering of their nakedness their empty externall obedience According to this purpose Aquinas hath a good distinction about an end That an end is two-fold Either such to which a thing doth naturally incline of it self Or secondly that which becometh an end by the meere appointment and ordination of some Agent Now the end of the Law to which naturally it inclineth is eternall life to be obtained by a perfect righteousness in us but the instituted and appointed end which God the Lawgiver made in the promulgation of it was the Lord Christ So that whatsoever the Law commanded promised or threatned it was to stir up the Israelites unto Christ They were not to rest in those precepts or duties but to go on to Christ so that a beleever was not to take joy with any thing in the Law till he came to Christ and when he had found him he was to seek no further but to abide there Now this indeed was a very difficult duty because every man naturally would be his own Christ and Saviour And what is the reason that under the Gospel belevers are still so hardly perswaded to rest only on Christ for righteousness but because of that secret selfe dependance within them Having premised these things I come to shew how Christ is the end of the Law taken largely in the ministry of Moses And in the first place Christ was the scope and end of intention God by giving so holy a Law requiring such perfect obedience would thereby humble and debase the Israelites so that thereby they should the more earnestly fly unto Christ even as the Israelite stung by a serpent would presently cast his eyes upon the brasen Serpent It is true Christ was more obscurely and darkly held forth there yet not so but that it was a duty to search out for Christ in all those administrations And this you have fully set forth in that allegory which Paul maketh 2 Corinth 3. 7. I shall explain that place because it may be wrested by the Antinomian as if because that kinde of ministery which was by Moses was to be done away and evacuated therefore the preaching of the Law was also to be abrogated but that is far from the Apostles scope for the Apostle his intent there is to shew the excellency of the ministery of the Gospel above that of the Law and that in three respects 1. In regard one is the ministery of death and condemnation the other of life and righteousness Therefore the one is called Letter and the other Spirit Now this you must understand warily taking the Law nakedly and in it self without the Spirit of God and the Gospel with the Spirit for as Beza well observeth if you take the Gospel without Gods Spirit that also is the ministration of death because it is as impossible for us to beleeve as it is to obey the Law by our own power only life and spirit is attributed to the Gospel and not to the Law because Christ who is the author of the Gospel is the fountain of life and when any good is wrought by the Law it cometh from the spirit of Christ The second excellency is in regard of continuance and duration The ministery of Moses was to be made void and abolished which is to be understood of that Jewish pedagogy not of every part of it for the Morall as given by Moses doth still oblige us Christians as hath been already proved but the ministery of the Gospel is to abide alwaies that is there is no new ministery to succeed that of the Gospel although in heaven all shall cease The third difference is in regard of glory God caused some materiall glory to shine upon Moses while he gave the Law hereby to procure the greater authority and majesty to the Law but that glory which cometh by the Gospel is spirituall and far more transcendent bringing us at last into eternall glory So that the former glory seemeth to be nothing in comparison of this Even as the light of a candle or torch seemeth to be nothing saith Theophylact when the light of the Sun ariseth Now the Apostle handling these things doth occasionally open an allegory which had not Paul by the Spirit of God found out we neither could or ought to haue done it And the consideration of that will serve much for my present matter I know divers men have divers thoughts about exposition of this place so that there seemeth to be a vail upon the Text as well as upon Moses his face But I shall plainly understand it thus Moses his face shining when he was with God and coming from him doth signifie the glory and excellency of the Law as in respect of Gods counsells and intentions for although the Law did seem to hold out nothing but temporall mercies devoid of Christ and heaven yet as in respect of Gods intention it was far otherwise Now saith the Apostle The Jews were not able to fix their eyes upon this glory that is the carnall Israelites did not behold Christ in the ministery of Moses because a vail is upon their hearts The Apostle makes the vail upon Moses to be a type of the blindness and hardness of heart in the Israelite so that as the vail upon Moses covered the glory of his face so the vail of blindness and stupidity upon the heart of
dead carkasse his living faith to dead unbelief his humility to loathsome pride see what a conclusion he makes I thank God through Jesus Christ It 's true many times the people of God out of the sense of their sinne are driven off from Christ but this is not the Scriptures direction That holds out riches in Christ for thy poverty righteousnesse in Christ for thy guilt peace in Christ for thy terrour And in this consideration it is that many times Luther hath such hyperbolicall speeches about the Law and about sinne All is spoken against a Christians opposing the Law to the Gospel so as if the discovering of the one did quite drive from the other And this is the reason why Papists and formall Christians never heartily and vehemently prize Christ taking up every crumb that falls from his table they are Christs to themselves and self-saviours I deny not but the preaching of Christ and about grace may also make us prize grace and Christ but such is our corruption that all is little enough Let me adde these cautions 1. It 's of great consequence in what sense we use the Word Law He that distinguisheth well teacheth well Now I observe a great neglect of this in the books written about these points and indeed the reason why some can so hardly endure the word Law is because they attend to the use of the word in English or the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lex as it is defined by Tully and Aristotle which understand it a strict rule only of things to be done and that by way of meere command But now the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth comprehend more for that doth not only signifie strictly what is to be done but it denoteth largely any heavenly doctrine whether it be promise or precept and hence it is that the Apostle calleth it The law of faith which in some sense would be a contradiction and in some places where the word Law is used absolutely it 's much questioned whether he mean the Law or the Gospel and the reason why he calls it a law of faith is not as Chrysostome would have it because hereby he would sweeten the Gospel and for the words sake make it more pleasing to them but happily in a meere Hebraisme as signifying that in generall which doth declare and teach the will of God The Hebrewes have a more strict word for precept and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some say this also sometimes signifieth a Promise Psal 133. 3. There the Lord commanded a blessing i. e. promised so John 12. 50. his commandement i. e. his promise is life everlasting So then if we would attend to the Hebrew words it would not so trouble us to heare that it is good But yet the use of the word Law is very generall sometimes it signifieth any part of the Old Testament John 10. It is said in the Law Ye are gods And that is in the Psalmes Sometimes the Law and the Prophets are made all the books of the Old Testament sometimes the Law and the Psalmes are distinguished sometimes it is used for the ceremoniall law only Hebr. 10. 1. The Law having a shadow of things to come sometimes it is used synecdochically for some acts of the Law only as Galat. 5. Against such there is no law sometimes it is used for that whole oiconomy and peculiar dispensation of Gods worship unto the Jewes in which sense it is said to be untill John but grace and truth by Jesus Christ sometimes it is used in the sense of the Jewes as without Christ And thus the Apostle generally in the Epistle to the Romans and Galatians Indeed this is a dispute between Papists and us In what sense the Law is taken for the Papists would have it understood onely of the ceremoniall law But we answer that the beginning of the dispute was about the observation of those legall ceremonies as necessary to salvation But the Apostle goeth from the hypothesis to the thesis and sheweth that not only those ordinances but no other works may be put in Christs roome Therefore the Antinomian before he speaks any thing against or about the Law he must shew in what sense the Apostle useth it Sometimes it is taken strictly for the five books of Moses yea it is thought of many that book of the Law so often mentioned in Scripture which was kept with so much diligence was onely that book called Deuteronomy and commonly it is taken most strictly for the ten Commandements Now the different use of this word breeds all this obscurity and the Apostle argueth against it in one sense and pleadeth for it in another 2. The Law must not be separated from the Spirit of God The Law is only light to the understanding the Spirit of God must circumcise the heart to love it and delight in it otherwise that is true of Gods Law which Aristotle 2. Polit. cap. 2. said of all humane Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's not able of it self to make good and honest Citizens This is a principle alwayes to be carried along with you for the whole Word of God is the instrument and organ of spirituall life and the Law is part of this Word of God This I proved before nay should the Morall Law be quite abolished yet it would not be for this end because the Spirit of God did not use it as an instrument of life for we see all sides grant that circumcision and the sacraments are argued against by the Apostle as being against our Salvation and damnable in their own use now yet in the old Testament those sacraments of Circumcision and the Paschall Lamb were spirituall meanes of faith as truly as Baptisme and the Lords Supper are It is true there is a difference in the degree of Gods grace by them but not in the truth and therefore our Divines do well consute the Papists who hold those sacraments onely typicall of ours and not to be really exhibitive of grace as these are in the New Testament Therefore if the Apostles arguing against the Morall Law would prove it no instrument of Gods Spirit for our good the same would hold also in Circumcision and all those sacraments and therefore at least for that time they must grant it a help to Christ and grace as well as Circumcision was If you say Why then doth the Apostle argue against the works of the Morall Law I answer Because the Jewes rested in them without Christ and it is the fault of our people they turn the Gospel into the Law and we may say Whosoever seeks to be saved by his Baptisme he falls off from Christ 3. To doe a thing out of obedience to the Law and yet by love and delight doe not oppose one another About this I see a perpetuall mistake To lead a man by the Law is slavish it 's servile say they a Beleever is carried by
love he needs no law and I shall shew you Chrysostome hath some such hyperbolicall expressions upon the words following The Law is not put for the righteous But this is very weak to oppose the efficient cause and the rule together for the Spirit of God worketh the heart to love and delight in that which he commandeth Take an instance in Adam While he stood he did obey out of love and yet because of the command also so the Angels are ministring spirits and do obey the commandments of God otherwise the Apostate Angels could not have sinned and yet they are under a law though doing all things in love We may illustrate it by Moses his mother You know she was hired and commanded by Pharaoh's daughter to nurse Moses which was her own childe now she did this out of love to Moses her childe yet did obey Pharaeh's daughters commandement upon her also so concerning Christ there was a commandement laid upon Christ to fulfill the Law for us yet he did it out of love It is disputed Whether Christ had a command laid upon him by the Father strictly so called and howsoever the Arrians from the grant of this did inferre Christs absolute inferiority to the Father yet our Orthodox Divines doe conclude it because of the many places of Scripture which prove it Act. 7. 37. John 14. 31. As my Father hath commanded me so I you John 15. 10. If you keep my commandements and abide in love c. And indeed if it were not a commandement it could not be called an obedience of Christ for that doth relate to a command Now this I inferre hence that to doe a thing out of obedience to a command because a command doth not inferre want of love although I grant that the commandement was not laid upon Christ as on us either to direct him or quicken him Besides all the people of God have divers relations upon which their obedience lyeth they are Gods servants and that doth imply obedientiam servi though not obedientiam servilem the obedience of a servant but not servile obedience Again a Beleever may look to the reward and yet have a spirit of love how much rather look to the command of God A godly man may have amorem mercedis though not amorem mercenarium If God in his Covenant make a Promise of reward the eie unto that is suteable and agreeable unto the Covenant and therefore cannot be blame-worthy And lastly there is no godly man but he hath in part some unwillingness to good things and therefore needs the Law not only to direct but to exhort and goad forward Even as I said the tamed horse needeth a spur as well as the unbroken colt 4. Though Christ hath obeyed the Law fully yet that doth not exempt us from our obedience to it for other ends then he did it And I think that if the Antinomian did fully inform himself in this thing there were an agreement for we all ought to be zealous against those Pharisaicall and Popish practices of setting up any thing in us though wrought by the grace of God as the matter of our justification But herein they do not distinguish or well argue The works of the Law do not justifie therefore they are needlesse or not requisite for say they if Christ hath fully obeyed the righteousnesse of the Law and that is made ours therefore it is not what ours is but what Christs is This would be a good consequence if we were to obey the Law for the same end Christ did but that is farre for us I have heard indeed some doubt whether the maintaining of Christs active obedience imputed to us doth not necessarily imply Antinomianisme but of that more hereafter onely let them lay a parallel with Christs passive obedience He satisfied the curse and threatning of the Law and thereby hath freed us from all punishment yet the Beleevers have afflictions for other ends so do we the works of Gods Law for other ends then Christ did them A fifth caution or limitation shall be this to distinguish between a Beleever and his personall acts For howsoever the Law doth not curse or condemne him in regard of his state yet those particular sins he commits it condemnes them and they are guilty of Gods wrath though this guilt doth not redound upon the person Therefore it is a very wilde comparison of one that a man under grace hath no more to doe with the Law then an English-man hath with the lawes of Spain or Turkie For howsoever every Beleever be in a state of grace so that his person is justified yet being but in part regenerated so farre as his sins are committed they are threatned and condemned in him as well as in another for there is a simple guilt of sin and a guilt redundant upon the person 6. That the Law is not therefore to be decryed because we have no power to keep the Law For so we have no power to obey the Gospel It is an expression an Antinomian useth The Law saith he speaketh to thee if troubled for sin Doe this and live Now this is as if a Judge should bid a malefactor If you will not be hanged take all England and carry it upon your shoulders into the West Indies What comfort were this Now doth not the Gospel when it bids a man beleeve speak as impossible a thing to a mans power It 's true God doth not give such a measure of grace as is able to fulfill the Law but we have faith enough evangelically to justifie us But that is extraneous to this matter in hand It followes therefore that the Law taken most strictly and the Gospel differ in other considerations then in this 7. They doe not distinguish between that which is primarily and per se in the Law and that which is occasionally It cannot be denied but the Decalogue requireth primarily a perfect holiness as all lawes require exactnesse but yet it doth not exclude a Mediatour The Law saith Doe this and live and it doth not say None else shall doe this for thee For if so then it had been injustice in God to have given us a Christ I therefore much wonder at one who in his book speaks thus The Law doth not only deprive us of comfort but it will let no body else speak a word of comfort because it is a rigid keeper and he confirmeth it by that place Gal. 3. 23. But how short this is appeareth 1. Because what the Apostle calleth the Law here he called the Scripture in generall before 2. He speaketh it generally of all under that form of Moses his regiment so that the Fathers should have no comfort by that means Use 1. Of instruction How dangerous an errour it is to deny the Law for is it good and may it be used well then take we heed of rejecting it What because it is not good for justification is it
must be wrought in us by the Spirit of God All the unregenerate mans actions his prayers and services are sinnes 3. It must flow from an inward principle of grace or a supernaturall being in the soule whereby a man is a new creature 4. The end must be Gods glory That which the most refined man can doe is but a glow-worm not a starre So that then onely is the work good when being answerable to the rule it 's from God and through God and to God 2. That the Antinomian erreth two contrary wayes about good works Sometimes they speak very erroneously and grosly about them Thus Islebius Agricola the first Antinomian that was who afterwards joyned with others in making that wicked Book called The Interim and his followers deliver these Positions That saying of Peter Make your calling and election sure is dictum inutile an unprofitable saying and Peter did not understand Christian liberty So again As soon as thou once beginnest to thinke how men should live godlily and modestly presently thou hast wandered from the Gospel And again The Law and works only belong to the Court of Rome Then on the other side they lift them up so high that by reason of Christs righteousnesse imputed to us they hold all our workes perfect and so apply that place Ephes 1. Christs clensing his Church so as to be without spot or wrinkle even pure in this life They tell us not onely of a righteousnesse or justification by imputation but also Saintship and holinesse by this obedience of Christ And hence it is that God seeth no sin in beleevers This is a dangerous position and although they have Similies to illustrate and distinctions to qualifie it yet when I speak of imputed righteousnesse there will be the proper place to shew the dangerous falshood of them 3. You must in the discourse you shall heare concerning the necessity of good works carefully distinguish between these two Propositions Good workes are necessary to beleevers to justified persons or to those that shall be saved and this Good works are necessary to justification and salvation Howsoever this later is true in some sense yet because the words carry as if holinesse had some effect immediately upon our justification and salvation therefore I do wholly assent to those learned men that think in these two cases we should not use such a Proposition 1. When we deale with adversaries especially Papists in disputation for then we ought to speak exactly Therefore the Fathers would not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Virgin Mary lest they should seem to yeeld to Nestorius who denyed her to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second case is in our sermons and exhortations to people for what common hearer is there that upon such a speech doth not conceive that they are so necessary as that they immediately work our justification The former proposition holds them offices and duties in the persons justified the other as conditions effecting justification 4. These good works ought to be done or are necessary upon these grounds 1. They are the fruit and end of Christs death Titus 2. 14. It 's a full place The Apostle there sheweth that the whole fruit and benefit of Christs redemption is lost by those that live not holily There are two things in our sins 1. The guilt and that Christ doth redeem us from 2. The filth and that he doth purifie from If Christ redeem thee from the guilt of thy lusts hee will purifie thee from the noisomenesse of them And mark a two-fold end of this purification that we may be a peculiar people This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome saith he sought for among humane authours and could not finde it therefore some think the Seventy feigned this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It answers to the Hebrew word Segullah and signifieth that which is precious and excellent got also with much labour so that this holinesse this repentance of thine it cost Christ deare And the other effect is zealous of good workes The Greek Fathers observe the Apostle doth not say followers but zealous that doth imply great alacrity and affection And lest men should think we should onely preach of Christ and grace These things speak saith he and exhort And Calvin thinketh the last words Let no man despise thee spoken to the people because they are for the most part of delicate eares and cannot abide plaine words of mortification 2. There is some kind of Analogicall relation between them and heaven comparatively with evill works So those places where it 's said If wee confesse our sins he is not onely faithfull but also just to forgive us our iniquities So 2 Tim. 4. 8. a Crowne of righteousnesse which the righteous Judge c. These words doe not imply any condignity or efficiency in the good things wee doe but an ordinability of them to eternall life so that evill and wicked workes they cannot be ordained to everlasting life but these may Hence some Divines say That though godlinesse be not meritorious nor causall of salvation yet it may be a motive as they instance If a King should give great preferment to one that should salute him in a morning this salutation were neither meritorious nor causall of that preferment but a meer motive arising from the good pleasure of the King And thus much they think that particle for I was an hungry doth imply So that God having appointed holinesse the way and salvation the end hence there ariseth a relation between one and the other 3. There is a promise made to them 1 Tim. 4. 8. Godlinesse hath the promises as it is in the Originall because there are many promises scattered up and down in the Word of God so that to every godly action thou doest there is a promise of eternall life And hereby though God be not a debtor to thee yet he is to himselfe and to his owne faithfulnesse Reddis debita nulli debens cryed Austine so that the godly may say Oh Lord it was free for thee before thou hadst promised whether thou wouldst give me heaven or no but now the word is out of thy mouth not but that we deserve the contrary onely the Lord is faithfull therefore saith David I will mention thy righteousnesse i. e. faithfulnesse onely and the Apostle This is a faithfull saying and worthy of all acceptation This made them labour and suffer shame If you aske How then is not the Gospel a Covenant of workes That in brief shall be answered afterwards 4. They are Testimonies whereby our election is made sure 2 Pet. 1. ver 10. Make your calling and election sure The Vulgar Translator interposeth those words per bona opera and complaineth of Luther as putting this out of the Text because it made against him but it 's no part of Scripture Now observe the emphasis of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they must be very
saith he it cannot be conceived that it should rule but also it should reigne and therefore think it impossible that one act of the Law should be without the other The damnatory power of the Law is inseparable from it Can you put your conscience under the mandatory power and yet keep it from the damnatory Assertion of Grace page 33. Again the same Author page 31. If it be true that the Law cannot condemne it is no more a Law saith Luther I say not that you have dealt as uncourteously with the Law as did that King with Davids servants who cut off their garments by the midst but you have done worse for even Joab-like under friendly words you have destroyed the life and soule of the Law You can as well take your Appendices from the Law as you terme them and yet let it remain a true Law as you can take the brains and heart of a man and yet leave him a man still By this it appeareth that if the Law doth not curse a man neither can it command a man according to their opinion The same Author again pag. 5. He dare not trust a beleever to walk without his keeper the Law as if he judged no otherwise of him then of a malefactor in Newgate who would kill and rob if his Jaylor were not with him Thus they are onely kept within the compasse of the Law but are not keepers of it Yet at another time the same Author calls it a slander to say that they deny the Law Now who can reconcile these contradictions Nor is this shufling and uncertainty any new thing for the old and first Antinomian did many times promise amendment and yet afterwards fell to his errour again after that he condemned his errour and recanted his errour in a publike Auditory and printed his revocation yet when Luther was dead hee relapsed into that errour so hard a thing it is to get poison out when it 's once swallowed downe In the fourth place we come to lay downe those things that may cleare the meaning of the Apostle and first know that humane Authors who yet have acknowledged the help of precepts doe speak thus much of a righteous man onely to shew this that he doth that which is righteous for love of righteousnesse not for feare of punishment As Aquinas said of his love to God Amo quia amo amo ut amem Thus Seneca Ad Legem esse bonum exiguum est It 's a poore small thing to be good onely according to the law And so Aristotle lib. 3. Polit. cap. 9. sheweth how a righteous man would be good though there were no law as they say of a Magistrate he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living law Thus Socrates said of the Civill Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plato Polit. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not fit to command or make lawes for those that are good These Sayings are not altogether true yet they have some kinde of truth in them Hence it was that Antisthenes said A wise man was not bound by any lawes And Demonax told a Lawyer that all their lawes would come to nothing for good men did not need them and wicked men would not be the better for them And as the Heathens have said thus so the Fathers Hierome What needs the Law say to a righteous man Thou shalt not kill to whom it 's not permitted to be angry Yet we see David though a righteous man needed this precept But especially Chrysostome even from these words doth wonderfully hyperbolize A righteous man needs not the Law no not teaching or admonishing yea he disdaines to be warned by it he doth not wait or stay to learn of it As therefore a Musician or Grammarian that hath these arts within him scorns the Grammar or to go to look to the rules so doth a righteous man Now these are but hyperbole's for what godly man is there that needs not the Word as a light that needs it not as a goad Indeed in heaven the godly shall not need the Law no more shall they the Gospel or the whole Word of God 2. There are three interpretations which come very neere one another and all doe well help to the clearing of the Apostle 1. Some learned men lay an emphasis in the word Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not made to a godly man as a burden he hath a love and a delight in it Lex est posita sed non imposita He doth not say Justi non habent legem aut sunt sine lege sed non imminet eis tanquam flagellum it 's not like a whip to them The wicked wish there were no Law and cry out as he Utinam hoc esset non peccare The righteous man is rather in the Law then under it It 's true the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generall doth signifie no more then to lye or be or is therefore in Athenaeus Ulpianus was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of his frequent questions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where such or such a word might be found but yet sometimes it signifieth to be laid to a thing as to destroy it so Matth. 3. 10. The axe is laid to the root of the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posita for opposita as we say positus obex Now this is to be understood so farre forth as he is righteous otherwise the things of God are many times a burden to a godly man Let us not oppose then the works of the Law and the works of the Spirit Grace and Gospel for the same actions are the works of the Law ratione objecti in respect of the object and the works of the Spirit ratione efficientis in respect of the efficient Indeed the Scripture opposeth Grace and Works and Faith and Works but in a clean other sense then the Antinomian in time is to be shewed The second interpretation is of the damnatory and cursing part of the Law The Law is not made to the beleever so as he should abide under the cursing and condemning power of it and in this sense we are frequently denied to be under the Law It 's true the godly are under the desert of the curse of the Law but not the actuall curse and condemnation Nor doth it therefore follow that there is no Law because it doth not curse for it 's a good rule in Divinity à remotione actûs secundi in subjecto impediti non valet argumentum ad remotionem actûs primi from the removall of an act or operation the argument doth not hold to the removing of the thing it self as it did not follow The fire did not burn the three Worthies therefore there was no fire God did hinder the act And if that could be in naturall agents which work naturally how much
whether some of their Positions will not carry them neere such a dangerous rock For if the Law have nothing to doe with me in respect of the mandatory part of it then if I be troubled for the breach of it it is my weaknesse because I am not enough in Christ Use 2. Of Reproofe to those who live against this Law Sins that are against the Law of Nature do most terrifie How many live in such sins that the law of Nature condemneth Doth not Nature condemne lying couzening in your trades lusts and uncleannesse How many Trades-men are there that need not a Paul Even Tully in his Book of Offices will condemne their lying sophisticate wares and unlawfull gain It 's much how farre they saw this way Sinnes against naturall conscience are called Crying sinnes and though men have repented of them yet how long is it ere faith can still their cry Have not many Heathens been faithfull and just in their dealings It 's true that man hath not godlinesse who hath only naturall honesty therefore there are many spirituall sinnes that he never humbleth himself for as Paul saith he knew not the motions of his heart to be sinne Hence men are to be exhorted to get further light and more tendernesse then a naturall conscience can ever attain unto Neverthelesse if men so live as if they had not this Law in their hearts they are the more inexcusable Are there not men who call themselves Christians that yet the very Heathens will condemne at that great day Use 3. Why it is so hard to beleeve in the Lord Christ because here is nothing of nature in it it 's all supernaturall The Papists say we make an easie way to heaven for let a man be never so great a sinner yet if he doe but beleeve all is well Now the people of God sensible of their sin find nothing harder for it 's in the law of Nature they should not lye or steale but that they should beleeve in Christ for pardon when labouring under their offences here nature doth not help at all I acknowledge it 's a dispute among Divines Whether in that law implanted in Adams heart there was not also a power to beleeve in Christ when revealed But of that hereafter but the orthodox deny that he had explicite justifying faith for that was repugnant to the condition he was in But the thing I intend is to shew how supernaturall and hidden the way of beleeving is No marvell therefore if it be made such a peculiar work of the Spirit to convince of this sinne LECTURE VII ROM 2. 14. For when the Gentiles which have not the Law doe by nature the things of the law c. THe Doctrine already gathered from these words is that The Gentiles have a law of Nature written in their hearts Which law doth consist partly in light and knowledge of speculative principles and partly in practice and obedience to practicall principles So then from hence we may consider first Of the light of Nature and then secondly Of the power of Nature and from both these we may have profitable matter and also may confute some dangerous errours which have poisoned too many I shall begin therefore with the light of Nature or Reason and shall endeavour to shew the Necessity of it and yet the Insufficiency of it It is not such a starre that can lead us to Christ In the first place take notice that this light of Nature may be considered in a three-fold respect First As it 's a relict or remnant of the image of God for howsoever the image of God did primarily consist in righteousness and true holinesse yet secondarily it did also comprehend the powers and faculties of the reasonable soule in the acts thereof And this later part abideth It is true this light of Nature comparatively to that of faith is but as a glow-worme to the Sun yet some light and irradiation it hath God when he made man had so excellently wrought his owne image in him that man could not fall unlesse that were also destroyed as they write of Phidias who made Alexanders statue yet had wrought his own picture so artificially in it that none could break Alexanders statue but he must also spoile Phidias his image who was the maker of it And thus it is in Adams fall yet there remaineth some light still which the Apostle calleth Rom. 1. Truth he vouchsafeth that name to it They detain the truth in unrighteousnesse Now this moon-light or glimmering of Nature is of a three-fold use 1. For societies and publike Common-wealths whereby they have made wholsome lawes It 's wonderfull to consider how excellent the Heathens have been therein Thus Chrysostome speaking how the most excellent men need the counsell of others instanceth in Jethro's advice to Moses about choosing assistant officers That great man Moses saith he who was so potent in words and workes who was the friend of God which commanded the creatures was helped incounsell by Jethro his father-in-law an obscure man and a Barbarian Although to speak the truth Jethro when he gave this counsell was not so but had the knowledge of the true God 2. This light of nature serveth for the instigation and provocation of men to many good actions and duties towards God and man Hence still observe that phrase They detain reason and naturall light is bound as a prisoner by the chaines of lusts and sinfull affections which thing Aristotle doth fully set forth in his incontinent person whom he describeth to have a right opinion in the generall about that which is good yet being too much affected to some particular pleasure or profit by that meanes the better part is over-born and therefore Aristotle saith the better part of the minde did provoke to better things This agreeth with that of Paul And as they bound captivated practicall truths towards man so they also imprisoned them about God Plato had the knowledge of one God yet he dared not to communicate it to the vulgar Therefore saith he Opificem universorum neque invenire facile neque inventum in vulgus promulgare tutum It was not easie to finde out the Maker of the world nor yet safe to make known to the people him when he was found out Here for feare of the people he detained this truth And Austin hath a most excellent chapter cap. 10. lib. 6. de Civit. to shew how Seneca kept the truth in unrighteousnesse he speaks of a Book Seneca wrote which now is lost against Superstitions where he doth most freely and boldly write against the practices of their worship but saith Austin He had liberty in his writing but not in his life Libertas affuit scribenti non viventi I will name some passages because they are applicable to Popish Idolatry as well as Paganish They dedicate their gods in most base materialls and call them gods which if taking life they should meet us on a sudden we
it was publikely preached in the ministry that the Church did then enjoy as appeareth by Noah's preaching to the old world and Gods striving with men then by his word So that we may say the Decalogue is Adams and Abrahams and Noahs and Christs and the Apostles as well as of Moses Indeed there was speciall reason as you heard why at that time there should be a speciall promulgation of it and a solemn repetition but yet the Law did perpetually sound in the Church ever since it was a Church And this consideration will make much to set forth the excellency of it it being a perpetuall meanes and instrument which God hath used in his Church for information of duty conviction of sin and exhortation to all holiness So that men who speak against the use of the Law and the preaching of it do oppose the universall way of the Church of God in the Old and New Testament 6. The end why God gave this law to them I spake before of the end why he gave it then now I speak of the finall cause in generall and here I shall not speak of it in reference to Christ or Justification that is to be thought on when we handle it as a Covenant but only as it was an absolute rule or law And here it will be a great errour to think the promulgation of it had but one end for there were many ends 1. Because much corruption had now seised upon mankind and the people of Israel had lived long without the publick worship and service of God it was necessary to have this law enioyned them that they might see far more purity and holiness required of them then otherwise they would be perswaded of 2. By this meanes they would come to know sin as the Apostle speakes and so be deeply humbled in themselvs the law of God being a cleare light to manifest those inward heart-sins and soul-lusts that crawl in us as so many toads and serpents which we could never discover before 3. Hereby was shadowed forth the excellent and holy nature of God as also what purity was accepted by him and how we should be holy as he himselfe is holy for the law is holy as God is holy It s nothing but an expression draught of that great purity which is in his nature insomuch that it s accounted the great wisedome of that people of Israel to have such lawes and the very Nations themselves should admire at it 7. The great goodness and favour of God in delivering this law to them And this comes fitly in the next place to consider of that it was an infinite mercy of God to that people to give them this law Hence Deut. 9. and in other places how often doth God press them with this love of his in giving them those commandments And that it was not for their sakes or because of any merit in them but because he loved them So David Psal 147. he hath not done so to other Nations Hosea also aggravates this mercy Hos 8. 12. I have written unto him the great things of my Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudines legis meae where the Prophet makes the Law a precious gift deposited in the Jews hands And to this may be referred all the benifits that the Psalmist and Prophets do make to come by the law of God insomuch that it is a very great ingratitude and unthankfulness unto God when people cry down the Law and the preaching of it That which God speaks of as a great mercy to a people they do reject Nor because that God hath vouchsafed greater expressions of his love to us in these latter dayes therefore may those former mercies be forgotten by us seeing the Law doth belong unto us for those ends it was given to the Jews now under the Gospel as is to be proved as much as unto them And therefore you cannot reade one commandment in the spirituall explication of it for the law is spirituall but you have cause to bless God saying Lord what are we that thy will should be so clearly and purely manifested to us above what it is to Heathens yea and Papists with many others Therefore beloved it is not enough for you to be no Antinomian but you are to bless God and praise him for it that it s read and opened in our congregations 8. The perfection of this law containing a perfect rule of all things belonging to God or man And here againe I shall not speak of it as a covenant but meerly as its a rule of obedience And thus though it be short yet it s so perfect that it containeth all that is to be done or omitted by us Insomuch that all the Prophets and Apostles do but adde the explication of the Law if it be not taken in too strict a sense Hence is that commandment of not adding to it or detracting from it And in what sense the Apostle speakes against it calling it the killing letter the ministration of death working wrath is to be shewed hereafter When our Saviour Mat. 5. gave those severall precepts he did not adde them as new unto the Morall Law but did vindicate that from the corrupt glosses and interpretations of the Pharisees as is to be proved Indeed it may seem hard to say that Christ and justifying faith the doctrine of the Trinity is included in this promulgation of the Law but it is to be proved that all these were then comprehended in the administration of it though more obscurely Nor wil this be to confound the Law and the Gospel as some may think This law therefore and rule of life which God gave the people of Israel and to all us Christians in them is so perfect and full that there is nothing necessary to the duty and worship of God which is not here commanded nor no sin to be avoided which is not here forbidden And this made Peter Martyr as you heard compare it to the ten Predicaments Use Of Admonition to take heed how we vilifie or contemne this Law of God either doctrinally or practically Doctrinally so the Marcionites and the Manichees and Basilides whereof some have said it was carnall yea that it was from Devil and that it was given to the Jews for their destruction because it 's said to work wrath and to be the instrument of death And those opinions and expressions of the Antinomians about it are very dangerous What shall we revile that which is Gods great mercy to a people Because the Jews and Papists do abuse the Law and the works of it to justification shall it not therefore have its proper place and dignity How sacred are the laws of a Common-wealth which yet are made by men But this is by the wise God Take heed therefore of such phrases An old-testament-Old-Testament-spirit and His Sermon is nothing but an explication of the Law For it ought much to rejoyce thee to hear that
if the Antinomists in all their Books and Sermons while they set up grace and the Gospel would make to themselves this objection with Paul Do we then make void the Law God forbid Certainly if you take away the condemning power and the commanding power of the Law there will not so much remain of it as did of Jezebels corps when the dogs had gnawn it Therefore stand fast indeed in the liberty of the Gospel but study again and again whether that be Gospel-liberty or prophane Licence that thou pleadest for certainly he that sets up the Gospel in a scripture way and not a fancy-way will go no further then the bounds of the Scripture do not use Gospel-grace as a cloak for thy more secure and loose walking I tell thee there is a great danger in those expressions I have had enough of the Law the time was I dared not omit time of prayer I was strict on the Sabbath day and in all family duties but now I understand my liberty better Oh know this is a Gospel of thy own making Free-grace of thy own minting I deny not but that the people of God may by the Devil be kept among the Tombs as that Demoniack was in sad thoughts and slavish fears which are opposite to the promise I grant also that a Minister may as unseasonably press the Law upon some humbled Christians as if the Samaritan had taken salt instead of oil and poured it into the wounds of that man of Jericho But for all this the unskilfulness of the Physitian may not derogate from the medicine and as there is a time when the Law may be unseasonably preached so also there may be a time when the promises should not be prest 2. Then is the Gospel or grace set up contrary to the Law when Christians are wholly taken off from humiliation for sin or from the threatnings that are in the Law What a dangerous expression is that of an Antinomian that the Law hath no more to do with a believer then the law of Spain or France with an Englishman There is nothing more ordinary even in the New-Testament then to awaken Believers with sad and severe threatenings Take heed therefore lest that condition which thou so blessest thy self in by Gospel light be not worse and more dangerous then that wherein thou groanedst under the Law I speak not this as if the people of God ought not to seek for a spirit of adoption and to strive for an Evangelicall temper which certainly is most heavenly and holy but to take heed of temptations and being drunk with this sweet wine Let therefore from hence both Ministers and people make an harmonious accord of the Law and Gospel in their practical observations If on the Mount of transfiguration Christ was in glory and Moses in glory and yet both together without any opposition so may the Law be a glorious Law and the Gospel a glorious Gospel in thy use and to thy apprehension LECTVRE XVII EXOD. 20. 1. And God spake all these words saying c. WE have already considered those historical Observations which are in the delivery of the Law and improved them to the dignity and excellency thereof I now come to the handling of those Questions which make much to the clearing of the truths about ithat are now doubted of And first of all it may be demanded To what purpose is this discourse about the Law given by Moses Are we Jews Doth that belong to us Hath not Christ abolished the Law Is not Moses with his Ministery now at an end It is therefore worth the inquiry Whether the ten Commandments as given by Moses do belong to us Christians or no And in the answering of this Question I will lay down some Propositions by way of Preface and then bring arguments for the affirmative First therefore Though it should be granted that the Morall Law as given by Moses doth not belong to us Christians yet the doctrine of the Antinomians would not hold for there are some learned and solid Divines as Zanchy and Rivet and many Papists as Suarez and Medina which hold the Law as dilivered by Moses not to belong to us and yet are expresly against Antinomists for they say that howsoever the Law doth not binde under that notion as Mosaicall yet it binds because it is confirmed by Christ so that although the first obligation ceaseth and we have nothing to do with Moses now yet the second obligation which cometh by Christ is still upon us And this is enough to overthrow the Antinomian who pleadeth for the totall abrogation of the Law Thus you see that if this should be granted yet the Law should be kept up in its full vigour and force as much as if it were continued by Moses But I conceive that this position goeth upon a false ground as if our Saviour Matth. 5. did there take away the obligation by Moses and put a new sanction upon it by his own authority as if he should have said The Law shall no longer binde you as it is Moses his Law but as it is mine Now this seemeth to overthrow the whole scope of our Saviour which is to shew that he did not come to destroy the Law And therefore he doth not take upon him to be a new Law-giver but an Interpreter of the old Law by Moses This I intend to handle God willing in that Question Whether Christ hath appointed any new duties that were not in the Law before Only this seemeth to be very cleare that our Saviour there doth but interpret the old law and vindicate it from corrupt glosses and not either make a new Law or intend a new confirmation of the old Law Secondly Consider in what sense we say that the Law doth binde us in regard of Moses And First this may be understood reduplicatively as if it did bind because of Moses so that whatsoeveer is of Moses his ministery doth belong to us and this is very false and contrary to the whole current of Scripture for then the Ceremoniall Law would also binde us because à quatenus ad omne valet consequentia so that you must not understand it in this sense Secondly you may understand it thus that Moses as a Pen-man of the Scripture writing this down for the Church of God did by this intend good to Christians in the New-Testament and this cannot be well denyed by any that do hold the Old-Testament doth belong to Christians for why should not the books of Moses belong to us as well as the books of the Prophets Thirdly therefore we may understand it thus that God when he gave the ten Commandements by Moses to the people of Israel though they were the present subject to whom he spake yet he did intend an obligation by these Laws not only upon the Jewes but also all other Nations that should be converted and come to imbrace their Religion And this is indeed the very
received among the Jews about the sense of the Commandments and that was The Law did onely reach to the outward man did only forbid outward acts and that there was no sin before God in our hearts though we delighted in and purposed the outward acts if they were not outwardly committed And this we may gather by Paul that all the while he was bewitched with Pharisaicall principles he did not understand inward lust to be sin and as famous as it is false is that exposition brought by the Learned of Kimchy upon that Psalm 66. 18. If I regard iniquity in my heart he will not hear he makes this strange meaning of it If I regard iniquity onely in my heart so that it break not forth into outward act the Lord will not hear that is hear so as to impute it or account it a sin And thus it is observed of Josephus that he derideth Polybius the noble historian because he attributed the death of Antiochus to sacriledge onely in his purpose and will which he thought could not be that a man having a purpose onely to sin should be punished by God for it But the Heathens did herein exceed the Pharisees fecit quisque quantum voluit its Seneca's saying And indeed it s no wonder if the Pharisees did thus corrupt Scripture for its a doctrine we all naturally incline unto not to take notice or ever be humbled for heart sins if so be they break not out into acts Oh what an hell may thy heart be when thy outward man is not defiled Good is that passage 2 Chron 22. 26. Hezekiah humbled himself for the pride of his heart Certainly as God who is a spirit doth most love spirit-graces so he doth most abhor spirit-spirit-sins The Schools do well observe that outward sins are majoris infamiae of greater reproach but inward heart-sins are majois reatûs of greater guilt as we see in the devils And from this corruption in our nature ariseth that poisonous principle in Popery which is also in all formall Protestants That the commands of God do onely forbid the voluntary omission of outward acts whereas our Saviours explication will finde every man to be a murderer an adulterer c. Now our Saviours explications of the Law go upon those grounds which are observed by all sound Divines viz. 1. That the Law is spirituall and for bids not onely the fruit and branches of sin but even the root it self and fountain And 2. that wheresoever any sin is forbidden and in what latitude soever the contrary good things are commanded and in that proportionable latitude This therefore considered may make every man tremble and be afraid of his own heart and with him to cry out Gehenna sum Domine I am a very hell it self Let us not therefore be afraid of preaching the Law as we see Christ here doth for this is the great engine to beat bown the formality and Pharisaisme that is in people And thus I come to raise the Doctrine which is that The Law of God is such a perfect rule of life that Christ added no new precept or duty unto it But even as the Prophets before did onely explicate the Law when they pressed morall duties so also Christ and the Apostles when they urge men unto holy duties they are the same commanded heretofore I do not speak of Sacraments or the outward positive worship which is otherwise then was in the Old-Testament they had circumcision and we have Baptisme but of the Morall duties required of us It is true in the Old-Testament many things were expressed more grosly and carnally which the people for the most part understood carnally yet the duties then commanded were as spirituall as now There is onely a graduall difference in the manifestation of the duties no specificall difference of the duties themselves And that this may appeare the more to the dignity and excellency of the Law I will instance in particulars First The Law of God required the heart-worship and service That this may be understood take this for a generall rule which is not denied by any That when there are any Morall duties pressed in the Old-Testament the Prophets do it as explainers of the Law they do but unfold and draw out that Arras which was folded together before This being premised then consider those places in the Old-Testament that call for the heart Thus Pro. 3. 1 Let thine heart keep my commandements So Pro. 23. 26. My sonne give me thine heart So that all the duties then performed which were without the heart and inward man were not regarded God required then heart-prayer and heart humiliation It s true the people for the most part understood all carnally and grosly thinking the outward duty commanded onely and that is no marvell for do not people even in these times of the Gospel look to the externall duty not examining whether they pray or humble themselves according as the Word speaks of such duties Thus David was very sensible of his heart-neglect when he prayed Unite my heart to feare thy Name and are not the people of God still under the same temptations They would pray they would humble themselves but oh how they want an heart That is so divided and distracted that if after any duty we should put that question to it as God did to Satan From whence commest thou it would returne Satans answer From compassing the earth 2. It preferred duties of Mortification and Sanctification before religious outward duties This you shall see frequently pressed and inculcated by the Prophets Isaiah 1. how doth God abhorre there all their solemne duties making them abominable even like carrion and all because they did not wash them and make them clean So David saith A broken and contrite heart it was more then any burnt offering now under the times of the Gospel This is an high duty and few reach unto it Doth not the Apostle reprove the Corinthians for desiring gifts rather then graces and abilities of parts rather then holinesse So that this is an excellent duty prescribed by Gods Law that to be able to mortifie our affections to have sanctified natures is more then to have Seraphicall knowledge and Cherubinicall affections in any duty Who then can be against the preaching of the Law when it is such an excellent and pure rule holding forth such precious holinesse 3. It required all our duies to be done 1. In faith for who can think that when God required in the first Table having him for their God that hereby was not commanded faith and trusting in him as a God in Covenant who would pardon sinne How could the Jewes love God or pray unto him acceptably if they had not faith in him Therefore the Law is to be considered most strictly as it containeth nothing but precepts of things to be done in which sense it is sometimes though seldom taken And 2. more largely as it had the Preface and Promises
added unto it and so it did necessarily require justifying faith for it cannot be conceived that when God commanded the people of Israel by Moses to worship him and to acknowledge him as their God but that his will was they should beleeve on him as a Father But more of this when we speak of the Law as a Covenant 2. In love and this is so much commanded by the Law that Christ makes the summe of the Law to be in these two things love of God and of our neighbour Therefore I wonder at the Antinomian who is so apt to oppose the doing of things in love and doing of them by the Law together for doth not the Law of God command every duty to be in love to pray in love to God Yea by the law we are to love God because hee hath given Christ for us for the Law commands us to love God for whatsoever benefits he bestoweth upon us now if we are to love him for temporall benefits much more for spirituall It is true the dispensation of the Law was in a terrible way and did gender to bondage but the doctrine of the Law that was for love and the more any Jew did any thing in love to God the more conformable he was to Gods Law 4. It required such an heavenly heart that we are to love God more then any thing else It did not only require love to God but also it commanded it in such a preheminency as that none under the times of the Gospel can do an higher duty or expression of love than then was commanded suppose a man be a Martyr will lose his life for Gods cause this is an obedience to the first Commandement When our Saviour saith He that loveth father or mother more then me is not worthy of me he commands no higher thing of any Christian then every Jew was bound to do hence Levi was so commended because in executing of Justice he knew not father or mother and it must needs be so for what can be more then all and yet God requires all the minde all the heart all the strength not that we are bound to love God in quantum est diligibilis for God can only can love himself but nihil supra aequè or contra 5. It required spirituall motives for all our solemn addresses unto him There are some men who look upon all the Jewes under the Old Testament as so many bruit beasts that did only minde earthly things and that as children are allured by Apples and Nuts rather then by a great Inheritance so they were only invited to duties by carnall and temporall motives not by any spirituall considerations Now how false this is appeareth by the Prophets generall complaints that when they fasted it was not to him even to him and so they howled because of their miseries but not becase God was offended And thus David though he had received the pardon of his sinne yet how kindly and spiritually doth he mourn Against thee thee only have I sinned Thus Micah 7. I will beare the indignation of the Lord because I have sinned against him What can be more spirituall 6. It required joy and contentednesse in him more then in any creature yea to the contempt of all creatures doth the Gospel-administration rise higher in any command We judge those very spirstuall expressions Reioyce in the Lord alwayes and set your affections on things above and Our Conversation is in Heaven but doth not David go as high when he saith Whom have I in heaven but thee and none in earth in comparison of thee Did not David preferre the Word of God above gold and honey Did not his heart faint and yern within him What a sweet strain is that of him when banished he doth not wish for his kingdome nor outward estate but to see God in the beauties of holinesse Therefore howsoever the dispensation was not so cleare and manifest yet those that were diligent and blessed by God did arise to such excellent tempers 7. Yea it required all perfection But what need I runne further in perfection seeing it comanded all perfection Perfection of the subject the man ought to be in minde and soul and affections all over holy Perfection in the object there was no duty or performance but the Law requireth it Perfection in degrees it did require love without any defect without any remissenesse at all so that there cannot be a more excellent doctrinall way of holinesse then the preaching of the Law 8. God â—â—d work grace in us by this as well as by the Gospel I a 〈…〉 this particular lest any should say All this terrifieth the more because it only commands and doth not help I answer That God doth use the Law instrumentally for to quicken up grace increase it in us as David Psal 119. doth at large shew It is true the Law of it self cannot work grace no more can the Gospell of it selfe work grace only here is the difference we cannot be justified by any works of the Law that we are inabled to do only we are justified by Faith not as it is a work for so it s commanded in the Law but as an instrument applying Christ Therefore Gods spirit doth graciously accompany us in the pressing of these duties and hereby we become like a living Law neither doth this exclude Christ but advance him the more Use Of Instruction How necessary a duty it is for a Minister of Iesus Christ to be diligent in preaching and explicating of the Law of God We see Christ here the first and the longest Sermon that ever he preached was to vindicate the Law and to hood forth the excellency of it and if we be legall Preachers in so doing then Christ also is so to be accounted And indeed some have not been affraid to speak so of Christ But to speake the truth the preaching of the Law is so necesstry that you can never be spirituall heavenly heart-Christians unlesse these things be daily set before your eyes Can the boy ever learn to write well unlesse an exact Copy be laid before him Therefore you can never advance the Law too much or heare of it too much if so be it still be propounded as a Rule as a Doctrine Indeed when it is made a ground for our Justification then we turne the precious Manna into corrupt wormes Therefore be so farre from condemning or disputing against the Law as that you would earnestly desire to have more and more of this excellent Rule laid downe before your eyes How proud will be my best humility How carnall will my best heavenly-mindednesse be if so be that I go to this Rule Where will formality and customary duties appeare if so be that we attend to this guide Oh know there is a great deale of unknowne sinfulness in thy heart because the Law is unknown to thee LECTVRE XIX MATTH 5. 21 22. Ye have heard
were of Now say they this spirit is the spirit of the New Testament which is opposed to the Spirit of Elias in the Old The answer is obvious that Christ doth not there oppose the Spirit of the New Testament the Old together but their spirit and Elias his spirit What Elias did he was moved unto by the Spirit of God not for any private revenge but that the glory of God might be illustrated Now this fire of theirs was rash and vindicative It was not elementary fire but culinary nourished by low and unworthy considerations In the next place they urge the fact of our Saviour John 8. to the adulteresse where he doth not proceed to the stoning of her but rather freeth her The answer is that Christ in his first coming was not as a Judge and therefore did not take upon him to medle in temporall punishments only as a minister he laboured to bring them unto repentance both the woman and the accusers And whereas againe it 's objected that this way of putting to death is against charity and love of mens souls because many are put to death without any seeming repentance which is presently to send them to Hell The answer is that all Magistrates they are to take care for the salvation of the melefactors soules as much as in them lyeth but if they doe perish in their sins this ariseth not from justice done which is rather to bring them in mind of their sins and to humble them but it cometh from the frowardnesse obstinacy in their owne hearts And in that we see a Magistracy confirmed in the Gospel we need not require an expresse command in the New Testament for the putting of some malefactors to death The third thing which they say was allowed in the Law but forbid by Christ in the Gospel is Warre And certainly we may reade in Antiquity that the Christians did refuse warre but not universally for there were Christian souldiers only there were some peculiar causes why in those times the Christians might decline it As first because in their military oath there was a calling upon a heathen god and their banners lifted up were polluted with idolatry And secondly because they should be forced sometimes to be instruments in accomplishing the Emperours Edicts against the Christians which they would not do Now if we bring places out of the Old-Testament for the lawfulnesse of warrs they care not for say they the laws of Nature and of Moses are to be reformed by the Lawes of Christ God indeed say they gave the Jewes in the Old-Testament leave to fight because they had a temporall inheritance and possession given them which they could not keep but by force of armes now under the New-Testament God hath not done so to his people Thus they say but this is a shift for we know Abraham by a meere law of nature went to war and delivered his nephew Lot being oppressed by enemies By that Warre is allowed by Christ appeareth plainly by comparing 1. Tim. 2. 3. and Rom. 13. where the Apostle would have us pray for Magistrates supposeth that while they are Magistrates they may be Christians and come to the faith so that thereby we may live a quiet and godly life under them now how can this be unlesse they draw their sword upon offenders And if they cannot in an ordinary legall way be brought to judgement then by force of Armes The second knowne argument is from Luke 3. where John Baptist counselleth the souldiers not to lay downe their office but to look to such duties as were necessary to them in that place and which is to be observed these were mercenary souldiers as it is thought they were at that time As for the Objections they are taken from such considerations as will be examined in the next particular only the Orthodox that do hold war lawfull they do acknowledge many rules necessary for the godly and holy managing of it and it is an hard thing to have an holy camp and this made Austin say in regard of the concomitant evils of it that Omne bellum etiam justum esse detestandum yet not but he thought it necessary to have it used when it concerned the glory of God and the good of the publique LECTVRE XX. MATTH 5. 21 22. Ye have heard it hath been said by them of old c. THere remain two Questions more to be decided in this businesse concerning Christs interpretation of the Law of Moses The one is about the lawfulnesse of repelling force by force The other about applying our selves to the Magistrate to defend us against the injury and violence of others Now that I may not be tedious in the discussing of these I will lay down fome few grounds that serve to the clearing of the truth herein and so proceed to other matter although as you have heard this tendeth much to the dignity and excellency of the Law First therefore take notice that there is in all a cursed pronenesse to do things by way of revenge Insomuch that there is not one in a thousand that doth rise up in practise to this excellent way and rule of patience The Heathens they thought to revenge our selves was lawfull Thus Tully It is the first office of Justice to hurt no body unlesse first provoked by injury O quam simplicem veramque sententiam saith Lactantius duorum verborm adjectione corrupit But Seneca he was against this Immane verbum est ultio and Qui ulsciscitur excusatiùs peccat Now whatsoever the thoughts of men may be about the lawfulnesse it 's certain the practises of men are much contaminated this way In State and Civil matters in Church matters what a revengefull spirit breatheth in men This certainly cometh much short of our Saviours Directions There is no injury or violence offered unto thee but in stead of revengefull affections there may be holy mortifying thoughts in thee As when Sheba cursed David see how that brought him to the sense of sinne to look up unto God more then to the instrument All defamations and reproaches may serve to make thy graces more splendent As Plutarch observeth the Gardener planteth his unsavory herbs Garlike and Onyons neer his sweetest Roses that so the smell thereof may be the more prized That was an excellent temper of Calvin when reviled by Luther he said Etiamsi Lutherus millies me diabolum vocet ego tamen illum insignem Domini servum agnosco Although Luther call me a thousand times a Divell yet I acknowledge him an eminent servant of God Why is it that there are such suspicions heart-burnings defamations of one another hard speeches and censures but because this lesson of Christ is not learned by us 2. Consider this that the primitive Christians have gone very farr in this Question holding it unlawfull to defend a mans self from another who would kill us by killing of the Invader Austin saith he
God may make the opening of the Morall Law instrumentally to concur thereunto onely this cometh by Christ The second thing which I premise is this that howsoever the Law preached may be blest to conversion yet the matter of it cannot be the ground of our justification or adoption so that when a man doth repent turn unto God from his sins he cannot have hope or consolation in any thing he doth but it must be in the promise of the Gospel so that the difference of the Law and Gospel lieth not in this as some do assigne that one is the instrument of grace and the other not for God useth both as I shall shew but in this that the holinesse wrought in us by preaching of the Word of God whether it be Law or gospel doth not justifie us but this favour is in an evangelicall manner by forgiving whatsoever is irregular in us and communicating Christ his righteousnesse to us Therefore let us not confound the Law or Gospel nor yet make them so contrary in their natures and effects that where one is the other cannot be To these two there is also a third thing to be premised and that is how the word of God in generall is a medium or instrumentall to our conversion For the clearing of this well must needs discover that the Law of God being part of Gods word doth convert as well as the Gospel and this must needs be the opinion of all sound Divines whatsoever may fall from them at other times as appeareth by their common answer to the Papists Question If the Law and the commands thereof be impossible to what purpose then doth he command them why doth he bid us turne to him when we cannot Then we answer that these commandements are not onely informing of a duty but they are practicall and operative means appointed by God to work at least in some degree that which is commanded Hence those commands are compared by the Learned to that command of our Saviour to Lazarus that he should rise up and walk It doth also further appeare in those ends they assigne of Gods revealing the Law viz. to make us see as in a glasse our Deformity to be humbled before God to be affrighted out of our selves to seek for grace in Christ now can the meer Law of it selfe do this doth not grace work this in us by the preaching of the Law and is not this the initiall grace of conversion as Austin said Tract 12. in Johan cumcaeperit tibi displicere quod fecisti inde incipiunt bona opera tua quia accusas mala operatua Initium operum bonorum est confessio malorum The beginning of good in us is the accusation of that which is bad Therefore for the clearing of this generall take notice 1. That the word of God as it is read or preached worketh no further then objectively to the conversion of a man if considered in it self Take it I say in it self not animated by the Spirit of God and the utmost effect it can reach unto is to work onely as an object upon the Understanding And in this sense it is that the Scripture is compared to a light Now we know the Sun giveth light by way of an object it doth not give a seeing eye to a blind man It is a noble Queston in Divinity Seeing regeneration is attributed both to the word and to Baptisme how one worketh it differently from the other Or If both work it why is not one superfluous Now concerning the word preached we may more easily answer then about the Sacraments viz. that it works by way of an object upon the soul of a man and were it not set home by the Spirit of God this is the furthest worke it could obtaine And this doth plainly appeare in that the word of God doth only convert those who are able to heare and understand And the word of God being thus of it selfe onely a directive and informative rule hence it 's compared to the Pilots Compasse to Theseus his thred leading us in the Circean gardens of this world and therefore take away the Spirit of God and we may say the whole Scripture is a letter killing yea that which we call the Gospel Preach the promises of the Gospel a thousand times over they convey no grace if the spirit of God be not there effectually Indeed if the communicating of grace were inseparably annexed to the preaching of the Gospel then that were of some consequence which is objected by the Antinomian But sad experience sheweth that notwithstanding the large promises of grace to overflow like a fountain whereas in the Old Testament it was by drops only yet the greater part to whom the grace of God is offered are not converted Therefore in the next place consider this Whatsoever good effects or benefit is conveyed to the soul by the preaching of the Law or the Gospel it 's efficiently from Gods Spirit so that we must not take the Law without the Spirit of God and then compare it with the Gospel having the Spirit of God for that is unequall And by the same reason I may preferre the Law sometimes before the Gospel for I may suppose a Minister opening the duties of the Law as Christ doth here in this Chapter and the Spirit of God accompanying this to change the heart of a man and on the otherside one preaching the Gospel in the greatest glory of it yet not accompanyed with Gods Spirit there may not be the least degree of grace wrought in any hearer Therefore I cannot well understand that the Law indeed that sheweth us our duty but the Gospel that giveth us grace to do it for if you take the Gospel for the Promises preached how many are there that heare these that yet receive no benefit by them and on the other side if the Law setting forth our duty be accompanyed with Gods Spirit that may instrumentally work in us an ability to our duty and without the Spirit the Gospel cannot do it It is true if this were the meaning that had there been only Law there could never have been any grace vouchsafed but it is by reason of Christ and so the Promises of the Gospel that any good is brought to the soules and so the Law worketh as a medium to our Conversion by Christ If I say this be the meaning then it 's true but the obscure and unclear expressing of this giveth an occasion to the Antinomian errour Now that the Scripture as it is written or preached without the Spirit of God cannot convert us is plain partly because then the devils and great men of parts which do understand the letter of the Scripture better then others would be sooner converted partly because the Scripture so far as it 's a word read or preached cannot reach to the heart to alter and change that Hence the Word of God though it be compared to a sword yet
it 's called a Sword of the Spirit Ephes 6. 17. Yet although this be true we must not fall into that extream errour of some who therefore deny the necessity of the Scripture and would have us wholly depend upon the Spirit of God saying The Scripture is a creature and we must not give too much to a creature for the Spirit is the efficient and the Word is the subordinate and these two must not be opposed but composed one with the other Now having cleared this generall I bring these Arguments to prove the Law and the preaching of it the means of Conversion 1. That which is attributed to the whole word of God as it is Gods word ought not to be denyed to any part of it Now this is made the property of the whole Word of God to be the instrument of Conversion 2 Tim. 3. 16. where you have the manifold effects of Gods word To reprove to correct to instruct in righteousness that the man of God may be thorowly furnished to every good work Now mark the universality of this All Scripture whether you take all collectively or distributively it will not invalidate this argument because every part of Scripture hath it's partiall ability and fitnesse for these effects here mentioned Thus Math 13. the Word of God in generall is compared to seed fown that bringeth forth fruit see also Heb. 4. 12. 2. The second Argument is taken from those places where the Law is expresly named to be instrumentall in this great work Not to name that place of Rom. 7. 14. where the Law is called spirituall in this respect as well as in others because it is that which works spiritually in us as Paul was carnall because he worked carnally The places are cleare out of the 119. Psal and Psal 19. 7. The Law of God is perfect converting the soul It is true some understand the converting of the soul to be as much as the reviving of it as if the soul were ready to swoune away through the troubles thereof but then the Law doth revive them again and comfort them and according to this sense they take Law largely as comprehending the Gospell but it seemeth hard to expound that phrase in such a manner That therefore which the Antinomian doth object against this place is that the Hebrew word doth signifie largely any doctrine and so may comprehend the whole Word of God But this is easily answered First the same Hebrew word is commonly used for the Law when it is strictly taken and therefore this maketh more against them that the word Law in the Hebrew notion doth not signifie such a commanding terrifying and damning thing but rather that which doth instruct and informe But in the next place grant that the Word hath such an extensive and comprehensive sense yet it doth not exclude the Morall Law but doth alwayes include Can any man think when David commends the Law of God that he meaneth all the Word of God but the Morall Law when indeed that was the greatest part of it at that time 3. That opinion which would make Christ not take an instrumentall way for the conversion of men in his first Sermon wherein he was very large that must not be asserted but to hold that the preaching of the Law is not a Medium to conversion must needs be to say that Christ did not take the neerest way to convert his hearers for if you consider that Sermon it 's principally spent in the opening of the Morall Law and pressing the duties thereof and how can we thinke but that our Saviour judged this profitable and soul-saving matter Nor can I see why it should be said to be only the occasion and not medium if powerfully set home by Gods Spirit 4. If the Law of God have that objectively in it that may work exceedingly upon the heart when set home by Gods Spirit then it may be used instrumentally as well as the Gospell but it hath objectively such a nature in it which doth appeare by Davids approving and delighting in Gods Law by Paul Rom. 7. who delighted in the Law of God When therefore a Minister setteth forth the lovely purity and excellency of the matter of the Law how it resembleth the nature of God why may not the Spirit of God in the exercise hereof raise up the heart and affections to be more and more in love with it If the Heathen said of Vertue that if it could be seen with corporall eyes the beauty thereof would ravish men how much more may this be true of the purity and holinesse of the Law 5. If the Ceremoniall Law the Sacraments and Sacrifices were blessed by Gods Spirit while they were commanded to be used for the strengthening and increase of grace notwithstanding the deadly nature of them now then the Morall Law may also be blessed by God for spirituall effects seeing it standeth still in force Let the Use then of this be by way of admonition that in stead of disputing about or against the Law that we would pray to have the savory benefit and fruit of it in our souls Urge God with that Promise of writing his Law in our heart Be thou so farre from being an Antinomian that thou hast thy heart and life full of this holy Law of God Not that the matter of the Law can be the ground of thy Justification but yet it is thy Sanctification What is Regeneration but the writing of the Morall Law in thy heart This is that Image of God which Adam was created in Oh therefore that we could see more of this holy Law in the hearts and lives of men that the Law of God might be in mens mindes inlightning them in their wils and affections inflaming and kindling of them LECTVRE XXI ROM 3. 31. Do we then make void the Law through faith God forbid But we rather establish the Law I Shall in the next place discusse that famous Question about the abrogating of the Morall Law only I must answer to some Objections that are made against the former position That the Law may be used by God in the preaching of it to mans Conversion in the sense explained which if not attended unto may make the assertion seem harsh and incredible But before I answer the Objections let us consider a great mistake of the Antinomian author Assert of grace pag. 171. where he makes the very ground why they are charged with Antinomianisme to be because they do not hold the Law to be used by God instrumentally for the conversion of men Certainly this is a great mistake for there are many learned men who hold the work of the Law by the power of Gods Spirit to be no more then preparatory yet for all that do peremptorily maintain the use and the obligation of the Law in respect of believers Therefore they are not in this respect condemned for that errour Another consideration that I will propound is this
That the work of conversion is not wrought totally in a man without the Gospel for as I told you now in the preaching of the Word there is not meere Law nor meer Gospel but they are to be composed and to be made helpfull to each other and also whatsoever benefit or effect we get in the hearing preaching or meditating upon the Law of God it is to be attributed unto the Convenant of grace in Christ And therefore all these places which attribute conversion and holinesse to the Gospel do not at all make against my Assertion for the Question is not Whether by the power of the Law we come to obey the Law but Whether grace may not use the Precepts or Law preached for the inflaming of our affections so in love with the things commanded that we are thereby made more holy And thus I interpret those Authors that deny the Law to be instrumentall to holinesse that is not animated by Gods Spirit or seperated from it I come therefore to consider of those places which are brought against this truth delivered I shall not take all because one answer may serve for many they being built upon the same ground And first the state and Question is obscurely propounded by him for thus he saith The promise or the Gospel and not the Law is the seed or doctrine of our new birth Assert of grace pag. 163. Now here are Ambiguities as first the promise or Gospel for by this he seemeth to decide a great Question that whatsoever is a promise in the Scripture that belongs to the Gospel and whatsoever is not that but a command or threatning that belongs to the Law whereas this needs a great discussion 2. The state of the Question is not about the Gospel or the Law as they are both a doctrin in the Scripture but about the Spirit of God working by one or the other and the not attending to this makes the argument so confounded 3. He saith it 's not the seed of the New birth whereas conversion or regeneration is made the writing of the Law in the heart and Mat. 13. the Word of God in generall is compared to seed sowne that brings forth different fruit as was said before but to let this passe The first instance that is brought cometh from John 17. v. 17. Sanctifie them through thy truth thy Word is truth Where saith the Authour to sanctifie is to seperate any thing from a common use and to consecrate it to God and applied here to man includeth two things 1. Justification by the communication of Christs perfect holinesse whereby the believer is presented holy and without blame to God 2. An inward renewing changeing purifying the heart and life by degrees c. pag. 165. I answer 1. The word sanctifie when applied to men doth not only signifie justification or renovation but setting apart to some peculiar office and charge and there are Learned men who take this to be the meaning of Christs prayer here That as the Priests and Levites who were to enter into the sanctuary did first wash their hands and feet being also cloathed with goodly garments so the Apostles are here prayed for by our Saviour that they may be fitted for their great charge And thus Chrysostome you have a parallel place Jer. 1. 5 Before thou camest forth out of the womb I sanctified thee and I ordained thee a Prophet unto the Nations And this exposition is confirmed by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth so they reade it mention not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not in some copies so that they take it as an expression opposing the sanctification of the Priests which was by legall types and shadowes But that which doth especially confirme this exposition seemeth to be the two verses following As thou hast sent me into the world so have I also sent them into the world and for their sakes I sanctifie my selfe that they also may be sanctified through the truth Now sanctification as it comprehends justification and renovation cannot be applied to Christ but it must signifie the segregating and setting apart himselfe for the office of the Mediatour Besides if sanctification do here include justification how by the Antinomian principle can our Saviour pray for the justification of those who are already justified But in the next place grant that interpretation of sanctification for renovation how doth this prove that the Law is not used instrumentally For our Saviours argument is universall thy word is truth And may not this be affirmed of the Law as well as the Gospel Doth not David speaking of the Law call it pure and cleane that is true having no falshood in it Yea it is thought probable by a learned man that this speech of our Saviours is taken out of Psal 119. 142. where are these words expresly Thy Law is the truth Where the word Law cannot exclude the Morall Law though it may include more The next instance is Tit. 2. ver 11. 12. For the grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and wordly lusts c. I answer All this may be granted and nothing makes against this opinion for none deny the Gospel to be the instruments of holinesse But is not here a contradiction The Author before made the Gospel and a Promise all one whereas here it doth command holinesse and godlinesse Is not this with the Papists to make the Gospel a new Law Let him reconcile himselfe In the next place he doth ambiguously put into the argument the word effectually which is not in the Text for although God doth by his grace in the Gospel effectually move those that are elected to Godlinesse yet Scripture and experience sheweth that where the grace of the Gospel hath appeared thus teaching men yet all are not effectually turned unto holinesse from their wordly lusts Besides the argument may be retorted upon him What word teacheth to deny all ungodlinesse that sanctifieth instructeth but the Law doth so insomuch that the Psalmist saith Psal 119. A young man whose lusts are strongest and temptations most violent may be cleansed by attending thereunto only you must alwayes take notice of the preheminency of the Gospel above the Law for the Law could never have any such good effect upon the heart of man were it not for the gracious Promise by Christ Therefore all the godly men in the Old Testament that received benefit by the Morall Law in studying of it and meditating upon it did depend upon the Gospel or the grace of God in Christ as appeareth by David praying so often to be quickned by Gods Law And here by the way let me take notice of a remarkable passage of Peter Martyr in his Comment on the 7. Chapter of the Epistle to the Rom. ver 14. where speaking of the great commendation the Psalmist gives the Law of God that
it converts the soul and we may adde those places of inlightning the minde that they cleanse a mans way c. he maketh this Question Whether the Law doth ever obtain such effects or no And he answereth affirmatively that it doth but then when it 's written not in tables but in the hearts and bowels of men so that he conceiveth the Spirit of God doth use the Law instrumentally so that he writeth it in our hearts And this is all we so contend for A third and last instance out of Scripture in answering of which all is answered is from Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of faith that is of the Gospel the doctrine of faith In the opening of this text we must take heed of three errours First of those who hold we have faith first before we have the Spirit for how can we come to have faith By our own reason and will This were to make it no work of God The Apostle therefore certainly speakes of the increase of the graces of the Spirit for it is well observed by Peter Martyr that in causes and effects there is a kinde of circle one increasing the other As the clouds arise from the vapours then these fall down again make vapours only you must acknowledge one first cause which had not it's being from the other and this is the Spirit of God which at first did work faith The second errour is of the Papists that maketh this difference between the Law and the Gospel That the same thing is called the Law while it is without the Spirit and when it hath the Spirit it is called the Gospel This is to confound the Law and Gospel and bring in Justification by works The third is of the Socinian mentioned afterwards These rocks avoided we come to consider the place and first I may demand Whether any under the Old-Testament were made partakers of Gods Spirit or no If they were how came they by it There can be no other way said but that God did give his Spirit in all those publique Ordinances unto the beleeving Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Again in the next place which hath alwaies much prevailed with me did not the people of God receive the Grace of God offered in the Sacraments at that time We constantly maintain against the Papists that our Sacraments and theirs differ not for substance Therefore in Circumcision and the Paschall Lamb they were made partakers of Christ as well as we yet the Apostle doth as much exclude Circumcision and those Jewish Ordinances from Grace as any thing else Therefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Some there are therefore that doe understand by the Spirit the wonderfull and miraculous works of Gods Spirit for this was reserved till the times of the Messias and by these miracles his Doctrine was confirmed to be from Heaven and to this sense the fifth verse speaketh very expresly and Beza doth confesse that this is the principall scope of the Apostle though he will not exclude the other gracious works of Gods Spirit And if this should be the meaning it were nothing to our purpose Again thus it may be explained as by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the Law which the false Apostles taught namely that Christ was not enough to justification unlesse the works of the Law were put in as a cause also And if this should be the sense of the Text then it was cleare that the Galathians were not made partakers of Gods Spirit by the corrupt doctrine that was taught them alate by their seducers but before while they did receive the pure doctrine of Christ and therefore it was their folly having begun in the spirit to end in the flesh This may be a probable interpretation But that which I shall stand upon is this The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ consider Rom 2. 17 18 19. or when they went furthest they joyned Christ and the observance of the Morall Law equally together for justification and salvation whereas the Law separated from Christ did nothing but accuse and condemne not being able to help the soul at all Therefore it was a vain thing in them to hope for any such grace or benefit as they did by it So that the Apostles scope is not absolutely to argue against the benefit of the Law which David and Moses did so much commend but against it in the sense as the Jewes did commonly dote upon it which was to have justification by it alone or at the best when they put the Law and Christ together Now both these we disclaime either that God doth use the Law for our justification or that of it selfe it is able to stirre up the least godly affection in us More places of Scripture are brought against this but they will come in more fitly under the notion of the Law as a covenant Thus therefore I shall conclude this point acknowledgeing that many learned and orthodox men speake otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered earrieth the more probability with me and I will give one Text more which I have not yet mentioned and that is Act. 7. 38. where the Morall Law that Moses is said to receive that he might give the Isrealites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively Oracles that is not verba vitae but verba viva vivificantia so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving life not that we could have life by vertue of any obedience to them but when we by grace are inabled to obey them God out of his mercy bestoweth eternall life Let me also adde this that I the rather incline to this opinion because I see the Socinians urging these places or the like where justification and faith is said to be by Christ and the Gospel that they wholly deny that any such thing as grace and justification was under the Law and wonder how any should be so blind as not to see that these priviledges were revealed first by Christ in the Gospel under the new Covenant whereas it is plain that the Apostle instanceth in Abraham and David who lived under the Law as a schoole master for the same kinde of justification as ours is And thus I come to another Question which is the proper and immediate ground of strife between the Antinomian and us and from whence they have their name and that is the abrogation of the Morall Law And
howsoever I have already delivered many things that do confirme the perpetuall obligation of it yet I did it not then so directly and professedly as now I shall The Text I have chosen being a very fit foundation to build such a structure upon I will therefore open the words and proceed as time shall suffer The Apostle Paul having laid down in verses preceding the nature of justification so exactly that we may finde all the causes efficient meritorious formall instrumentall and finall described as also the consequent of this truth which is the excluding of all self-confidence and boasting in what we do he draweth a conclusion or inference ver 26. And this conclusion is laid down first affirmatively and positively A man is justified by faith the Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all equivalent with the Apostle And then to prevent all errours and cavils he doth secondly lay it down exclusively without works And this proposition he doth extend to the Jews and Gentiles also from the unity or onenesse of God which is not to be understood of the unity of his Essence but Will and Promise Now when all this is asserted he maketh an objection which is usuall with him in this Epistle and he doth it for this end to take away the calumny and reproach cast upon him by his adversaries as one that would destroy the Law The objection then is this propounded by way of interrogation to affect the more Do we make voyd the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle used this word in this Chapter ver 3. and it fignifieth to make empty and voide so that The Law shall be of no use or operation Now to this the Apostle answereth negatively by words of defiance and detestation God forbid So that by this expression you see how intolerable that doctrine ought to be unto the people of God that would take away the Law And the Apostle doth not only defie this objection but addeth we establish the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from those that do corroborate and make firm a pillar or any such thing that was falling It hath much troubled Interpreters how Paul could say he established the Law especially considering those many places in his Epistles which seem to abrogate it Some understand it thus That the righteousnesse of faith hath it's witnesse from the Law and Prophets as ver 21. in this Chapter so that in this sense they make the Law established because that which was witnessed therein doth now come to passe Even as our Saviour said Moses did bear witnesse of him But this interpretation doth not come up to the Apostles meaning Those that limit this speech to the Ceremoniall Law do easily interpret it thus That the ceremonies and types were fulfilled in Christ who being the substance and body they are all now fulfilled in him But the Apostle comprehends the Morall Law under the word Law The Papists they make the Gospel a new Law and they compare it with the old Law having the Spirit as two things differing only gradually so that they say the old Law is established by the new as the childhood is established by elder age which is not by abolition but perfection That which I see the Orthodox pitch upon is that the Law is established three wayes by the Gospel First whereas the Law did threaten death to every transgressor this is established in Christ who satisfied the justice of God Secondly in that the Law requireth perfect obedience this is also fulfilled in Christ Now this is a matter worth discussion Whether the righteousnesse we are yet justified by be the righteousness of the Law For those learned men that are against the imputation of Christs active obedience they urge this argument which seemeth to carry much strength with it That if Christs active obedience be made ours and we justified by that then are we still justified by the works of the Law and so the righteousnesse of faith and works is all one faith in us and works in Christ If therefore active obedience be made ours as I conceive the truth to be in that doctrine then we may easily see the Law is established Thirdly but lastly which I take to be the truth and Austin heretofore interpreteth it so the Law is established because by the Gospel we obtain Grace in some measure to fulfill the Law so that we still keep the Law in the preceptive and informative part of it and do obtain by faith in Christ obedience in some degree to it which obedience also though it be not the Covenant of grace yet is the way to Salvation LECTVRE XXII ROM 3. 31. Do we then make void the Law THis Text is already explained and there are two Observations do naturally arise from it as first That it is an hard thing so to set up Christ grace as not thereby be thought to destroy the Law Thus was Paul misunderstood by some and so the Antinomians not rightly understanding in what latitude the Orthodox in their disputations against Popery did oppose the Law to the Gospel were thereby plunged into a dangerous errour But on this point I will not insist The second doctrine is that which I intend namely That the doctrine of Christ and grace in the highest and fullest manner doth not overthrow but establish the Law And this doctrine will directly lead us to lay our hands on the chiefe pillars of that house which the Antinomians have built The Question then at this time to be discussed is Whether the Law be abrogated or no by Christ to the beleevers under the Gospel And this Question I will answer by severall propositions that may conduce to the clearing of the the truth for it would seem as if the Scripture held out contradictions in this point In my Text it 's denyed that the Apostles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the Law yet 2 Cor. 3. 11. The Apostle speaking of the Law hath this passage If that which be done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is expresly used that yet here is denied so Ephes 2 14. Christ is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that maketh voyd the hand-writing against us And in that place the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yet Mat. 5. he denied that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the Law Grave therefore and serious is Chemnitius his admonition In all other things generall words beget confusion and obscurity but in the doctrine of the abrogation of the Law they are very dangerous unless it be distinctly explained how it is abrogated In the first place therefore consider That about a Law there are these affections if I may call them so There is an Interpretation a dispensation or relaxation and these differ from an abrogation for the former do suppose the Law still standing in force though
mitigated but Abrogation is then properly when a Law is totally taken away And this Abrogation ariseth sometimes from the expresse constitution at first which did limit and prescribe the time of the lawes continuance sometimes by an expresse revoking and repealing of it by that authority which made it sometimes by adding to that repeale an expresse law commanding the contrary Now it may be easily proved that the Ceremoniall and Judiciall lawes they are abrogated by expresse repeale The Judiciall Law 1 Pet. 2. 13. where they are commanded to be subject to every ordination of man and this was long foretold Genes 49. 10. The Law-giver shall be taken from Judah The Ceremoniall Law that is also expresly repealed Act. 15. and in other places not that these were ill or that they did come from an ill author but because the fulnesse and substance of them was now come of whom the ceremonies were a shadow Yet still you must remember that while they were commanded of God they were the exercises of faith and piety God did dispense grace in the use of them only they were beggarly and empty to such who trusted in them neglected Christ Nor doth this assertion contradict that of the Apostle Ephes 2. 15. where he cals those ordinances enmity and decrees against us for those ceremonies may be considered two wayes first as they were signes of Gods grace and favour and secondly as they were demonstrative of a duty which we were tyed unto but could not performe and in this sense all those purifications and cleansings were against us Thus we see these lawes in every consideration made void so that it is not now an indifferent thing to use them though we would not put our trust in them but sinfull Hence I cannot see how that of Luther is true upon Gal. 2. who sath He beleeveth that if the Jewes beleeving had observed the Law and Circumcision in that manner which the Apostles permitted them that Judaisme had yet stood and that all the world should have received the ceremonies of the Jews In the second place if we would speake exactly and properly We cannot say in any good sense that the Morall Law is abrogated at all It is true indeed our learned Writers shew that the Law in abrogated in respect of justification condemnation and rigour of obedience all which I shall instance in afterwards but if a man would speake rigidly he cannot say it is abrogated Wee may say it 's mitigated as to our persons though Christ our surety did fully undergoe its for if God had taken away the Law so that man nor his surety had been under the curse of it or should have obeyed it then had it been properly abrogated whereas now seeing our surety was bound to satisfie it and perfectly to obey it and we still obliged to conforme unto it we cannot so properly in the generall say it was abrogated Therefore we may more properly say that there is a change and alteration in us towards the Law then that the Law is changed or abrogated Hence observe though the Apostle denyeth that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the Law yet he useth this expression Rom. 7. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed or abrogated from the Law rather then that is abrogated Thus it is if we would speake properly yet because the satisfaction and obedience is by Christ and not by us we may say that it is abrogated to us so that we may not look for remission of sins or justification by it But you must still distinguish when we speake of the Law some parts of it from the whole some parts of the Law may be abolished and yet not the whole nature of it for there is in the Law these parts First the Commands Secondly the Promises of life to him that doth them and thirdly the threatnings of eternall wrath to him that faileth in the least Now the Morall Law though it be abrogated in respect of the two later to a beleever yet in respect of the former it doth still abide yea and will continue in Heaven it selfe And we have already proved against the Antinomians that one part of the Law may abide when the other doth not The third proposition Those that say the Law is abolished as it is foedus but not as it is regula say true The Law may be considered as it is a Covenant or as it is an absolute Rule requiring conformity unto it Now it may be truly granted that the Law is abolished in the former notion though not in the later only in expressing this Covenant there is difference among the Learned some make the Law a Covenant of works and upon that ground that it is abrogated others call it a subservient covenant to the covenant of grace and make it only occasionally as it were introduced to put more luster and splendour upon grace Others call it a mixt covenant of works and grace but that is hardly to be understood as possible much lesse as true I therefore think that opinion true as shall be hereafter shewed that the Law given by Moses was a Covenant of grace and that God did not since man fallen ever transact with him in any other Covenant but that of grace Though indeed this Covenant of grace did breake out more clearly in succession of ages according to the wise dispensation of Gods good pleasure So then the Law as a Covenant though of grace is abrogated because though there be still the same essence of the former and later covenant yet the administration of the former is altogether antiquated This fully appeareth in Heb. 7. 18 19. and again Heb. 8. 7 8. whosoever therefore expects life and justification by the Law he sets up the covenant of works again Nor is it any advantage to say these workes are the workes of grace and wrought by Christs spirit for still if we were justified by doing whatsoever the works were yet it would be in such a way as Adam was though with some difference We therefore doe desire to lift up our voices as vehemently as any Antinomian against self Justiciaries against pharisaicall Popish formall men that say unto the good workes they doe These are thy Christ These are thy Jesus oh my soul In matter of Justification we would have all of Pauls Spirit to know nothing but Christ crucified to account all things dung and drosse We desire to bewaile and abundantly to bewaile the little need and want that people feel of Christ in all their duties We are troubled that any can be quiet in their duties and performances and do not cry out None but Christ None but Christ All this we pleade for and preach only we hold the Law as a rule still to walk by though not a Covenant of works to be justified by 4. The Antinomian distinction of the Law abolished as a Law but still abiding in respect of the matter of it
but of the generall state under the Gospel So in Gal. 2. and 3. Chapters he argueth against the whole dispensation of the Law and makes it equally abrogated unto all And it may probably be thought that that famous expression of the Apostle ye are not under the Law but under grace is not only to be understood of every particular beleever but generally of the whole dispensation of the Gospell under the New Testament 7. We will grant that to a beleever the Law is as it were abrogated in these particulars 1. In respect of Justification Though I say mitigation might be properly here used yet we will call it abrogation with the Orthodox because to the godly it is in some sense so And that which is most remarkable and most comfortable is in respect of justification for now a beleever is not to expect acceptation at the throne of grace in himself or any thing that he doth but by relying on Christ The Papists they say this is the way to make men idle and lazy doing in this matt er as Saul did who made a Law that none should eate of any thing and so Jonathan must not taste of the honey Saul indeed thought hereby to have the more enemies killed but Jonathan told him that if they had been suffered to eate more honey they should have been more revived and inabled to destroy their adversaries Thus the Papists they forbid us to eat of this honey this precious comfort in Christ as if thereby we should be hindered in our pursuit against sinne whereas indeed it is the only strength and power against them 2. Condemnation and a curse Thus still the condition of a beleever is made unspeakably happy Rom. 8. There is no condemnation And Christ became a curse for us so that by this means the gracious soul hath daily matter of incouragement arguing in prayer thus O Lord though my sins deserve a curse yet Christ his obedience doth not Though I might be better yet Christ needeth not to be better O Lord though I have sinned away my own power to do good yet not Christs power to save Heb. 6. 18. you have a phrase there flying for arefuge doth excellently shew forth the nature of a godly man who is pursued by sin as a malefactor was for his murder and he runneth to Christ for refuge and so Beza understands that expression of the Apostle Phil. 3. 9. And be found in him which implyeth the justice of God searching out for him but he is in Christ Now when we say he is freed from condemnation that is to be understood actually not potentially There is matter of condemnation though not condemnation it selfe 3. Rigid obedience This is another particular wherein the Orthodox declare the abrogation of the Law but this must warily be understood for christ hath not obtained at Gods hands by his death that the Law should not oblige and tye us unto a perfect obedience for this we maintain against Papists that it 's a sin in beleevers they do not obey the Law of God to the utmost perfection of it And therefore hold it impossible for a beleever to fulfill the Law But yet we say this mercy is obtained by Christ that our obedience unto the Law which is but inchoate and imperfect is yet accepted of in and through Christ for if there were only the Law and no Christ or grace It is not any obedience though sincere unlesse perfect would be entertained by God neither would any repentance or sorrow be accepted of but the Law strictly so taken would deale as the judge to the malefactor who being condemned by the Law though he cry out in the anguish of his spirit that he is grieved for what he hath done yet the Law doth not pardon him 4. It is not a terrour to the godly nor are they slavishly compelled to the obedience of it And in this sense they are denied to be under the Law But this also must be rightly understood for there is in the godly an unregenerate or carnall part as well as a regenerate and spirituall See Rom. 7. 22 25. with my minde I serve the Law of God but with my flesh the Law of sin Now although it be true that the Law in the terrible compelling part of it be not necessary to him so far as he is regenerate yet in regard he hath much flesh and corruption in him therefore it is that the Scripture doth use threatnings as so many sharpe goads to provoke them in the waies of piety But what godly man is there whose spirit is so willing alwayes that he doth not finde his flesh untoward and backward unto any holy duty How many times do they need that Christ should draw them and also that the Law should draw them So that there is great use of preaching the Law even to beleevers still as that which may instrumentally quicken and excite them to their duty Qui dicit se amare legem mentitur nescit quid dicit Tà m enim amamus legem quà m homicida carcerem said Luther and this is true of us so far as we are corrupt He that saith he loveth the Law lyeth and knoweth not what he saith for we love the Law as a murtherer doth the Gaol 5. It doth not work or increase sin in them as in the wicked The Apostle Rom. 7. 8. Complaineth of this bitter effect of the Law of God that it made him the worse The more spirituall and supernaturall that was the more did his earnall and corrupt heart rage against it so that the more the Law would damm up the torrent of sinfull lusts the higher did they swell Now this sad issue was not to be ascribed to the Law but to Paul's corruption As in the Dropsie it is not the water or beere if frequently drunk that is to be blamed for the increase of the disease but the ill distemper in the body Or as Chysolologus explaineth it Serm. 112. The greatnesse of the light doth not blind and hebetate the eyes for light was especially created of God for them but it is the infirmitie and weaknesse of the eyes which are not able to endure such clearnesse so the Law which of it's selfe is holy and just of fraile man requiring severe obedience doth more and more overwhelme him And in another place Serm. 115. As the thorns that are by the Axe cut downe do more and more sprout out so do corruptions while cut off by the Law because they remain fixed in the root of us Now in the godly because there is a new nature and a principle of love and delight in the Law of God wrought in him his corruption doth not increase and biggen by the Law but is rather subdued and quelled although sometimes even in the godly it may work such wofull effects Thus Asa grew more enraged because reproved by the prophet for his wickednesse And this also take
up his works and never naming the grace of God is a boaster by the Law of works but the Publican that looketh upon himselfe only as a sinner and so judgeth himself he excludeth all boasting by the law of faith The Papists they mean by works here in the Text those which go before faith and they quote a good rule out of Gregory though to a foul errour Non per opera venitur ad fidem sed per fidem ad opera We do not come by works to faith but by faith to Works But this glosse of theirs corrupts the text because the Apostle in this controversie instanceth in Abraham shewing how he had not wherewith to glory in himself and therefore by beleeving gave glory to God If you ask why works do imply boasting though we be enabled thereunto by the grace of God The answer is ready because we attribute justification to that work of grace within us which yet is defective that is wholly to be given unto Christ The doctrine I shall pursue out of these words is That although the Law given by God to the Israelites was a Covenant of grace yet in some sense the Law and Gospel do oppose and thwart one another And this matter I undertake because hereby the nature of the Gospel and the Law will be much discovered It is an errour saith Calvin lib. 2. Instit cap. 9. in those who do never otherwise compare the Gospel with the Law then the merit of works with the free imputation of righteousness and saith he this Antithesis or opposition is not to be refused because the Apostle doth many times make them contrary meaning by the Law that rule of life whereby God doth require of us that which is his own given us no ground of hope unlesse in every respect we keep the Law but saith he quum de totâ lege agitur when he speaks of the Law more largely taken he makes them to differ only in respect of clearer manifestation or as Pareus saith of the old and new Covenant they differ not essentially but as we say the old and new Moon Therefore before I come to shew the exact opposition take notice of two things as a foundation first that the Law and the Gospel may be compared one with another either in respect of the grace God gave under the Old-Testament the New and then they differ onely gradually for they under the Law did enjoy grace and the Spirit of God though Socinians deny it although indeed in respect of the Gospel it may comparatively be said no spirit and no grace as when it is said The holy Ghost was not yet given because it was not so plentifully given Or secondly the doctrine of the Law in the meere preceptive nature of it may be compared with the doctrine of the Gospel having the grace of God annexed unto it and going along with it Now this is in some respects an unequall comparison for if you take the doctrine or letter of the Gospel without the grace of God that letter may be said to kill as well as the letter of the Law only this is the reason why we cannot say The Spirit of God or grace or life is by the Law because whatsoever spirituall good was vouchsafed to the Jewes it is not of the Law but of the grace of God or the Gospel Therefore whensoever we compare Law and Gospel together we must be sure to make the parallel equall and to take them so oppositely that we may not give the one more advantage or lesse then the nature of it doth crave and desire In the second place therefore in this controversie still remember to carry along with you the different use of the word Law as to this point for if you take Law strictly and yet make it a Covenant of grace you confound the righteousnesse of works and of faith together as the Papists do but if largely then there may be an happy reconciliation For the better opening of this consider that as the word Law so the word Gospel may be taken largely or strictly We will not trouble you with the many significations of the word or whether it be used any where of a sorrowfull message as well as glad newes as some say in two places it is used 1. Sam. 4. 17. 2 Sam. 1. 10. according to that rule of Mercers Non infrequens esse specialia verba interdum generaliter sumi It is enough to our purpose that in the Scripture it is sometimes taken more largely and sometimes more strictly when it 's taken largely it signifieth the whole doctrine that the Apostles were to preach Mar. 16. 15. Preach the Gospel to every creature so Mar. 1. 1. The beginning of the Gospel i. e. the doctrine preaching of Christ Or else it is taken most strictly as when Luke 2. 10. Behold I bring you glad tydings c. In which strict sence it 's called the Gospel of peace and of the grace of God So that you see the word Law is taken differently largely and strictly thus also is the word Gospel Now it 's a great dispute Whether the command of repentance belong unto the Gospel or no I finde the Lutherans Antinomians and Calvinists to speak differently but of that when we take the Law and Gospel in their most strict sense Bellarmine bringeth it as an argument that the Protestants do deny the necessity of good works because they hold that the Gospel hath no precepts or threatnings in it lib. 4. de Justif cap. 2. And he urgeth against them that Cap. 1. ad Rom. where the wrath of God is said to be revealed from heaven in the Gospel but as is to be shewed he there doth mistake the state of the controversie taking the word Gospel in a larger sense then they intended Thus on the other side Islebius the father of the Antinomians he taught that repentance was not to be pressed from the Decalogue but from the Gospel that to preserve the purity of doctrine we ought to resist all those who teach the Gospel must not be preached but to those who are made contrite by the Law whereas the right unfolding of the word Gospel would make up quickly those breaches The Law therefore and the Gospel admitting of such a different acception I shall first shew the opposition between the Law and the Gospel taken in their large sense and then in the limited sense And this is worth the while because this is the foundation of all our comfort if rightly understood Now the Question in this larger sense is the same with the difference between the Old and New-Testament or Covenant wherein the Learned speak very differently and as to my apprehension most confusedly I shall not examine whether that be the reason of calling it Old and New which Austin Chemnitius and others urge because it presseth the old man condemneth that whereas the new incourageth and comforteth new
his opinion were true but of the Scribes and Pharisees who had corrupted the text with their false glosses I will not consider his other reasons for they are so weak that he seemeth to be afraid of them And certainly it would be strange Divinity to say that a Jew might have lusted after a woman in his heart and not have sinned but now it would be sin in a Christian The second particular difference is in respect of the measure of grace Hence the Scripture speakes as if they had under the Old Testament none at all meerly because there was not such a plentifull effusion of his Spirit upon them not but that if we consider some particular persons they might have such degrees of grace that few under the Gospel can be compared unto them as Abraham and David but this was not according to the ordinary dispensation of his graces then So that as one starre differeth from another in glory thus did the Church of the Jewes from that of Christians They had drops but we have the fountaine they had glimmerings but we have the sun it selfe Now as these are priviledges so they are also great engagements for more eminent knowledge and holiness then was in those dayes But all that the Prophets reproved in their people ignorance selfe confidence resting upon externall duties c. the same may we in our hearers 3. Their condition was more servile All things did press more to fear and bondage then now among us Hence the Apostle Gal. 4. 30. compareth their condition to the sons of the bond-woman Hence Austine makes Timor and Amor the difference of the two Testaments God met man sinning in the Law as he did Adam with terrour charging sin upon him but under the Gospel as the father did the prodigall son coming home to him See Heb. 12. this difference considered by Paul Yee are not come to Mount Sinai c. Only you must rightly understand this The Jewes had a two fold consideration one as being servile and another of them as sonnes but under age so that they were not wholly excluded from the Spirit of Adoption yea the Apostle saith That the Promises and Adoption did belong unto thom and David doth appropriate God unto himselfe as his God in his prayer which argued he had the Spirit of Adoption inabling him to call Abba Father Now as they were more obnoxious to an inward bondage so they were under an outward bondage also opposite unto which is that Christian liberty Paul speakes of whereby the yoke of all those ceremonious burdens is taken off them and Paul doth vehemently and fervidly dispute against those that would introduce them In the asserting of this difference one scruple is to be removed which is this How could the Jewes be said to be in more servitude then the Christians meerly because of those ceremonies and sacrifices for seeing they were commanded by God and had spirituall significations they did thereby become helpes unto their faith and were exercises of their piety As under the Gospel none can say that the Sacraments are a burden and tend to bondage because they are visible signes But rather God doth hereby condescend in his great love unto us for as Chrysostome observeth if wee had been incorporeall God would not then have appointed visible Sacraments no more then he doth to Angels but now consisting of soul and body he doth institute some things in an accommodated way to helpe us and to promote our faith But this may be answered that although they were spirituall in signification yet they being many and requiring much bodily labour they could not be observed without much difficulty and therefore no priest or Levite that was spiritually minded in those dayes but would rather choose to exercise the ministery under the Gospel then to busie himself in the killing of beasts and fleaing of them which was their duty to do Therefore well did Austine observe the love of God in appointing for us Sacraments fewer in number easier in observation and more cleare in signification Again those bodily exercises did rather fit those that were children and were more convenient to that low condition then unto the full age of the Church and Sacraments though they be an help yet they suppose some imbecillity in the subject therefore in heaven there shall be none at all Only take notice that Popery having introduced so many ceremonious observations and such a multitude of Church-precepts hath made the times of the Gospel to be the times of none-age again This also discovereth that such are not spirituall that delight in ceremoniall wayes and the more men fix their heart upon sensible observations the less they partake of spirituall I will instance but in a fourth because these differences are given by most that treate on this subject and that shall be the continuance and abode of it The Law in that Mosaicall administration was to indure but till Christ the fulness came and then as the scaffolds are pulled down when the house is built so were all those externall ordinances to be abolished when Christ himselfe came A candle is superfluous when the sun appeareth A School-master is not necessary to those that have obtained perfect knowledge Milke is not comely for those who live on solid meat The chaff preserves the corn but when the corn is gathered the chaff is thrown away And when the fruit commeth the flower falleth to the ground And in this sense the Apostle Heb. 7. doth argue against it saying it could bring nothing to perfection Neither could any of those purifications work any good and spiritual effect It behoved therefore that a Christ should be exhibited which would work all those spirituall mercies for us Hence had there been no farther proceeding but we must alwaies have stayed in such offerings and sacrifices it had been impossible for ever that God should have been pleased with us It is therefore in this respect that it was to be antiquated and a better covenant to come in the room of it The Apostle calleth those things Heb. 10. a shadow Now a shadow that doth shew a man but yet the shadow that doth not live or eate or speak so those sacrifices they shadowed out Christ but yet they could not exhibite the reall benefits by Christ As Elisha sent his servant with a staff to raise up the Shunamites son but he could doe nothing then cometh the Prophet himself and raiseth him up so it 's here Moses was like the Prophets servant he went with a staff to raise up those dead in sin but could not do it without Christ Here may be one Question made upon these things and that is Why God appointed such various and different administrations This providence of God became a rock to the Marcionites and Manichees insomuch that they denyed the same God to be Author of both the Testaments To answer this certainly God if he pleased could have as clearly revealed Christ
p 46 Free-will by nature p. 85 Arguments for free-will answered p. 94. 95 G. GEnealogies how usefull and how vain Page 2 How the Gentiles are said to be without a Law p. 59 Who are meant by the word Gentiles p. 58 The Gospel and Law may be compared in a double respect p. 239. 240 The word Gospel taken two wayes p. 240 Whether the Gospel be absolute or no. p. 259 Gospel taken strictly is not a doctrine of Repentance or holy works p. 262 All Good morally is good theologically p. 59 Good works how taken p. 39 Foure things required to the essence of good works ibid. The word Grace used sometimes for the effects of grace but more commonly for the favour of God p. 21 Grace is more then love p. 22 Grace implyeth indebitum and demeritum of the contrary as Cameron observes ibid. What grace the Pelagians acknowledge ib. Much may be ascribed to grace and yet the totall efficacy not given to it p. 91 H. A Two-fold writing of the law in the heart p. 60 The properties of holinesse fixed at first in Adams heart p. 119 Humiliation comes by the Gospel as an object by the Law as that which commands such affections to those objects p. 263 I. IMage and likeness signifie one thing p. 114 An Image four-fold ibid. Wherein the Image of God in man consists p. 115. 116. 117 A Thing said to be immortall four wayes p. 110 The Injudiciousnesse of the Antinomians p. 31 Whether Adams immortality in innocency be not different from that which shall be in heaven p. 139 Some things just because God wills them other things are just and therefore God wills them p. 4 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere justifies no more in it self then other acts of obedience p. 16 Expecting justification by the Law very dangerous Fifteen evils which follow thereupon mentioned p. 21. 22. 23. 24. 25. 26. 27 Islebius Captain of the Antinomians in Luthers daies p. 276 How the justification of the Gospel may stand with the good works of the Law done by grace p. 39 Paul and James reconciled in the point of justification page 44 K. KIngdome of Heaven not mentioned in all the Old Testament p. 253 How Kingdome of Heaven is taken in Mat. 5. 17. p. 274 L. HOw the Law is good in eight respects p. 3. 4. 5. 6. 7. 8. Four acts of the Law p. 6. The two-fold use of the Law to the ungodly p. 8. A four-fold use of the Law to the godly p. 9 Cautions concerning the Law p. 11 1. The word Law diversly taken ibid. p. 147. 226 2. The Law must not be separated from the Spirit p. 12 3. To do a cōmand out of obedience to the Law and out of love are not opposite p. 13 4. Christs obedience to the Law exempts not us from obedience our selves unlesse it be in respect to those ends for which he obeyed p. 14 5. The Law condemnes a beleevers sinne though not his person p. 15 6. Inability to keep the Law exempts not from obedience to it ibid. 7. Distinguish betwixt what is primarily and what is occasionally in the Law ibid. That the Law hath a directive regulating and informing power over a godly man p. 55 The derivation of the word Lex p. 60 Two things necessary to the essence of a Law p. 61 How the Law becomes a Covenant ibid. The division of Lawes in generall and why the morall Law is so called p. 147 The Law of Moses differs from the Law of Nature in three respects p. 148. 149 Why the Law was given in the wilderness ib. That the Law was in the Church before Moses p. 150 Three ends of the promulgation of the Law p. 150. 151 The Law of Moses a perfect Rule p. 152 Three differences betwixt the Judiciall Ceremoniall and Morall Law p. 155 Generall observations about the Law and the time of the delivery of the Law pag. 155. 156. 157. c. Three observations concerning the preparation to the delivery of the Law p. 155 Whether the law as given by Moses do belong to us Christians p. 165. proved p. 168. Objections answered p. 173 Though the Law as given by Moses did not belong to Christians yet the doctrine of the Antinomians holds not p. 165 Christ in the Gospel onely interprets the old Law and doth not adde new proved by four reasons p. 177. 178 The Law is spirituall in the Old Testament as in the New proved by eight instances p. 180. 181. c. The Law may be instrumentall to worke sanctification and conversion pag. 195. 3. Cautions about it ib. 196. proved by six reasons p. 199. 200. Objections answered p. 202 The Law is established three wayes by the Gospel p. 210 Three affections belonging to a Law p. 211 Three parts in the Law p. 213 Those phrases considered Of the Law and Without the Law and under the Law and In the Law p. 226 A two-fold being under the Law ibid. False differences given by some betwixt the Law and the Gospel p. 242 Law and Gospel united in the Ministery p. 261 Law opposed and oppugned two waies Directly Interpretatively page 274 Law opposed interpretatively three waies p. 275 Law by men abrogated or made void three waies ibid. A three-fold liberty p. 90 A three-fold light p. 115 M. MInistery of the Gospel more excellent then that of the Law in three respects p. 267 Moses in his zeal breaking the Tables vindicated from rashnesse and sinfull perturbation p. 160 The opinion of souls mortality confuted p. 111. 112 Adam was under the morall Law in innocency What 's meant by the word morall p. 148 Morall Law bindes two waies p. 166. 167 That the Morall Law perpetually continues a rule and Law proved by four Reasons p. 220. 221 Objections against the continuance of the morall Law answered p. 223 Morall Law having Christ for the end of it may be considered two wayes p. 266 Marcionites and Manichees the first Hereticks that opposed the Law p. 275 N. WHat is meant by the word Nature in Scripture p. 59. 60 There is a law of Nature written in mens hearts p. 60 Wherein the law of Nature consists p. 62 Four bounds of the law of Nature p. 63 Light of Nature considered in a three-fold respect p. 67 A three-fold use of the light of Nature p. 68 The light of Nature obscured three waies p. 71 The light of Nature is necessary though insufficient in religious and morall things p. 72. It 's necessary two waies ib. See p. 85. 86. 92 The light of Nature no Judge in matters of faith p. 73 It 's no prescriber of divine worship p. 74 Natures insufficiency described in three reasonings ibid. The Mystery of the Trinity and Incarnation of Christ cannot be found out by the light of Nature p. 79 How farre nature will reach in some other things p. 81. 82. 83 Man by the power of Nature wholly unable to performe good actions proved by 3.
Law in our souls Conversion not wrought totally by the word read or preached but is to be attributed to the Covenant of grace in Christ Instance 1â— Answer 1. Answer 2. Gerhard Instance 2. Answ Instance 3. Answ Three Errours to be taken heed of in opening Gal 3. 2. Errour 1. Errour 2. Errour 3. The Text opened The Law established three wayes by the Gospel 'T is hard to set up Christ and grace and not be thought to destroy the Law The doctrine of Christ and grace doth establish the Law Interprtation dispensation c. affections of a Law We may say that the Morall Law is mitigated as to our persons but 't is not abrogated Three parts of the Law The Law is abolished as it is a Covenant but not as it is a Rule The Law given by Moses a Covenant of grace It is an absurd contradiction to say the matter of a Law bindeth but not as a Law The Law equally abrogated to beleevers under the Old and New Testament Antinomian Arguments mostly overthrow the use of the Law both to beleevers and unbelevers The Law to a beleever is abrogated 1. In respect of justification 2. In respect of condemnation 3. In respect of rigid obedience 4. In respect of tefrour and slavish obedience 5. In respect of the increase of sin 6. In respect of many Circumstantials 7. Yet that it continues to them as a rule appears 1. From the different phrases used concerning the ceremoniall Law 2. From that holinesse that it requires of the beleever 3. In that disobedience is still a sin 4. Because it differs from other lawes in respect of causes of abrogation Three reasons why the Ceremoniall Law should be abrogated Places of Scripture seeming to hold forth the duration of the Moral Law for a time only answered * Minimum maximi est majus maximo minimi The Apostle argueth against the Law in comparison of Christ The word Law taken in a two-fold sense These Phrases of the Law Without the Law under the Law and In the Law explained A two-fold being under the Law The commonly received sense of that Phrase Not to be under this Law rejected Beza's inrerpretation of the phrase approv'd Arguments used by Moses to perswade obedience to the Law That the Law God delivered to Israel was a Covenant appears 1. In that it haâ—h the name of a Covenant 2 In that it hath the reall properties of a Covenant The judgements of the Learned different in declaring what Covenant is here meant In what sense it may be a Covenant of grace explained Arguments proving the Law a Covenant of grace Argum. 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Obiections impugning the former Arguments answered The words opened The Papists corruptly glosse upon this Text. Doctr. The Law and the Gospel may be compared one with another in a double respect The different use of the word Law carefully to be observed What meant by Law taken largely and what strictly False differences between the Law and the Gospel 1. Of Anabaptists and Socinians affirming That they under the Law in the Old Testament enioyed only temporall blessings 2. Of Papists 1. That Christ hath added more perfect Laws under the New Testament 2. That the Law and Gospel are capable of no oposite consideration 3. That the Fathers that died under the Old Testament went not immedatly to heaven 3. Of Antinomians That God saw sin in the beleevers of the Old Testament not of the New 2. That the Covenant God made with the Iews this under the Gospel are two distinct Covenants 3. That Plenary remission of sins under the Gospel not so under the law because no sacrifice save for sins of ignorance Confut. 1. All Sacrifices were not only for sins of ignorance 2. No legall sâ—crifice therefore no remission oâ— sin in consequent 3. The sin against the holy Ghost under the Gospel not cleansed by Christs bloud 4. That under the old Covenant God gave not remission of sins to any but upon antecedent conditions not so under the Gospel 5 That remission of sinnes under the Law was successively and imperfect under the Gospel at once and perfect The difference between the Law and the Gospel is not essentiall but accidentall only Heavenly obiects more clearly revealed in the N. Testament then in the Old 1. It is so for the credenda 2. For the speranda 3. For the facienda The measure of grace ordinarily greater in the Gospel then under the Law The Iews under the Law were in a more servile condition then Christians under the Gospel The continuation of the Law was to last but till the coming of Christ Difference between the Law strictly taken and the Gospel strictly taken 1. The Law in some measure is known by the light of Nature but the truth of the Gospel must be wholly revealed by God 2. The Law requires perfect righteousness the Gospel brings pardon through Christ 3. If righteousness were by the Law eternall life were a debt but the Gospel holds it forth as Gods meere indulgence 4. The Law is only for those that have a perfect nature the Gospel for broken-hearted sinners 5. The Law conditional the Gospel absolute Repentance strictly taken is distinguished from Faith The Law and the Gospel are inseperably united in the Word and Ministery Faith and Repentance are wrought both by the Law and the Gospel Vnbeliefe a sin against the Law as well as the Gospel The Gospel taken strictly comprehends no more then the glad tidings of a Saviour Zeal that either wants knowledge or puffs up no good zeale Sincerity taken two waies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth The Law as it is considered rigidly and in the abstract so Christ is not the end thereof unless it be by accident As the Law is taken largely for the administration of it by Moses so Christ was intended directly Christ is the end of intention in the dispensation of the Law 2 Cot. 3. 7. opened The ministery of the Gospel more excellent then that of the Law in three respects 1. Because it is the ministery of life and righteousness the Law of death and condemnation 2. Because of its duration it being to abide alwayes but the ministery of Moses to be abolished 3. Because the glory that cometh by the Gospel is spirituall that which shone upon Moses but materiall What signified by the shining of Moses his face 2. Christ is the end of perfection to the Law 3. Christ is the end of perfection of the Law in vouchsafing us his Spirit that we may obey it 4. Christ is the end of perfection of the Law in that his obedience to it is made curs Object Aâ—sw The belâ—ever is the subject to whom Christ is made righteousness Righteousness is the end for which Christ is thus the perfection of the Law The beleever hath great cause to bless God for providing such a righteousness for him The Text opened What meant by Kingdom of heaven Doctr. The doctrines of men may either directly or covertly overthrow the Law Covertly there waies 1 When they make it not so extensive in its obligation as it is 2 VVhen they hold principles by necessary consequence inforcing the abrogation of it 3. VVhen they press such duties up on men as will necessitate them to break the commandements of God The Marcionites and Manichees the first oppugners of the Law Postions of Antinomians Antidotes against Antinomian errours 1. Be afraid of entertaining errours in doctrine as that which may damn thee 2. Look upon those places of Scripture where duties are commanded as well as those where Christ and grace are spoken of 3. Beware of affecting applause among the people 4. Get to be well grounded in the principles of Religion 5. Be not rash in publishing any new opinion 6. Antinomianisme overthrows Christ and grace
former Though they doe not teach other things yet they must not spend their gifts in an uselesse way as to give heed to fables This they apply to the Jewes who had a world of fictions So Tertullian of Valentinus Multas introduxit fabulas we see here the word fable in an ill sense Therefore Grotius cannot be excused who calleth our Saviours Parables fables as that of the Prodigall who spent his portion Haec sabula saith he nos decet quod omnes ortu sunt filii Dei where both his words and matter are very offensive to the truth It is true we finde the Fathers Gregory Nazianzen and others use sometimes a fable in their Orations to denote some morall matter but such the Jewes did not use As they must not give heed to fables so neither to endlesse genealogies We see a good use made of genealogies in the Scriptures but here is reproved the sinfull use of them as those Grammarians among the Heathens that spent their time about Heeuba's mother or Achilles pedegree and what it was that the Syren's sung and these he calls endlesse because vaine curiosity is more unruly then the waves of the sea it hath no limiting Hitherto shalt thou goe and no further Although some referre genealogy not so much to persons as things for that the Jewes called genealogy when one thing was fained to flow from and as it were to be begotten of another therefore saith one Paul ver 5. gives a short but profitable genealogy when he makes a good conscience to flow from a faith unfained Now mark the Apostle condemneth all these because they doe not edifie The shell-fish among the Jewes was accounted uncleane because it had but a little meat and a great deal of labour to get it and this is true of all doctrines which have no profit in them The Apostle therefore tells us what is the true use of the Law the end of the precept Scultetus who hath it out of Chrysostome makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be the law but the ministry or preaching and so the Apostle useth the word v. 3. But grant it be so yet they all agree he speaks of the Law strictly taken afterwards The Apostle therefore reproving these false teachers that did turn bread into stones and fish into serpents the good law into unprofitablenesse lest this should be thought to traduce the law he addeth We know as if that were without question to all So that there is a position The Law is good and a supposition If a man use it lawfully with a correction The Law is not made to the righteous As Austin said It was hard to speak for free-will and not to deny free-grace or free-grace and not to deny free-will so it 's hard to give the Law its due and not to seeme to prejudice the Gospel or the Gospel and not to prejudice the Law For take but these two Verses Videtur Apostolus pugnantia dicere The Apostle seemeth to speake contradictions saith Martyr For seeing none can use the Law well but a righteous man how then is not the Law given to him But this knot shall be untyed in its proper place I shall at this time handle the first proposition that is conditionall only I might insist upon opening the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Law For I conceive the neglect of the different use of this doth breed many errours for there is a law that we are to be Antinomians or contrary to and there is a law that we must submit to But of this I will speak in one particular caution Observ 1. The Law of God is good if a man use it lawfully Observ 2. which is implyed that the Law of God may be used unlawfully The Law is good 1. In respect of the matter of it therein contained for if you take the spirituall interpretation of it you will finde all the matter exceeding good to love God to trust in him c. how good are they Yea there is no duty now required of us but is contained there Therefore Peter Martyr did well resemble the Decalogue to the ten Predicaments that as there is nothing hath a being in nature but what may be reduced to one of those ten so neither is there any Christian duty but what is comprehended in one of these that is consequentially or reductively And if Tully durst say that the law of the twelve Tables did exceed all the libraries of Philosophers both in weight of authority and fruitfulnesse of matter how much rather is this true of Gods Law It 's disputed Whether justifying faith be commanded in the Law here are different opinions but when I handle this Question Whether the Law of Moses and that which was ingraffed in Adams heart in innocency be all one it will be proper to speak of that Peter Martyr handling the division of the ten Commandements how the number should be made up makes that which is commonly called the Preface I am the Lord thy God which are words of a Covenant to be the first Commandment and if so then must justifying faith be enjoyned there And thus did some of the Fathers though those words are only enunciative and not preceptive But more determinatively of this in its place 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us The former is agreed on by all and I see few that dare openly deny the other for seeing the matter is intrinsecally and eternally good it cannot but be commanded by God though not to justifie for that is separable from it There are some things that are justa because Deus vult as in all positive things and then there are other things just and therefore God wills them though even they are also just because they are consonant to that eternall justice and goodnesse in himself so that indeed it is so farre from being true that the Law which hath Gods authority stampt on it for a rule and so is mandatum should be abrogated that it is impossible nè per Deum quidem for then God should deny his own justice and goodnesse therefore we doe justly abhorre those blasphemous Questions among the School-men An Deus possit mandare edium sui c. for it's impossible Therefore we see Matth. 5. that our Saviour is so farre from abrogating it that he sheweth the spirituall extent of the mandatory power of the Law farre beyond Pharisees expectation and thus James urgeth the authority of the Law-giver The obligation by the Law is eternall and immutable insomuch that it doth absolutely imply a contradiction that there should be in mans nature an holinesse or righteousnesse without a law or subjection to the command of God Hence it is a dangerous opinion of some who say the holinesse of our natures is not commanded by the Law but of our actions and so not originall sinne but onely actuall sinne shall be forbidden by the Decalogue 3.