Christ unlesse they hold that to take Christ or to come to him be no good thing at all But happely more of their contradictions hereafter Their injudiciousnesse and weaknesse doth also appeare that when they have laid downe such a truth as every godly Author hath they have so many words about it and doe so commend it as if they had found a Philosophers Stone or a Phoenix as if the Reader should presently cry out and say Behold a greater then Solomon is here and yet it is but that which every Writer almost hath Againe their injudiciousnesse doth appeare in that they minde onely the promissory part of the Scripture and doe stand very little upon the mandatory part There are five or six places such as Christ came to save that which was lost and Hee hath laid on him the iniquities of us all c. these are over and over againe But you shall seldome or never have these places urged Make your calling and election sure Worke out your salvation with feare and trembling whereas all Scripture is given for our use Therefore 1. If weaknesse were all the ground of this controversie the danger were not so great Or 2 dly If the end and aime they had were onely to put men off from glorying in themselves to deny the concurrence of workes to the act of justification If their desire were that men should not as Michal put an image in Davids roome so neither that Christians should put their workes in Christs stead thus far it might be excusable but then their books and their aimes cannot be reconciled Or If 3 dly their maine drift was onely to shew that good works follow a justified person and that they doe not antecede here would be no opposition but they deny the presence of them in time Or 4. If the question were about preparatory workes to justification and conversion though for my part I think there are such with those limitations that hereafter may be given to them this also were not so hainous Or fifthly If the dispute were onely upon the space of time between a profane mans profanenesse and his justification or the quantity of his sorrow these things were of another debate I doe acknowledge that the Christian Religion was matter of offence to the Heathens in that they taught Though a man had never been so wicked yet if he did receive Christ he should be pardoned and how soon this may be done it is as God pleaseth but there is an alteration of the mans nature at that time also and Chrysostome indeed hath such a passage upon that Scripture The righteous shall live by faith Rom. 1. by faith onely a man hath remission of sins Now saith he this is a Paradox to humane reason that hee who was an adulterer a murderer should presently be accounted righteous if he doe beleeve in Christ but this differs from the Antinomian assertion as much as heaven from hell So it 's related in Ecclesiasticall history of Constantine the Great that when hee had killed many of his kindred yea and was counselled also to murder his owne son repenting of these hainous crimes ask't Sâ—pater the Philosopher who succeeded Plotinus in teaching him Whether there could be any expiation for those sins The Philosopher said No afterwards he asked the Christian Bishops and they said I if he would beleeve in Christ This was feigned to make our Religion odious Or sixthly If it were to shew that there cannot be assurance before justification or that to relye upon Christ for pardon it is not necessary I should know whether I have truly repented or no. This were also of another nature Therefore let us see what prejudiciall inferences they gather from this doctrine of Justification I know the proper place of handling this will come when we speak of that point but yet to give some antidote against their errours I will name some few as 1. Denying them to be a way to heaven Thus one expresly 1. Antinomians deny works to be a way to heaven Sect. 4. on Christ being a way pag. 68. It is a received conceit among many persons that our obedience is a way to heaven though it be not causa yet it's via ad regnuns Now this he labours to confute As for the speech it selfe Divines have it out of Bernard where among other encomium's of good works calling them spei quaedam seminaria charitatis incentiva occultae praedestinationis indicia futurae felicitatis praesagia he addeth this via regni non causa regnandi Now it 's true that they are not a way in that sense that Christ is called a Way no more then the spirituall life of a Christian is life in that sense Christ stileth himself Life for here he understands it of himself as the causall and meritorious way Therefore there are articles added to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which followeth makes it cleare No man can come to the Father but by me Object Oh but say they our works are our businesse and imployment not our way Sol. I answer when we call them a way it 's a metaphor and such a metaphor that the Scripture doth often delight in Thus the waies of God are said to be perfect Deut. 32. that is the works of the Lord and thus when it 's applyed to men it signifieth any religion doctrine manners actions or course of life 2 Pet. 2. 2 15 21. Thus Mat. 7. 17. Strait is the way that leadeth to life What is this but the work of grace and godlinesse for as for that exposition of the same authour to understand it of Christ as if he were strait because men doe account him so and therefore would adde works to him this is to compell Scripture to goe two miles with us that would not goe one and then by the opposition not wickednesse but the Divell himselfe would be the broad way So that good works are both our way and imployment also 2. Denying the presence of them in the person justified And truly 2. They deny their presence in the person justified this is so dangerous that I know not how charity can excuse it It is such a naevus that ubera charitatis cannot tegere cover it For thus saith the Authour expresly speaking of that of Paul Therefore we conclude a man is justified without the deeds of the Law Here saith he the Apostle doth not onely exclude workes from having any power operative to concurre in the laying iniquities upon Christ but excludes all manner of workes men can doe to be present and existent in persons when God doth justifie them And he instanceth of a generall pardon for theeves and traitors New saith he one may take the pardon as well as another And so speaking upon that place He hath received gifts for men even for the rebellious he concludes that therefore though a man doe rebell actually from time to time and doe practise this rebellion yet though
11o. Junii 1646. We the President and Fellows of Sion Colledge London earnestly desire Master Anthony Burgess to publish in print his elaborate and judicious Lectures upon the Law and the Covenants against the Antinomian Errours of these times which at our entreaty hee hath preached and for which wee give him most hearty thanks that so as well the Kingdome as this City may have the benefit of those his learned labours Dated at Sion Colledge the 11th of June 1646. at a generall meeting of the Ministers of London there Arthur Jackson President in the name and by the appointment of the rest VINDICIAE LEGIS OR A Vindication of the MORALL LAW AND THE COVENANTS From the Errours of Papists Arminians Socinians and more especially Antinomians In XXIX LECTURES preached at Laurence-Jury London By Anthony Burgess Preacher of Gods Word LONDON Printed by James Young for Thomas Underhill at the Signe of the Bible in Wood-street 1646. TO THE Truly pious and worthily honoured Lady the Lady RUTH SCUDAMORE Honoured Madam I Have observed your Ladiship carefull in two things to improve the duty commanded in the Law and to imbrace the promise tendered in the Gospel the former hath been a spurre to holinesse the latter a curb to unbeliefe The consideration of this together with the remembrance of those manifold favours which your Ladiship hath plentifully vouchsafed to me and mine hath provoked me to dedicate this Treatise unto you which although it hath much controversall matter in it yet it is not without many practicall directions and consolations It hath been Gods goodnesse unto you that although in these times of calamities your portion hath been one of the afflictions in Paul's Catalogue without settled aboad yet God hath left your mind fixed and immoveable in the truth being enabled to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnifie grace in the highest manner out of the reall sense of your necessity and unworthinesse yet to avoid Antinomianisme and on the other side to be punctuall and exact in the duties of mortification and holinesse yet to take heed of Pharisaicall Popery And indeed this is the right sense when we are so diligent in working out our salvation with feare and trembling as if there were no grace to justifie and yet so resting and beleeving in the grace of Christ as if no good thing had been done by us Madam goe on with the assistance of God and account the things of grace more excellent then the things of parts and while others rejoyce in opinions and new notions about faith and holinesse do you delight in the things themselves The Lord keep his best wine for you in the later end of your age and give you to see the fruit of your prayers a settled reformation in the Church that so when your time shall come you may depart in peace feeling much of the power and love of God living and much more of them dying Septemb. 21. 1646. Madam this is the prayer of your Ladiships humble servant in the Lord Anthony Burgess TO THE READER READER IF the Father said true that Books were the fruit of the mind as children are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. body naturall affection must compell mee as she did for Moses to provide some Ark for the safety of this Book lest it perish And I know no better way then to give thee some account of the matter and method of it if thou vouchsafe to peruse it For the matter of it it is chiefly improved to maintaine the dignitie and use of the Morall Law against late errours about it and thereupon I have been forced to consult more with those books that are filled with such poyson then to peruse those Authors that have maintained the truth and I found the looking upon their Heterodoxies a speciall help to propagate and confirme the truth as that Roman Painter curiously drew the picture of an Horse by constant looking upon an Asse avoiding whatsoever he saw ridiculous or deformed in him I acknowledge this work above my strength it being a subject not much handled by former writers and so I could not be guilty of that fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I say as Austin Ego parvas vires habeo sed Dei Verbum magnas habet I have small strength but the Word and Truth of God hath great power None is more unwilling then my selfe to come in print but because hee that writeth good Books doth retia salutis expandere spread the nets of salvation to catch some men in and the good workes of such will last as long as their Bookes live I have hardened my selfe and overcome mine owne temper to publish to the world these conceptions of mine I have not affected to appeare in this Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about words and phrases because it 's controversall matter and so fitter to be represented to the understanding in naked unaffected explications then curiously adorned to please fancy Yea I have grudged at words as being too long and cumbersome desiring if possible to conveigh my sense in as briefe a manner as may be lest any that comes to look for fruit should find the leaves too broad and so cover it from sight And this endeavouring of brevity will make the matter seem too obscure and abrupt till there be a familiar acquaintance with my way My method is after some generall discourses about the usefulnesse of the Law more particularly to handle it as given to Adam and afterwards as promulgated by Moses to the people of Israel and herein I have taken in all the materiall questions that Papists Arminians Socinians and more especially Antinomians have started up In all this I have endeavoured to give the Law its due and the Gospel its due remembring that of Luther Qui scit inter Legem Evangelium distinguere gratias agat Deo sciat se esse Theologum It is the allegoricall interpretation of one Writer that the great feasting and musick which was used at the reconciliation of the father to his prodigall son did signifie the sweet harmonie and agreement between Law and Gospel If this were so then some doe represent the elder brother that grudge and murmure at this excellent accord If any adversary shall assault this Book I shall not be solicitous to answer it because I endeavoured so to state the question that at the same time truth might be maintained and falshood demolished and he that is so blind that he cannot see by the light of one Sun would not see any more if there were a thousand Suns THE CONTENTS 1 IN what respects the Law may be said to be good page 3. 2 Of what use the Law is to the ungodly p. 7. 3 Of what use the Law is to beleevers p. 8. 4 How many waies the Law may be abused p. 16. 5 What are the consequences of trusting in the Law p. 20. 6 What is required to the essence of a godly man in reference
to obedience p. 38. 7 Wherein are good works necessary p. 39. 8 Whether the Law have a directive regulating and informing power over a godly man p. 53. 9 How the Law is said to be written in mans heart p. 58. 10 Wherein the Law of Nature doth consist p. 60. 11 Of what use is the light of Nature p. 66. 12 Whether the light of Nature be sufficient to judge in matters of faith or to prescribe divine worship p. 71. 13 Whether a man can by the light of Nature and by the consideration of the creatures come to know there is a God p. 74. 14 Whether the mysterie of the Trinity and of the incarnation of Christ can be found out as a truth by the light of Nature p. 77. 15 Whether the light of Nature be sufficient to salvation p. 77. 16 Whether that be true of the Papists which hold that the sacrifices the Patriarchs offered to God were by the meere light of Nature p. 79. 17 Whether originall sin can be found out by the meere light of Nature or whether it is onely a meere matter of faith that we are thus polluted p. 79. 18 What is the meaning of that grand rule of Nature which our Saviour repeateth That which you would not have other men doe to you doe not you to them p. 80. 19 Whether the practice of the Apostles making all their goods common was according to the precept of Nature and so binding all to such a practice p. 80. 20 What a man cannot doe by the power of Nature p. 83 84. 21 Whether there are any antecedaneous works upon the heart before grace p. 86. 22 Whether a man by the power of 〈◊〉 be able to work any good thing page 84. 23 Why God would give a positive law to Adam beside the naturall law in his heart p. 103. 24 Whether the positive law to Adam would have obliged all his posterity p. 105. 25 How the threatning was fulfilled upon him when he did eat of the forbidden fruit p. 106. 26 Whether Adam was mortall before the eating of the forbidden fruit p. 107. 27 Whether upon this threatning Thou shalt die can be fixed that cursed opinion of the mortality of the whole man in soule as well as body p. 108. 28 Whether Image or Likenesse doe signifie the same thing p. 110. 29 Wherein doth this Image consist p. 112. 30 What are the properties of that righteousnesse and holinesse that was fixed in Adams heart p. 115. 31 Whether this righteousnesse was naturall to Adam or no. p. 117. 32 Whether justifying faith was then in Adam or whether faith and repentance are now parts of that Image p. 117. 33 Whether the Image of God shal be restored to us in this life p. 118 34 Whether God did enter into covenant with Adam p. 119. 35 How God can be said to covenant or enter into a promise with man p. 123. 36 Why God will deale with man in a covenant may rather thâ—n in a meere absolute supreme way p. 124. 37 Whether there can be any such distinction made of Adam while innocent so as to be considered either in his naturalls or supernaturalls p. 129. 38 Whether Christ did intervens in his help to Adam so that hee needed Christ in that estate p. 129. 39 Whether the tree of Life was a sacrament of Christ to Adam or no. p. 132. 40 Whether there was any revelation unto Adam of a Christ p. 133. 41 Whether the state of reparation be more excellent then that in innocency p. 133. 42 Whether we may be now by Christ said to be more righteous then Adam p. 134. 43 Whether that which God requireth of us be greater then that demanded of Adam in the state of innocency p. 135. 44 Whether Adams immortality in the estate of innocency be not different from that which shall be in heaven p. 136. 45 What Law this delivered in Mount Sinai is and what kind of lawes there are and why it 's called the Morall Law p. 140. 46 Whether this Law repeated by Moses be the same with the law of nature implanted in us p. 140. 47 Why God did then and not sooner give this Law unto his people p. 141. 48 Whether this Law was not before in the Church of God p. 142. 49 Why God gave the Morall Law p. 143. 50 Whether the ten Commandements as given by Moses doe belong to and bind us Christians or no. p. 156. 51 Whether Christ did adde any thing unto the Law p. 169. 52 Whether Christ did forbid all swearing p. 177. 53 Whether under the Gospel death or any capitall punishment may be inflicted for some offences p. 180. 54 Whether the Law be an instrument of true sanctification p. 187. 55 Whether Christ have abrogated the Morall Law p. 199. 56 Whether the Law was a Covenant that God made with his people of Israel p. 220. 57 Whether the Law be a Covenant of grace p. 224. 58 Wherein the Law and Gospel doe oppose or differ from each other under which is handled the false differences between the Law and Gospel made by Anabaptists Papists and Antinomians p. 229. 59 Why God appointed such various and different administrations p. 246. 60 Whether the Gospel preach repentance or no. p. 250. 61 Whether the Law command faith p. 252. 62 How Christ is the end of the Law p. 256. Errata PAge 6. line 12. reade and did not lead to Christ p 14 l. 23. leave out and then thou shalt live p. 21. l. 26. r. divisions p. 36. l. 31. r. overthrow it p. 40 l. 4. upward leave out of this speech p. 41. l. 3. r. Translator addeth those worde p. 43. l. 7. r. Durand p. 57. l. 28. r. found Interpreters p. 81. l 4. upward r. were not tyâ—d by arguments p. 92. l. 8. r. which is in me p. 121. l. 20. leave out an haire p. 1â—1 l. 2 upward next to piece r. as a totall p. 149. l. 7. r. absolutely p. 177. l. 7. upward r. as infants p 208. l. 18. r. Gods love p. 224. l. 17. r. command VINDICIAE LEGIS OR The Vindication of the Law called MORALL LECTURE I. 1 TIM 1. 8 9. Knowing the Law is good if a man use it lawfully THis Epistle to Timothy may be called Paul's The Text opened Directory for the Church of God and in the first place he enjoyneth Timothy to preserve the Truth against all false teachers as he himselfe doth in all his Epistles Though he derived much hatred upon his person thereby yet this was his comfort and glory as Hierome wrote to Austin when he had vindicated the Truth against Pelagians Quod signum majoris gloriae est omnes haeretici te detestantur His injunction to Timothy begins ver 3. Charge them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus translates it not to follow another doctrine as if it did belong to the followers but the words afterwards Teachers of the Law doe plainly refute that Now the word may
actibus fingat And againe Quae omnia sapiens servabit tanquam legibus jussa non diis grata And further Istam ignobilem deorum turbam quam longo aevo longa superstitio congessit sic adorabimus ut meminerimus cultum ejus ad morem magis pertinere quà m rem Some say Seneca was coetaneous with Paul and that he had Paul's Epistles might he not if so see himselfe described in this phrase detaining the truth in unrighteousnesse But how well doth Austin in the same place stigmatize him Colebat quod reprehendebat agebat quod arguebat quod culpabat adorabat And are there not many such Popish spirits that know their superstitions and falshoods yet because of long custome will not leave them What else was the meaning of Domitianus Calderinus when speaking of going to Masse hee said Eamus ad communem errorem And so it was a speech of a disputing Sophister Sic dico quando sum in scholis sed penes nos sit aliter sentio You see then by this that naturall truth would encline to better actions but it is suppressed When I say naturall light enclineth the heart to good it is to be understood by way of object meerly shewing what is to be desired not that we have any strength naturally to what is good If you aske why truth apprehended by naturall light should be lesse efficacious to alter and new-mould the heart and life then truth received by faith for in the Scripture we reade of wonderfull conversions and the Heathens have but one story that they much boast of of one Palemon if I mistake not who was a great drunkard and came to deride Socrates while he was reading his discourse to his scholars but was so changed by that lecture that he lest off his drunkennesse This alteration was onely in the skin and not in the vitalls What then should be the difference I answer not that one truth in it selfe is stronger then another but the difference is in medio or instrumento the instrument to receive this truth When Nature receives a truth it 's but with a dimme eye and a palsie-hand but when we receive it by faith that is accompanied with the power and might of the holy Ghost The influence of truth by naturall light is like that of the Moon waterish and weak never able to ripen any thing but that of faith is like the influence of the Sun that doth heat and soon bring to maturity 3. The last use of this naturall light is to make men inexcusable 3. It makes men inexcusable for seeing they did not glorifie God according to their knowledge for that they are justly condemned This indeed is not the onely use of the light of Nature as some say but it is a maine one Rom. 1. 20. not that this is the end of God in putting these principles into us but it falleth out by our sinfulness But how are they inexcusable if they could not glorifie God by nature as they ought Some answer the Apostle speaks of excuse in regard of knowledge but if you understand it of power it is true for by our fault we are unable and none went so farre as naturally they were able And thus Nature is considered in the first place Secondly You may consider it as corrupted and obscured by sin The light of Nature as corrupted by sin is an enemy to God and goodness And in this sense it 's no help but a desperate enemy to what is good and the more reason this way the more opposition to God and thus it fell out with all the great naturall Luminists they became vaine in their reasonings the more they enquired and searched the further off they were from what is true 1 Cor. 2. 14. The naturall man perceiveth not the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a man carnall and grosse in sin but a souly man one that doth excolere animam such as Tully and Aristotle Now the wiser these men were the vainer they were Chrysostome's comparison doth well agree with them As if saith hee a king should give much mony to a servant that by it he should make his family more glorious and he goeth presently and spends all his mony upon whores and bawds Thus did the Heathens As Austin wrote to a man of great parts Ornari abs te Diabolus quaerit The Divell seeks to be adorned by thee Hence Egypt that is accounted the mother of Sciences and Moses in regard of knowledge is preferred before the Egyptians yet that was the seat also of Idolaters and so the Astronomers who lifted up themselves above others in their knowledge of heavenly things brought in those monsters into heaven and attributed worship to them and in their worship of their gods they added many feasts and sports Thus they invented an happinesse which Austin calleth Scyllaeum bonum consisting of humane and brutish parts If you ask how this naturall light cometh to be thus obscured I answer three waies 1. By ill education This The light of Nature obscured three waies is like the first concoction or the first settling of the limbs of a man Secondly By long custome and degeneration Hence some Nations have by their publike lawes allowed grosse sins lawfull as some Nations have allowed robberies some incest some that all old men should be throwne downe headlong a steep hill Thirdly By the just judgement of God therefore three times in Rom. 1. God is said to give them up to sin Thirdly You may speak of Nature as informed and enlightened The light of Nature inform'd by Gods word an excellent help by Gods word and while it 's thus you need not cast this Hagar out of doores Let Scripture and the word of God lay the foundation stone and then Reason may build upon it It is Stella his comparison It is with Faith and Reason as with the mould that is at the root of the barren and fruitlesse tree take the mould out and throw in muck or other compost and then put the mould in it will much help the tree which hindred it before Thus lay aside Reason at first and then receive truths by Faith and afterwards improve them by Reason and it will excellently help Divine truths are not founded upon Reason but Scripture yet Reason may bear them up as you see the elme or wall bear up the vine but the elme or wall doth not bring forth the fruit onely the vine doth that As long therefore as the light of Nature is not the rule but ruled and squared by Gods word so long it cannot deceive us The light of Nature as it is a relict of Gods image is necessary in religious and morall things and that two waies The second grand consideration is That the light of Nature is necessary in religious and morall things though it be not sufficient We speak of the light of Nature in the first consideration as it is the residue of
true that the text is here corrupt and Whether the Psalmists meaning be not perverted For the first in the Hebrew it's there line but the Apostle following the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had read Colam for Cavam But the Answer is that the Septuagint regarded the sense and the Psalmist having spoken before of the words or speech of heaven they therefore interpret according to that sense And by line is meant the Structure and exact composing of all these things which declareth the admirable wisdome of the Maker As for the later it is indeed generally taken as if the Apostle did speak this of the Apostles preaching the Gospel which the Psalmist did of the heavens insomuch that the Lutherans interpret all the former part of the Psalme allegorically Others think the Apostle alledgeth that place allusively not by way of argument as in that place of the Epistle to the Corinthians where the Apostle applyeth the speech about Manna to matter of liberality But Jansenius and Vasquez among the Papists and Beza with others among the orthodox think the Apostle keepeth to the literall meaning of the Psalmist as if this should be the Apostles meaning Israel hath heard for God made known himselfe even to the very Heathens by the creatures how much more to the Jewes by the Prophets Which way soever you take it it proveth that God hath a schoole of Nature by his creatures as well as a schoole of Grace by his Ministers The last proofe is from John 1. He is the true light which enlightneth every man coming into the world for so we think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth referre to man not light though Socinus and Grotius plead much for it Some indeed understand this of the light of Grace but it will be more universally and necessarily true of the light of Reason which is in infants radically though not actually I shall not here relate what unsound Positions an Antinomian Authour hath in a manuscript Sermon upon this place because it is not pertinent So then there is an implanted sense and feeling of a deity which made Tertullian say O anima naturaliter Christiana and Cyprian Summa est delicti nolle agnoscere quem ignorare non potes If you object that the Scripture speaks of the Gentiles as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be understood of a distinct and obedient knowledge of him And as for some Atheists spoken of that have expressedly professed it what they did was partly in derision of the many gods as Socrates and another who needing a fire threw a statue of Hercules into the fire saying Age Hercules XIII laborem subiturus adesto obsonium nobis cocturus Besides they did this with their tongue more then their heart as appeareth by Diagoras who when he had made a famous oration against a deity the people came applauding him and said he had almost perswaded them but only they thought that if any were God he was for his eloquence sake and then this wretch like Herod was content to be thought a god The second Question is Whether the mystery of the Trinity and The mysterie of the Trinitie and the Incarnation of Christ cannot be found out by the light of Nature of the Incarnation of Christ can be found out as a truth by the light of Nature And here certainly we must answer negatively for the Apostle 2 Corinth 2. speaking of the mysteries of the Gospell saith It hath not entered into the heart of a man to conceive of them which is to be understood not onely of the blessed joy and peace of those truths but also as they are truths so that all these things are of meere supernaturall revelation Hence we reade that when by reason of the Arrians there was an hot dispute about these mysteries there was a voice heard from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fall of the wise men I doe acknowledge that Austin and others have sought the foot-steps or representations of the Trinity in the creatures yea Nierembergius a Jesuit de origine sacrae Scripturae lib. 1. cap. 3. doth hold that God did intend by the workes of creation to declare the mysteries of graces as by those artificiall things of the Ark Tabernacle and Temple he intended spirituall mysteries but this is false But then they did first know and beleeve this doctrine by Scripture and then afterwards goe to represent it Yet it must be confessed that all these Similies have scarce one foot much lesse foure to run on The Schoole-men speak of the three things in every creature Esse Posse Operari But especially that is taken up about the soule when it understandeth or knoweth and when it loveth and the Son of God is represented by that Verbum mentis and the holy Ghost by Amor. Now here is a mistake for Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. by John imitating the Chaldee not in respect of any such scholasticall sense but because he doth reveale and make knowne the will of God to us so the union of the humane nature and the divine in one person though learned men give many examples yet none come up to the full resemblance And indeed if you could give the like instance it were not wonderfull or singular We conclude then that the Scriptures are the onely ladder whereby we climb up to these things and our understandings are of such a little stature that we must climb up into the tree of life the Scriptures to see Jesus The light of Nature insufficient for salvation The third Question concerning this naturall light is Whether it be sufficient for salvation For there are some that hold If any man of whatsoever Nation he be worship God according to the light of Nature and so serve him he may be saved Hence they have coined a distinction of a three-fold piety Judaica Christiana and Ethnica Therefore say they What Moses was to the Jewes and Christ to the Christians the same is Philosophy or the knowledge of God by nature to Heathens But this opinion is derogatory to the Lord Christ for onely by faith in his Name can we be saved as the Scripture speaketh And certainely if the Apostle argued that Christ died in vaine if works were joyned to him how much more if he be totally excluded It is true it seemeth a very hard thing to mans reason that the greater part of the world being Pagans and Heathens with all their infants should be excluded from heaven Hence because Vedelius a learned man did make it an aggravation of Gods grace to him to chuse and call him when so many thousand thousands of pagan-infants are damned this speech as being full of horridnesse a scoffing Remonstrant takes and sets it forth odiously in the Frontispiece of his Book But though our Reason is offended yet we must judge according to the way of the Scripture which makes Christ the onely way for salvation If
so be it could be proved as Zwinglius held that Christ did communicate himself to some Heathens then it were another matter I will not bring all the places they stand upon that which is mainely urged is Act. 10. of Cornelius his prayers were accepted and saith Peter Now I perceive c. But this proceedeth from a meere mistake for Cornelius had the implicite knowledge and faith of Christ and had received the doctrine of the Messias though he was ignorant of Christ that individuall Person And as for that worshipping of him in every Nation that is not to be understood of men abiding so but whereas before it was limited to the Jewes now God would receive all that should come to him of what Nation soever There is a two-fold Unbeliefe one Negative and for this no Heathen is damned He is not condemned because he doth not beleeve in Christ but for his originall and actuall sinnes Secondly there is Positive Unbeliefe which they onely are guilty of who live under the meanes of the Gospel The fourth Question is Whether that be true of the Papists which hold that the sacrifices the Patriarchs offered to God were by The Patriarchs did not offer sacrifices by the light of Nature but God revealed his will to Adam to be so worshipped the meer light of Nature For so saith Lessius Lex Naturae obstringit suadet c. the Law of Nature both bindeth and dictateth all to offer sacrifices to God therefore they make it necessary that there should be a sacrifice now under the New Testament offered unto God And upon this ground Lessius saith it is lawfull for the Indians to offer up sacrifices unto God according to their way and custome And making this doubt to himselfe How shall they doe for a Priest He answereth that as a common-wealth may appoint a Governour to rule over them and to whom they will submit in all things so may it appoint a Priest to officiate in all things for them This is strange for a Papist to say who doteth so much upon succession as if where that is not there could be no ministery Now in this case he gives the people a power to make a Priest But howsoever it may be by the light of Nature that God is religiously to be worshipped yet it must be onely instituted worship that can please him And thus much Socrates an Heathen said That God must onely be worshipped in that way wherein he hath declared his will to be so Seeing therefore Abel and so others offered in faith and faith doth alwaies relate to some testimony and word it is necessary to hold that God did reveale to Adam his will to be worshipped by those externall sacrifices and the oblations of them It is true almost all the Heathens offered sacrifices unto their gods but this they did as having it at first by heare-say from the people of God and also Satan is alwaies imitating of God in his institutions And howsoever the destructive mutation or change of the thing which is alwaies necessary to a sacrifice doth argue and is a signe of subjection and deepest humiliation yet how should Nature prescribe that the demonstration of our submission must be in such a kind or way The fifth Question is Whether originall sin can be found out by Originall sin can onely be truely known by Scripture-light the meere light of Nature Or Whether it is onely a meere matter of faith that we are thus polluted It is true the learned Mornay labours to prove by naturall reason our pollution and sheweth how many of the ancient Platonists doe agree in this That the soule is now vassalled to sense and affections and that her wings are cut whereby shee should so are up into heaven And so Tully he saith Cum primùm nascimur in omni continuò pravitate versa mur much like that of the Scripture The Imagination of the thoughts of a mans heart is onely evill and that continually But Aristotle of whom one said wickedly and falsely that he was the same in Naturals which Christ was in Supernaturals he makes a man to be obrasa tabula without sin or vertue though indeed it doth incline ad meliora Tully affirmeth also that there are semina innata virtutum in us onely wee overcome them presently Thus also Seneca Erras si tecum nasci vitia putas supervenerunt ingesta sunt as I said before Here we see the wisest of the Philosophers speaking against it Hence Julian the Pelagian heaped many sentences out of the chiefest Philosophers against any such corruption of nature But Austine answered It was not much matter what they said seeing they were ignorant of these things The truth is by nature we may discover a great languishment and infirmity come upon us but the true nature of this and how it came about can onely be knowne by Scripture-light Therefore the Apostle Rom. 7. saith he had not knowne lust to be sin had not the Law said Thou shalt not lust The sixth Question is What is the meaning of that grand rule of Matth. 19. 12. expounded Nature which our Saviour also repeateth That which you would not have other men doe to you doe not you to them Matth. 7. 12. It is reported of Alexander Severus that he did much delight in this saying which hee had from the Jewes or Christians and our Saviour addeth this that This is the Law and the Prophets so that it is a great thing even for Christians to keep to this principle Men may pray and exercise religious duties and yet not doe this therefore the Apostle addeth this to prayer so that wee may live as wee pray according to that good rule of the Platonish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How would this subdue all those proud envious censorious and inimicitious carriages to one another But Communion of all things no precept of Nature and the Apostles practice of it was onely occasionall not binding to posterity now when wee speake of doing that to another which wee would have done to our selves it is to be understood of a right and well-regulated will not corrupted or depraved The seventh Question is Whether the practice of the Apostles making all their goods common was according to the precept of Nature and so binding all to such a practice For there have been and still are those that hold this But now that communion of all things is not jure Naturae appeareth in that theft is a sin against the Morall Law which could not be if division of goods were not according to the law of Nature Indeed by Nature all things were common but then it was Natures dictate to divide them as Aristotle sheweth in many reasons against Plato What would have been in innocency if Adam had stood whether a common right to all things or a divided propriety I speak of goods is hard to say But as for the practice of the Church of Jerusalem
absolutely in it selfe as if that were to be done away but the particular administration and dispensation of it that was no more to continue who all grant Now the Antinomian confounds the Law with the administration of it This glory and shining that was upon Moses was as it may seem probable communicated unto him when he beheld the glory of God How long it continued is not certaine that hath no probability of the Rabbins who hold it did continue all his life time The Vulgar Translation makes it horned Cornuta hence the Painters pictured Moses with hornes but the word that signifieth an horne is also for to glitter and shine as also those rayes of light might be cast forth from Moses his face like hornes This was so glorious that he was forced to put a vaile upon his face when he spake to the people Now the Text saith Moses did not know his face shone It 's an excellent thing when God puts a great deale of glory upon a man and he doth not know it Gregory applyeth this of Moses to Ministers that as Moses because the people could not endure the glorious light of his face put a vaile 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 vaile 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 10. The preservation of the Law in the Arke makes much for the glory of it this shall be the last Observation that will tend to the excellency of the Law As this one was written by the immediate hand of God so was it onely 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 Hebrewes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arke the word immediately going before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle In which Tabernacle And this is frequent in the Scripture to doe 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 markes Seeing God hath put such marks of glory upon the Law let us take heed of disparaging it 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 find the power of the Law and be afraid to reject it Certainly as the Physician 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 paine was nothing but being once sick and tortured with the stone in the kidnies cried out that all which he had writ about Paine 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 sinne in a beleever 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 sinne and give it its due dignity They report of Stesichorus that when in some words he had disparaged Helena's beauty he was struck blind but afterwards when he praised her again he obtain'd 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 LECTURE XVII EXOD. 20. 1. And God spake all these words saying c. WE have already considered those historicall 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 it that 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 Jewes 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 Commandements as given by Moses doe 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 The doctrine of the Antinomians heterodoxe though the Law as given by Moses did not binde Christians 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 delivered 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 doe with Moses now yet the second
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 and make vapours only you must acknowledge one first cause which had not its 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 Errour 2 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 Errour 3 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 doat 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 self 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 orthodoxe men speak otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered carrieth 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 Israelites 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 doe 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 Text opened 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 doe 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 Jewes and Gentiles also from the unity or onenesse of God