The Rule of the Law Under the Gospel, Chapter 3

The Rule of the Law Under the Gospel · Chapter 3

p. 32CHAP. 3.

Proving beleevers under the rule and direction of the Morall Law.

NOw because the sonnes of Belial are come out, and tumultuously are risen (as did p. 33the heathens) against the Lord, and his most righteous Law,Psal. 2. 2, 3Ps 2:2Ps 2:3 saying, Let us break these bonds, and cast these cords from us; for we are under the teaching of grace, and under the rule of the spirit, all our worke is done to our hand, and we have nothing left for us to doe, and therefore the Law to us is as the seven green cords on Sampsons armes, which he brake off as a thred of tow when it toucheth the fire, Iudg. 16. 9Judg 16:9and our selves as loose, and at liberty from it, as he was from them; for the whole Law is abolished to us wholly. Therefore we are to prove against them, that true beleevers have both a true use of the Morall Law, and besides their lively faith, wherin they have received the spirit, have need of the directions, and doctrines of the Morall Law, for the performance of the duties of it: and that by these reasons.

p. 34If the same sinnes be forbidden after faith as before,1 Reason All the same sins are forbidden after faith as before. then is the Law in some force to beleevers. But the same sinnes are forbidden them after faith as before. And therefore the Law is in some force to them.

The proposition is cleare, because the Law onelyonly discovereth and revealeth sinne, Rom. 7. 7.Rom 7:7as the Gospell doth the remedy. The assumption is also manifest, because the Law is an eternall truth, and is never at agreement with any sinne in whomsoever. Concupiscence before faith is sinne, and no lesse sinne after faith in the regenerate: Davids murder, and adultery were sins after faith; and the same man that beleeved in God, committed adultery with Bathsheba.

Object. These were foule sins in themselves, but not in him because he was justified.

Answ. Then Nathan was p. 35deceived in saying, Thou art the man: and David, when he said, I have sinned. Had David sinne after faith? then was David under a Law for obedience: for every sinne is the transgression of the Law, 1 Ioh. 3. 4.1 John 3:4and where no Law is, can be no transgression. The like of Peter in the new Testament apparantly a beleever, for Christ prayed that his faith should not faile; yet after that fell into those foule sinnes against the Law, rash swearing, and false swearing, and cursing himselfe; which were foule sins in him, as well as in themselves; why should he else goe out, and weepe bitterly? Peter, as full of shifts as he was to save his skin, was to seeke in this shift, to turne off all his sinne, and sorrow at once, that being a beleever, and in the new Testament, the Law had nothing to doe with him.

p. 36This argument our Novatians and Famelists can by no other shift avoid, but by flying to a perfect purity in themselves: for this is a dangerous, and desperate principle of their Catechisme rife in the mouths of their Novices, Be in Christ, and sinne if thou canst; and is very coherent with their other tenents: for were the Morall Law indeed wholly abolished, why should they not worship false Gods, sweare, breake the Saboth, rebell, kill, whore, steale? what should hinder them from rayling, and reviling all Ministers and people, besides their owne sect, as in a dead faith,The Saints are perfect not perfectists. as onelyonly morall men in state of death? all this is no sinne: abolish the Law, and thou maist say, Sin if thou canst. But oh vaine men.Psal. 119. 120.Ps 119:120 Can David sinne, and for his sinne his flesh tremble with feare of Gods judgments? Can Peter at the side p. 37of Christ sinne, and that after so many warnings of Christ himselfe? Doth Paul know but in part, and after faith find a law in his members rebelling against the law of his minde? Rom. 7. 15. 19. 23.Rom 7:15Rom 7:19Rom 7:23and that after grace received, the good hee would doe, hee did not, and the evill hee would not doe, that did hee? and are you in so high a forme beyond these worthies, that you cannot sinne if you would? Ponder a little these places of Scripture and if you be still mad of your perfection,Hypocratis magis fomentis, quam monitis nostris indigent. I will say of you as Ierom of your fellowes; You had more need of physick to purge your braines, than perswasion to informe your judgements. Eccles: 7. 20. There is not a just man on earth that doth good, and finneth not. 1 Kings 8. 46. For there is no man that sinneth not. Object. No? Hee that is borne of God sinneth not. Answ. The Apostle saith not simply p. 38and absolutely that he hath no sinne,Non dicit non peccat, sed non dat operam peccato. Beza. or sinneth not; but hee sinneth not industriously, hee makes not a trade of sinne, he sinnes not as the wicked doe, nor sinneth not in raigning sin,Qui ambulant in viis Domini, non operantur peccatum, et tamen non sunt sine peccato. August. in Psa. 118 conc. 2.Ps 118 nor sinneth unto death, without returne and repentance, because the seede of God abideth in him, and destroyeth in him the worke of the Divell. Prov. 20. 9. Who can say, I am pure from sinne? Who? I can say so, and I can, saith every Libertine; my sin may be sought for, and cannot be found; and mine, saith another, is washed off, that it cannot be seene; and mine, saith a third, is as a bottle of inke dispersed in the sea, and not to be discerned. And indeed thus it is in the justified in respect of Gods account, and imputation; but while they speak so magnifically of themselves in respect of the presence of sinne, they onelyonly blow up p. 39their bladder bigger, which all the while is swelled up but with stinking winde and emptinesse. But they would have some places out of the new Testament, as men beyond the reach of the olde.Non peccare Dei iustitia est, hominis iustitia, indulgentia Dei. Bern. ser. 23 in Cantic. And so they may. Iam. 3. 2. In many things we sinne all: We all; all Apostles, all Christians; sin, that is, transgresse the Law; in many things, by daily failings and errours: and therefore all we in the new Testament, since Christs death, though we be justified by faith,Nunc bene vivitur si sine crimine; sine peccato autem qui se vivere existimat, nō id agit ut peccatum non habeat, sed ut veniam non accipiat. Aug. Enchirid. are under the rule and obedience of the Law; because we sin in many things. 1 Ioh. 1. 8. If we say we have no sinne, we deceive our selves, and there is no truth in us. Wee: Who? The Apostle speaketh of carnall men, say some of the Libertines: as if the Apostle was a carnall man: but the former verse expresseth who they be that have sinne; those that p. 40walke in the light; Haec est regeneratorum perfectio, si se imperfectos esse agnoscant. August.those that are in communion of Saints, and have fellowship one with another; and those that are justified and sanctified, whom the blood of Iesus Christ his Sonne hath cleansed from all sinne.

If the same duties be required of all after faith as before, 2 Reas.and every conscience bound to the performance; then the Law in the whole use is not abolished to beleevers. But the first is true:The same duties are required after faith as before. and therefore the second. The former appeares, because where any duty is commanded, there the rule of that duty is implied: and this rule is the Morall Law, which bindeth all men to all duties of it both before and after Christ, being an eternall measure of all that is right or crooked.

That it is a rule of duty before Christ, they deny not; and that it is a rule of duty since p. 41Christ, I make it plaine thus.

1. Because Christ himselfe did confirme, expound, establish and fortify the Law by his word and authority, which was the scope of his large Sermon upon the Mount, in Mat. 5. 6. and 7 chapters: which had it beene to be utterly abolished,Quod accuratius Christus exposuit, magis pertinere ad Christianos creditur. he would rather have declaimed bitterly against the Law as our Antinomists doe, & have rather commended the Pharises for weakning it by their glosses; than have vindicated it, and restored to the full strength and power of it.

2. Our Lord not onelyonly confirmes it in it selfe by his doctrine and life, but also in the conscience of every Christian. Matth. 5. 19. He that breaketh the least of these commandements, and teacheth men so to doe, shall be least in the kingdome of heaven: but he that shall teach and observe them, shall be p. 42called great in the kingdome of heaven: that is, shall be honoured, and counted a worthy member in the Church of God. No, saith the Libertine, we must not teach the Law in the Church; and those that doe are legall Preachers, that lead men into a dead faith; we must doe nothing, because God commands us: nay we not onelyonly reverse the least of them, but all at once, and teach others so to doe. See now if fire be more contrary to water, or Christ to Belial; than Christ to these sonnes of Belial, that will be under no yoke of the Law, no rule, no obedience.

3. The Apostles after Christ bring converted Christians every where to the rule of the Law, and frequently alledge the Law to urge the duties of it: and therefore the Law ceaseth not to be the rule in the new Testament; for if it had, they p. 43would not have pressed exhortations by the Law. Rom. 12. 19. Dearely beloved, avenge not your selves: Why? For it is written, Vengeance is mine. Rom. 13. 8, 9. pressing the duty of love, the onelyonly debt beseeming a Christian, he urgeth it by this argument; because, love is the fulfilling of the Law; and repeateth all the commandements of the second Table, not to repeale or reverse any of them, but to confirme them as the rule still, and comprehendeth them all in this, Thou shalt love thy neighbour as thy selfe. Ephes 6. 1. Children obey your parents; and presseth the duty from the Law; for this is the first commandement with promise. Heb. 12. 28. Let us have grace to serve God acceptably, with reverence and feare. Why? For our God is even a consuming fire. Did not now the Apostles come as well with a rod, as p. 44with the spirit of meeknesse? 1 Cor. 4. 211 Cor 4:21did not they perswade men, as knowing the terrour of the Lord? 2 Cor. 5. 112 Cor 5:11did not they call mens eyes, not onelyonly to behold the goodnesse of God, but also to behold his severity? Rom. 11. 22. Dare now an audacious Libertine step out and tell the Apostles (as they tell us) that they were legall Preachers, that they taught men popery and justification by workes; and that they made men onelyonly morall Christians, because they held the Law before them as the rule of all duties both of piety and charity?

If Christ came not to abolish the Law,3 Reas: Christ cam not to abolish the Law, and therefore it is not abolished. but to fulfill it, then the Law is not abolished: for either Christ abolished it, or none; and either by his comming, or not at all. But Christ chargeth us, not to thinke that hee came to abolish p. 45it, Matth. 5. 17. For what is it to destroy the Law, but to take from it that vertue and power whereby it is a Law, and to make it of none effect.Christ cam not to destroy the Law, why? And that Christ came not to destroy the Law is manifest: because 1. It is his owne Law, which must endure for ever in heaven, Psal. 119. 2. Because it is holy, just, and spirituall, Rom. 7. 13. Which words imply, 1. That there is in it a supernaturall, divine, and unperishing vertue, resembling God himselfe, who shall as easily be destroyed as his Law. 2. That it serveth to be a divine direction of all men▪ in all holy, just and spirituall duties. 3. That it is an holy instrument of the spirit, by which he leadeth out the faithfull into the practise of those duties. 4. That whosoever have the spirit sent to dwell, and rule, and to write the Law in p. 46their hearts; they cannot detract from the Law; but the more spirituall themselves are, the more doe they discerne the spirituall power of it, and frame to the spirituall observance of it: so did the Apostle in this place; so David, Psal. 19. 7, 8. and 119. 39.

Nay Christ came to fulfill it, But to fulfil it, how?in himselfe, and in his members. 1. By preaching, illustrating, and inforcing the Law, by vindicating it from false glosses, and restoring to the full and first strength of it; by all which he sheweth it to bee immutable and eternall. 2. By plenary and full satisfaction of it, and by his perfect, and personall obedience, both active and passive; so as he fulfilled all the righteousnesse of it; and left not one iota of it unfulfilled. 3. By donation of his spirit, writing the Law in the hearts of the elect, and inciting p. 47them to new and cheerfull obedience of it; for to this end the Saints receive the law of the spirit of life, that they may not walke after the flesh any more,Rom. 8. 2.Rom 8:2 but after the spirit,

If the Apostles after Christ did not abrogate the Law,4 Reas. Nor the Apostles abolished the Law. but establish it; then it is not abolished to beleevers in the new Testament. But they by the doctrine of faith did not. Rom. 3. 31. Doe we abrogate the Law by faith? God forbid; nay wee establish it. Where the Apostle cryes downe that grosse conceit of the contrariety of the Law and Gospell, so as one of them must needs devoure the other, as Moses rod did the rods of the inchanters. True it is they are a distinct and divers doctrine; but in God and his word is no contrariety▪ And true it is the Law and Gospell will never stand together in the p. 48justification of a sinner before God,Lex et fides mutuo se iuvant, mutuo sibi dant manus. P. Mart. yet they friendly concur and agree in Christian conversation, wherein they are inseperable, as also they are in Christian institution: yea here they helpe one another, as one hand doth another. Whēce the holy Apostles who knew that the Gospell was not properly and substantially the Law; yet usually in the publication of the Gospell confirme the authority of the Law.But confirme the authority of it. See some instances. Rom. 1. 18. The Gospel is the power of God to salvation: and by it not onelyonly the righteousnes of God is revealed from faith to faith, but the wrath of God is revealed from heaven against all ungodlines: not that the Gospell is a ministery of wrath, but a witnesse that wrath hangs over the heads of wicked men rejecting the Gospell. Rom. 2. 16. Christ shall judge the secrets of men according to my Gospell: p. 49that is, according to the witnesse of the Gospell preached by me. 1 Iohn 2. 1. Brethren, I write these things to you that you sinne not: and what did he write else but the sweet tidings of the Gospell,1 Ioh. 1. 9.1 John 1:9 that is any confesse his sinnes, God is faithfull and just to forgive them; and that if any sinne, wee have an advocate with the Father, &c? For as no man can teach any duty of the Law, but therin calls to faith: for call to the love of God, the substance of the first Table; must not he be first beleeved, and then loved? or to prayer; how can they call on him on whom they have not beleeved? and so in the rest: so neither can a man preach faith without some reference to the Law; for can a man beleeve a remedy without knowledge, & search of the wound? nay it is the Law that fits us to prize Christ a physitian, or p. 50else would we never meddle with him, no more than he would seeke out for a garment that hath no sence of his shame or nakednesse. What if the Law know not, nor command one to die, or satisfie for another; yet it doth not denie, or exclude, or hinder the mercy of God revealed in the Gospell, but maketh way unto it. The Apostles therefore did not abrogate the Law by faith; nay (saith our Apostle) we establish it. From whence the argument will rise stronger: If the Apostles did stablish the Law by the doctrine of faith, then is not the Law abolished to beleevers in the new Testament. But they did establish the Law by faith.

Quest. How doth faith stablish the Law?

Answ. 1. In shewing that all the menaces and curses of it are not in vaine, but all fulfilled in Christ, who was laid p. 51under them all to free us from them.

2. It fulfils the Law, because it bringeth before God the perfect fulfilling of the Law for justification; though not in our selves, yet in our surety, in whom wee have perfectly fulfilled it, and shall live by it; the Law must be absolutely fulfilled by us in our surety, or we cannot live.

3. It stablisheth the Law, because faith worketh by love: which love is the fulfilling of the Law: so as by faith being justified, as we are in a stronger obligation to the duties of it, so we begin a new obedience to all the commandements,Dicatur mihi in decem praeceptis quid non fit a Christiano observandum. Cant. Faust. lib. 3. and there is no duty which a Christian is not firmely obliged unto. Tell me (saith Augustine) what there is in all the ten commandements, what it is that a Christian is not bound unto?

p. 524. Because by faith we can pray, and by the prayer of faith obtaine the spirit of God, by whom we are supplied with needfull strength to obey the Law:Fides impetrat gratiam qu… Lex impletur. so August: faith obtaines grace, by which the Law is fulfilled: and Ambrose saith, that faith stablisheth the Law, because faith shewes those duties to be done which the Law commandeth to be done.Quia quae in Lege dicta sunt facienda, per fidem ostenduntur facta. Ambros. And thus have we strengthened our fourth argument, which hath proved that the Apostles of Christ abolished not the Law, but established it: and therefore it is not without use and force in the new Testament.

In whomsoever must be a constant endeavour of conformity to the Law,5 Res: Every beleever is bound to strive to conformity with the Law. to those the Law is not abolished. This is plaine, because where any thing is to be regulated, there the rule is necessary. But every p. 53beleever after conversion must strive to a conformity with the Law, 1. in his inner man, 2. in his outward man, 3. in his whole man.

1. In his inner man,1. In his inner man▪ he must delight in the Law of God, Rom. 7. 22. both in his minde he must serve the Law of God, verse 25. and in his affections hee must love the Law. Psal. 119. 97. Oh how love I thy Law. Psal. 1. 1. The blessed man delighteth in the Law of the Lord: not onelyonly in the knowledge of it (which an hypocrite may) but in the conformity of their hearts and affections with it; they carry friendly affections to the Law. Our Antinomists outboast all men in point of their justification.Iustificati amici Legis efficiuntur. Ambr. in Rom. 8.Rom 8 But St: Ambrose his rule denieth them to be justified, because they are not friends with the Law. And Mr. Luther, whom they challendge as their friend, and favourer, p. 54rangeth them among unjustified,Qui dicit se diligere Legem mentitur; tam enim amamus Legem, quam homicida carc…rem. and unregenerate men; of whom he saith, that they love the Law, as well as a murderer loveth the prison, and so well love these the Law, and therefore by his censure rejected among the unregenerate.

2. In his outward man,2. In his outward man. and action the justified man must testifie that the Law of God is written in his heart: so the Apostle, 1 Ioh. 2. 17. He that fulfilleth the commandement abideth for ever. What is this commandement, and what is it to fulfill it? The commandement is the same which he had delivered in the former part of the chapter, consisting of two branches. 1. To beleeve in the Sonne of God, as our onelyonly satisfaction, our onelyonly advocate, and the reconciliati on for the sinnes of the world, v. 1,. 2. That we embrace him p. 55as our unerring patterne of our lives, and walke as he walked, v. 6. Quest. How did hee walke? Answ. 1. In the generall observation of the whole Law. 2. In speciall: In the perfect love of the brethren, v. 9. and in the contempt of the world. Now must Christ walk in the obedience of the commandements, and must not the Christian? Yes, saith the Apostle, Every Christian must fulfill the commandement.

Object. What will you teach justification by workes?

Answ. No, we call not men to legall fulfilling of the commandement, but evangelicall: as 1. when the minde delighteth in the Law of God, as holy, just and good. 2. When the heart hides it, to conforme unto it. 3. When the affection desireth to fulfill it, rejoyceth when he can attaine to any obedience, and sorroweth when p. 56he faileth in it. 4. When in his actions he beginneth that obedience which shall end in perfect fulfilling: this the Gospell accepteth, and accompteth a fulfilling of the commandement. Thus the Apostle, Rom: 8. 4. The righteousnesse of the Law is fulfilled in us, which walke not after the flesh, but after the spirit: that is, Christ by his meritorious obedience to the death, hath not onelyonly freed us beleevers from the condemning power of sinne, but from the commanding power of it; and so renewed our nature, as that the Law of God shall be fulfilled in us: and that two wayes. 1. By application of his owne perfect fulfilling of it unto us; with whom we by faith being united unto him, whatsoever is his being the head, is ours also being members. 2. By our sanctification it is fulfilled in us inchoately: p. 57that is, by obedience begun here, which at last shall be perfected, so as not the least motion or desire contrary to the Law shall be left in our nature. Thus is the righteousnesse of the Law fulfilled, not by us, but in us, even here below; and is our rule both in earth and in heaven.

3. In his whole man, 3. In his whole man.the beleever must grow up to the image of Christ, and to the conformity of his holinesse, which is no other but the perfect image of God expressed in the Law. This growth in grace, and sanctification, is called the rising up to full holinesse, as the Sunne riseth up higher till perfect day. Prov. 4. 18. The way of the just is as the light, which shineth more and more till perfect day. But this cannot be done without the helpe of the Law, the onelyonly rule by which, and the scope unto which it p. 58must be directed. For 1. how should a beleever free from sin know himselfe in the service of righteousnesse, as Rom. 6. 18. if he be under no command, or if his obedience be without rule or direction? 2. or how should he discover his daily errours, to be humbled for them? how should he remember from whence he is fallen? or be raised to doe his first workes (for all this must further his sanctification) without the rule of the Law? 3. Or, how should he see the imperfection, and uncleannesse that cleaveth to his best duties, whereby he is kept from proud Pharisaisme, and the arrogant conceits of these libertine perfectists; but by this stra…ght, and unalterable rule of the Law? By all which reasons it appeareth it that the Morall law is not without force and … unto beleve….