Three Questions, Part 2

Three Questions · Part 2

p. 220Of the Abrogation and uſe of the Law.

THe worke is difficult, for the Rule ſeemes to fight; Scriptures appearing to oppoſe Scriptures.

1. Some Scriptures ſeem to deliver us this poſition, p. 221That the Law is altogether abrogated. You ſhall ſee it if you conſult theſe Quotations: Ier. 31.31, 32, &c. Pſal. 110. a new Prieſt is promiſed, and the Rule is, The Prieſt-hood being changed,Tranſlato Sacerdoto, Tranſlatio Legis. there's a change of the Law, Heb. 7. As, new Kings, new …awes: Hebr. 7.18. So, Rom. 3.5.7. Rom. 6.15. Rom. 7.1, 2, 3. where he ſpeaks of the morall, as appeares, verſ. 7. 2 Cor. 3.9.11. Gal 3.19.24. Gal. 4.5. 1 Tim. 1.9. Rom 8, 2. Cal. 5.18. In my Preachings I repeated the words of theſe ſeverall Texts, and not without inlargements, but in a written Copy, it ſufficeth to direct the Reader.

p. 2222. Some Scriptures ſeem to oppoſe this poſition to that other; That the whole Law is not abrogated. Mat. 5.17. Rom. 3.31.

To Reconcile theſe, and to find out the Truth, wee muſt conclude, that both are true, though in divers reſpects; which wee ſhall diſcerne by obſerving theſe three particulars:

1. To whom the Law was given, and to whom not.

2. The Cauſes, why the Law ſhould be abrogate.

3. What things are ſignified under the word, Law.

1. To whom the Law was given: The Law, as given by Moſes to the Iewes, p. 223it pertained not to the Gentiles: and thus it cannot rightly be ſaid to be abrogated unto them, for none can be freed from the Law, but they that were under the Law, Gal. 4.5. The Gentiles were no more under Moſes his Law, as being the Law of Moſes, than the Romans under the lawes of Lycurgus or Solon, the law-givers of Lacedemon and Athens. The Gentiles ſinned not againſt Moſes hi… law, but againſt the law of Nature; and therefore are they ſaid to have ſinned without Law, Rom. 2.12. Yet for ſubſtance, this Law is the ſame with that of Moſes, the Decalogue; for when the Gentiles which have not p. 224the Law, doe by nature the things contained in the law; Theſe having not the law are a law unto themſelves, Rom. 2.14. Concerning the ſ…aelites, ſome of them beleeved, ſome of them perſiſted in unbeliefe: of the former of theſe, there is not any Queſtion but they were freed; Chriſt was given, to redeeme them that were under the Law, that they might receive the Adoption of ſonnes, Gal. 4.5. And of theſe, we may underſtand the Scriptur…s of the firſt poſition. The latter ſort, though they were not freed by Chriſt, becauſe not in Chriſt; yet now they are nec Moſaici, nec Chriſtiani, properly, neither Chriſtians, p. 225nor Moſaickes, becauſe Chriſt, howſoever, is the end of the Law; therefore they are without ceremony and without law, as being but uſurpers upon that which they ſtill hold and uſe. To Beleevers it was not given, as from Moſes, and therefore none of them are obnoxious to it, as his: for though they embrace the ſame commands that Moſes gave, yet they are not ſubjects to it, but as now theirs by Chriſt. A New Commandement I give unto you, That ye love one another, Iohn 13.34. 'Tts a Commandment, for Chriſt is a Saviour and a Lord; 'Tis a New one, for wee have it from the hand of p. 226our Chriſt.

2. The Cauſes why law ſhould be abrogated. Theſe were,

1. That the Gentiles might be called; Now in Chriſt Ieſus, ye who ſometimes were afarre off, are made migh by the bloud of Chriſt; for hee is our peace, who hath made both one, and hath broken downe the middle wall of partition betweene us, foreignEpheſ. 2.13, 14 Whatſoever was Intergerinus paries, A middle wall of partition betweene Iewes and Gentiles, is broken downe and abrogated. But the ſubſtance of the Law did not hinder their conſociation; for theſe did by Nature the things contained in the Law, Rom. 2.14. The p. 227Curſe was that among other things which divided, and equally divided them both from Chriſt; now that they might bee ſubjected to, and meete in one Chriſt, the Curſe muſt be abrogated.

2. A ſecond cauſe was, becauſe it was an intolerable burthen; as Peter tells them in the Councell, it was ſuch a burthen as neither they, nor their Fathers were able to be…re, Act. 15.10. Hee ſpeakes of the whole law, all the kinds; and the Apoſtle applyes it, I teſtifie againe to every man that is circumciſed, that he is a debtor to doe the whole Law, Gal. 5.3. That which makes the Law heavy, & proves it to p. 228be a burthen, is abrogated; and therefore Chriſt calls us to another burthen, an eaſie one; Take my Yoake upon you, for my yoake is eaſie, and my burthen light, Mat. 11.29 30. This is the love of God, that wee keepe his Commandements, and his Commandements are not grievous, 1 Ioh. 5.3.

3. A third Cauſe was, becauſe the Law was unprofitable; There is, verily, a diſanulling of the Commandement going before, for the weakeneſſe and unprofitablenes thereof; for the law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God, Heb. 7.18, 19. In the firſt Tabernacle, were offered p. 229gifts and Sacrifices, that could not make him that did the ſervice perfect, as pertaining to the conſcience, Hebr. 9.9. Saint Paul more particularly of the morall, What the law could not doe, in that it was weake through the fleſh, Rom. 8.3. The law being unprofitable unto Iuſtification, therfore in the buſineſſe of Iuſtification it is abrogated.

4. A fourth cauſe, was, becauſe the law was pernicious; though not of its owne nature, yet through the fleſh, The Miniſter of ſinne, working wrath; But where the Spirit is, there is liberty. And therefore the law, as a coacter,Aug. 3. Tom lib. de Spir. et Lit. is abrogated.

p. 2303. I have paſſed theſe two more briefly, yet enough of them, to the Queſtion; the third will challenge a longer ſtay, to enquire, what things are ſignified under the word Law, and to apply what wee enquire for; the difference of the abrogation. It ſignifies;

1. The whole Scripture; The bleſſed mans delight is in the Law of the Lord, and in that Law hee doth exerciſe himſelfe, Pſal. 1.2, The people underſtood it in this ſenſe, when they anſwered, We have heard out of the Law, that Chriſt abideth for ever, Ioh. 12.34. So the Law is not abrogate, not one Title of it failes.

p. 2312. The Bookes of Moſes; All things muſt be fulfilled which were written of me, in the Law of Moſes, and in the Prophets, & in the Pſalms, Luk. 24.44. Neither thus is the Law abrogate, for the Doctrine and writings of Moſes remaine.

3. The paedagogy of Moſes in his foure laſt bookes; Had ye beleeved Moſes, yee would have beleeved me, Ioh 5.46. So 'tis, not wholly, not ſimply abrogate. There are in it, Promiſes, Types, and Commands.

1. The Promiſes and Types doe ceaſe, becauſe the things typified are fulfilled, the things promiſed are received: The houſe is p. 232built, and now no more need of the Idea or exemplar.

2. The Commands, which were all thoſe things, whatſoever were delivered, in nomine Dei, in Gods name to the people; Theſe are not ſimply abrogate, ſome are eternall; all are called Law. Of which,

1. In generall.

2. More ſpecially.

1. In the generall, wee may take our deſcription of Law;

1. From the end. It is an ordination of right reaſon to the common and ſingular good of all and ſingular ſubordinates, given by him who hath the care of the whole Community, p. 233and every ſingular in it.

2. From the forme. It is an Ordinance commanding what is to be done, and to be omitted, made by him that hath right to require obedience, binding the apt creature to obey, with an holy promiſe of reward, and a threatning of puniſhment. Both of theſe are either Divine, from God; or Humane, from man; as collected from Gods Law. Here we ſpeake of Divine; which may be conſidered;

1. As impreſſed on mens mindes by an innate ſpeech.

2. As enuntiated by ſpeech declarative.

3. As comprehended in writing. Here, of the laſt: p. 234And this in generall.

2. More ſpecially; the Law written, is called Moſes Law, which is threefold, as is the variety of the object; foreign, Morall, Ceremoniall, Iudiciall. The two latter are as Acceſſories to the firſt, the Ceremonies being added to the firſt, and the Iudgements to the ſecond Table. The Ceremoniall, as alſo the Iudiciall Law, hath two parts; one externall, the other internall, the body and the ſoule, or the ſubſtance & the accidents, or the ſhell and the kernel. The inward thing of the Ceremoniall, is Faith and Piety; of the Iudiciall, is mutuall love and piety; p. 235theſe are eternall. The outward thing of both, is only abrogate; yet not all equally. Some Ceremonies are ſo abrogated, that they cannot be revoked againe without denying Chriſt. Some, and ſome politicke Lawes may bee received. But wee ſhall beſt diſcerne by handling all ſeverally.

1. The Ceremoniall law is an ordinance containing precepts concerning externall worſhip given to the Iſraelitiſh Church, whē it was yet an infant. The uſe of it, was,

1. To keepe the people under hope.

2. As a midwall to ſeparate them from the Gentiles.

p. 2363 That by the obſerving of this, they might be kept from the Idolatry of their neighbours. This Law is abrogate by Chriſts comming, and by theſe degrees;

1. In truth, in regard of neceſſity of the obſervation.

2. In fact, by the Doctrine of the Apoſtles, and by the deſtruction, both of Hieruſalem the City, and of the Temple, the more ſpeciall place aſſigned for the worſhip.

2. The Iudiciall Law is an Ordinance containing precepts concerning the form of government. Some of the precepts being of generall, ſome of particular p. 237Right. The uſe of it, was,

1. That there might bee to all a certain rule of publike equity: That in this ſenſe, Hieruſalem might bee as a City well built, compact together, Pſal. 122 3.

2. That by their outward policy, they might be differenced from other Nations.

3. That the government of Chriſt might be typified unto them. Concerning the Abrogation;

1. So farre as this Law is typicall, ſo farre it ceaſeth.

2. Theſe Iudgements, ſimply, are neither forbidden, nor preſcribed unto any people.

3. Such things as are of p. 238common & generall right, are ſtill in force, and muſt be obeyed, for what is in ſubſtance morall, is perpetuall; wee may know the common, naturall, morall, perpetuall Iudgements, by two rules:

1. If they directly fence and give the guard unto a morall command; ſuch are thoſe, Deut. 13.6. Exod. 21.12. Exod. 22.18.

2. If they follow from the light of Nature, and common right; as that, Deut. 22.5. and others of like nature.

3: The Morall Law is ſcattered throughout the whole Bible, and ſumm'd up in the Decalogue. 'Tis an Ordinance commanding p. 239thoſe things, which ſimply, God accepts, and will have done, of all men, at all times, every where; and forbidding the contrary. This is that conſtant and immutable rule, which is the image of the Divine will, by which the creatures live; and the ſumme of which is the love of God, and the love of our neighbours. To enquire into the abrogation of this, we will ſee,

1. The Subſtance of it.

2. The Circumſtances of it.

3. The Vſes of it.

1. The Subſtance of the morall, is Love; which our Savior divides, To God, that is the firſt and great p. 240Commandement, and to the neighbour, that is the ſecond like unto the firſt, Mat 22.37, 38, 39, 40. The Apoſtle gives it in another method and diviſion, Tit. 2.12. A godly, a righteous, and a ſober life. Thus the law is not abrogated, for the Subſtance is eternall.

2. The Circumſtances were many;

1. Of the giver, Moſes; A man, an Hebrew.

2. Of the Subject recipient, the Iewes, a limited people.

3. Of the place, Sinai, a bounded hill, and within the Iewes pale.

4. Of the time, fifty daies after their departure from Aegypt, a period that had p. 241beginning, and the beginning long after man had his.

5. Of the exhibition, given in Tables, and by the miniſtry of Angels.

6. Of the Curſe, which was annext, or hung as a Tablet to the Tables of ſtone.

Theſe are abrogate, for wee have nothing to doe with Moſes, nor is the ſubſtance of the Law leſſe ours becauſe wee are not Iewes: We looke not to Sinai the hill of Bondage, but to Sion the mountain of grace; and wee take the Law as an eternall will, written in our hearts by the Spirit of God, from which we do not expect life, not feare rigour.

p. 2423. The uſes of this Law, vary as a mans eſtate vavaries.

1 Before ſinne entred, the uſe was for life and Iuſtification; that is now abrogate, for elſe Righteouſneſſe ſhould be by the law, but that being weake through the fleſh, it is now of promiſe.

2 VnderUnder the ſtate of ſin; the uſe intended, was, 1. To argue of ſinne: 2. To convince of weakeneſſe: 3. To compell to ſeeke grace, to have recourſe to Chriſt. And in this is abrogate, in reſpect of curſe and condemnation.

3 VnderUnder the State of grace, it hath an uſe convenient to it, to bee a perpetuall p. 243Rule of life.

1 A Glaſſe, wherein wee may better know Gods wil. The ſervant, or the ſonne, that is willing, muſt learne yet how to actuate his willing diſpoſition. Though we, as ſonnes, are guided by the Spirit of God, and in our love unto God, are ready unto all our ſervices, yet we need the word to be a light unto our feet, and a lanthorne to our paths, Pſal. 119.105.

2 Wee need exhortation too, and our ſluggiſh fleſh wants a ſweete Monitour, that we may be forwarded in our ſlackings and wandrings: I am a ſtranger in the earth, hide not thy Commandments from me, Pſ. 119 19.

p. 2443 There's another benefit;Nec hodie minus quam olim, doctrina legis locum habet in Eccleſia. All Scripture is profitable for reproofe, and for correction, 2 Tim. 3 16.

Wee caſt not away that holy and good Law, but know our ſinnes provoke our dulneſſe, rule our carriage by it. I'll adde no more here, becauſe I ſhall be occaſioned to ſpeake more unto the Queſtion, in the uſe that I en end to make of what hath beene poſitively laid: the uſe ſhal be for Inſtruction, for Confutation, for Exhortation.

1 An uſe of Inſtruction. This former Doctrin hath given a foundation to clear unto us that myſtery, How the Promiſe of the Covenant, the Law, and the Goſpel, p. 245referre one to another; how they agree, how they differ.

The Law, the Promiſe, and the Goſpell, may bee conſidered as oppoſite, or ſubordinate.

1 As Oppoſites. The condition of the Law, as given unto Adam, excludes the neceſſity of making a promiſe, and proclaiming a Goſpell. And the neceſſity of making a promiſe, and publiſhing the Goſpell, declares that man obeied not the Law given, for Iuſtification might not be, Simul ex gratiâ et debito, at once both of grace and of debt, It implyes contradiction.

2. As Subordinates: The Promiſe ought to goe p. 246before the Goſpell, and to be fulfilled by it; It was not fit ſo great a good as the Goſpell, ſhould be had undeſired, nor was ſuch deſire to be made fruſtrate. It was ſit that the Law ſhould be given, that the neceſſity of the promiſe of grace might appeare, that being convicted, we might flye unto our Refuge, ſo the whole Law ſerved the Goſpell; and the morall law ſtill, now that the promiſe and the Goſpell are both received, yet ſerves as a Rule, and is ſtill Subordinate.

But becauſe there is weight in this Inſtruction, I will bee more particular in it; and diſcover,

p. 2471 The compariſon of the Law and the Goſpell.

1 How the agree.

2 How they differ.

2. The compariſon of the Promiſe and the Goſpell.

1 How they agree.

2 How they differ.

1 In the compariſon of the Law and Goſpell, wee muſt deale as Plutarch in his Greeke and Romane lives, to examine the proportions and diſproportions, ſo wee ſhall beſt finde the juſt difference.

1 How they agree; and therein;

1. Generally, both as the Law was firſt giuen to Adam, and afterward again by Moſes; So it agrees with p. 248the Goſpell, in the generall conſideration of the Author, the Matter, the End, and the Subject.

1 The Author of both, in a generall conſideration, was God.

2 The Matter of both, in a generall conſideration, was Commands and Promiſes.

3 The End of both, in a generall conſideration, the glory of Gods Attributes, his Wiſedome, and his Goodneſſe, and his Iuſtice.

4 The Subject of both, in a generall conſideration, Man.

2. Specially, As the law was given to Adam, it agrees with the Goſpell, in the then poſſibility of performance.

p. 2492 How they differ; and herein againe conſider we the Law,

1 As brought to Adam.

2 As given by Moſes.

1 As the law was brought to Adam, it much differs from the Goſpell.

1 In the ſpeciall conſideration of the Author. God the Trinity gave the Law, without having reſpect to Chriſt: but God, gracious and mercifull, having reſpect unto his Chriſt, gave the Goſpell. Now to apprehend God, as hee then entended himſelfe to bee knowne, meerely as a Creator, and a Soveraign rule, were to make ourſelves miſerably uncomfortable.

2 In the Speciall conſideration p. 250of the … the firſt Covenant w…s of mans workes; the ſecond of Gods grace▪ the Law, Doe this and love; the Goſpell, If thou beleeveſt thou ſhalt be ſaved▪ … faith alſo, or beleeving, is not here required as a worke. Theſe two are very oppoſite, and mutually deſtroy each other: If by grace, then it is no more of workes; otherwiſe grace is no more grace: but if it be of workes, then is it no more grace, otherwiſe workes is no more workes, Rom. 11.6.

3 In the ſpeciall conſideration of the manner of exhibition: the firſt Covenant ſtood on mans righteouſneſſe; the ſecond on anothers, Chriſts imputed p. 251and made ours: the firſt mutable, becauſe upon the mutability of mans will: the ſecond firme, upon the foundation of Gods immutable wil; 'tis an everlaſting Covenant.

4 In the manner of remuneration: the reward or the added good, was there of debt, is here of grace. there no other reward was revealed, but what earthly paradiſe afforded; but here heaven is ſet open.

5 In the ſpeciall conſideration of the ſubiect: 1 The Law, was to man innocent; the Goſpell, to man a ſinner. 2 The Law was to Adam, and univerſally to all his poſterity: p. 252the Goſpell onelyonly to the ſeed, to the elect in Chriſt.

6 In the ſpeciall conſideration of the End; that was for the glory of Gods wiſedome and juſtice; this for the glory of his mercy and iuſtice tempered: that Law was a Covenant of Iuſtice without aſſiſting mercy; this Goſpell is a Covenant of Iuſtice and mercy together. I ſee the Iuſtice of my God fulfilled by my Chriſt, and the mercy of my Father extended in and for Chriſt.

2 As the Law was given by Moſes, it differs from the Goſpell.

1 In ſome maines;

1 In the diſtinct conſideration of the Author; God, p. 253as angry, gave the Law; as reconciled, gave the Goſpell: therefore the Lawgiving was accompanyed with ſignes of wrath; the Goſpell, with the tokens of Gods good pleaſure; as the Apoſtle fully puts the differences, in that diſcription of either, Hebr. 12.18, 19, 20, 21, 22.

2 In the mediatour; S. Iohn hath cleared this, For the Law came by Moſes, but Grace and Truth came by Ieſus Chriſt, Ioh, 1.17. A ſervant was the Mediatour of that, the Lord the Mediator of his.

3 In the bloud confirming each; that Teſtament was confirmed by the bloud of beaſts, this by the p. 254bloud of the Sonne of God.

4 In the Adiuncts 1. The Law was poore and weak, unable to give life; but the Goſpell is Gods ſtrong Arme, the power of God unto ſalvation. 2. The law was a burthen, which they were not able to beare, the Goſpell is a light Burthen, and an eaſie Yoake.

5 In the effects: the Law is a killing letter, the Goſpel is a quickening Spirit; the Law is the miniſtry of death and condemnation; the Goſpell, the miniſtry of Spirit and life: Hagar generates unto bondage, and they that are of the Law, are captive; Sarah generates unto liberty, and p. 255her ſonnes are free. The law …s an hand-wr…ting of Ordinances againſt us, the Goſpell is an acquittance for us, the Sermon of the Croſſe, upon which that Hand-writing is nayled, and made of no uſe. When the law ſhewes me a bill of my ſinnes, ſealed; I can ſhew the Goſpell, a general diſcharge: See, your evidence is not valid, 'tis cancelled upon the Croſſe.

2. In ſome circumſtances:

1. Of the Subiect, wherin the Covenants were written; the Law upon tables of ſtone; the Goſpell in the fleſhy Tables of the heart: that former was an hard Covenant, without p. 256me; this is made eaſie to mee, becauſe written in mee.

2 Of the place; Sinai, and Sion: Sinai, from whence was the Law, was a Mount that might not be touched, that burned with fire, a place of blackeneſſe, and darkeneſſe, and tempeſt; But Mount Sion, the City of the living God.

3 Of the Time. 1. Of promulgation: 2. Of duration: that till Chriſt; this unto eternity.

2 Wee have ſeene the compariſon of the Law and Goſpel, in their agreemēts and differences; now the cōpariſon of the Covenant of Promiſe and the Goſpel.

1 They agree together in p. 257ſubſtance.

1 In the efficient cauſe, from the ſole gracious mecy of God reſpecting us in Chriſt.

2 The matter of both the ſame, the obedience of Faith unto life:

3 The end of both, the praiſe of Gods glorious grace.

4 The ſubiect the ſame, both made to ſinners, not that worke, but that doe beleeve.

5 The effects are the ſame, for both do generate unto liberty.

6 Laſtly, they are both ſealed by the ſame Spirit, both were confirmed by oath, and therefore neither of them to bee aboliſhed, p. 258but one to ſucceed the other, the former to bee fulfilled by the latter.

2 They differ onelyonly in ſome accidentals;

1 Of the Obiect; the Promiſe reſpected Chriſt to come, the Goſpel Chriſt now already exhibited.

2 Of the Faith; the Faith of the Promiſe was more darke, the Faith of the Goſpell more cleare; for Chriſt appeared to them in types; now, as it were, face to face.

3 Of the Subiect;

1 That to them onelyonly, this to all people: the water of that promiſe ranne within the Channell of Iſrael; this is an Ocean, and compaſſeth the earth.

p. 2592 To them, but not ſo freely as to us.

1 They were as in their Non-age, we Adulti, at our fuller time.

2 They, though heires, yet young; and ſuch differ not from ſervants; they were under the Oeconomy of Moſes; but wee have an entrance on the inheritance.

3 In a word, They were under the Spirit of Bondage, we are free.

I have endevoured with as much cleareneſſe in the method as I could, yet briefly to deliver my ſelfe of this myſtery, and to ſet together, in one view, the Promiſe, the Law, and the Goſpell, in their true difference; p. 260the true knowledge of which, will helpe much unto the evenneſſe of our walking; and the ignorance of which, either too much bladders, or too much deſpaires the ſoule. This enough of the firſt uſe.

2. We may make uſe of the former Doctrine for confutation.

1. Againſt Iewes.1 Againſt the Iewes, who would have the Ceremoniall and Iudiciall lawes, in regard of the externals, ſtill to be in force. We have concluded them abrogated, and ſhall but touch at what they doe obiect.

1. That God made with them a Covenant for ever. p. 261Exod. 12.24. an everlaſting Covenant, Gen. 17.13. I anſwer, The word, ever, may be taken ſtrictly, or more largely: If ſtrictly, then 'tis true, the Internall thing, the Subſtance, Of Circumciſion and the Paſſeover, is for ever: But if more largely, as the word is uſed in Scripture, chiefly in that place, Exod 21.6 The bored ſervant ſhall ſerve his maſter for ever; then it ſignifies nor eternity, but a long period, or duration of time; ſo the externall thing of thoſe lawes was to continue a long period of time.

2 They object for theit judicial law; that it being the beſt and juſteſt forme p. 262of policy and government, it ought to be retained. We anſwer to the due glory of the wiſedome of God their law giver, by confeſſing it ſuch as they doe plead; but ſuch to them, not to us; for it was Gods wiſedome, to fit them a juſt law ſuitable to their condition; and others now to ours.

3 Laſtly, they ſay, Chriſtians may uſe Greek laws, or Roman lawes; therefore the lawes of Moſes. Wee anſwer, 'tis a part of our liberty, and we may; 'tis lawful for the State of England to entertaine a French, a Venetian law, ſo alſo a Iewiſh, ſo farre as it is not Moſaicall; all lawes that be p. 263of common and naturall right we may uſe, though given by Moſes; becauſe that being the internall thing, is not Moſaicall.

II.2. Againſt Antinomiſts, and libertines. Againſt Libertines and Antinomists, altogether contrary to the Iewes; they would have all their lawes in force; theſe will have nothing but remove the Moral law quite, as being of no uſe. They ſay it is ſo wholly ab…ogate, that Chriſtians have nothing to doe with it: they ſay, wee have a falſe mixture of Chriſt and Moſes, while we mingle together, confuſedly, Law and Goſpell.

But for the removall of this ſcandall, wee appeale unto our Doctrine, and by p. 264it, will anſwer unto their objections.

Obiect. 1. That which cannot be performed, is needleſſely and unprofitably taught.

Anſw. 'Tis a fallacy of the conſequent,Fallacia non cauſae. when they put that for a cauſe which is not: We teach not the law for a full performance, ſo to be legally righteous, but by it, in the a…cidentary uſe, to bee brought nearer unto Chriſt. Till the conſcience bee wounded, Chriſt will have nothing to do with the conſcience.

Obiect. 2. Chriſt is not a Law-giver.

Anſw. In reſpect of the principall office of his Mediatorſhip, hee is not; yet p. 265he gives lawes, A new Command I give unto you; and our Faith, when it lookes rightly upon Chriſt, beholds him both as a Savior and a Lord, as we expect ſalvation from him, ſo we muſt reſolve to obey him.

Obiect. 3. Go is Iuſtice requ…res ſatisfaction to be made, and becauſe hee is Iuſt, he requires ſati…faction but once; wee muſt either obey, or ſubmit to a ſuitable penalty; but wee have ſatisfied in Chriſt, by undergoing puniſhment, and therfore are not bound unto obedience.

Anſw. Theſe are reſolved miſtakings: Doe they not know, that we require obedience, not ſatisfactory, p. 266but Declarative, to manifeſt our thankfulneſſe? We could not, Chriſt hath ſatisfied; now all …hat wee can doe, is but nothing, yet henceforth wee muſt not live unto our ſelves, but to him that dyed for us, 2 Cor. 5.15.

Obiect. 4 Chriſtians are led and ruled by the Spirit …f God, and therefore need not a Law.

Anſw. The Law indeed would bee but dead, if it were not an inſtrumentall in the Spirits hand; hee makes uſe of the Law, and guides us by it. But of this more fully hereafter, againſt the Enthuſiaſts.

Obiect. 5. The Apoſtle preſents unto our memory p. 267our owne knowledge, We know that the Law is not made for a righteous man, 1 Tim. 1.9.

Anſw. The Apoſtle to his inſtructed Timothy, condemnes ſuch as were deſirous to be teachers of the Law, underſtanding not what they ſaid, but would condemne the conſcience againſt the Goſpel; and he clearely meanes, the Law is not for the Coaction of a righteous man. But what is the Coaction of the law? The Papiſts ſay, that righteous men are not coacted, becauſe they obey willingly, chearefully, from the inſtinct of charity; but it coacts the unrighteous, becauſe they ſpurne at the p. 268law, and muſt bee conſtrained to obey. But this is not enough; for a ſlave is ſtill a ſlave, though hee worke, nay, though he be willing to worke. Therefore wee adde, and explaine it thus, The law doth not coact the Ri…hteous, becauſe they are free from the neceſſity of fulfilling the law for life and ſalvation. But it coacts the unrighteous, becauſ being under the law, they are bound to an exact performance, upon pain of damnation: So we are free, becauſe they are ſervants, and we ſonnes; yet not free from the direction of the law, for ſo a ſonne is not free. Direction is a bare preſcription of a Rule; Coaction p. 269is a compulſion upon a penalty. A Sonne, Bern in Cant Serm. 15.A King, is under Direction of Law, and yet who freer.

Obiect. 6. The Law is a killing letter, The miniſtration of death, 2 Cor. 3.6, 7.

Anſw. 'Tis ſo to them that are unregenerate, and while it remaines in its coacting and condemning force. The ground of this objection, is their wrong underſtanding of Scripture; they raiſe it thus; Say they, When the Apoſtle preacht Chriſt, ſome oppoſed it; and argued againſt his Preaching, ſaying, The Law was given, and wee muſt doe that, we muſt bee ſaved as our Fathers were, they were holy, and lived p. 270in the Law, and pleaſed God, and ſo muſt we. Hereupon, ſay the Antinomiſts, the Apoſtle began to oppoſe the Law, and to teach them, that all the Fathers, who lived in the time of the Law, were under the Law, carnall; and the ſons of Agar, in bondage. And that all that uſe the law, are carnall, and in bondage likewiſe. But how dangerouſly doe they underſtand Scripture? They ſhal beare their owne burthen, for our Saviour hath ſpoken it, Whoſoever ſhall breake one of theſe leaſt Commandements, and ſhall teach men ſo, he ſhall be called the leaſt in the kingdome o… heaven, Mat. 5.19. The faith of the Fathers, p. 271was the ſame with ours, and though they lived in the Law, yet not under the Law;Euſeb eccl, hiſt. l. 1. c. 1 Idem de vita Conſt. l. 2 Philaſtr. cont Haer. cap. 61. Aug in Io. Tra. 45 Proſper Aquit Ob…. 8 Niceph Ca… …i…t. …c… hiſ… l. 1. c. 2, 3, 4, 5. but had the ſame Chriſt with us: Therefore our Saviour gave teſtimony to that ancient Abraham, He ſaw the day of Chriſt, and reioyced.

Obiect. 7. They ſay wee doe much injury, to joyne together what God hath ſeparated.

Anſ. Nay, we confound them not, but ſay, the Goſpell is more glorious than the Law, and the myſteries in it, are farre clearer. 'Tis Chryſoſtoms expreſſion, that the Doctrines differ, as a picture rudely drawn with a Cole, or lined forth more exactly with a pencill.

p. 272Theſe are their weapons and their ſtrengths, but ye ſee how invalid: But where they have not ſtrength, they have enough of humour; for, (as the Apoſtle gravely unto Titus) There are many unruly and vaine Talkers and Deceivers, whoſe mouthes muſt be ſtopped, who ſubvert whole houſes, teaching things which they ought not, for filthy Lucres ſake, Tit 1.10, 11. The holy Spirit of Calvin, Paceſſat. longe ex animis noſtris profana iſtaec opinio. Ca…v. Inſt. l. 2. c. 7 ſect. 13.was zealous againſt this iniury done unto the Law, when he dared peremptorily, to call that opinion profane; Away with that profane opinion out of our mindes. But we will follow them no longer in their triflings, but proceede to a p. 273new encounter, againſt other confederates of theirs, who build much upon the ſame grounds.

3.3. Againſt Enthuſiaſts. Againſt the Enthuſiaſts, and viſion-boaſters, who neglect the Law, and preſume altogether upon the Spirits revelation. In Saxony, about the yeare of Chriſt, 1521. there were divers together with Nicholas Storke, who preached, that they had viſions and revelations, that there ſhould be a new world, all wicked Princes ſhould be kild, and that righteouſneſſe ſhould reigne. Thomas Muncer followed this Sect, and Preached againſt the Miniſters and Magiſtrates; they did brag of the Spirit, which p. 274they ſaid, was efficacious in them: Some of them were extaſied, and uſed ſtrange geſtures in their bodies; Some affirmed they had viſions which revealed unto them, that Infants muſt not bee baptized; Some, that in their viſions they ſaw Zuinglius, and ſuch as he, in hell; Some, that it was revealed unto them, when the day of Iudgement ſhould come. Fancies, which men are led unto, by the Father of lies. Mahomet, that great impoſtor, had ſuch wayes of deluſion; So many of thoſe Popiſh Fathers of Brotherhoods, when they would inſtitute their Orders, have pretended viſion. Hence p. 275theſe men had their name, Spirituals, or Enthuſiaſts, whom Luther, that hammer of Anabaptiſticall Heretickes, oppoſed in their greateſt heat. 'Tis true, that in the prophecy of Ioel, there is mention of dreames; I will powre out my Spirit upon all fleſh, and your ſonnes, and your daughters ſhall prophecie, your old men ſhall dreame dreames, your young men ſhall ſee viſions, Ioel 2.28. But let mee adde to that of Ioel, out of another Prophet; I have heard what the Prophets ſaid, that doe prophecy lyes in my name ſaying, I have dreamed, I have dreamed; they are Prophets of the deceit of their owne heart, which thinke to p. 276cauſe my people so forget my name by their dreames: Hee that hath my Word, let him ſpeake my Word faithfully: Behold, I am againſt the Prophets, ſaith the Lord, that uſe their tongues, and ſay, Hee ſaith: Behold, I am againſt them that prophecy falſe dreames, Ier. 23.25, 26.28. 31, 32.

Talmud. in Sanhedr. c. 1The Hebrew Doctors have a Prouerbe, and are wont to ſay, That after the latter Prophets were dead, the Holy Ghoſt went up from Iſrael: They meane, after Zachary, and Malachy, and thoſe other Prophets, none had any more that extraordinary gift: In this ſenſe, we may underſtand, that in the Acts, when Paul asked p. 277the Diſciples at Epheſus, Whether they had received the Holy Ghoſt, they anſwered, We have not ſo much as heard whether there bee any Holy Ghoſt, Act. 19.2.Paulus Fagius, in exod. 28. They doubted not of the diſtinction of perſons, having beene inſtructed in that myſterie; but had not bin acquainted with thoſe extraordinary abilities of prophecying and viſions. Wee reiect ſuch Impoſtures, and therefore cannot but be agrieved at that Popiſh Scandall, who call it, The Inſtinct of the Lutherans. Ioh. Vigu. natu. et Chriſti. Philoſ. c. 15. §. 2.That holy Luthen oppoſed theſe fooleries, and wee may oppoſe the life of Luther, againſt the foule mouth of that railing Viguerius.

p. 278But let us dea…e with them a little more particularly in their Tenents.

They ſaid, that our Preachers were not ſent of God; that they Preached not the true Word; that the Scriptures and externall Word, is not the true Word of God; but wee m…ſt onelyonly have the Teſtimony of the true Word, whic… is Chriſt; which is taught, not by Script…res and Sermons, but inwardly. And therefore if we alleage Scripture unto them, they anſwer,

What have I to do with the dead letter, when I have the living Word of God in the living Spirit.

Thus they purpoſely reiect p. 279Scriptures, that they may more freely bring in their fancies. But is not that which is in the Prophets mouth, the ſame that is from the Spirit? Therefore the Prophets, in all their Preachings, declared their Authority, Thus ſaith the Lord And though the Inke and Paper be not the Word, yet thus is the word conveyed unto us; Ieremiah had the Word from God, Baruch from Ieremiah, the Inke and Paper from Baruch, and we from that, have Gods will and meſſage to that people. Then Baruch anſwered. Hee pronounced all theſe words unto me with his mouth, and I wrote them with Inke in p. 280the Booke, Ier. 36.18. It was the Theſſalonians prayſe, that they entertained the Miniſtry, and ſaw God in the Miniſtry: For this cauſe alſo thanke wee God without ceaſing, becauſe when ye received the word of God, which ye heard of us, yee received it not as the word of men, but as it is in truth, the word of God, 1 Theſ. 2.13. And when they oppoſe the Spirit unto the Word, they make the Inditer contradict his owne writings. But the word of the Lord endureth for ever, and this is the Word which by the Goſpell is preached unto you, 1 Pet. 1.15.

Againe, they ſay, That Preaching muſt now ceaſe, for, We are all taught of God, p. 281Ier. 31.34. And that wee need not the Sacraments, becauſe we have the Spirit and the Thing ſignified by them.

They ſtill abuſe Scripture, though in the generall, they will reiect Scripture; and that which they moſt ſtrongly urge; Ye need not that any man teach you, but as the ſame anointing teacheth you of all things, and is truth, and no l…e, 1 Ioh. 2.27. That is not for them; the Apoſtle there entends but to plead for the Apoſtolike Doctrine; that they needed no other Doctrine but what God had delivered unto them: He gives himſelfe explained in the former verſe, that hee would p. 282arme them againſt ſeducement,Iran l 4. cap 43. Theſe things have I written unto you concerning them that ſeduce you. The Apoſtolike Church it ſelfe, had the Spirit; the Holy Ghoſt came downe upon them, yet they had Preaching likewiſe, witneſſe their Sermons frequently recorded in the Acts. But how dare they ſo much diſhonour the wiſedome of Chriſt, ſeeing he pleaſed to Inſtitute them, to call the Sacraments needeleſſe? Would that onelyonly wiſe God inſtitute things to no purpoſe? But though wee have the Spirit already, yet wee may uſe the Sacraments. Chriſt had the Spirit, and yet hee was baptized, p. 283Mat. 3.15.Non ratio ne ſui, ſed ſpectantiū. Qu…a vita mea morū diſciplina. Gloſ Ord. Hee then received the Spirit in the form of a Dove, for our ſakes, not his owne. Cornelius had the Spirit before he was baptized. Wee muſt examine whether we be in the Faith, and ſo wee muſt eate. And what though no other thing bee in the Seale, than in the Promiſe; yet though I truſt a man well, I have more ground for my truſt, when I have his. Bond; ſo the Sacraments are intended for the ſtrengthening of our Faith.

I'le not longer purſue theſe;Io. Sleid. Hiſt. lib 10. Lamb. Hortenſi▪ lib. Tumult. Anab. Henr. Dorpius, Edit. 1536. they have beene ſtrange Pitches, to which many of theſe Enthuſiaſts have beene lifted; They called David Georg their p. 284ſingular prophet, and himſelfe was blaſphemouſly bold to call himſelfe, The Chriſt, the Meſſiah. 'Tis enough to name ſuch horrible blaſphemies; now let others enter to their part and acting.

4. Againſt Anti vetera teſtamentaries.4. Againſt ſuch as receive not the Teſtimony of the old Teſtament. They ſay, the face of Moſes is vailed, we neither can, nor may ſee him. They urge that of the Apoſtle to the Hebrewes, In that he ſaith, A new Covenant, hee hath made the firſt old, Heb. 8.13.

But while they deſtroy the old, they deſtroy the new together with the old; That very quotation of their owne is urged by p. 285the Apoſtle from the old Teſtament, Chriſt made uſe of it when hee Preached upon the Booke of the Prophet Eſaiah, Luk. 4.17. And after his reſurrection, beginning at Moſes and all the Prophets, hee expounded unto them the Scriptures, Luk 24.27. And Peters Sermon, Act. 2. hath much from that Teſ…ament. But if they ſay, This was for the Iewes ſake, wee have to oppoſe that example of Philip to the Eunuch, a Gentile, an Aethiopian, at that time a Chriſtian; to him Philip expounded Eſaiah. And how often are ſuch Scriptures, urged by Paul the Apoſtle of the Gentiles?

p. 286But Moſes is vailed? What will they inferre? Moſt of the Antients underſtood it onelyonly of his darke way of delivery;Longe aliter nos Evangel…um promulga mus, quam Moſes veterem legem▪ …llo p lam, ac apertè loqui non …uſus eſt, ed velo faciem obduxit, nos vero nihil patimur eſſe opertum aut oc…u…tum Chry, in loc. Tert. lib de Reſur c. 55 Id…m. lib. 5. A…verſ. Mar ca 1 Iſrael…tae rudes non potuerunt videre, quod finem hahe ret lex, quod que abroganda for…t Th…ophil. Cyril. in Io. lib. 3. cap 34. Orig. hom. 12. in exod. He gave things obſcurely, by the Goſpell they are more. Theophilact, indeed, ſpeakes a little to what they ſeeme to meane: The rude Iſraelites could not ſee that the Law ſhould have an end, and ſhould bee abrogated. But hee ſpeakes ſoundly enough in that, and not to their purpoſe. But the Apoſtle hath beſt interpreted the myſtery; We uſe great plainneſſe of ſpeech and not as Moſes, which put a p. 287veile over his face, that the children of Iſ…ael could not ſtedfaſtly looke to the end of thoſe things, but their mindes were blinded, for unto this day remaineth the ſame veile untaken away, in the reading of the old Teſtament, which veile is done away in Chriſt; But even unto this day when Moſes is read, the veile is upon their heart, 2 Cor. 3.12, 13, 14, 15. 'Tis Anſelms note, There is a double veyle, one of Obſcurity in thoſe Typicall things, another of want of faith in our hearts; neither of theſe will be plea for them to deny acqua…ntance with old Scriptures. I ſhall deale but with one other adverſary, but a dangerous.

p. 2885. Againſt Pure Sinleſſe Anabaptiſts.5. Againſt pure Anabaptiſts, ſuch as were the Novatians and Cathariſts of old. They ſay, They are pure without ſinne; the glorious Church, not having ſpot, or wrinkle, or any ſuch thing, Eph 5.27. Yea, that they cannot ſinne, Hee that committeth ſinne, is of the Divell; Whoſoever is borne of God, doth not commit ſinne, and he cannot ſinne, becauſe he is born of God, 1 Ioh 3.8, 9.

But we may anſwer Saint Iohn by Saint Iohn, If wee ſay we have no ſinne, wee deceive our ſelves, and the truth is not in us, 1 Ioh. 18, Wee muſt therefore Reconcile him to an anſwer Interpreters are not agreed. 1 Ambroſe, Aug. l 4 ad Boni…. c. 7.as Auguſtin relates his p. 289opinion,Aug de nat. et grat. c. 14 underſtands it of the ſtate of future glory. But he ſpeakes of this life. 2. Others, as the ſame Auguſtine relates, not de facto, that they doe not ſinne; but de iure, that they ought not.Electos adver…t quaſi nunquam pec…aſſe, quoniam et ſi qua deliq…iſſet, in tempore vid ntur, non apparent in aeternitate, quia charitas patris ipſorum operet multitudinem peccatorū. Be…n ſerm …. in Cant. Bern ſerm. 1. Septuag. But thus they are not differenced from unregenerate, for they alſo ought not to ſinne. 3. Bernard yet more ſtraines it, to that covering love in Gods praedeſtination. But 'tis not meant of imputation, for that phraſe, he cannot ſin, it cannot bee meant, God cannot impute ſinne. 4. Auguſtine, in one place, ſeemes to underſtand it of the different condition of man, that the Regenerate in this li…,Renatos in hac … partim eſſe filios Dei ratione generationis et inchoatae renovationis, partim filios huius ſeculi, reſpectu vetuſtatis in caern…, vel huc reliquae, quod ergo dicuntur non peccare id de illis dici quatenus ſunt Dei fiſii, quod verò iuben tur fateri, ſe adhuc habere peccatum, id …ill… dici, quaetenus ſunt filii huius ſeculi. Aug. lib. 2. De pecs mer et Remiſ. cap 8. Aug. Tract. 5. in Io. Hier. l…b. 1. adven. Pelag Idem, lib 2. adven. Iovin. Gernard. D…ſp. 1. cont. Fanat. Theſibus, 53, 59. ad 70. are partly the ſonnes p. 290of God, in regard of generation and inchoate renovation, partly the children of this world, in regard of the oldneſſe of the fleſh ſtil remaining in them: That therfore they are ſaid not to ſinne, is ſpoken of them as they are the ſonnes of God, that they are commanded to confeſſe that they ſtill have ſinne in them, is ſpoken of them as they are the children of this world. All which is true, as he intended it againſt the Pelagians, but not to the minde of this place. 5. But what the ſame Father delivers in another place, is conſented p. 291to by others, underſtanding it of Reigning ſinnes, waſting the conſcience; This is a ſinne unto death: whereupon Saint Iohn diſtinguiſheth and clears the obiection made from his owne writing, cap. 3. All unrighteouſneſſe is ſinne, and there is a ſinne not unto death. Wee know that whoſoever is borne of God, ſinneth not, but he that is begotten of God, keepeth himſelfe, and that wicked one toucheth him not, 1 Ioh. 5.17, 18. Howſoever wee muſt admit of ſinne, Hee that is**Jmpoſſibile puto non contaminari extrema animae, etiam in viris qui perfecti putantur. Orig Aug. ad …el…u…. epiſt. 108. cleane, yet hath need that his feee be waſhed, Ioh. 30.10. None of the Saints ever bragd that they were ſinneleſſe. How ſhall I chuſe out my words to reaſon p. 292with God, whom, though I were righteous, yet would I not anſwer, but I would make ſupplication to my Iudge, ſaith that holy Patient, Iob 9.14.15, And he who had the Teſtimony of a man to Gods heart, yet bends; If thou, Lord, ſhouldſt marke Iniquity; O Lord, who ſhal ſtand? Pſal. 130.3. Enter not into iudgment, with thy ſervant▪ for in thy ſight ſhal no man living be iuſtified. Pſ. 143.2. Who can ſay, I have made my heart clean, I am pure from my ſinne? Prov. 20.9. And all theſe, Iob, David, Salomon, though they lived in the time of the Law, had one …nd the ſame Chriſt with us. And the Iuſtified Paul, I know nothing by my ſelfe, yet p. 293am I not herby Iuſtified, 1 Cor. 4.4. 'Tis that which the holy Spirits of the Ancients have inveighed againſt. They ſay,Baſil. lib. de c…nſtit. Monaſt. c 1. Greg. Mor. l. 5. c 7. 8. 23 Caſſian coll. 22. c. 7. The Regenerate cannot ſinne, the fleſh onelyonly can. But what? Is it not their fleſh? Where are themſelves when the fleſh ſinnes? Or if they bee Regenerate, are they not alſo men? 'Tis true, that the Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, theſe are contrary the one to the other, Gal. 5.17. But the word Fleſh, is here taken not phuſically for the muſculous ſubſtance of the fleſh, but theologically for the vitiouſneſſe of nature. And ſuppoſing it true in their literall ſenſe, yet the p. 294very fleſh, which is called the veſſel, muſt he kept holy; This is the will of God, even your ſanctification, that ye ſhould abſtaine from fornication. That every one of you ſhould know how to poſſeſſe his veſſell in Sanctification and Honour, for God hath not called us unto uncleanneſſe, but unto holineſſe, 1 Theſ. 4.3.4.7. I endure not to mention thoſe filthy thoſe filthy doctrines of David Georg, concerning Spirituall marriage, and the lawfulneſſe of having many Spirituall wives, Ad augendam prolem. Doctrines contrary to an expreſſe Apoſtolike Rule, 1 Cor. 7.2. And more Beſtiall and impure, than the uncleane hereſies of the p. 295Valentinians and Gnoſtickes.

They have another conceit ſuitable to the former, That in their prayers they will not make confeſſion of their ſinnes, nor petition for pardon. And therefore would have the petition of Remttte debita, Forgive our Treſpaſſes, wiped out of the Lords praiers. Ah, bold preſumers! Did Chriſt teach it, and ſhall they deſpiſe it? Are they ſo rich with Laodicea, that they ſtand in need of no pardon? Wee may ſay of them, as Tully againſt his Anthony, O te miſerum! Wretched Anthony! And by ſo much more wretched, becauſe thou knoweſt not that thou art ſo. The eſtate of ſuch is p. 296more dangerous, than of the moſt prophane, thoſe are diſeaſed with a feaver, theſe with a Lethargy. The violence of the ſeaver may make the man ſenſible, that he needs phyſicke; an open courſe of profaneneſſe often ſtrikes a man at his private and ſeparated times. But the Lethargy is a dull diſeaſe, and the man, nor ſees, nor cares. They cannot have heaven,Conc. Afr. Conc Miler Aug de Spir et lit. cap. 2. Baſil Hom. de poenit. Amb. in Luc 1. Idem, lib. de fuga Saculi. Gennad de eccl. Dogm. cap. 31.Luke 1 unleſſe they have pardon. 'Twas an ancient error, and anciently oppoſed.

All theſe ſeverall errors flow from the oppoſition of the Law, or the unjuſt maintenance; The Iewes doe unjuſtly maintaine: The Antinomiſts, the Enthuſiaſts, p. 297the Anti-vetera teſtamentaries, the Sinneleſſe Anabaptiſts, doe as unjuſtly oppoſe it. We wil not longer purſue them, but proceed in the laſt place, by way of concluſion of the whole Tractate, to another uſe.

III. An uſe of exhortation. Let us not reject the Law, but make of it its owne proper uſe. God will not have it contemned, there is morality in that command, Deutr. 32.46, 47. Set your hearts to all the words which I command you this day, for it is not a vaine thing for you. And the man is deſcribed to bee bleſſed, who meditates in the Law of God, and doth exerciſe himſelfe p. 298therein day and night, Pſal. 1.2. Let not Moſes take the place of Chriſt, but yet make a right uſe of Moſes: when workes come in their owne place, wee can never performe enough of them: if we uſe them as our life, this were indeede to trample the blood of Chriſt under our feet, and to ſet Moſes in the chaire; but let the ſeruant follow his Maſter; let Moſes follow Chriſt, let the Law follow Grace, let Workes follow Faith, that all may act their proper and deſigned parts. Let me call for workes, that God may be Honoured, that your owne conſciences may be comforted, that wandrers may p. 299be called, that weake ones may be incouraged. 'Tis an end of our being, an end of our redemption; wee are intended for action, wee are created to good works, wee are redeemed that wee might ſerve; All thoſe, all theſe conſiderations doe call for working. Let mee inſtance but the worke of Redemption, becauſe moſt agreeing to the argument in hand; Being delivered from the hand of our enemies, we muſt ſerve him in holineſſe and r ghteouſneſſe all the dayes of our lives, Luk. 1.74, 75. Let us contemplate the ſtate of our miſery, the eſtate of our deliverance. A poore Gally-ſlave that is wearied out by his continuall p. 300tugging at the Oare, whoſe Armes doe grow Brawny with exceſſive labour, and nothing more ordinary to him, than ſtrokes and hard uſage, ſo that he ſpinnes a poore and weariſome life, worſe than death it ſelfe; if a ranſome bee freely paid for him, by one who commiſerats his caſe, would he not gladly ſpend himſelfe in the ſervice of his Ranſomer? 'Tis our caſe, wee are the men. In what a ſlaviſh thraldome were wee by nature, being chained, and ſervants to divers luſts and pleaſures? Chriſt was pleaſed to deliver us, and to pay his bloud, a ranſome: Oh let us live unto him that dyed p. 301for us. Worke, and bee Thankefull; I may change the word of the Martyr, Pray, Pray, Pray, into another, ſeaſonable for theſe times, Worke, Worke, Worke. Beloved! They are dull times that wee are fallen upon, let us not bee dully negligent with the times I may beſpeake you, as our Saviour in that parable to the Loyterers, Cur ſtatis otioſi? Why ſtand ye all the day idle? Why doe yee diſhonour your faith? Open the mouthes of the adverſe part; Bring a ſtaine upon the profeſſed Religion: Worke, for Gods ſake, for the Faiths ſake, for Religion ſake, for your owne ſake, worke. We ſpend a p. 302away our times idlely, one talkes away his time, another ſports away his time, another trades away his time, almoſt all doe laviſh it away. Why ſtand yee, all your youth, al your age, all your life time idle? Hath no man hired you? Was not the bloud of Chriſt laid down for you? Let us at length bee aſhamed of our barrenneſſe and unfruitfulneſſe in good works. Let us be acquainted with our Maſters will, and to that end make uſe of the Law, That the Righteouſneſſe of the Law may be fulfilled in us, who walke not after the fleſh, but after the Spirit, Rom 8.4. The Law is a royall Law, and muſt be obſerved; p. 303If ye fulfil the royall Law, foreign, according to the Scripture,Aquinas. Gorrhan. Faber. yee doe well, Iam. 2.8. Some underſtand it of the Goſpell only, but unfitly. The Royall Law, is as the Royall way, the Kings high-way, a plaine Rode, without turnings or by-paths.foreign, ex foreign, et foreign. Regia lex ſicnt via Regia fine diverticulis. A byway, is a compaſſing way, the Law, the will of God is onelyonly ſtreight. The paſſage by the Law, is like the paſſage intended by Iſrael thorow Edom, they would goe by the Kings High-way, and neither turne to the right hand nor to the left, Num. 20 17. Let us uſe that way cōſcionably, let us uſe it, and receive not the Grace of God invain, 2 Cor. 6.1. That p. 304we may receive that grace into our hearts, as well as into our eares. And by this we may make a tryall alſo of our workes. 1. If we receiue not that grace in vain wee ſhall receive a power to inable us, together with the command; and if wee receive the Law, the Word in power, it begets us more then to a meere forme. 2. If wee receive not that grace in vaine, wee receive a will to obey, ſo well as we doe obey; and wee ſhall obey willingly, though there were no Law nor no curſe. The Chriſtian delights in the command, and ſo the yoke is eaſie; they are a willing people in the day of Gods power, Pſa. 110.3. p. 305and ſerue God not in the oldneſſe of the letter, but in the newnes of the ſpirit, Rom. 7 6.3 If wee receive not that grace in vaine, wee ſhall prize Grace, and make it our endevour to expreſſe our ſelves thankfull. Let it be our care to know the will of God, and to doe it. And becauſe wee ſhall never performe the Law wel, till the Law be within us, let us challenge of God the Covenant, That hee would write the Law in our inward parts.

FINIS.