A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 1

A Vindication of the Moral Law and the Covenants · Moral treatise · Lecture 1

p. 1LECTURE 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: It is a ſigne of thy greater glory, that all heretiques hate thee. His injunction to Timothy begins, ver. 3. Charge them, not foreign 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 be extended both to the p. 2matter (as ſome) to teach no other thing; or to the manner (as others) not to teach in another way: Not to teach nova, new things; no, nor yet novè, after a new manner. The rule is, Qui fingit nova verba, nova gignit dogmata: And it was Melancthons wiſh, that men did not onelyonly teach the ſame things, but in iiſdem verbis, in iiſdem ſyllabis, in the ſame very words, and ſyllables.

The ſecond part of injunction is higher then the former: Though they doe not teach other things, yet they muſt not ſpend their gifts in an uſeleſſe way; as, to give heed to fables: This they apply to the Jewes, who had a world of fictions. So Tertullian of Valentinus, Multas introduxit fabulas; we ſee here the word fable in an ill ſenſe: Therefore Grotius cannot be excuſed, who calleth our Saviours Parables fables, as that of the Prodigall who ſpent his portion, Haec ſabula (ſaith he) nos decet, quod omnes ortu ſunt filii Dei, where both his words and matter are very offenſive to the truth. It is true, we finde the Fathers, Gregory Nazianzen, and others, uſe ſometimes a fable in their Orations, to denote ſome morall matter; but ſuch the Jewes did not uſe. As they muſt not give heed to fables, ſo neither to endleſſe genealogies. We ſee a good uſe made of genealogies in the Scriptures, but here is reproved the ſinfull uſe of them; as thoſe Grammarians among the Heathens, that ſpent their time about Heeuba's mother, or Achilles pedegree, and what it was that the Syren's ſung: and theſe he calls endleſſe, becauſe vaine curioſity is more unruly then the waves of the ſea; it hath no limiting, Hitherto ſhalt thou goe, and no further. Although ſome referre genealogy not ſo much to perſons as things, for that the Jewes called genealogy, when one thing was fained to flow from, and, as it were, to be begotten of another; therefore (ſaith one) Paul, ver. 5. gives a ſhort, but profitable genealogy, when he makes a good conſcience to flow from a faith unfained. Now mark, the Apoſtle condemneth all theſe, becauſe they doe not edifie. The ſhell-fiſh among the Jewes was accounted uncleane, becauſe it had but a little meat, and a great deal of labour to get it: and this is true of all doctrines, which have no profit in them. The Apoſtle therefore tells us, what is the true uſe of the Law, the end of the precept. Scultetus, who p. 3hath it out of Chryſoſtome, makes foreign, not to be the law, but the miniſtry, or preaching; and ſo the Apoſtle uſeth the word, v. 3. But grant it be ſo, yet they all agree, he ſpeaks of the Law ſtrictly taken afterwards. The Apoſtle therefore, reproving theſe falſe teachers, that did turn bread into ſtones, and fiſh into ſerpents, the good law into unprofitableneſſe, leſt this ſhould be thought to traduce the law, he addeth, We know (as if that were without queſtion to all.) So that there is a poſition, The Law is good, and a ſuppoſition, If a man uſe it lawfully; with a correction, The Law is not made to the righteous. As Auſtin ſaid, It was hard to ſpeak for free-will, and not to deny free-grace; or free-grace, and not to deny free-will: ſo it's hard to give the Law its due, and not to ſeeme to prejudice the Goſpel; or the Goſpel, and not to prejudice the Law: For, take but theſe two Verſes, Videtur Apostolus pugnantia dicere, The Apoſtle ſeemeth to ſpeake contradictions, ſaith Martyr: For, ſeeing none can uſe the Law well, but a righteous man, how then is not the Law given to him? But this knot ſhall be untyed in its proper place. I ſhall at this time handle the firſt propoſition, that is conditionall; only I might inſiſt upon opening the word foreign, or Law: For, I conceive, the neglect of the different uſe of this, doth breed many errours; for there is a law that we are to be Antinomians, or contrary to; and there is a law, that we muſt ſubmit to: But of this I will ſpeak in one particular caution.

Obſerv. 1. The Law of God is good, if a man uſe it lawfully.

Obſerv. 2. (which is implyed) that the Law of God may be uſed unlawfully.

The Law is good, 1. In respect of the matter of it therein contained; 1. The Law is good in reſpect of the matter.for, if you take the ſpirituall interpretation of it, you will finde all the matter exceeding good: to love God, to truſt in him, &c. how good are they? Yea, there is no duty now required of us, but is contained there: Therefore Peter Martyr did well reſemble the Decalogue to the ten Predicaments, that, as there is nothing hath a being in nature, but what may be reduced to one of thoſe ten; ſo neither is there any Chriſtian duty, but what is comprehended in one of theſe, that is, conſequentially, or reductively. And, if Tully durſt ſay, that the law of the twelve Tables did exceed all the libraries of Philoſophers, both in p. 4weight of authority, and fruitfulneſſe of matter, how much rather is this true of Gods Law? It's diſputed, Whether justifying faith be commanded in the Law: here are different opinions; but when I handle this Queſtion, Whether the Law of Moſes, and that which was ingraffed in Adams heart in innocency, be all one, it will be proper to ſpeak of that. Peter Martyr, handling the diviſion of the ten Commandements, how the number ſhould be made up, makes that, which is commonly called the Preface [I am the Lord thy God, which are words of a Covenant] to be the firſt Commandment: and if ſo, then muſt juſtifying faith be enjoyned there. And thus did ſome of the Fathers, though thoſe words are only enunciative, and not preceptive. But more determinatively of this in its place.

2. In reſpect of the authority ſtamped upon it by God, whereby it becomes 2. In reſpect of the authority of it.a rule unto us. The former is agreed on by all: and I ſee few that dare openly deny the other; for, ſeeing the matter is intrinſecally and eternally good, it cannot but be commanded by God, though not to juſtifie, for that is ſeparable from it. There are ſome things that are justa, becauſe Deus vult; as in all poſitive things: and then there are other things juſt, and therefore God wills them, though even they are alſo juſt, becauſe they are conſonant to that eternall juſtice and goodneſſe in himſelf: ſo that, indeed, it is ſo farre from being true, that the Law, which hath Gods authority ſtampt on it for a rule, and ſo is mandatum, ſhould be abrogated, that it is impoſſible, nè per Deum quidem; for then God ſhould deny his own juſtice and goodneſſe: therefore we doe juſtly abhorre thoſe blaſphemous Queſtions among the School-men, An Deus poſſit mandare edium ſui, &c. for it's impoſſible. Therefore we ſee, Matth. 5. that our Saviour is ſo farre from abrogating it, that he ſheweth the ſpirituall extent of the mandatory power of the Law, farre beyond Phariſees expectation; and thus James urgeth the authority of the Law-giver. The obligation by the Law is eternall and immutable, inſomuch that it doth abſolutely imply a contradiction, that there ſhould be in mans nature an holineſſe or righteouſneſſe without a law or ſubjection to the command of God. Hence it is a dangerous opinion of ſome, who ſay, the holineſſe of our natures is not commanded by the Law, but of p. 5our actions, and ſo not originall ſinne but onelyonly actuall ſinne ſhall be forbidden by the Decalogue.

3. It's good instrumentally, as uſed by Gods Spirit for good. It's 3. It's inſtrumentally good.diſputed by ſome, Whether the Law, and the preaching of it, is uſed as an inſtrument by the Spirit of God for converſion: But that will be an entire Queſtion in it ſelf; only thus much at this time. The Spirit of God doth uſe the Law, to quicken up the heart of a beleever unto his duty, Pſal. 119. Thou haſt quickened me by thy precepts. And ſo Pſal. 19. The Law of the Lord enlightneth the ſimple, and by them thy ſervant is fore-warn'd of ſinne. You will ſay, The word Law is taken largely there for all precepts and teſtimonies. It's true, but it's not excluſive of the precepts of the morall Law; for they were the chiefeſt; and indeed, the whole Word of God is an organ and inſtrument of Gods Spirit for inſtruction, reformation, and to make a man perfect to every good work. It's an unreaſonable thing, to ſeparate the Law from the Spirit of God, and then compare it with the Goſpel; for, if you doe take the Goſpel, even that Promiſe, Christ came to ſave ſinners, without the Spirit, it worketh no more, yea, it's a dead letter as well as the Law: Therefore Calvin well called Lex, corpus, and the Spirit, anima: now, accedat anima ad corpus, Let the ſoul be put into the body, and it's a living reaſonable man: But now, as when we ſay, A man diſcourſes, A man underſtands, this is ratione animae, in reſpect of his ſoul, not corporis, of the body; ſo when we ſay, A man is quickened by the Law of God to obedience, this is not by reaſon of the Law, but of the Spirit of God: But of this anon.

4. It's good in reſpect of the ſanction of it: for it's accompanied 4. The Law is good, in reſpect of its ſanction.with Promiſes, and that not only temporall, as Command. 5. but alſo ſpirituall, Command. 2. where God is ſaid to pardon to many generations; and therefore the Law doth include Chriſt ſecondarily and occaſionally, though not primarily, as hereafter ſhall be ſhewed. It's true, the righteouſneſſe of the Law, and that of the Goſpel differ toto coelo; we muſt place one in ſuprema parte coeli, and the other in ima parte terrae, as Luther ſpeakes to that effect: and it's one of the hardeſt taskes in all divinity, to give them their bounds, and then to cleare how the Apoſtle doth oppoſe them, and how not. We know it was the curſed errour p. 6of the Manichees and Marcionites, that the Law was only carnall, and had only carnall promiſes; whereas it's evident, that the Fathers had the ſame faith for ſubſtance as we have. It's true, if we take Law and Goſpel in this ſtrict difference, as ſome Divines doe, that all the Precepts, whereſoever they are, muſt be under the Law, and all the Promiſes be reduced to the Goſpel, whether in Old or New Teſtament; in which ſenſe Divines then ſay, Lex jubet, & Gratia juvat; the Law commands, and Grace helps; and, Lex imperat, the Law commands, and Fides impetrat, Faith obtaineth; then the Law can have no ſanction by Promiſe: But where can this be ſhewed in Scripture? When we ſpeake of the ſanction of the Law by Promiſe, we take it as in the adminiſtration of it by Moſes, which was Evangelicall; not as it was given to Adam, with a Promiſe of Eternall life upon perfect obedience: for the Apoſtle Paul's propoſitions, To him that worketh, the reward is reckoned of debt; and, the doers of the Law are juſtified, were never verificable, but in the ſtate of innocency.

5. In reſpect of the acts of it. You may call them either acts 5. In reſpect of the acts of it.or ends, I ſhall, acts. And thus a law hath divers acts, 1. Declarative, to lay down what is the will of God: 2. To command obedience to this will declared: 3. Either to invite by Promiſes, or compell by threatnings: 4. To condemne the tranſgreſſors: and this uſe the Law is acknowledged by all to have againſt ungodly and wicked men, and ſome of theſe cannot be denyed even to the godly. I wonder much at an Antinomian authour, that ſaith, **Aſſert. of free grace, pag. 31.It cannot be a law, unleſſe it alſo be a curſing law; for, beſides that the ſame authour doth acknowledge the morall Law to be a rule to the beleever, (and regula hath vim praecepti, as well as doctrinae) what will he ſay to the Law given to Adam, who as yet was righteous and innocent, and therefore could not be curſing or condemning of him? ſo the Angels were under a law, elſe they could not have finned, yet it was not a curſing law. It's true, if we take curſing or condemning potentially, ſo a law is alwayes condemning: but for actuall curſing, that is not neceſſary, no not to a tranſgreſſour of the Law, that hath a ſurety in his roome.

6. In reſpect of the end of it. Rom. 16. 4. Chriſt is the end of the p. 76. In reſpect of the end.Law. By reaſon of the different uſe of the word foreign, there are different conjectures; ſome make it no more then extremitas, or terminus; becauſe the ceremoniall Law ended in Chriſt: Others make it finis complementi, the fulneſs of the Law is Chriſt: Others adde, finis intentionis, or ſcopi to it; ſo that by theſe the meaning is, The Law did intend Chriſt in all its ceremonialls and moralls, that, as there was not the leaſt ceremony, which did not lead to Chriſt; ſo not the leaſt iota or apex in the morall Law, but it did alſo aime at him. Therefore ſaith Calvin upon this place, Habemus inſignem locum, quòd Lex omnibus ſuis partibus in Chriſtum respiciat; Imò quicquid Lex docet, quicquid praecipit, quicquid promittit, Chriſtum pro ſcopo habet: We have a noble place, proving, that the Law in all its parts did look to Chriſt; yea whatſoever the Law teacheth, commandeth, or promiſeth, it hath Chriſt for its ſcope. What had it been for a Jew to pray to God, if Chriſt had not been in that prayer? to love God, if Chriſt had not been in that love? yet here is as great a difference between the Law and Goſpel, as is between direction and exhibition, between a ſchool-master and a father: he is an unwiſe childe, that will make a ſchool-maſter his father. Whether this be a proper intention of the Law, you ſhall have hereafter.

7. In respect of the adjuncts of it, which the Scripture attributeth 7. In reſpect of the adjuncts.to it: And it's obſervable, that even where the Apoſtle doth moſt urge againſt the Law, as if it were ſo farre from bettering men, that it makes them the worſe; yet there he praiſeth it, calling it good and ſpirituall. Now I ſee it called ſpirituall in a two-fold ſenſe: 1. Effectivè, becauſe it did, by Gods Spirit, quicken to ſpirituall life; even as the Apoſtle in the oppoſition calls himſelf carnall, becauſe the power of corruption within, did work carnall and ſinfull motions in him. But I ſhall expound it ſpirituall. 2. Formaliter, formally, becauſe the nature and extent of it is ſpirituall: for it forbids the ſins of the ſpirit, not only externall ſins; it forbids thy ſpirit pride, thy ſpirit envie: Even as God is the father of ſpirits, ſo is the Law, the law of ſpirits. Hence it's compared by James to a glaſſe, which will ſhew the leaſt ſpot in the face, and will not flatter, but if thou haſt wrinkles and deformities there, they will be ſeen; ſo that there is no ſuch way to bring Phariſaicall and Morall men out p. 8of love with themſelves, as to ſet this glaſſe before them.

8. In respect of the uſe of it: and that to the ungodly, and to the 8. In reſpect of the uſe of it.beleever.

1. To the ungodly, it hath this uſe:

1. To reſtrain and limit ſin: And, certainly, though it ſhould 1. Becauſe it reſtrains and limits ſin in the ungodly.not reach to renovation and changing of mens hearts, yet here is a great deale of good, that it's an outward whip and ſcourge to men, whereby they are kept in honeſt diſcipline: and this made the Apoſtle ſay, The Law was added, becauſe of tranſgreſſions. The people of Iſrael, by their being in the wilderneſſe, having forgotten God, and being prone to Idolatry, the Lord he added this Law, as a reſtraint upon them. Even as you ſee upon madmen, and thoſe that are poſſeſſed with devils, we put heavie chaines and fetters, that they may doe no hurt; ſo the Lord laid the Law upon the people of Iſrael, to keep them in from impietie. The Apoſtle uſeth a word, ſhut up as in a dungeon, but that is to another ſenſe. It was Chryſostomes compariſon: As a great man, ſuſpecting his wife, appoints Eunuchs to look to her and keep her; ſo did God, being jealous over the Jewes, appoint theſe lawes.

2. To curſe, and condemne: and in this reſpect, it poureth all 2. Becauſe it condemnes them.its fury upon the ungodly. The Law to the godly by Chriſt, is like a Serpent with a ſting pulled out; but now to the wicked, the ſting of ſinne is the Law, and therefore the condition of that man, who is thus under it, is unſpeakably miſerable. The curſe of it is the ſore diſpleaſure of God, and that for every breach of it; and, if men, that have broken onelyonly mens lawes, be yet ſo much afraid, that they hide themſelves, and keep cloſe, when yet no man or Judge can damne them, or throw them into hell; what cauſe is there to feare that Law-giver, who is able to deſtroy ſoul and body? Therefore conſider, thou prophane man, are not thy oaths, are not thy luſts againſt Gods Law? You had better have all the men in the world your enemy, then the Law of God. It's a ſpirituall enemy; and therefore the terrours of it are ſpirituall, as well as the duties. Let not your lives be Antinomians, no more then opinions. Oh that I could confute this Antinomianiſme alſo; ſuch a mans life and converſation was againſt Gods Law, but now it's not.

p. 92. To Beleevers it hath this uſe: 1. To excite and quicken them 1. It quickens the godly againſt ſin and corruption.againſt all ſinne and corruption: for, howſoever the Scripture ſaith, Against ſuch there is no law, and, The Law is not made to the righteous; yet, becauſe none of the godly are perfectly righteous, and there is none but may complain of his dull love, and his faint delight in holy things, therefore the Law of God, by commanding, doth quicken him. How ſhort is this of that which God commands? not, that a man is to look for juſtification by this, or to make theſe in ſtead of a Chriſt to him; but for other ends. Hence Pſal. 1. and Pſal. 19. and 119. who can deny, that they belong to the godly now, as well as heretofore? Have not beleevers now, crookedneſſe, hypocriſie, luke-warmneſſe? You know, not only the unruly colt, that is yet untamed; but the horſe, that is broken, hath a bit and bridle alſo: and ſo, not only the ungodly, but even the godly, whoſe hearts have been much broken and tamed, doe yet need a bridle, Leſt they ſhould caſt off the Spirit of God, that would govern them, Nè Spiritum ſeſſorem excutiant. And, if men ſhould be ſo peremptorie, as to ſay, they doe not need this; it's not becauſe they doe not need it, (for they need it moſt) but becauſe they do not feele it.

2. To enlighten and diſcover unto them daily more and more heart-ſinne, 2. It diſcovers ſin unto them.and ſoul-ſinne. This uſe the Apoſtle ſpeaketh of, Rom. 7. per totum: for, how ſhould a man come to know the depth of originall ſinne, all the ſinfull motions flowing from it, but by the Law? and therefore that is obſerved by Divines, the Apoſtle ſaith, he had not knowne ſinne, but by the Law; intimating thereby, that the Law of nature was ſo obliterated and darkened, that it could not ſhew a man the leaſt part of his wickedneſſe. Seneca, who had more light then others, yet he ſaith, It is thy errour, to think ſins were born with thee, no, they afterwards came upon thee, Erras, ſi tecum vitia naſci putas; ſupervenerunt, ingesta ſunt. And ſo Pelagius his aſſertion was, that, We are born as well without vice, as virtue, Tam ſine vitio, quàm ſine virtute naſcimur. And you ſee all Popery, to this day, holds thoſe motions of heart, not conſented to, to be no ſins, but neceſſary conditions, ariſing from our conſtitution, and ſuch as Adam had in innocency: Therefore the people of God ſee and are humbled for p. 10that wickedneſſe, which others take no notice of. This will ſatisfie man, but not Gods Law.

3. To drive them out of all their own power and righteouſneſſe. 3. It makes them diſclaim all their own righteouſnes.And this is another good conſequence: for, when they ſee all to come ſhort of the Law; that the earth is not more diſtant from heaven, then they from that righteouſneſſe, this makes them to goe out of all their prayers, and all their duties, as you ſee Paul, Rom. 7. he conſented to the Law, and he delighted in it, but he could not reach to the righteouſneſſe of it; and therefore crieth out, Oh wretched man that I am! How apt are the holieſt to be proud and ſecure, as David, and Peter? even as the worms and waſps eat the ſweeteſt apples and fruit; but this will keep thee low. How abſurd then are they, that ſay, The preaching of the Law is to make men truſt in themſelves, and to adhere to their own righteouſneſſe? for, there is no ſuch way to ſee a mans beggery and guilt, as by ſhewing the ſtrictneſſe of the Law: For, what makes a Papiſt ſo ſelf-confident, that his hope is partly in grace, and partly in merits, but becauſe they hold they are able to keep the Law? God forbid, ſaith a Papiſt, that we ſhould enjoy heaven as of meere almes to us; no, we have it by conqueſt: Whence is all this, but becauſe they give not the Law its due?

4. Hereby to quicken them to an higher price and eſteem of Christ, 4. It makes them ſet an higher value of Chriſt and his benefits.and the benefits by him: So Paul, in that great agony of his, ſtriving with his corruption (being like a living man tyed to a dead carkaſſe, his living faith to dead unbelief, his humility to loathſome pride) ſee what a concluſion he makes, I thank God, through Jeſus Chriſt. It's true, many times the people of God, out of the ſenſe of their ſinne, are driven off from Chriſt; but this is not the Scriptures direction: That holds out riches in Chriſt for thy poverty, righteouſneſſe in Chriſt for thy guilt, peace in Chriſt for thy terrour. And in this conſideration it is, that many times Luther hath ſuch hyperbolicall ſpeeches about the Law, and about ſinne. All is ſpoken againſt a Chriſtians oppoſing the Law to the Goſpel, ſo, as if the diſcovering of the one, did quite drive from the other. And this is the reaſon, why Papiſts and formall Chriſtians never heartily and vehemently prize Chriſt, taking up every crumb that falls from p. 11his table: they are Chriſts to themſelves, and ſelf-ſaviours. I deny not, but the preaching of Chriſt, and about grace, may alſo make us prize grace and Chriſt; but ſuch is our corruption, that all is little enough. Let me adde theſe cautions:

1. It's of great conſequence in what ſenſe we uſe the Word [Law.]1. The Law, according to the uſe of the word in the Scripture, is not onelyonly a ſtrict … of things to be done by way of command; but denoteth any heavenly doctrine, whether it be promiſe, or precept.

He that diſtinguiſheth well, teacheth well. Now I obſerve a great neglect of this in the books written about theſe points; and, indeed, the reaſon why ſome can ſo hardly endure the word [Law] is, becauſe they attend to the uſe of the word in Engliſh; or the Greek word foreign, and Lex, as it is defined by Tully and Ariſtotle, which underſtand it a ſtrict rule only of things to be done, and that by way of meere command. But now the Hebrew word foreign doth comprehend more; for that doth not only ſignifie ſtrictly what is to be done, but it denoteth largely any heavenly doctrine, whether it be promiſe, or precept: and hence it is, that the Apoſtle calleth it, The law of faith (which in ſome ſenſe would be a contradiction, and in ſome places, where the word Law is uſed abſolutely, it's much queſtioned, whether he mean the Law or the Goſpel) and the reaſon why he calls it a law of faith, is not (as Chryſostome would have it) becauſe hereby he would ſweeten the Goſpel, and, for the words ſake, make it more pleaſing to them; but happily, in a meere Hebraiſme, as ſignifying that in generall, which doth declare and teach the will of God.

The Hebrewes have a more ſtrict word for precept, and that is foreign, yet ſome ſay this alſo ſometimes ſignifieth a Promiſe, Pſal. 133. 3. There the Lord commanded a bleſſing, i. e. promiſed; ſo John 12. 50. his commandement, i. e. his promiſe, is life everlaſting: So then, if we would attend to the Hebrew words, it would not ſo trouble us, to heare that it is good. But yet the uſe of the word [Law] is very generall: ſometimes it ſignifieth any part of The acceptions of the word Law in Scripture, are divers.the Old Teſtament, John 10. It is ſaid in the Law, Ye are gods. And that is in the Pſalmes: Sometimes the Law and the Prophets are made all the books of the Old Teſtament; ſometimes the Law and the Pſalmes are diſtinguiſhed; ſometimes it is uſed for the ceremoniall law only, Hebr. 10. 1. The Law having a ſhadow of things to come; ſometimes it is uſed ſynecdochically, for ſome acts of the Law only; as Galat. 5. Againſt ſuch there is no law: ſometimes p. 12it is uſed for that whole oiconomy, and peculiar dispenſation of Gods worſhip unto the Jewes; in which ſenſe it is ſaid to be untill John, but grace and truth by Jeſus Chriſt: ſometimes it is uſed in the ſenſe of the Jewes, as without Chriſt: And thus the Apoſtle generally in the Epiſtle to the Romans and Galatians. Indeed, this is a diſpute between Papiſts and us, In what ſenſe the Law is taken: for, the Papiſts would have it underſtood onelyonly of the ceremoniall law. But we anſwer, that the beginning of the diſpute, was about the obſervation of thoſe legall ceremonies, as neceſſary to ſalvation: But the Apoſtle goeth from the hypotheſis to the theſis; and ſheweth, that not only thoſe ordinances, but no other works may be put in Chriſts roome: Therefore the Antinomian, before he ſpeaks any thing againſt, or about the Law, he muſt ſhew in what ſenſe the Apoſtle uſeth it: Sometimes it is taken ſtrictly, for the five books of Moſes; yea, it is thought of many, that book of the Law, ſo often mentioned in Scripture, which was kept with ſo much diligence, was onelyonly that book called Deuteronomy: and commonly it is taken moſt ſtrictly for the ten Commandements. Now, the different uſe of this word breeds all this obſcurity, and the Apoſtle argueth againſt it in one ſenſe, and pleadeth for it in another.

2. The Law must not be ſeparated from the Spirit of God. The 2. The Law and the Spirit of God muſt not be ſeparated.Law is only light to the underſtanding, the Spirit of God muſt circumciſe the heart to love it, and delight in it, otherwiſe that is true of Gods Law, which Aristotle, 2. Polit. cap. 2. ſaid of all humane Lawes, foreign, it's not able of it ſelf to make good and honeſt Citizens. This is a principle alwayes to be carried along with you: for, the whole Word of God is the inſtrument and organ of ſpirituall life, and the Law is part of this Word of God: This I proved before; nay, ſhould the Morall Law be quite aboliſhed, yet it would not be for this end, becauſe the Spirit of God did not uſe it as an inſtrument of life; for, we ſee all ſides grant, that circumciſion and the ſacraments are argued againſt by the Apoſtle, as being againſt our Salvation, and damnable in their own uſe now; yet in the old Teſtament, thoſe ſacraments of Circumciſion, and the Paſchall Lamb, were ſpirituall meanes of faith, as truly as Baptiſme, and the Lords Supper are. It is true, there p. 13is a difference in the degree of Gods grace by them; but not in the truth: and therefore our Divines do well conſute the Papiſts, who hold thoſe ſacraments onelyonly typicall of ours, and not to be really exhibitive of grace, as theſe are in the New Teſtament. Therefore, if the Apoſtles, arguing againſt the Morall Law, would prove it no inſtrument of Gods Spirit for our good, the ſame would hold alſo in Circumciſion, and all thoſe ſacraments; and therefore at leaſt for that time they muſt grant it a help to Chriſt and grace, as well as Circumciſion was. If you ſay, Why then doth the Apoſtle argue againſt the works of the Morall Law? I anſwer, Becauſe the Jewes reſted in them without Chriſt: and, it is the fault of our people, they turn the Goſpel into the Law; and we may ſay, Whoſoever ſeeks to be ſaved by his Baptiſme, he falls off from Chriſt.

3. To doe a thing out of obedience to the Law, and yet by love and 3. Obedience and love oppoſe not one another.delight, doe not oppoſe one another. About this I ſee a perpetuall miſtake. To lead a man by the Law is ſlaviſh, it's ſervile, ſay they; a Beleever is carried by love, he needs no law: and I ſhall ſhew you, Chryſoſtome hath ſome ſuch hyperbolicall expreſſions upon the words following, [The Law is not put for the righteous.] But this is very weak, to oppoſe the efficient cauſe and the rule together; for, the Spirit of God worketh the heart to love and delight in that which he commandeth: Take an inſtance in Adam; While he ſtood, he did obey out of love, and yet becauſe of the command alſo: ſo the Angels are miniſtring ſpirits, and do obey the commandments of God, (otherwiſe the Apoſtate Angels could not have ſinned) and yet they are under a law, though doing all things in love. We may illuſtrate it by Moſes his mother; You know, ſhe was hired, and commanded by Pharaoh's daughter to nurſe Moſes, which was her own childe: now ſhe did this out of love to Moſes, her childe; yet did obey Pharaeh's daughters commandement upon her alſo: ſo concerning Chriſt, there was a commandement laid upon Chriſt, to fulfill the Law for us, yet he did it out of love.

It is diſputed, Whether Chriſt had a command laid upon him by the Father ſtrictly ſo called: and howſoever the Arrians, from the grant of this, did inferre Chriſts abſolute inferiority to the Father; yet our Orthodox Divines doe conclude it, becauſe p. 14of the many places of Scripture which prove it, Act. 7. 37. John 14. 31. As my Father hath commanded me, ſo I you. John 15. 10. (If you keep my commandements, and abide in love, &c.) And, indeed, if it were not a commandement, it could not be called an obedience of Chriſt; for, that doth relate to a command: Now this I inferre hence, that, to doe a thing out of obedience to a command, becauſe a command, doth not inferre want of love; although I grant, that the commandement was not laid upon Chriſt, as on us, either to direct him, or quicken him. Beſides, all the people of God have divers relations, upon which their obedience lyeth; they are Gods ſervants, and that doth imply obedientiam ſervi, though not obedientiam ſervilem, the obedience of a ſervant, but not ſervile obedience.

Again, a Beleever may look to the reward, and yet have a ſpirit of love; how much rather look to the command of God? A godly man may have amorem mercedis, though not amorem mercenarium. If God in his Covenant make a Promiſe of reward, the eie unto that is ſuteable and agreeable unto the Covenant, and therefore cannot be blame-worthy. And, laſtly, there is no godly man, but he hath in part ſome unwillingneſs to good things; and therefore needs the Law not only to direct, but to exhort and goad forward: Even, as I ſaid, the tamed horſe needeth a ſpur, as well as the unbroken colt.

4. Though Chriſt hath obeyed the Law fully, yet that doth not exempt 4. Chriſts obedience exempts not us from ours.us from our obedience to it, for other ends then he did it. And, I think, that if the Antinomian did fully inform himſelf in this thing, there were an agreement: for, we all ought to be zealous againſt thoſe Phariſaicall and Popiſh practices of ſetting up any thing in us, though wrought by the grace of God, as the matter of our juſtification. But herein they do not diſtinguiſh, or well argue: The works of the Law do not juſtifie, therefore they are needleſſe, or not requiſite: for (ſay they) if Chriſt hath fully obeyed the righteouſneſſe of the Law, and that is made ours; therefore it is not what ours is, but what Chriſts is. This would be a good conſequence, if we were to obey the Law for the ſame end Chriſt did, but that is farre for us. I have heard indeed ſome doubt, whether the maintaining of Chriſts active obedience imputed to us, doth not neceſſarily imply Antinomianiſme: but of that p. 15more hereafter; onelyonly let them lay a parallel with Chriſts paſſive obedience. He ſatisfied the curſe and threatning of the Law, and thereby hath freed us from all puniſhment; yet the Beleevers have afflictions for other ends: ſo do we the works of Gods Law, for other ends then Chriſt did them.

A fifth caution or limitation ſhall be this, to diſtinguiſh between 5. Beleevers ſins condemned, though not their perſons.a Beleever, and his perſonall acts: For, howſoever the Law doth not curſe or condemne him, in regard of his ſtate; yet thoſe particular ſins he commits, it condemnes them, and they are guilty of Gods wrath, though this guilt doth not redound upon the perſon: Therefore it is a very wilde compariſon of **D^r Criſp.one, that a man under grace hath no more to doe with the Law, then an Engliſh-man hath with the lawes of Spain or Turkie: For, howſoever every Beleever be in a ſtate of grace, ſo that his perſon is juſtified; yet, being but in part regenerated, ſo farre as his ſins are committed, they are threatned and condemned in him, as well as in another: for there is a ſimple guilt of ſin, and a guilt redundant upon the perſon.

6. That the Law is not therefore to be decryed, becauſe we have no 6. Inability to keep the Law, exempts not from obedience to it.power to keep the Law: For, ſo we have no power to obey the Goſpel. It is an expreſſion an Antinomian **D^r Criſp.uſeth, The Law (ſaith he) ſpeaketh to thee, if troubled for ſin, Doe this, and live; Now this is, as if a Judge ſhould bid a malefactor, If you will not be hanged, take all England, and carry it upon your ſhoulders into the West Indies. What comfort were this? Now, doth not the Goſpel, when it bids a man beleeve, ſpeak as impoſſible a thing to a mans power? It's true, God doth not give ſuch a meaſure of grace as is able to fulfill the Law, but we have faith enough evangelically to juſtifie us: But that is extraneous to this matter in hand. It followes therefore, that the Law, taken moſt ſtrictly, and the Goſpel, differ in other conſiderations then in this.

7. They doe not distinguiſh between that which is primarily and per 7. The Law, though primarily it requireth perfect holineſſe, yet it excludes not a Mediatour.ſe in the Law, and that which is occaſionally. It cannot be denied, but the Decalogue requireth primarily a perfect holineſs, as all lawes require exactneſſe; but yet it doth not exclude a Mediatour. The Law ſaith, Doe this and live; and it doth not ſay, None elſe ſhall doe this for thee: For, if ſo, then it had been injuſtice in God, to have given us a Chriſt. I therefore much wonder at one, who, in p. 16his book, ſpeaks thus, The Law doth not only deprive us of comfort, but it will let no body elſe ſpeak a word of comfort, becauſe it is a rigid keeper: and he confirmeth it by that place, Gal. 3. 23. But how ſhort this is, appeareth, 1. Becauſe what the Apoſtle calleth the Law here, he called the Scripture in generall before. 2. He ſpeaketh it generally of all under that form of Moſes his regiment, ſo that the Fathers ſhould have no comfort by that means.

Uſe 1. Of inſtruction. How dangerous an errour it is, to deny The Law, though it cannot juſtifie us, is notwithſtanding good, and not to be rejected.the Law: for, is it good? and, may it be uſed well? then take we heed of rejecting it. What? becauſe it is not good for juſtification, is it in no ſenſe elſe good? Is not gold good, becauſe you cannot eat it, and feed on it, as you do on meat? Take the precept of the Goſpel; yea, take the Goſpel acts, as, To beleeve: this, as it is a work, doth not juſtifie: (Therefore that opinion which makes foreign credere, to juſtifie, may as well take in other acts of obedience) But, becauſe faith, as it is a work, doth not juſtifie, do you therefore reject beleeving? A man may abuſe all the ordinances of the Goſpel, as well as the Law. The man that thinks the very outward work of Baptiſme, the very outward work of receiving a Sacrament will juſtifie him, doth as much diſhonour God, as a Jew, that thought circumciſion, or the ſacrifices did juſtifie him. You may quickly turn all the Goſpel into the Law in that ſenſe; you may as well ſay, What need I pray? what need I repent? it cannot juſtifie me, as to deny the Law, becauſe it cannot.

Uſe 2. How vain a thing it is, to advance grace and Chriſt Grace and Chriſt not to be advanced oppoſitely to the Law.oppoſitely to the Law: nay, they that deſtroy one, deſtroy alſo the other. Who prizeth the city of refuge ſo much, as the malefactour that is purſued by guilt? Who deſireth the braſen Serpent, but he that is ſtung? If Chriſt be the end of the Law, how is he contrary to it? And, if Chriſt and the Law could be under the Old Teſtament, why not under the New? It is true, to uſe the Law otherwiſe then God hath appointed, it's no marvell if it hurt us, if it poyſon us; as thoſe that kept the Manna otherwiſe then they ſhould, it turned to wormes. But, if you uſe it ſo, as Chriſt is the dearer, and grace the more welcome to thee, then thou doſt well. The law bids thee love God with all thine heart and ſoul; doth not this bid thee goe to Chriſt? Haſt thou any ſtrength to doe it? And what thou doſt, being enabled by grace, p. 17is that perfect? Vae etiam laudabili vitae ei, &c. ſaid Auſtin, make therefore a right uſe of the Law, and then thou wilt ſet up Chriſt and grace in thine heart, as well as in thy mouth. Now thou holdſt free-grace as an opinion, it may be; but then all within thee will acknowledge it.