A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 18
LECTVRE XVIII.
MATTH. 5. 21, 22.
Ye have heard that it was ſaid by them of old time, &c. But I ſay unto you, &c.
THe Law as you have heard, may be conſidered either abſolutely, as a Rule, or relatively, as a Covenant: We are handling of it in the firſt conſideration, and have proved, that, as it was delivered by Moſes, it doth belong to us Chriſtians. I ſhall now handle the Perfection of it, and labour to ſhew, that Chriſt hath inſtituted no new duty which was not commanded before by the Law of Moſes. And this Queſtion will be very profitable, partly againſt the Antinomians, partly the Papiſts, and laſtly the Socinians, as will appeare in the handling of it. That therefore I may the better come to my matter intended, take notice in the generall, that theſe words are part of Chriſts Sermon upon the Mount; ſo that as the Law was firſt given upon a Mount, ſo alſo it is explained and interpreted by Chriſt upon a Mount. And in this Sermon is obſervable; firſt, that Chriſt begins with the end of actions, Bleſſedneſſe; for ſo Morall Philoſophy, which is practicall, doth alſo begin. Secondly, he deſcribes the Subjects who ſhall be made partakers of this, and they are deſcribed by ſeverall properties. In the next place as ſome think ver. 13. he inſtructs the Apoſtles about their peculiar Office, Ye are ſalt (not honey, as one obſerveth) which is bitter to wounds: Ye are light, which is alſo offenſive to ſore eyes. In the next place he inſtructs the people (though ſome make this only ſpoken to the Diſciples) and that firſt about the ſubſtance of the Precepts, what duties are to be done, againſt the falſe interpretations of the Phariſees and Scribes: and in the next Chapter he ſheweth the end, Why we do the good things God requireth of us, and that is for the glory of God, which ought to conſume all other ends, as the Sunne puts out the light of the fire: and the firſt ſubſtantiall duty of the Commandments which he inſtanceth in, is this in my text.
Now, before I raiſe the Doctrine, I muſt anſwer ſome Queſtions: as, Firſt, aWhat is mean by It hath been ſaid by them of old.What is meant by theſe words, [It hath been ſaid by themof old] For here is ſome difference. It is underſtood by ſome in the dative caſe, (thus) It hath been ſaid to them of old: and hereby our Saviour would comprehend the Auditors, or Hearers that have been heretofore. Others do underſtand it equivalent unto foreign, as if foreign did anſwer the Ablative caſe among the Latines; and ſo it ſeemeth our Interpreters take it, and thus others that are Orthodox: but, truly, the oppoſition that ſeemeth to be in thoſe words, [It hath been ſaid to them of old: but I ſay unto you] makes me incline to the former way, foreign is in the dative caſe. It is alſo demanded, who are meant bVVho meant by thoſe of oldby thoſe of old, to what age that doth extend? Some referre it to thoſe times only, that were between Eſdras and Chriſt: but I rather think it is to be extended even unto Moſes his time, for we ſee our Saviour inſtanceth in commands delivered then, and thus the word foreign generally (except Act 21. 16.) referreth to the times of Moſes, or the Prophets.
Secondly, Whether thoſe Precepts which are ſaid to be heard of old, Thoſe precepts ſaid to be of old, are the Law and words Moſes.be the Law and words of Moſes, or the additions of corrupt gloſſers. And that moſt of them are the expreſſe words of Moſes, it is plain; as Thou ſhalt not kill, or Commit adultery: but the doubt lyeth upon two places; The firſt is ver. 21. Shall be in danger of judgement. Here is, ſay ſome, a two-fold corruption: 1. By adding words, which are not in the Scripture; for they ſpeake peremptorily, He ſhall dye: whereas theſe words ſeem to be obſcure and doubtfull, He ſhall be brought before the judges to be tryed, whether he be guilty or no. The ſecond corruption they conceive in the ſenſe, and that is, as if the Phariſees did underſtand the Commandment only to forbid actuall murder, but not murderous thoughts, affections, or intentions: And this laſt ſeemeth clearly to be the truth, as is to be ſhewed afterwards: but for the former I do ſomething doubt, becauſe, though that addition be not expreſt in ſo many words, yet there ſeemeth to be that which is equivalent; for, Numb. 35. 30. there we read, the murderer who was to be put to death, was to be tryed by witneſſes, which argueth there were Judges to determine the cauſe. The ſecond particular, is that ver. 43. Thou ſhalt hate thy enemy: where ſome learned men obſerve a three-fold depravation: 1. An implyed one, as if a friend were only a neighbour: 2. A plain omiſſion; for Lev. 19. it's added, as thy ſelf, which is here omitted. 3. A plain addition of that which was not only not commanded or permitted, but expreſly prohibited, as Exod. 23. 4. Prov. 25. 21. And this may probably be thought an interpretation of the Scribes and Phariſees arguing on the contrary, that if we were to love our neighbours, then we were to hate our enemies; yet there are ſome who would make the ſenſe of this in the Scripture; that is, in a limited ſenſe to the Canaanites; for they think that becauſe they were commanded to make no Covenant with them, but to deſtroy them, and not to pity them, therefore this is as much as to hate them: and thereupon, they underſtand the two fore quoted places, that ſpeak of relieving of our enemies, to be only meant of enemies that were Jews their Country-men and not of ſtrangers. And the Jews thought they might kill any idolaters; Therefore Tacitus ſaith of them, there was miſericordia in promptu apud ſuos, mercy to their own; but contra omnes alios hoſtile odium, hoſtile hatred againſt all others: yet this command of God to deſtroy thoſe Nations, ſome underſtand not abſolutely but limitedly, if ſo be they did refuſe the conditions of peace. I therefore incline to thoſe, who think it a perverſe addition of the Scribes and Phariſees, yet am not able to ſay the other is falſe.
3. Whether our Saviour do oppoſe himſelf here to others as a Law-giver, or as an Interpreter, cleanſing away the mud and filth from the fountain. And this indeed is worthy the diſquiſition: for this chapter hath been taken by the Manichees and Marcionites of old, and by other erroneous perſons of late, to countenance great errours; for ſome have ſaid, that the Author of the Old-Teſtament, and the New Teſtament are contrary; ſome have ſaid, that the New-Teſtament or the Goſpel containeth more exact and ſpirituall duties then the Old: Hence they conclude, that many things were lawful then which are not now; and they inſtance in Magiſtracy, reſiſting of injuries, ſwearing, and loving of our enemies; and many counſels of perfection added. And this is a very neceſſary Queſtion; for hereby will be laid open the excellency of the Law, when it ſhall be ſeen, that Jeſus Chriſt (ſetting aſide the poſitive precepts of Baptiſme and the Lords Supper, &c.) commanded no new duty, but all was a duty before, that is now.
Now, that our Saviour doth only interpret, and not adde new Laws, will appear,
1. From that proteſtation and ſolemn affirmation he makes, Chriſt does only interpret the old, adds no new laws.before he cometh to inſtruct the hearers about their duties: Think not that I came to deſtroy the Law, but to fulfill it. Now, although it be true, that Chriſt may be ſaid to fulfill the Law diverſe wayes: yet I think he ſpeaks here moſt principally, for his doctrinall fulfilling it; for he oppoſeth teaching the Law, to breaking of the Law: and if this be ſo, then our Saviours intent was, that he came not to teach them any new duty, to which they were not obliged before; onelyonly he would better explicate the Law to them, that ſo they might be ſenſible of ſin more then they were, and diſcover themſelves to be fouler, and more abominable then ever they judged themſelves. Thus Theophylact, As a painter doth not deſtroy the old lineaments, only makes them more glorious and beautifull, ſo did Chriſt about the Law.
In the next place, Chriſt did not adde new duties, which were not commanded in the Law, becauſe the Law is perfect, and they were bound not to adde to it, or detract from it: Therefore we are not to continue a more excellent way of duty, then that preſcribed there.
Indeed the Goſpel doth infinitely exceed in regard of the remedy preſcribed for afflicted ſinners, and the glorious manifeſtation of his grace and goodneſſe; but if we ſpeak of holy and ſpirituall duties, there cannot be a more excellent way of holineſſe, this being an idea and repreſentation of the glorious nature of God.
3. That nothing can be added to the Law, appeareth by that Commandment of loving God with all our heart and ſoul: Now there can be nothing greater then this; and this command is not only indicative of an end which we are to aime at, but alſo preceptive of all the means which tend thereunto.
And laſtly, our Saviour ſaith not, Except your righteouſneſſe exceed that of Moſes his Law, or which was delivered by him, but that of the Scribes and Phariſees; implying by that plainly, his intent was to detect and diſcover thoſe formall and hypocriticall wayes which they pleaſed themſelves in, when indeed they never underſtood the marrow, and excellency of the Law.
Queſtion 4. What was the opinion received among the Phariſees The Phariſees were of opinion, that the law did only reach the outward man, and forbid out ward acts.concerning the Commandments of God? That you may know the juſt ground our Saviour had thus to expound the Law, it will be manifeſt, if you conſider the generall opinion received among the Jews about the ſenſe of the Commandments; and that was, The Law did onelyonly reach to the outward man, did only forbid outward acts, and that there was no ſin before God in our hearts, though we delighted in, and purpoſed the outward acts, if they were not outwardly committed. And this we may gather by Paul, that all the while he was bewitched with Phariſaicall principles, he did not underſtand inward luſt to be ſin: and as famous, as it is falſe, is that expoſition brought by the Learned of Kimchy upon that Pſalm 66. 18. If I regard iniquity in my heart, he will not hear: he makes this ſtrange meaning of it, If I regard iniquity onelyonly in my heart, ſo that it break not forth into outward act, the Lord will not hear, that is, hear, ſo as to impute it, or account it a ſin. And thus it is obſerved of Joſephus, that he derideth Polybius the noble hiſtorian, becauſe he attributed the death of Antiochus to ſacriledge onelyonly in his purpoſe and will, which he thought could not be; that a man, having a purpoſe onelyonly to ſin, ſhould be puniſhed by God for it. But the Heathens did herein exceed the Phariſees, fecit quiſ que quantum voluit: its Seneca's ſaying. And, indeed, its no wonder if the Phariſees did thus corrupt Scripture, for its a doctrine we all naturally incline unto, not to take notice, or ever be humbled for heart ſins, if ſo be they break not out into acts. Oh, what an hell may thy heart be, when thy outward man is not defiled? Good is that paſſage, 2 Chron 22. 26. Hezekiah humbled himſelf for the pride of his heart. Certainly, as God, who is a ſpirit, doth moſt love ſpirit-graces; ſo he doth moſt abhor ſpirit-ſins. The Schools do well obſerve, that outward ſins are majoris infamiae, of greater reproach, but inward heart-ſins are majois reatûs, of greater guilt, as we ſee in the devils. And from this corruption in our nature, ariſeth that poiſonous principle in Popery, which is alſo in all formall Proteſtants, That the commands of God do onelyonly forbid the voluntary omiſſion of outward acts, whereas our Saviours explication will finde every man to be a murderer, an adulterer, &c. Now our Saviours explications of the Law go upon thoſe grounds which are obſerved by all ſound Divines, viz. 1. That the Law is ſpirituall, and for. bids not onelyonly the fruit and branches of ſin, but even the root it ſelf and fountain: And 2. that whereſoever any ſin is forbidden, and in what latitude ſoever; the contrary good things are commanded, and in that proportionable latitude. This therefore conſidered, may make every man tremble and be afraid of his own heart, and with him to cry out, Gehenna ſum Domine, I am a very hell it ſelf. Let us not therefore be afraid of preaching the Law as we ſee Chriſt here doth, for this is the great engine to beat bown the formality, and Phariſaiſme that is in people.
And thus I come to raiſe the Doctrine, which is, that The Law Doctr.of God is ſuch a perfect rule of life, that Chriſt added no new precept or duty unto it: But even as the Prophets before did onelyonly explicate the Law, when they preſſed morall duties; ſo alſo Chriſt and the Apoſtles, when they urge men unto holy duties, they are the ſame commanded heretofore: I do not ſpeak of Sacraments, or the outward poſitive worſhip, which is otherwiſe then was in the Old-Teſtament (they had circumciſion, and we have Baptiſme) but of the Morall duties required of us.
It is true, in the Old-Teſtament many things were expreſſed No ſpecificall difference of the duties in the Old Teſtament, from thoſe of the New, but only graduall in their manifeſtation. The Law did not only command the outward duty, but required the worſhip of the heart.more groſly and carnally, which the people for the moſt part underſtood carnally; yet the duties then commanded were as ſpirituall as now: There is onelyonly a graduall difference in the manifeſtation of the duties, no ſpecificall difference of the duties themſelves. And that this may appeare the more to the dignity and excellency of the Law, I will inſtance in particulars:
Firſt, The Law of God required the heart-worſhip and ſervice. That this may be underſtood, take this for a generall rule, which is not denied by any: That when there are any Morall duties preſſed in the Old-Teſtament, the Prophets do it, as explainers of the Law; they do but unfold and draw out that Arras which was folded together before. This being premiſed, then conſider thoſe places in the Old-Teſtament that call for the heart: Thus Pro. 3. 1 Let thine heart keep my commandements; So Pro. 23. 26. My ſonne, give me thine heart: So that all the duties then performed, which were without the heart and inward man, were not regarded: God required then heart-prayer, and heart humiliation. Its true, the people for the moſt part underſtood all carnally and groſly, thinking the outward duty commanded onelyonly: and that is no marvell; for do not people, even in theſe times of the Goſpel, look to the externall duty, not examining whether they pray or humble themſelves according as the Word ſpeaks of ſuch duties? Thus David was very ſenſible of his heart-neglect, when he prayed, Unite my heart to feare thy Name: and are not the people of God ſtill under the ſame temptations? They would pray, they would humble themſelves; but oh how they want an heart! That is ſo divided and diſtracted, that if after any duty we ſhould put that queſtion to it, as God did to Satan, From whence commeſt thou? it would returne Satans anſwer, From compaſſing the earth.
2. It preferred duties of Mortification and Sanctification, before 2. The Law preferred inward graces before outward duties.religious outward duties. This you ſhall ſee frequently preſſed and inculcated by the Prophets. Iſaiah 1. how doth God abhorre there all their ſolemne duties, making them abominable even like carrion, and all becauſe they did not waſh them, and make them clean? So David ſaith, A broken and contrite heart, it was more then any burnt offering now under the times of the Goſpel. This is an high duty, and few reach unto it. Doth not the Apoſtle reprove the Corinthians for deſiring gifts, rather then graces; and abilities of parts, rather then holineſſe? So that this is an excellent duty preſcribed by Gods Law, that to be able to mortifie our affections, to have ſanctified natures, is more then to have Seraphicall knowledge, and Cherubinicall affections in any duty. Who then can be againſt the preaching of the Law, when it is ſuch an excellent and pure rule, holding forth ſuch precious holineſſe?All the duties required by the Law, were to be done, 1. In Faith.
3. It required all our duies to be done,
1. In faith: for who can think, that when God required in the firſt Table having him for their God, that hereby was not commanded faith and truſting in him, as a God in Covenant, who would pardon ſinne? How could the Jewes love God, or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be conſidered moſt ſtrictly, as it containeth nothing but precepts of things to be done in which ſenſe, it is ſometimes, though ſeldom, taken. And 2. more largely, as it had the Preface, and Promiſes added unto it: and ſo it did neceſſarily require juſtifying faith; for it cannot be conceived, that when God commanded the people of Iſrael by Moſes, to worſhip him, and to acknowledge him as their God, but that his will was, they ſhould beleeve on him as a Father: But more of this when we ſpeak of the Law as a Covenant.
2. In love: and this is ſo much commanded by the Law, that Chriſt makes the ſumme of the Law to be in theſe two things; 2. In love.love of God, and of our neighbour. Therefore I wonder at the Antinomian, who is ſo apt to oppoſe the doing of things in love, and doing of them by the Law together: for, doth not the Law of God command every duty to be in love, to pray in love to God? Yea, by the law we are to love God, becauſe hee hath given Chriſt for us; for the Law commands us to love God for whatſoever benefits he beſtoweth upon us: now, if we are to love him for temporall benefits, much more for ſpirituall.
It is true, the diſpenſation of the Law was in a terrible way, and did gender to bondage; but the doctrine of the Law, that was for love, and the more any Jew did any thing in love to God, the more conformable he was to Gods Law.
4. It required ſuch an heavenly heart, that we are to love God more then any thing elſe. It did not only require love to God, but alſo it commanded it in ſuch a preheminency, as that none under Love to God in as great a meaſure commanded by the Law as by the Goſpel.the times of the Goſpel can do an higher duty, or expreſſion of love than then was commanded; ſuppoſe a man be a Martyr, will loſe his life for Gods cauſe, this is an obedience to the firſt Commandement. When our Saviour ſaith, He that loveth father or mother more then me, is not worthy of me; he commands no higher thing of any Chriſtian, then every Jew was bound to do; hence Levi was ſo commended, becauſe in executing of Juſtice, he knew not father or mother: and it muſt needs be ſo; for what can be more then all? and yet God requires all the minde, all the heart, all the ſtrength; not that we are bound to love God in quantum eſt diligibilis, for God can only can love himſelf, but nihil ſupra, aequè, or contra.
5. It required ſpirituall motives for all our ſolemn addreſſes unto him. There are ſome men who look upon all the Jewes under In all our addreſſes to God, it required ſpirituall motives.the Old Teſtament as ſo many bruit beaſts, that did only minde earthly things: and that as children are allured by Apples and Nuts rather then by a great Inheritance; ſo they were only invited to duties by carnall and temporall motives, not by any ſpirituall conſiderations. Now how falſe this is, appeareth by the Prophets generall complaints, that when they faſted, it was not to him, even to him; and ſo they howled, becauſe of their miſeries, but not becaſe God was offended: And thus David, though he had received the pardon of his ſinne, yet how kindly, and ſpiritually doth he mourn, Againſt thee, thee only have I ſinned? Thus Micah 7. I will beare the indignation of the Lord, becauſe I have ſinned againſt him. What can be more ſpirituall?
6. It required joy and contentedneſſe in him more then in any It required joy in God above all things elſe.creature; yea, to the contempt of all creatures: & doth the Goſpel-adminiſtration riſe higher in any command? We judge thoſe very ſpirstuall expreſſions, Reioyce in the Lord alwayes; and, ſet your affections on things above; and, Our Converſation is in Heaven: but doth not David go as high, when he ſaith, Whom have I in heaven but thee, and none in earth in compariſon of thee? Did not David preferre the Word of God above gold and honey? Did not his heart faint, and yern within him? What a ſweet ſtrain is that of him, when baniſhed, he doth not wiſh for his kingdome, nor outward eſtate, but to ſee God in the beauties of holineſſe? Therefore, howſoever the diſpenſation was not ſo cleare and manifeſt, yet thoſe that were diligent and bleſſed by God, did ariſe to ſuch excellent tempers.
7. Yea, it required all perfection. But what need I runne further It required perfection of the ſubject, object. degrees &c.in perfection, ſeeing it comanded all perfection? Perfection of the ſubject, the man ought to be in minde and ſoul and affections all over holy; Perfection in the object, there was no duty, or performance, but the Law requireth it; Perfection in degrees, it did require love without any defect, without any remiſſeneſſe at all: ſo that there cannot be a more excellent doctrinall way of holineſſe then the preaching of the Law.
8. God …d work grace in us by this, as well as by the Goſpel. I The Law inſtrumentall to work grace in us, as well as the Goſpel.a… this particular, leſt any ſhould ſay, All this terrifieth the more, becauſe it only commands, and doth not help: I anſwer, That God doth uſe the Law inſtrumentally, for to quicken up grace, & increaſe it in us, as David, Pſal. 119. doth at large ſhew. It is true, the Law of it ſelf cannot work grace; no more can the Goſpell of it ſelfe work grace: only here is the difference, we cannot be juſtified by any works of the Law that we are inabled to do, only we are juſtified by Faith; not as it is a work, for ſo its commanded in the Law, but as an inſtrument applying Chriſt. Therefore Gods ſpirit doth graciouſly accompany us in the preſſing of theſe duties; and hereby we become like a living Law: neither doth this exclude Chriſt, but advance him the more.
Uſe. Of Inſtruction, How neceſſary a duty it is for a Miniſter It is the duty of Miniſters to be diligent in preaching and expounding the Law.of Ieſus Chriſt to be diligent in preaching and explicating of the Law of God. We ſee Chriſt here, the firſt, and the longeſt Sermon that ever he preached, was to vindicate the Law, and to hood forth the excellency of it: and if we be legall Preachers in ſo doing, then Chriſt alſo is ſo to be accounted: And indeed ſome have not been affraid to ſpeak ſo of Chriſt. But to ſpeake the truth, the preaching of the Law is ſo neceſſtry, that you can never be ſpirituall, heavenly, heart-Chriſtians, unleſſe theſe things be daily ſet before your eyes. Can the boy ever learn to write well, unleſſe an exact Copy be laid before him? Therefore you can never advance the Law too much, or heare of it too much, if ſo be it ſtill be propounded as a Rule, as a Doctrine. Indeed when it is made a ground for our Juſtification, then we turne the precious Manna into corrupt wormes. Therefore be ſo farre from condemning, or diſputing againſt the Law, as that you would earneſtly deſire to have more and more of this excellent Rule laid downe before your eyes. How proud will be my beſt humility? How carnall will my beſt heavenly-mindedneſſe be, if ſo be that I go to this Rule? Where will formality, and cuſtomary duties appeare, if ſo be that we attend to this guide? Oh know, there is a great deale of unknowne ſinfulneſs in thy heart, becauſe the Law is unknown to thee.