A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 20
LECTVRE XX.
MATTH. 5. 21, 22.
Ye have heard it hath been ſaid by them of old, &c.
THere remain two Queſtions more to be decided in this buſineſſe, concerning Chriſts interpretation of the Law of Moſes: The one is about the lawfulneſſe of repelling force by force: The other about applying our ſelves to the Magiſtrate, to defend us againſt the injury, and violence of others. Now, that I may not be tedious in the diſcuſſing of theſe, I will lay down fome few grounds that ſerve to the clearing of the truth herein, and ſo proceed to other matter, although (as you have heard) this tendeth much to the dignity and excellency of the Law.
Firſt therefore take notice, that there is in all a curſed proneneſſe to do things by way of revenge: Inſomuch that there is not All men naturally prone ta revenge injuries.one in a thouſand that doth riſe up in practiſe to this excellent way, and rule of patience. The Heathens, they thought to revenge our ſelves was lawfull: Thus Tully, It is the firſt office of Juſtice to hurt no body, unleſſe firſt provoked by injury: O quam ſimplicem, veram que ſententiam (ſaith Lactantius) duorum verborm adjectione corrupit! But Seneca, he was againſt this, Immane verbum eſt ultio; and, Qui ulſciſcitur, excuſatiùs peccat. Now whatſoever the thoughts of men may be about the lawfulneſſe, it's certain, the practiſes of men are much contaminated this way. In State and Civil matters, in Church matters, what a revengefull ſpirit breatheth in men? This certainly cometh much ſhort of our Saviours Directions. There is no injury or violence offered unto thee, but, in ſtead of revengefull affections, there may be holy mortifying thoughts in thee: As when Sheba curſed David, ſee how that brought him to the ſenſe of ſinne, to look up unto God more then to the inſtrument. All defamations and reproaches may ſerve to make thy graces more ſplendent. As Plutarch obſerveth, the Gardener planteth his unſavory herbs, Garlike and Onyons neer his ſweeteſt Roſes, that ſo the ſmell thereof may be the more prized. That was an excellent temper of Calvin, when reviled by Luther, he ſaid, Etiamſi Lutherus millies me diabolum vocet, ego tamen illum inſignem Domini ſervum agnoſco. Although Luther call me a thouſand times a Divell, yet I acknowledge him, an eminent ſervant of God. Why is it, that there are ſuch ſuſpicions, heart-burnings, defamations of one another, hard ſpeeches and cenſures, but becauſe this leſſon of Chriſt is not learned by us?
2. Conſider this, that the primitive Chriſtians have gone very farr in this Queſtion, holding it unlawfull to defend a mans ſelf The primitive Chriſtians held it unlawfull for a man in his own defence to kill the invader.from another who would kill us, by killing of the Invader. Auſtin ſaith, he cannot tell how to defend thoſe that do kill the invader; and to this purpoſe others. It is maintained by ſome, that though indeed a man is not bound to be killed rather then to kill; yet if he do chuſe the former rather then the latter, he doth a work full of charity, and worthy of admiration. Another ſaith, theſe precepts of Chriſt were given to the Diſciples, who were by their blood to increaſe the Church, and by their patience and humility to convert tyrants: but now modernis non congruit, nec locum habet hodie, eſſet enim ad detrimentum Eccleſiae; It doth not hold in theſe latter times, for that would be to the prejudice of the Church; A fooliſh aſſertion. As theſe go too high, ſo the Jeſuits in their caſes, they go too low, and give too much roome to the revenge of man; for ſo it's determined by them, That a noble man, though he may ſave his life by flying, when invaded ſuddenly, yet is not bound to fly, but may lawfully kill the invader, If he cannot otherwiſe preſerve his life and honour together. But this is corrupt counſell, and opens a way to many murders upon a pretence of honour.
3. Take notice of this, That the Law of God in the Old-Teſtament, was as ſtrict againſt revenge as any precept in the New-Teſtament, Revenge as ſtrictly forbidden in the Old Teſt. as in the New.and therefore nothing is now required of us, which was not then. Conſider that place, Lev. 19. 16. Thou ſhalt not avenge, or beare any grudge againſt the children of thy people, but thou ſhalt love thy neighbour as thy ſelfe: What can be clearer then this, to ſubdue thoſe waves and tempeſts that do riſe in our hearts? So Prov. 24. 29. Say not, I will do to him, as he hath done to me: I will render to the man, according to his work: here alſo revengefull expreſſions & reſolutions are forbidden; yea the reaſon why we are forbidden to avenge our ſelves given by Paul, Rom. 12. 19. becauſe vengeance belongs unto God, is that which was drawn from the Old-Teſtament. In ſtead therefore of diſputing, let us ſeriouſly ſet upon the practiſe of the duty, & the rather becauſe it's ſweeter then honey it ſelfe to our corrupt hearts; and at this time this ſinne doth much rage every where.
Laſtly, Our Saviour doth not here forbid a lawfull publique revenge, Private revenge unlawfull, and forbidden by our Saviour.but a private one. This diſtinction of publique and private revenge, being unknown to the Fathers in the primitive times, made them runne into very hard and incommodious expreſſions; ſome giving occaſion hereby of that diſtinction of counſels and precepts: others, as Auſtin, making the revenge allowed in the Old-Teſtament to be peculiar to the diſpenſation of thoſe times: Hence, when one Voluſianus objected to him, that the Doctrine of Chriſt did not agree to the manners of a Common-wealth; he anſwereth by comparing the Precept of Chriſt with that of Caeſars, That he uſed to forget nothing, but injuries. Now this doth not indeed ſpeake according to the ſcope of our Saviour here, who is giving rules to private Chriſtians, not to publique Magiſtrates. Now that there is ſuch a diſtinction as this, appeareth plaine, thus; Paul, Rom. 12. 18. exhorteth Chriſtians not to avenge themſelves, becauſe vengeance belongs to God; yet, Chap. 13. ſpeaking of the Magiſtrate, ver. 4. he ſaith, He is the avenger to execute wrath upon him that doth evil: ſo then there is revenge and a revenger, which is not God; nor yet our ſelves, but the Magiſtrate; yet the revenge that the Magiſtrate inflicteth may well be called the vengeance of God, becauſe it's Gods appointment he ſhould doe it. Thus Numb. 31. 3. Arme your ſelves, and avenge the Lord on the Midianites: ſo 2. Chron. 19. You execute the judgments of the Lord, and not of men; yet for all this, you muſt know that Magiſtrates may have revengefull affections in them, even when they execute juſtice; and ſo people, when they implore the Magiſtrates aid, it may not be out of zeale to juſtice & love to the publique good, but becauſe of private affections, and carnall diſpoſitions. And oh the bleſſedneſſe that would accrew to the Common-wealth, if all were carried in their ſeverall places upon this publique ground!
Having therefore diſpatched briefly theſe controverſies, I come to another, wherein the Antinomian doth directly derogate from the profitable effect & benefit of the Law. This therefore is an aſſertion which an …ntinomian Authour maintaineth, that the Law is not an inſtrument of true ſanctification, & that The preach ing of the Law not onelyonly preparatively, but (being bleſſed by God) inſtrumentally works the converſion of men.the promiſe or the Goſpel is the ſeed and doctrine of our new birth & for this he bringeth many arguments, and the judgments of diverſe learned men, Aſſertion of grace, pag. 163. And it may not be denyed, but that many ſpeeches might fall from ſome men, which might ſeem to comply with that opinion. I ſhall now labour to maintaine the poſitive part, viz. that the Law of God preached, may be bleſſed by him inſtrumentally to work the converſion of men: and it is neceſſary to make this good; for, were the contrary true, it would be a Miniſters duty in great part to lay aſide the preaching of the Morall Law, as not inſtrumentall, or ſubſervient to that maine end of the Miniſtery, which is the converſion of ſoules. Nor can I yeeld to that, that the preaching of the Law works onelyonly preparatorily, or ſome terrours about ſinne, and can goe no further; but (I ſuppoſe) that Jeſus Chriſt hath obtained of God by his death, that ſuch efficacy and vertue ſhould goe forth in the Miniſtry that whether it be by Law, or Goſpell he preacheth, the ſoules of men may be healed, and converted thereupon: OnelyOnly two things muſt be premiſed;
Firſt, that the Law could never work to regeneration, were The Law without Chriſt cannot work to regeneration.it not for the Goſpel-promiſe. Nemo poteſt implere legem, per legem, None can obey the Law, by the Law meerly. Had not God graciouſly promiſed to give a new heart through Chriſt, there had been no way to make any thing effectuall that we preach out of the Law; ſo that (for inſtance) while a Miniſter, preaching of any Commandement, doth thereby mould, and new frame the heart; all this benefit comes by Chriſt, who therefore died, and aſcended into Heaven, that ſo the things we preach may be advantagious to our ſouls: ſo that there never was in the Church of God meer pure Law, or meer pure Goſpel. But they have been ſubſervient to each other in the great work of converſion. The queſtion is not then, whether converting grace, be ex lege, or vi legis, of, or by the power of the Law, but whether it may be cum lege, with the preaching of the Law. I know it's of great conſequence to give an exact difference between the Law and the Goſpel. It is well ſaid of Luther, Qui ſcit inter Legem & Evangelium diſcernere, gratias agat Deo, & ſciat ſe eſſe Theologum: but I ſhall not meddle with that now. This is that which I aſſert, That, as to the point of a mans converſion, God may make the opening of the Morall Law inſtrumentally to concur thereunto, onelyonly this cometh by Chriſt.
The ſecond thing which I premiſe is this, that howſoever the Law preached may be bleſt to converſion, yet the matter of it cannot The Law may be bleſſed to converſion. yet the matter of it can neither be ground of juſtification, or conſolation to us.be the ground of our juſtification, or adoption: ſo that when a man doth repent, & turn unto God from his ſins, he cannot have hope or conſolation in any thing he doth, but it muſt be in the promiſe of the Goſpel; ſo that the difference of the Law and Goſpel lieth not in this, (as ſome do aſſigne) that one is the inſtrument of grace, and the other not; (for God uſeth both, as I ſhall ſhew) but in this, that the holineſſe wrought in us by preaching of the Word of God, whether it be Law or goſpel, doth not juſtifie us; but this favour is in an evangelicall manner, by forgiving whatſoever is irregular in us, and communicating Chriſt his righteouſneſſe to us. Therefore let us not confound the Law, or Goſpel, nor yet make them ſo contrary in their natures and effects, that where one is, the other cannot be.
To theſe two, there is alſo a third thing to be premiſed, and The Scripture in generall is a medium, working by Chriſt to our converſion.that is, how the word of God in generall is a medium, or inſtrumentall to our converſion. For, the clearing of this well, muſt needs diſcover, that the Law of God, being part of Gods word, doth convert as well as the Goſpel: and this muſt needs be the opinion of all ſound Divines, whatſoever may fall from them at other times, as appeareth by their common anſwer to the Papiſts Queſtion. If the Law, and the commands thereof be impoſſible, to what purpoſe then doth he command them? why doth he bid us turne to him when we cannot? Then we anſwer that theſe commandements are not onelyonly informing of a duty, but they are practicall and operative means appointed by God, to work, at leaſt in ſome degree, that which is commanded. Hence thoſe commands are compared, by the Learned, to that command of our Saviour to Lazarus, that he ſhould riſe up and walk. It doth alſo further appeare, in thoſe ends they aſſigne of Gods revealing the Law, viz. to make us ſee as in a glaſſe our Deformity, to be humbled before God; to be affrighted out of our ſelves, to ſeek for grace in Chriſt; now can the meer Law of it ſelfe do this; doth not grace work this in us by the preaching of the Law; and is not this the initiall grace of converſion? as Austin ſaid, Tract. 12. in Johan: cumcaeperit tibi diſplicere quod feciſti, inde incipiunt bona opera tua, quia accuſas mala operatua: Initium operum bonorum, eſt confeſſio malorum: The beginning of good in us, is the accuſation of that which is bad.
Therefore, for the clearing of this generall, take notice, 1. That the word of God as it is read, or preached, worketh no further The word read or preached concurres obejctively onelyonly to mans converſion.then objectively to the converſion of a man, if conſidered in it ſelf. Take it (I ſay) in it ſelf, not animated by the Spirit of God, and the utmoſt effect it can reach unto, is to work onelyonly as an object upon the Underſtanding. And in this ſenſe it is that the Scripture is compared to a light. Now we know the Sun giveth light by way of an object, it doth not give a ſeeing eye to a blind man. It is a noble Queſton in Divinity, Seeing regeneration is attributed both to the word, and to Baptiſme, how one worketh it differently from the other: Or, If both work it, why is not one ſuperfluous? Now concerning the word preached, we may more eaſily anſwer, then about the Sacraments, viz. that it works by way of an object upon the ſoul of a man: and were it not ſet home by the Spirit of God, this is the furtheſt worke it could obtaine. And this doth plainly appeare, in that the word of God doth only convert thoſe who are able to heare and underſtand. And the word of God being thus of it ſelfe onelyonly a directive and informative rule: hence it's compared to the Pilots Compaſſe, to Theſeus his thred, leading us in the Circean gardens of this world: and therefore take away the Spirit of God, and we may ſay, the whole Scripture is a letter killing, yea that which we call the Goſpel. Preach the promiſes of the Goſpel a thouſand times over, they convey no grace, if the ſpirit of God be not there effectually. Indeed, if the communicating of grace were inſeparably annexed to the preaching of the Goſpel, then that were of ſome conſequence which is objected by the Antinomian. But ſad experience ſheweth, that notwithſtanding the large promiſes of grace to overflow like a fountain; whereas in the Old Teſtament, it was by drops only, yet the greater part to whom the grace of God is offered, are not converted.
Therefore in the next place conſider this, Whatſoever good effects, All the benefits conveyed to the ſoul by the preaching of the word, are efficiently from Gods Spirit.or benefit is conveyed to the ſoul by the preaching of the Law, or the Goſpel, it's efficiently from Gods Spirit: ſo that we muſt not take the Law without the Spirit of God; and then compare it with the Goſpel, having the Spirit of God, for that is unequall. And by the ſame reaſon, I may preferre the Law ſometimes before the Goſpel; for I may ſuppoſe a Miniſter, opening the duties of the Law, as Chriſt doth here in this Chapter, and the Spirit of God accompanying this, to change the heart of a man: and on the otherſide, one preaching the Goſpel, in the greateſt glory of it, yet not accompanyed with Gods Spirit, there may not be the leaſt degree of grace wrought in any hearer: Therefore I cannot well underſtand that, the Law indeed that ſheweth us our duty, but the Goſpel, that giveth us grace to do it; for, if you take the Goſpel for the Promiſes preached, how many are there that heare theſe, that yet receive no benefit by them? and on the other ſide, if the Law, ſetting forth our duty, be accompanyed with Gods Spirit, that may inſtrumentally work in us an ability to our duty; and without the Spirit the Goſpel cannot do it. It is true, if this were the meaning, that had there been only Law, there could never have been any grace vouchſafed, but it is by reaſon of Chriſt, and ſo the Promiſes of the Goſpel, that any good is brought to the ſoules; and ſo the Law worketh as a medium to our Converſion by Chriſt. If, I ſay, this be the meaning, then it's true; but the obſcure, and unclear expreſſing of this, giveth an occaſion to the Antinomian errour.
Now that the Scripture, as it is written, or preached, without The VVord without the Spirit, cannot convert us, and why.the Spirit of God cannot convert us, is plain, partly becauſe then the devils, and great men of parts, which do underſtand the letter of the Scripture better then others, would be ſooner converted; partly becauſe the Scripture, ſo far as it's a word read, or preached, cannot reach to the heart, to alter and change that. Hence the Word of God, though it be compared to a ſword, yet it's called a Sword of the Spirit, Epheſ. 6. 17. Yet, although this be true, we muſt not fall into that extream errour of ſome, who therefore deny the neceſſity of the Scripture, and would have us wholly depend upon the Spirit of God, ſaying, The Scripture is a creature, and we muſt not give too much to a creature; for the Spirit is the efficient, and the Word is the ſubordinate, and theſe two muſt not be oppoſed, but compoſed one with the other.Six Arguments to prove the Law, and the preaching of it, means of Converſion. 1.
Now having cleared this generall. I bring theſe Arguments to prove the Law, and the preaching of it, the means of Converſion.
1. That which is attributed to the whole word of God, as it is Gods word, ought not to be denyed to any part of it. Now this is made the property of the whole Word of God, to be the inſtrument of Converſion, 2 Tim. 3. 16. where you have the manifold effects of Gods word, To reprove, to correct, & to inſtruct in righteouſneſs, that the man of God may be thorowly furniſhed to every good work. Now mark the univerſality of this, All Scripture, whether you take all collectively or diſtributively, it will not invalidate this argument, becauſe every part of Scripture hath it's partiall ability, and fitneſſe for theſe effects here mentioned. Thus Math 13. the Word of God in generall is compared to ſeed fown, that bringeth forth fruit: ſee alſo Heb. 4. 12.
2. The ſecond Argument is taken from thoſe places where the 2.Law is expreſly named to be inſtrumentall in this great work. Not to name that place of Rom. 7. 14. where the Law is called ſpirituall, in this reſpect as well as in others, becauſe it is that which works ſpiritually in us; as Paul was carnall, becauſe he worked carnally: The places are cleare out of the 119. Pſal. and Pſal. 19. 7. The Law of God is perfect, converting the ſoul. It is true, ſome underſtand the converting of the ſoul, to be as much as the reviving of it, as if the ſoul were ready to ſwoune away through the troubles thereof; but then the Law doth revive them again, and comfort them: and according to this ſenſe they take Law largely, as comprehending the Goſpell; but it ſeemeth hard to expound that phraſe in ſuch a manner. That therefore which the Antinomian doth object againſt this place is, that the Hebrew word doth ſignifie largely any doctrine, and ſo may comprehend the whole Word of God. But this is eaſily anſwered: Firſt, the ſame Hebrew word is commonly uſed for the Law, when it is ſtrictly taken; and therefore this maketh more againſt them, that the word [Law] in the Hebrew notion doth not ſignifie ſuch a commanding, terrifying and damning thing, but rather that which doth inſtruct and informe.
But, in the next place, grant that the Word hath ſuch an extenſive and comprehenſive ſenſe, yet it doth not exclude the Morall Law, but doth alwayes include. Can any man think, when David commends the Law of God, that he meaneth all the Word of God but the Morall Law, when indeed that was the greateſt part of it at that time?
3. That opinion, which would make Chriſt not take an inſtrumentall way for the converſion of men in his firſt Sermon, wherein he 3.was very large, that muſt not be aſſerted; but to hold that the preaching of the Law is not a Medium to converſion, muſt needs be to ſay, that Chriſt did not take the neereſt way to convert his hearers; for if you conſider that Sermon, it's principally ſpent in the opening of the Morall Law, and preſſing the duties thereof: and how can we thinke, but that our Saviour judged this profitable and ſoul-ſaving matter? Nor can I ſee, why it ſhould be ſaid to be only the occaſion, and not medium, if powerfully ſet home by Gods Spirit.
4. If the Law of God have that objectively in it, that may work exceedingly upon the heart, when ſet home by Gods Spirit, then it may be uſed inſtrumentally as well as the Goſpell; but it hath objectively ſuch a nature in it: which doth appeare by Davids approving and delighting in Gods Law: by Paul. Rom. 7. who delighted in the Law of God. When therefore a Miniſter ſetteth forth the lovely purity and excellency of the matter of the Law, how it reſembleth the nature of God, why may not the Spirit of God, in the exerciſe hereof, raiſe up the heart and affections to be more and more in love with it? If the Heathen ſaid of Vertue, that if it could be ſeen with corporall eyes, the beauty thereof would raviſh men: how much more may this be true of the purity and holineſſe of the Law?
5. If the Ceremoniall Law, the Sacraments and Sacrifices were bleſſed by Gods Spirit, while they were commanded to be uſed for the ſtrengthening and increaſe of grace, notwithſtanding the deadly nature of them now; then the Morall Law may alſo be bleſſed by God for ſpirituall effects, ſeeing it ſtandeth ſtill in force.
Let the Uſe then of this be, by way of admonition, that in Uſe. Pray for the benefit of the Law in our ſouls.ſtead of diſputing about or againſt the Law, that we would pray to have the ſavory benefit and fruit of it in our ſouls. Urge God with that Promiſe of writing his Law in our heart: Be thou ſo farre from being an Antinomian, that thou haſt thy heart and life full of this holy Law of God: Not that the matter of the Law can be the ground of thy Juſtification, but yet it is thy Sanctification. What is Regeneration, but the writing of the Morall Law in thy heart? This is that Image of God, which Adam was created in. Oh therefore that we could ſee more of this holy Law in the hearts and lives of men, that the Law of God might be in mens mindes inlightning them, in their wils and affections inflaming, and kindling of them.