Truths Victory Over Error, Chapter 19
CHAP. XIX. Of the Law of GOD.
Question I.
DID GOD give to Adam a Law as a Covenant of Works, by which he bound him and all his Posterity, to Personal, Entire, Exact, and Perpetual obedience?
Yes.
Did he promise life upon the fulfilling; and did he threatten death, upon the breach of it?
Yes.
Was Adam endued with Power and Ability to keep it?
Yes. Gen: 1: 26, 27: Gen: 2: 17, Rom: 2: 14, 15: Rom: 5: 12, 19: Gal: 3: 10, 12: Eccl: 7: 29: Iob 28: 28:
Well then, do not the Socinians err, who maintain, that God made no Covenant with Adam in his integrity, in which he promised to him, and his posterity life eternal?
Yes.
By what reasons are they confuted?
(1) From those places of Scripture, where the righteousness of the Law is described; Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek. 20. 11. 13. Whosoever, therefore keepeth my Statutes and Judgements, saith the Lord, shall live in them. And to whom life is promised for ever, upon their perfect obedience, and continuance in all things, written in the Book of the Law. And from those places, in which death is threatned to them, that in the least transgress the Law of God; Deut. 27. 26. Gal. 3. 10. Ezek. 18. 4. (2) From the words of our Saviour, who spoke to the Young man, according to the Covenant of Works, in which the Lord promiseth life eternal, to such as shall fulfil the Law; Matth. 19. 17. Luke 10. 28. Observe, that Christ answereth here, according to the question, and opinion of this young man, who thought he was able to obtain salvation, by his own good works: and therefore Christ directs him to the Law, thereby to bring him to the acknowledgement, of his own imperfection, and afterwards to Faith, in himself. (3) Because, man was created by God, in righteousness, holiness, and immortality, according to the similitude, and image of God; Gen. 1. 26. Gen. 9. 6. Eccl. 7. 29. Eph. 4. 24. Col. 3. 9, 10. And received from him, the Law of Nature, naturally ingraven upon his heart; Rom. 2. 14. 15. And besides this Law, a positive Law was superadded to it, that Adam should not eat of the Tree, of the Knowledge of Good, and Evil; that by obeying the same, he might give a Specimen, or proof of his obedience to the Law of Nature, in the perfect obedience whereof, so long as he should continue, he should live for ever. For the Lord threatned death to him only, if he should sin: and death is the wages of sin, which by sin entered into the world; Gen. 2. 17. Rom. 6. 23. Rom. 5. 12. 13. (4) From those places of Scripture, in which it is denyed, that believers, under the Covenant of Grace, are justified by the Law; but by Faith, and the righteousness of Christ, manifested in the Gospel. For that the Law is weak, powerless, or impotent, through the corruption of our Nature, to justifie us, and give us life; Rom. 3. 20, 21, 28. Gal. 2. 16. Gal. 3. 10, 11, 12, 13. Phil. 3. 9. Rom. 8. 2, 3.
Quest. II.
DO the first four Commandments contain our duty towards GOD, and the other six, our duty towards man?
Yes. Matth. 22. 37, 38, 39, 40.
Well then, do not the Papists, and Lutherians err, who maintain, that three only belong to the First Table, and seven to the Second: and that, thou shalt not make unto thee any graven image with the foregoing, thou shalt not have any other Gods before me, are but one Command. And that, Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours Wife, nor his man-servant, &c. are two distinct Commands? Yes.
By what reasons are they confuted?
(1) Because, the two first Precepts, command diverse things. The one teacheth us, who is to be worshipped, to wit, the true and living God, and no other. The second instructs us, how he is to be worshipped, namely according to his own appointment, and not according to the appointment, and pleasure of men, as by Images and such like. (2) Because, it is one, and the same Concupiscence, which is forbidden in the tenth Command, the summ whereof, Thou shalt not covet, is cited by the Apostle Paul; Rom. 7. 7. and which is summarly exprest, in the close of the tenth Command, nor any thing which is thy neighbours. (3) If the tenth Command ought to be two, because these words, thou shalt not covet, are twice repeated, then would it follow, there should be as many Commands, as there are things desired, forbidden: because it is evident, that these words Thou shalt not covet, are to be repeated with every part.
Quest. III.
ARE all the Ceremonial Laws now abrogated under the new Testament?
Yes. Col. 2. 14, 16, 17. Dan. 9. 27. Eph. 2, 15, 16.
Well then, do not the Judaisers err, who maintain, that all the Ceremonial Laws remain in their former strength, and vigour, and are obliging to Believers under the Gospel, and not abrogated, or disanulled by Christ?
Yes.
By what reasons are they confuted?
(1) Because, Christ hath abolished the Law of Commandments, contained in ordinances, that he might gather together, both Iews, and Gentiles, into one new man; Eph. 2. 14, 15. Col. 2. 14. Note, that the Apostle here speaks of all Believers, both of Iews, and Gentiles, as of one man: because, they being all under Christ the Head, as members of one spiritual Body, are made up, as one renewed man. (2) Because, the Apostle sayes, let no man judge you, in meat, or in drink, or in respect of an holy day, or of the new Moon, or of the sabbath dayes: all which are shaddows of things to come, but the body is of Christ; Col. 2. 16, 17. This ver. is a conclusion of the Apostles foregoing discourse, against Ceremonies, and things commanded by the Ceremonial Law, which by the coming of Christ are abolished. He calls them in the 17 verse, a shaddow of things to come, but the body (says he) is of Christ. That is, the thing signified is of Christ: for all the shaddows of the Old Testament, had respect to Christ, and his benefites, by whose coming they also have an end; Iohn 1. 17. Gal. 4. 3, 4, 5. (3) Because, the Apostle says, Believers are dead with Christ, from the Rudiments of the World: that is, from the Ceremonial Commands; as is evident from the Context. Why says he, as though living in the World, are ye subject to ordinances? That is, as if your life, and happiness, consisted in these outward worldly principles: but suffer your selves to be burdened, by such Teachers, with humane institutions, and ordinances. The Apostle indeed; in these last words, is reasoning against the institutions, and ordinances of men, from this Medium, which is an argument from the greater, to the lesser: if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament, by God himself, much more are ye free, from the institutions, and ordinances of men, which are only grounded upon their own good pleasure; Col. 2. 20, 21. Gal. 4. 10, 11. (4) Because, the Apostle affirms, that the Observation, and useing of Circumcision, cannot consist, with true Faith in Christ, now after the Gospel is fully published. And he exhorts the Galatians to abide in their liberty purchased by Christ, and not to submit themselves, to the yoke of Mosaical Ceremonies; Gal. 5. 1, 2. (5) Because, those Teachers, who pressed the believing Gentiles to be circumcised, and to observe the Law of Moses, (I mean the Ceremonial Law,) were condemned by the Council of Apostles; Acts 15. 24. (6) Because, Ceremonial Commands, are neither of the Law of Nature, nor are they injoyned to Believers under the Gospel as things Moral. (7) Because, these appointed Ceremonies, were figures only of things to come, imposed on the Iewes, until the time of Reformation; but taken away by Christ; Heb. 9. 9, 10, 11, 12. and Heb. 10. 9. Where it is said, he taketh away the first, namely all sorts of Propitiatory Offerings which were used in the Old Testament, to settle the second, namely his obedience to the will of his Father. (8) Because, they were given to the Israelites, to foresignifie, and represent Christ, and his death, and to be marks of difference between them, and the unbelieving Nations; Col. 2. 17. Eph. 2. 14. Where it is said, who hath made both these, namly Iewes, and Gentiles, one: and hath broken down, the middle wall of partition, whereby the Ceremonial Law is understood, which made a difference between the Iewes, and the Gentiles. Now, since Christ hath suffered death, and the Gentiles are called, all these Ceremonies, which did foresignifie his death, and made that difference, must of necessity cease. (9) Because, the Temple of Ierusalem, to which the Ceremonies were restricted, is destroyed, and could never since be rebuilded.
Quest. IV.
DId the Lord by Moses give to the Jews, as a Body Politick, sundry Iudicial Laws, which expired together with their state?
Yes.
Do they oblige any other now, further than the general equity thereof may require.
No. Exod. 21. from the first to the last ver. Exod. 22. 1. to verse 29. Gen. 49. 10. 1 Cor. 9. 8, 9, 10. 1 Peter 2. 13. 14. Matth. 5. 17. 38. 39.
Well then, do not some err, though otherwise Orthodox, who maintain, that the whole Iudicial Law of the Jews; is yet alive, and binding all of us, who are Christian Gentiles?
Yes.
By what reasons are they confuted?
(1) Because, the Judicial Law, was delivered by Moses to the Israelites to be observed, as to a Body Politick; Exod. 21 chapter. (2) Because, this Law, in many things, which are of particular right, was accommodated, to the Common-wealth of the Iews, and not to other Nations also; Exod. 22. 3. Exod. 21. 2. Lev. 25. 2, 3. Deut. 24. 1, 2, 3. Deut. 25. 5, 6, 7. (3) Because, in other things, which are not of particular right, it is neither from the Law of Nature, obliging by Reason; neither is it pressed upon Believers under the Gospel, to be observed. (4) Because, Believers are appointed under the Gospel to obey the civil Laws, and commands of those under whose Government they live, providing they be just, and that for Conscience sake. Rom. 13. 1. 1 Peter 2. 13, 14. Titus 3. 1.
Quest. V.
DOTH the Moral Law for ever bind, as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the Authority of God, who gave it?
Yes. Rom. 13. 8, 9, 10. Eph. 6. 2. 1 Iohn 2. 3, 4, 7, 8. Iames 2. 10. 11.
Well then, do not the Antinomians err, who maintain, that Believers under the Gospel are not obliged to the obedience of the Moral Law?
Yes.
By what reasons are they confuted?
(1) Because, Christ sayes, he came not to destroy the Law, and the Prophets; that is, to alter, or disannul the doctrine of the Law, or of the Prophets; Matth. 5. 17. (2) Because, he says in the following verse; I say unto you, till heaven and earth pass, one jot, or one title, shal in no wise pass from the Law till all be fulfilled; Matth. 5. 18. (3) Because, whosoever, shal break, one of these least Commandments, and shall teach men so, he shall be called least in the Kingdom of Heaven▪ that is, shall not at all be esteemed there, or shall not enter thereinto, verse 19. (4) Because, that after the Apostle Paul, hath concluded the justification of Believers, to be of free Grace, he subjoines, Do we then make void the Law, through faith, God forbid: yea we establish the Law; Rom. 3. 31. (5) Because, all the Precepts of the Moral Law, belong to the Law of Nature, naturally ingraven, upon the hearts of men, which cannot be abrogated, but oblige all men perpetually, and necessarly from Natural Reason it self; Rom. 2. 15. (6) Because, all the Precepts of the Moral Law, are repeated in the Gospel and injoyned to all Believers by Christ; Matth. 19. 17, 18, 19, 20. Rom. 2. 13. (7) Because, Paul adjoyneth, and proposeth to Believers under the New Testament, both a command, and a promise of the Decalogue, as properly belonging to them; Eph. 6. 2, 3. (8) Because, the Apostle Iames setteth forth to Believers the moral law, as a Rule of life, which they are obliged to observe, and by breaking of which they are convinced of sins; Iames 2. 8, 9, 11. (9) Because, whosoever committeth any sin against the Moral Law, shall never enter into the kingdom of God: 1 Cor. 6. 9, 10. Gal. 5. 21. (10) Because, this Tenet of the Antinomians, turns the Grace of God into wantonness; overturneth the end of Christian liberty, and of the coming, and death of Christ, and paveth a way leading to all impiety, and the indulging of the lusts of the flesh, and fostering the Dominion of sin, contrary to these Scriptures; Iude verse fourth 1 Iohn 2. 16. 2 Peter 2. 18, 19, 20. Rom. 6. 14, 15, 16. Luke 1. 74, 75. Tit. 2. 11. 12. 1 Tim. 6. 9. Rom. 6. 21. 22, 23. (11) Because, Believers ought to study good works Titus 3. 8, to which they are created in Christ, that they should walk in them; Eph. 2. 10. (12) Because, Christ will render to every man, at his last coming, both to the good, and the bad, according to their works; Rev. 22. 12. Matth. 25. 34, 35, 41, 42.
Quest. VI.
ARE true Believers under the Law, as a Covenant of Works, to be thereby justified, or condemned▪
No. Rom. 6. 14. Gal. 2. 16. Gal. 3. 13. Gal. 4. 4, 5. Acts 13. 39. Rom. 8. 1.
Well then, do not the Papists and Socinians err, who maintain, that Believers under the Gospel, are justified, by their obedience to the Law of God (the Law (I say) either Moral, or Evangelical) and condemned for the transgression thereof? Yes.
By what reasons are they confuted?
(1) Because, by the Law is the knowledge of sin; Rom. 3. 20. (2) Because, for as many, as are of the works of the Law, are under the curse; Gal. 3. 10. (3) Because, there is not a Law given, which could have given life to fallen man; Gal. 3. 21. (4) Because, Christ is not dead in vain: for if righteousness be by the Law, then Christ is dead in vain, that is, without cause, reason, need, or fruit; Gal. 2. 21. see Iohn. 15. 25. (5) Because, it was promised by God, about 430 years before the promulgation of the Law, that all the Nations of the earth should be blessed in the seed of Abraham; Gen. 22. 18. Gen. 12. 3. with Gal. 3. 16, 17, 18. (6) Because, Christ is become of no effect, to them, that are justified by the Law: they are fallen from Grace; Gal. 5. 4, (7) Because, Believers ought to wait, through the Spirit, for the hope of righteousness by Faith; Gal. 5. 5. (8) Because, the Apostle (though a strick Observer of the law) counted all his works but loss, and dung, that he might be found in Christ, not having his own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith; Phil. 3. 8, 9. (9) Because, Christ is made of God to Believers righteousness; 1 Cor. 1. 30. 2 Cor. 5. 21. (10) Because, they that seek righteousness, not by Faith, but by their works, do not attain to it. And contrarywise, they that seek their righteousness, by Faith, and not by their works, do attain to it; Rom. 9. 30, 31, 32. (11) Because, Christ is the end of the Law for righteousnes, to every one that believeth; Rom. 10. 4. (12) Because, the justification of men under the Law, or Covenant of works is by the law and by the works of the law: but the justification of men under Grace, or the Covenant of Grace, is by Faith; Rom. 10. 5, 6, 8, 9. 10. Gal. 3. 11, 12. Lev. 18. 5. But Believers now are not under the Law, or the Covenant of works, but under Grace, or the Covenant of Grace, Rom. 6. 14, 15. Gal. 5. 18. (13) Because, Believers under the New, and Old Testament, are saved by the Grace of Jesus Christ, and not by the Law, Whose yoke none were able to bear. That is, none were able perfectly to keep, nor to be justified thereby; Acts 15. 10, 11. (14) Because, whosoever transgresseth the Law, in the least, is under the curse of it; Gal. 3. 10. Deut. 27. 26. And deserveth death, and a curse; Rom. 6. 23. Ezek. 18. 4, 20. But all men, even the Regenerate sin dayly, and transgress the Law of God, and so are guilty of all; Iam. 1. 13, compared with Iames 2. 10, and with 1 Iohn 1. 8. (15) Because, Good works, do not go before justification, but follow after it; Titus 1. 15. Heb. 11. 6. Rom. 14. 23. Rom. 3. 9, 10, 23. (16) Because, the righteousness of God, which is by Faith in Jesus Christ, is manifested unto all, and upon all by Moses and the Prophets. For all the Apostles do witness, that whosover believeth in Jesus Christ, shall have remission of sins; Rom. 3. 21, 24, 25. Acts. 10. 43. (17) Because, Justification is from the free Grace of God; Rom. 3. 24. Not by the Works of the Law, otherwise Grace, should be no more Grace; nor work any more work; Rom. 11. 6. (18) Because, the good works of Believers are unclean, and defiled; Isa. 64. 6. Gal. 5. 17. (19) Because, it is said, by the Spirit of God, the just shall live by Faith; Hab. 2. 4. Gal. 3. 11. (20) Because, it is written, that Abraham believed God, and it was imputed to him for righteousness; Gen. 15. 6. Rom. 4. 3. But to him that worketh not, but believeth on him, that justifies the ungodly, his Faith is counted for Righteousness; Rom. 4. 5. (21) Because, believers must not glory in themselves, but in God only; Rom. 4. 2. Rom. 3. 27. (22) Because, by the obedience of ONE, many shall be made righteous, as was foretold, by the Prophet; Isaiah 53. 11. And is asserted by Paul; Rom. 5. 17. (23) Because, Justification by Faith, and not by Works, is expresly taught, at large by the Apostle, in that third to the Romans, and third to the Galatians.