The Holy Arbor, Chapter 1 · Section 3
§. 3. The Law and Goſpel.
THe Law of God is a Doctrine delivered of God at the Creation, written in Adams heart, publiſhed by the Miniſtery either of Angels or of men, and afterward repeated and renewed of him by Moſes and the Prophets, teaching what we ought to do, and what not to do; binding reaſonable Creatures, always promiſing to perfect performers of obedience, eternal life, condemning eternally them who perform not this obedience, except Remiſſion be granted for the Mediators ſake. Before the Fall, this Law was poſſible to all men, as to Angels; and if now it be impoſſible, it is our own fault, for God commanded them when they were poſſible, neither hath he loſt the right of requiring that now, which we loſt the power of performing of then at our Parents firſt birth; yea, after our ſecond birth in Chriſt (being ſtill in this life but in a ſtate of imperfection) it is impoſſible, though God commands us to crave and deſire of him in this life the perfect fulfilling of the Law: So that God chargeth no more upon us, then he had enabled us to do, and had given us ſtrength to perform; and if there be any impoſſibility to do it, the fault reſteth in our ſelves, and not in God: for man by his firſt Creation was able to keep the whole Law without ſinning, for he was made after Gods own Image. God (ſaith Solomon) made man righteous, Eccl. 7. his heart was full of divine underſtanding, his will was altogether right, his affections holy, his power abſolute to perſiſt and continue ſuch always; but as his nature now is, he cannot keep the Law of God, neither the whole nor any parcel thereof, but is altogether corrupt, his underſtanding darkned, his will crooked, his affections impure, and his beſt ſtrength weakneſs, towards the running of the race of Gods Commandments; yea, though aſſiſted by Gods grace, and regenerate, yet does not perfectly fulfil the Law, but faileth ſtill in many things: for though a man be now Spiritual, and guided by Gods Spirit not to ſin as men natural, 1 John 3.9. yet the fleſh, the old man, corrupt Nature, is not altogether expelled, but remaining for their humiliation, and the exerciſe of Grace in their Spiritual combat, hindreth them from doing perfectly the thing they would, and ſwayeth them oftentimes to the thing they would not. Thus though the Law exacteth ſuch perfect obedience, as no man in this life is able to yield, as appeareth Acts 13.38. Rom. 8.3. & 3.20. Gal. 2.21. yet we muſt know, that it is impoſſible onelyonly to Nature, but not to Grace; which is thus to be explained. It is poſſible to Grace, becauſe Grace covereth our failings, not that a man in Grace can perfectly fulfil all things.
Chriſtians are not bound at all to the obſervation of the Judaical Ceremonies; nor are the Judicial Laws of the Jews neceſſarily to be received or eſtabliſhed in any Commonwealth: yet no Chriſtian man whatſoever is freed from the obedience of the Moral Law, for that remains for ever a Rule of obedience to every childe of God, though he be not bound to bring the ſame obedience for his Juſtification before God; for he is accurſed (ſaith the Law) that faileth in any Commandment, except (ſaith the Goſpel) he be reconciled again in Chriſt, and in him have the pardon of his tranſgreſſions. Whence this is one main difference betwixt the Law and the Goſpel, That the Law leaveth no place to repentance, nor affordeth any means to reſume that which is loſt, or recover that which is decayed: Hear the thunder of the Law, Curſed is every one that continueth not in all things which are written in the Book of the Law, to do them, Gal. 3.10. Liſten to the ſtill voyce of the Goſpel, Repent, Mat. 3.2. & 4.17. Sin no more, Joh. 5.14. & 8.11. Turn you, turn you from your wicked ways, for why will ye dye? Ezek. 33.11. In this reſpect the Law may be reſembled to Abiſhai, the Goſpel to David; both of them found their enemy: Abiſhai would preſently have ſmote him dead; but David wakes him, tells him the danger he was in, and adviſeth him to look better to himſelf, 1 Sam. 26.8, &c. Thus the Law ſets forth the rigor of Gods Juſtice; the Goſpel the riches of his Mercy: Now indeed a man cannot ſee his ſins to purpoſe, without the ſpirit of Bondage, for that muſt make the Law effectual, as well as the Spirit of Adoption doth the Goſpel; that is, except God himſelf preſs the Law in our hearts, the Miniſters diſcover our ſins to no purpoſe; they may as ſoon ſhake the earth it ſelf, as the heart of a ſinner, without the work of God: therefore the firſt work of the Holy Ghoſt, is to awaken a ſinner, to ſet upon him his ſins, that he may be fit to receive Chriſt.
The Law in general, is that part of Gods Word which commands things juſt, honeſt and godly; and being thus conceived, it is threefold… or the parts thereof are three:
1. The Ceremonial Law, concerning Ceremonies, binding the Jews until the coming of the Meſſias, that they ſhould be Signs, Symboles, Types or Shadows of Spiritual things to be fulfilled in the Goſpel of Chriſt; this Law preſcribed to the Jews Ceremonies, Rites and Orders, to be performed in the Worſhip of God; and is laid down in the Books of Moſes, eſpecially in Leviticus: it concerned the Jews onelyonly, and is now wholly abrogated.
2. The Judicial Law, which is that part of Gods Word which preſcribed Ordinances for the Government of the Jews Commonwealth, and the Civil puniſhment of offenders: Indeed their whole Civil Order or Government, that is, of the Offices of Magiſtrates, Judgements, Puniſhments, Contracts, and of the diſtinguiſhing and bounding of Dominions, binding all Abrahams poſterity until the coming of the Meſſias, that they ſhould be Types of that Order which ſhould be in Chriſts Kingdom, that is, of the Spiritual Regiment of the Meſſias: This did indeed principally concern the Jews; but yet ſo far forth as it tendeth to the eſtabliſhing of the Moral Law, having in it common Equity, it concerneth all people, in all times and places.
3. The Moral Law, which teacheth us what to do, and what not to do, binding all reaſonable creatures to perfect obedience, both internal and external; ſo that it may fully be deſcribed in theſe three points:
1. That part of Gods word concerning righteouſneſs and godlineſs, which was written in Adams minde by the gift of Creation, and the remnants of it be in every man by the light of Nature; in regard whereof it bindes all men.
2. It commandeth perfect obedience, both inward in thought and affection, and outward in ſpeech and action.
3. It bindeth to the curſe and puniſhment every one that faileth in the leaſt duty thereof, though but once, and that in thought onelyonly, Gal. 3.10. The ſum of the Moral Law is propounded in the Decalogue or Ten Commandments, which many can repeat, but few do underſtand.
The Ceremonial Law muſt be conſidered in a double reſpect:
1. In regard of the obſervation of it in Gods worſhip, and ſo it is wholly abrogated.
2. In the ſcope and ſubſtance of it, which is Chriſt crucified, with his benefits, whom it ſhadowed out; thus it remaineth ſtill, and is now more plain then ever it was.
The Ceremonial Law ceaſed at the coming of Chriſt, for theſe Reaſons:
1. There is no more uſe of a candle when the Sun is riſen, nor of the picture when the perſon is preſent: Thus was it between the Moſaical Ceremonies and Chriſt.
2. The renting of the vail of the Temple at Chriſts ſuffering, and the deſtruction thereof not long after, ſhew the ſame.
3. Chriſt was a new High Prieſt after the order of Melchiſedeck, who was greater then Aaron, and therefore his order was to ceaſe at the coming of this worthier.
4. Chriſts coming made us to be of age, when as before men were children, and nothing differing from ſervants.
Again, the Ceremonial and Civil, or Judicial Laws, are wholly abrogated as touching obedience, ſo that there is no neceſſity any more of obſerving them:
1. Becauſe they were to continue onelyonly unto the coming of the Meſſias, Gen. 49.10. Eph. 2.14.
2. Becauſe the Meſſias being exhibited, the Types ceaſe, ſuch as were the Ceremonial Laws, Col. 2.17. yet is not the Moral Law in like maner abrogated; for this after Chriſt was exhibited, ceaſed indeed as touching the curſe and conſtraint, but not as touching obedience: for Chriſt fulfilled not the Law, and redeemed us from the curſe of it, that we ſhould continue and perſiſt in ſins and enmity with God.
The uſe of the Ceremonial and Judicial Laws, againſt Anabaptiſts that would ſhut the Old Teſtament out of the Church of Chriſt, and under pretence of his Spirit, be a Law unto themſelves:
1. The firſt and principal uſe of the Ceremonial and Judicial Laws of Moſes, was to ſerve as a Schoolmaſter unto Chriſt and his Kingdom.
2. By theſe God would have his own people ſorted out from others, for his own glory and their ſalvation.
3. Obedience, or the obſerving of the Moral Ordinances.
4. An exerciſe and a teſtification of their obedience towards God.
5. Unto moſt of the ceremonies, ſuch as ſignifi'd Chriſts benefits, was proper & peculiar the ſealing of Gods Covenant, or the confirmation of faith, to ſignifie what benefits God would give by the Meſſias to believers.
6. They ſerved for the preſervation of that Moſaical Regiment until the coming of the Meſſias.
7. Although they are now ſo aboliſhed, as the obſervation of them is not now required as concerning the Types, yet theſe things are perpetual, which are ſignified by them, and therefore are a confirmation of the new Teſtament, as well as the Oracles & Propheſies of the old, concerning the Meſſias & his kingdom, for types are viſible promiſes.
The difference betwixt the Moral, Ceremonial & Civil or Judicial Laws.
1. The Moral Law is known by Nature, Rom. 2.15. and from the Creation, becauſe Men and Angels were created according to the Image of God: The Ceremonial and Judicial Laws are not known by Nature, but are inſtituted according to the diverſity of cauſes and circumſtances.
2. The Moral Law was publiſhed and written by God himſelf, and uſing the mediation of Angels, which was not altogether ſo with the other Laws.
3. The Moral Law bindes all men, and in part the Angels alſo; the Ceremonial and Judicial Laws were onelyonly preſcribed unto the people of Iſrael.
4. The Moral Law was firſt given as moſt worthy, the other afterward, as not ſo much to be regarded in reſpect of it.
5. The Laws of the Decalogue are perpetual, the other were delivered at a certain time, and again aboliſhed. Thus the Moral Law engraven in Tables of Stone, was kept in the Ark, which was a ſign that it ſhould laſt perpetually, but the other Laws were to laſt onelyonly to the fulfilling of all by Chriſt.
6. The Moral Laws ſpeak of both internal and external obedience, the other of external onelyonly; albeit, neither doth this pleaſe God, without the internal and moral obedience.
7. The Moral Laws are not limited by certain circumſtances, but are general, the Ceremonial and Civil Laws are more ſpecial.
8. The Ceremonial Law hath been oftentimes broken without ſin, but the Moral Law never without ſome ſpecial countermand from God, as when Abraham was bid to kill his Son, and the Iſraelites to rob the Egyptians, Exod. 12.36.
9. The Ceremonial and Civil Laws are types or figures of other things, for whoſe cauſe they were ordained; the Moral ſignifie or prefigure nothing, but are ſignified by the Rites and Ceremonies.
10. The Moral Law being neglected, maketh men worſe then Infidels, yea then bruit beaſts, Iſa. 1.3. but the Ceremonial neglected, made men onelyonly worſe then the ſervants and peculiar people of God.
11. The Moral are the principal ſervice and worſhip of God: The Ceremonial and Civil ſerve for the Moral Ordinances, that obedience to them be rightly performed.
12. The Ceremonial Law was very chargeable and coſtly, burthenſom and grievous; but the Moral Law requireth onelyonly the right diſpoſition of the heart, and then obedience in practice will eaſily follow.
13. The Ceremonial give place unto the Moral; the Moral give not place unto the Ceremonial.
The Moral Law, the Natural Law, and the Decalogue do differ thus:
1. The Decalogue is the ſum of the Moral Laws, which are ſcattered throughout the whole Scriptures.
2. The Natural Law doth not differ from the Moral in nature not corrupted, but in nature corrupted; a good part of the Natural Law is darkned by ſins, and but a little part, onelyonly concerning the obedience due to God, was left remaining after the Fall; for which cauſe God hath in his Church repeated again, and declared the whole Sentence and Doctrine of the Law.
The difference between the Law and the Goſpel:
1. In the maner of their Manifeſtation: The Law is known by Nature; the Goſpel was manifeſted from above: the Law is Natural, and was in mans Nature before the Fall; but the Goſpel is Spiritual, revealed after the Fall in the Covenant of Grace.
2. In their Matter or Doctrine: The Law teacheth us what to do and perform; the Goſpel teacheth how we may be ſuch in Chriſt.
3. In their Promiſes: The Law promiſes eternal life and all good things, with a condition of our own proper and perfect righteouſneſs and obedience remaining in us; the Goſpel promiſeth the ſame with a condition of Faith in Chriſt, whereby we embrace his obedience performed for us. Now with this condition of Faith is joyned by an indiſſoluble knot and bond, the condition of new-obedience. Thus the Law promiſeth life to the worker and doer of it, Rom. 10.5. but the Goſpel offereth ſalvation to him that worketh not, but believeth him that juſtifieth the ungodly, Rom. 4.5. not conſidering Faith as a work, but as an inſtrument apprehending Chriſt, by whom we are made righteous. So the Law ſets forth Gods Juſtice in rigor, without Mercy; but the Goſpel ſets out Juſtice and Mercy united in Chriſt: therefore the Law is called the Miniſtery of condemnation and of death, 2 Cor. 3.7, 9. but the Goſpel ſhews mercy to mans ſins in and by Chriſt, if we repent and believe. Thus the Law requireth a perfect righteouſneſs within us, but the Goſpel revealeth our acceptance with God by imputed righteouſneſs.
In like maner the difference between the Righteouſneſs of the Law & that of Faith, ſtands thus:
1. The Law requireth it of our ſelves; but Faith calleth us from our ſelves to ſeek it in Chriſt.
2. The Law requireth us to obſerve and do all that it commandeth, otherwiſe it threatneth the curſe; but Faith requireth onelyonly that we truly believe.
3. The righteouſneſs of the Law coming from our ſelves, ſhould ſet up Merit and put away Grace; but that of Faith which is from God, taketh away Merit, and ſetteth up Grace.
As there is a double keeping of the Law,
1. A ſtrict and exact keeping of it.
2. An Evangelical keeping of it, that is, when we deſire and endeavor to fulfil the Law in all things.
So accordingly there is a double curſe:
1. A curſe that follows the breach of the Moral Law, that belongs to all mankinde till they be in Chriſt.
2. An Evangelical curſe that follows upon the Evangelical breach of the Law. This is the curſe of the Goſpel, which cannot be repealed, and is more terrible then the curſe of the Law.
Which curſe conſiſts in four things:
1. A ſeparation from Grace, Goodneſs and Holineſs.
2. A ſeperation from the preſence of God, that is, from the joy, influence and protection of God.
3. A curſe on the outward eſtate, wherein a man may be curſed in the midſt of plenty.
4. The eternal curſe at the day of Judgement: And in this fourfold curſe we muſt note, that men may be curſed, though the curſe be not executed.
Though no man can perfectly keep the Law, yet is it of moſt excellent uſe theſe three ways:
1. To humble us, in regard of our miſerable eſtate hereby diſcovered.
2. To be a Rule of good life unto us.
3. To be a Schoolmaſter to bring us unto Chriſt, driving us unto him as our onelyonly Refuge, to be made righteous by faith, Gal. 3.24.
God willeth us to deſire in this life the perfect fulfilling of the Law, for theſe Reaſons:
1. Becauſe in thoſe that deſire it, he will at length effectuate it hereafter.
2. That we may now go forward in godlineſs, according to Gods rule.
3. That by this deſire of fulfilling the Law, God may exerciſe us in Repentance and Obedience.
This perfection is here two ways to be underſtood:
1. As it is oppoſed to imperfections and wants, and this is perfection of degrees, whereby the Law is kept without failing in any thing: Thus no man can keep the Law.
2. As it is oppoſed to hypocriſie, and this is called perfection of parts, whereby what is outwardly profeſſed, is inwardly embraced, ſo that as the outward part maketh a good ſhew, the inward part is alſo right and ſincere: Thus David, Joſiah and others are ſaid to be perfect, and not otherwiſe; and thus every regenerate man can and doth approve himſelf in ſome meaſure for perfect, though amidſt great weakneſſes.
Again, a man may be ſaid to be perfect
1. Comparatively, in regard of others that are more imperfect.
2. In endeavor, when a man ſetteth himſelf ſo much as poſſibly he can to keep, not ſome, but all and every of the Commandments of God.
Though the Law is impoſſible even to the regenerate in reſpect of God, that is, as touching the perfect inward and outward obedience of the Law, yet is the Law thus poſſible to them, and them onelyonly:
1. As concerning outward Order and Diſcipline.
2. By the benefits of Juſtification and Regeneration, both which we obtain by Faith.
3. As touching the beginning of inward and outward obedience in this life, 1 Joh. 5.3. and as concerning the imputation of Chriſts Righteouſneſs.
Chriſt fulfilleth the Law three ways; viz.
1. By his doctrine,
1. By teaching it, that is, by repurging and purifying it from errors and corruptions, and by reſtoring the true doctrine and underſtanding thereof, Mat. 5.6, 7. and by reſtoring unto it his proper meaning and true uſe, as when he corrected the corrupt interpretations thereof by the Phariſees.
2. By revealing the right way whereby the Law may be fulfilled.
2. By his perſon,
1. By paying ſufficient puniſhment for our ſins, Rom. 8.3. By becoming accurſed to the Law, in ſuffering death upon the Croſs for us.
2. By his own Righteouſneſs, Heb. 7.26. By performing perfect obedience unto the Law, doing all that the Law required: Thus was he ſaid to be under the Law, Gal. 4.4.
3. In men, of 2 ſorts:
1. Elect, in whom he fulfilled the Law two ways:
1. By creating Faith in their hearts, whereby they lay hold on Chriſt, who for them fulfilled it.
2. By giving them his own Spirit, thereby reforming them unto the Image of God, Rom. 6. & 7. making them endeavor to fulfil the Law, which in Chriſt is accepted for perfect obedience in this life, and in the life to come is perfect obedience indeed.
2. Unbelievers, in whom Chriſt fulfilleth the Law, when he executeth the curſe of the Law upon them; for that is a part of the Law, and the execution and enduring of the curſe is one fulfilling of the Law.
The uſes or ends of the Law; viz.
1. Maintenance of Order and Diſcipline, as well in the regenerate as unregenerate.
2. That we may know that God is, and what he is.
3. The knowledge of ſin.
4. A preparing to fearful horror in the thoughts and conſciences of the wicked.
5. A mean whereby Repentance may be kindled and encreaſed in Gods children.
6. A Level or Rule of living unto the faithful.
The principal uſes of the Moral Law:
1. The preſerving and maintaining of Diſcipline both in the Church and without alſo, 1 Tim. 1.9.
2. The acknowledgement and accuſing of ſin in the regenerate and unregenerate, Rom. 3.20.
3. An inſtructing and informing concerning the true ſervice and worſhip of God; and this uſe of the Moral Law is proper to the regenerate, Jer. 31.33. Pſal. 1.2. & 119.50.
The leſs principal uſes of the Moral Law:
1. It is a Teſtimony of God, that there is a God, as likewiſe who and what he is.
2. It is a Teſtimony of the excellency of mans Nature, which was before the Fall, and which ſhall be in the life to come.
3. It is a Teſtimony of eternal life, for in this life it hath not its end in us.
How far the whole Law is abrogated:
1. As touching Juſtification; becauſe Judgement is not given according to the Law (for that Judgement would condemn us) but according to the Goſpel.
2. As touching conſtraint, we are under Grace, and therefore we are ſtirred up by the Spirit of Chriſt to yield voluntary obedience unto the Law: for now the Law doth not wreſt obedience from us as a Tyrant, becauſe Chriſt beginneth voluntary and free obedience in us by his Spirit.
The cauſes or the chief ends for which the Sacrifices under the Law were inſtituted and ordained:
1. To maintain the publike Aſſemblies of the faithful, and their meetings together to ſerve the Lord.
2. That they might be ſhadows of good things to come, to put them in minde of Chriſt and his ſacrifice, who is therefore called The Lamb ſlain from the beginning of the world, Rev. 13.8.
3. They were as the Sacraments of the Church, and Teſtimonies of Gods infallible promiſe made to the Fathers touching ſalvation in the Meſſiah to come.
4. They ſerved to be as an open confeſſion of their Faith, what God they ſerved, and in whom they believed, and that they hated and deteſted the vanity and the Idolatry of the Gentiles.
5. They were alſo a Teſtification of their thankfulneſs for ſundry benefits received, that thereby they might be taught to acknowledge from whence they came.
6. They ſerved for the maintenance of the Miniſtery, and conſequently for the furtherance of the worſhip of God, Deut. 18.3, 4. 1 Cor. 9.13.
Under the Law the Prieſts as Prieſts
1. Were ordinary Miniſters of the old Church.
2. Were appointed by men.
3. Were tyed to the Doctrine of Moſes and the Prophets, which they learned not from God immediately, but mediately by men.
4. They might erre in Doctrine and Counſels, and did erre often, when they departed from the Rule of the Prophets.
So that the difference between the Prieſts and the Prophets ſtands thus:
1. The Prieſts were ordained out of one certain Tribe, the Levitical; but God raiſed up Prophets out of any Tribe.
2. The Prophets were called extraordinarily and immediately by God himſelf, and ſo received from him the Doctrine which they were to declare to men.
3. They were ſo guided by the ſpecial motion of the Holy Ghoſt, that they could not erre in that Doctrine which they uttered to men in the name of God; but with the Prieſts it was otherwiſe.
In the Law, as the Prieſthood, ſo the Prieſt was twofold:
1. Signifying or typical, who was a perſon appointed by God
1. To offer typical Sacrifices.
2. To make interceſſion for himſelf and others.
3. To declare to the people the Doctrine of the Law, and the Promiſe of the Meſſias and true Sacrifice which was to come.
2. Signified, that is, Chriſt, of whom the moſt notable Type was the High Prieſt himſelf.
The things that were proper and peculiar to the high Prieſt onelyonly:
1. He alone entred into the Tabernacle, called The Holieſt of all, or Sanctuary, and that but once every year.
2. His raiment was more gorgeous then the veſture of the other Prieſts.
3. He was ſet over the reſt.
4. He onelyonly was conſulted with in matters doubtful, touching Religion or the Common-weal.
5. He did therefore govern and order ſome Counſels and Offices of the State and Kingdom, and did ſee that all things were lawfully adminiſtred.
They that were under the Law were of three ſorts; viz.
1. Iſraelites, which were of Abrahams poſterity, and were neceſſarily bound by the Law to obſerve Circumciſion and the Ceremonies.
2. Proſelytes, who of the Gentiles were converted unto the Jews, and did more and more, for confirming of their faith, ſubmit themſelves unto Circumciſion, and the whole Ceremonial Law.
3. Thoſe of the Gentiles who were converted unto the Jews, but did not obſerve the Ceremonies; theſe embraced onelyonly the Doctrine and Promiſes of God: And unto the Gentiles and Proſelytes it was free to keep or not to keep Circumciſion and the Ceremonies.
Four ſpecial Sects among the Jews under the Law:
1. The Eſſens, who were like Popiſh Monks and Fryars, which did ſeperate themſelves from the people, vowing and dedicating themſelves to live in perpetual Sanctity.
2. The Sadduces, who did expound the Law according to the letter and ſyllable, and withal denyed the Reſurrection and Immortality of the Soul, as appears Acts 2.3, 8.
3. The Phariſees, who did forſake the common Expoſition of the Scribes, and taught and framed a more exact and ſtrict Expoſition of the Law, according to the Traditions of the Fathers: Theſe Phariſees were by office Scribes, as appears by comparing Joh. 1.29. with ver. 24.
4. Herodians, who (as ſome think) were Courtiers, who held and taught that Herod was the Meſſias.
The Church of Rome erreth groſly in Confounding the Law and the Goſpel, under pretence that the Precepts of both are the ſame for ſubſtance; that both require righteouſneſs, both promiſe life & threaten death; both command faith, repentance and obedience: Put his opinion overturns true Religion, and is erroneous, for theſe Reaſons:
1. Adam in his innocency knew the Law, but he knew nothing then of believing, in Chriſt; and though both require righteouſneſs, promiſe life and threaten death, yet the maner is far different.
2. Likewiſe they differ in the commanding of faith; for the Goſpel commandeth faith, not as a work done, as the Law doth, but as an inſtrument laying hold on Chriſt. Again, the Law commands faith generally, as to believe in God, and to believe his word to be true; but beſides this, the Goſpel requires a particular faith in Chriſt the Redeemer, whom the Law never knew.
3. The Law commandeth not Repentance, for the knowledge of the Law was in Adams heart, when he needed no Repentance: True Repentance therefore is a ſaving Grace, wrought and commanded onelyonly by the Goſpel.
4. Though obedience be commanded both by the Law and the Goſpel, yet not in the ſame maner: The Law commandeth obedience every way perfect, both in parts and in degrees, and alloweth no other; but the Goſpel in Chriſt approveth imperfect obedience, that is, an endeavor in all things to obey and pleaſe God, if it be without hypocriſie. Again, the Law commandeth obedience as a work to be done for the obtaining of ſalvation, but the Goſpel requires obedience, onelyonly to teſtifie our faith and thankfulneſs to God.
This is not the onelyonly Error touching the Law; there are certain people in the world, living under a Chriſtian Climate, known by the Name of New-Libertines, who ſay, The Old Teſtament is abrogated; others think us neceſſarily tyed to all the Judicials of Moſes; boldly affirming, That the Laws Judicial of Moſes belong as well unto Chriſtians, as they did unto the Jews: Others have entertained an Opinion, That Love was now come in the place of the Ten Commandments: Others will not have Gods Law to be preached, nor the Conſcience of ſinners to be terrified and troubled with the Judgements of God; yea, it hath been held, How that it was utterly unlawful for the Elect, ſo much as to think, much leſs to ſpeak or hear of the fear of God which the Law preacheth. Now the common Objection of ſuch men is, That Chriſtians are not ruled by the Law, but by the Spirit of Regeneration, according as it is ſaid, Ye are not under the Law, but under Grace. Again, the Law is not given unto the righteous man, therefore it is not to be taught in the Church of Chriſt. But the Anſwer hereto is as ancient as the Error; Chriſtians indeed are not ruled, that is, are not compelled and conſtrained by the Law and fear of puniſhment unto whatſoever Diſcipline or Order, like as are the wicked; but yet they are taught and inſtructed by the Law of God, what worſhip is pleaſing unto God: and the Holy Ghoſt uſeth the voyce of the Law, to teach and incline them to an obedience, not conſtrained or hypocritical, but true or voluntary; ſo that not onelyonly the Law commandeth them what to do, but the Spirit alſo of Grace doth give them ability to obey: For this is not to be under the Law, and the Law not to be given to the righteous; ſo that the Bond and Doctrine remaineth, although the Condemnation and Conſtraint be taken away. Let no Chriſtian man whatſoever therefore think that he is freed from the obedience of the Moral Law; for the compleatneſs and perfection of our wiſdom and ſalvation which we have in Chriſt, doth not exclude, but include rather and comprehend the Doctrine of the Law: Think not that Chriſt came to deſtroy the Law or the Prophets; no, he came not to deſtroy, but to fulfil them, Mat. 5.17. neither think that we make the Law of none effect through faith, for thereby we eſtabliſh the Law, Rom. 3.3. which ſheweth us what is to be done; and the Goſpel, by the Spirit of Regeneration, miniſtreth unto us power both to will and to do.
The word Goſpel ſignifieth Good tidings; but it is generally taken for that Doctrine which containeth the Promiſe of forgiveneſs of ſins to the penitent, and life everlaſting, made unto us of God in the Word by his Son. It is the Doctrine made manifeſt of God by his Son the Mediator, preſently after the fall of mankinde into ſin and death, promiſing all believing and repentant ſinners remiſſion of ſins, and their receiving into favor and life everlaſting, freely to be granted through and for his Son the Mediator: By which Doctrine the Holy Ghoſt doth forcibly kindle and work in the hearts of the choſen, faith, repentance, and the beginning of everlaſting life. This Goſpel is the Key which openeth the Kingdom of Heaven to all Believers, and ſhutteth it againſt Unbelievers; when by the commandment of Chriſt it is publikely declared to all and every one of the faithful, that all their ſins are pardoned them for the Merit of Chriſt, ſo often as they embrace by a lively faith the Promiſe of the Goſpel; but on the other ſide it is denounced to all Infidels and Hypocrites, That ſo long the wrath of God and everlaſting damnation doth lie on them, as they perſiſt in their wickedneſs, Joh. 20.23. Mat. 16.19. according to which Teſtimony of the Goſpel God will judge them, as well in this life as in the life to come.
This Goſpel was firſt made known in Paradice, Gen. 3.15. and afterward God did ſpread it abroad by the the Patriarchs and Prophets, Gen. 22.18. & 49.10, 11. Rom. 1.2. ſhadowed it by Sacrifices and other Ceremonies of the Law, Joh. 5.46. Heb. 10.7. and laſtly accompliſhed it by his onelyonly begotten Son, Rom. 10.4. Gal. 4.4. Heb. 13.8. All thoſe things which are promiſed us in the Goſpel, are neceſſary for a Chriſtian man to believe, Joh. 20.31. the ſum whereof is briefly compriſed in the Creed of the Apoſtles, or the Articles of the Catholick and undoubted Faith of all Chriſtians. So that theſe Promiſes of the Goſpel are limited with the condition of Faith and Repentance, being indefinite in regard of whole mankinde, and univerſal onelyonly to Believers; and therefore men are not brought within the Covenant by the ſuppoſed Doctrine of Univerſal Grace and Redemption: for had there always in the Old Teſtament ſuch an Univerſal Grace been given to all, whereby they might be ſaved if they would, they would never have thought ſo groſly of God as ſome of them did; nor could the Heathen have had ſuch carnal conceits of God as we finde they had, had they had but one ſpark of true knowledge of the Meſſias: and therefore howſoever the Heathen had ſo much knowledge of God, as made them without excuſe, yet we are to hold, That before Chriſts coming they were left to themſelves, and forſaken of God in his juſt Judgement, in regard of his ſpecial grace and favor; yea, in the firſt Age of the world there were ſome that were the ſons of God, others the daughters of men, Gen. 6.2. After the Flood, ſome the children of the Fleſh, others the children of the Promiſe, Gal. 4.29. And under the Law, a people of God, and no people, Hoſ. 1.10. which diſtinction of man and man, people and people, could not be, were the opinion of Univerſal Grace otherwiſe then falſe and erroneous. The Goſpel indeed, which is that part of Gods Word touching remiſſion of ſins and ſalvation, is by our Savior commanded to be preached to all Nations; and though the Promiſes therein contained are near us, yet unleſs God clear them, we ſee them no more then Mary Magdalen did Jeſus, though he ſtood near enough to her, or the Diſciples with whom he converſed on the way, or Hagar the Well, till their eyes were open; but to as many as are Gods choſen, this his ſoft voyce, or the voyce of the Goſpel, is ſaid to be a clearing of the Promiſes, and the immediate Teſtimony of the Spirit, both which alway go together, and are never disjoyned; and to them onelyonly doth God impute for perfect righteouſneſs the Merit of Chriſt ſet forth in this Goſpel, and reſtoreth ſalvation unto them, for that in them alone he obtaineth the end both of his Creation, and of his delivery and Juſtification, even his praiſe and glory, for they onelyonly acknowledge this benefit of God, and yield thanks unto him for it, the reſt deſpiſe it.
The truth and certainty of the Goſpel, that is, of the Promiſe of Grace, appeareth,
1. By the Teſtimony of the Holy Ghoſt.
2. By the Propheſies which have been uttered by the Prophets and other holy men.
3. By the fulfilling of theſe Propheſies, which was accompliſhed in the New Teſtament.
4. By the Miracles whereby the Doctrine of the Goſpel was confirmed.
5. By the end or property of the Goſpel, becauſe that alone ſheweth the way how to eſcape death and ſin.
It is called the Goſpel of Peace, in a double reſpect:
1. Of the ſubject matter, which is the Peace and Reconciliation which Chriſt the Mediator made between God and Man.
2. Of the effect, being to work peace in them that hear and believe it; the Spirit firſt moving us to embrace the Reconciliation offered therein, and then quieting our Conſcience.
The proper effects of the Goſpel are faith, Rom. 10.17. & 1.16. 2 Cor. 3.8. and our whole converſion unto God, Juſtification, Regeneration and Salvation, which are the effects of faith: And herein the Goſpel mainly differs from the Law; for the Law is the Miniſtery of death, and killeth; but the Goſpel is the Miniſtery of life and of the Spirit, that is, it hath the forcible operation of the Holy Ghoſt adjoyned, and quickneth. The Law by it ſelf without the Goſpel, is onelyonly the letter, that is, the outward preaching, and bare knowledge of thoſe things which we ought to do; teaching indeed our duty, and that righteouſneſs which God requireth at our hands, but not enabling us to perform that righteouſneſs, neither ſhewing us any hope to attain thereunto by another, but rather accuſing and condemning our unrighteouſneſs; but the Goſpel is the inſtrument of the Holy Ghoſt, which he properly uſeth to kindle faith in us, whereby we who before were dead are again quickned, and receive ſtrength to perform the Law: For through faith in Chriſt our Mediator the Law ceaſeth to be unto us the Miniſtery of death, and is become Spiritual, that is, the inſtrument of the Holy Ghoſt, whereby he forcibly moveth our hearts to ſerve God.
Perfect Obedience is the Laws Command,
Do this and live; which Morally doth ſtand
For ever: But Man's faln, and hath not power
Now to obey it perfectly an hour.
Man, thank thy ſelf; before thy fatal Fall
Thou hadst ſufficient power to keep them all.
Behold the Goſpel, th'Olive-Dove of Peace;
As Sin, ſo Grace hence much more doth encreaſe.
Sin not therefore, ſin not; Oh do not grieve
That Bleſſed Spirit, but Believe and live.