The Way to the Tree of Life, Part 1 · Chapter 13
CAP. XIII. Directions for raiſing obſervations out of the Scriptures for our owne inſtruction and edification.
ALl wiſe men in their writings, (as they do in other actions) Firſt, propoſe unto themſelves a ſcope or end at which they aime eſpecially. Secondly, in relation thereunto they make choice of matters and ſubjects fit for that end which they propoſe unto themſelves. Thirdly, thoſe matters which they intend to handle they digeſt and diſpoſe in ſuch a method; and Laſtly, they expreſs and ſet them out in ſuch phraſes and forms of ſpeech, as may beſt fit the matter which they have in hand. Seeing therefore God in theſe holy writings (which we call the Scriptures) ſpeaks to men after the manner of men (as he muſt do, For raiſing obſervations out of Scripture, 1. Search after the ſcope. 2. Take notice of the matter. 3. Obſerve the order. 4. The phraſes or expreſſions.if he will be underſtood by them) we muſt neceſſarily in the Firſt place ſearch after the end and ſcope at which he aims principally in theſe books. Secondly, we muſt take notice of the matters or ſubjects which he handles therein. Thirdly, we muſt carefully obſerve the order and method; and Laſtly, the words and phraſes of ſpeech, which the Lord makes choice of in expreſſing and ſetting down thoſe things which he delivers in this ſacred Volume.
Now the generall ſcope which God aims at in theſe holy writings (which we call his word) is that which he alſo propoſeth unto himſelf in all his works; The generall ſcope of Scripture is to make God known.namely, to make himſelf known unto men, that they may honour him as God, advancing him alone in their hearts, and believing in and ſerving him alone, may by that means further their own ſalvation. That this is the end of the Scriptures, is clearly teſtified by our Saviour himſelf, Joh. 5.39. who upon this ground exhorts us to ſearch the Scriptures, becauſe in them (ſaith he) ye think (that is, you make account) you have eternall life, and they are they which teſtifie of me. And that which is ſpoken of the hiſtory of Chriſt, Joh. 20.31. that it was written that we might beleeve him to be the Son of God, and beleeving on him might have eternall life, may be truly verified of God himſelf, and of the ſcope of his word in generall.
For theſe purpoſes, For which end Gods ſpirit handles ſubjects fit for it. Recording his works,and for the furthering of theſe ends, God makes choice of, and handles in the Scriptures ſuch ſubjects as may make him beſt known unto us. Such as are all his wares & works as well of Creation as of Providence in the adminiſtration, ſupporting, and diſpoſing all that he hath made, Eſpecially in the government of his Church. 1. His lawes. 2. The application of them by the Prophets.eſpecially in the government of his Church. Secondly, his Laws and Precepts, which he hath given to his people for the right ordering of their waies. Thirdly, we have in the Propheſies the Application of theſe Laws and of the Sanctions annexed thereunto, unto the manners and conditions of the people to whom they are delivered, together with the hiſtories both of the godly proſpering in the waies of Gods ſervice, and of the wicked periſhing in their rebellions, Pſal. 92.15. Hoſ. 14.9. 1 Cor. 10.6. All diſcovering his glorious attributes,In all which the Lord hath wonderfully diſcovered unto us his power, goodneſs, wiſdome, faithfulneſſe, juſtice and mercy. The conſideration whereof muſt needs, or ought at leaſt to work our hearts to a firm adherence to him, To win us to adhere to him in faith, love and feare.in faith, love, and fear, and quicken us to all duties of obedience, in which he requires to be ſerved, unto which we are wonderfully encouraged by ſuch examples as are layed down before us in the Word, which manifeſt the righteouſneſs and holineſs of God, rewarding every man according to his deeds, ſo that all the waies of the Lord are right, and the juſt ſhall walk in them; but the tranſgreſſours ſhall fall therein, Hoſ. 14.9.
SECT. I. Of the ſubject matters handled in the Scripture, and firſt of Gods works.
THe Scriptures in recording & ſetting out before us the hiſtory of Gods works, In the work of creation is manifeſted Godsbegin firſt with the creation of the world, with all things therein by his mighty word: wherein is diſcovered unto us, Eternity,firſt, Gods eternity, who was before all things, Pſal. 90.2. yea before time it ſelf, in which they were created, and therefore muſt needs be from everlaſting. Secondly, Self-being,we may take notice of his ſelf being, who being before all things, and giving being to all things, muſt neceſſarily be of himſelf, and could not otherwiſe have imparted that being to the Creatures, which he had not in and of himſelf. Thirdly, we diſcover his free and overflowing bounty, Bounty,whom nothing could poſſibly move to create the world, but his own goodneſſe: and who in creating it hath furniſhed and ſtored it with ſuch infinite variety of all things, all of them excellent and perfect in their kind, ſo that the heavens and earth are full of his riches, Pſal. 104.24, 25. Fourthly, Power,we cannot but acknowledge his infinite power, vvho by his vvord alone created the vaſt bodies of the heavens, and the earth, and the hoaſt of them by the breath of his mouth, Pſal. 33.6.9. Fiftly, Majeſty,vve cannot but admire his incomprehenſible majeſty manifeſted in that magnificent palace of Heaven, vvhichwhich he hath prepared and furniſhed for himſelfe, vvhence he ſends forth that glorious creature the light, and makes it his covering, as he doth the clouds his chariots, Pſ. 104.2, 3. Perfection,In the ſixth place his infinite perfection is manifeſted in imparting to the creature all thoſe ſeverall perfections that vve find in them, vvhichwhich muſt needs therefore be in a far more eminent degree, in him that gave them. Laſtly, Wiſdome.his unconceiveable wiſdome is fully evidenced, in the infinite variety, wonderfull order, mutuall correſpondence, and uſefull ſerviceableneſs of all thoſe creatures that he hath made one to another, Pſal. 104.24.
Next to the Work of Creation are Gods acts of Government and Adminiſtration of all that he hath made, All which appeare likewiſe in his works of adminiſtration or providence.wherein we may again take notice of all thoſe glorious Attributes that we have formerly mentioned, eſpecially of his wonderfull power and faithfulneſſe, in ſupporting by his own hand, all that he created by his Word: So that they continue to this day according to his Ordinance, Pſal. 119.90, 91. propagated in their kinds (which we muſt eſteeme no other then a continued Creation, Pſal. 104.30.) provided for by his care, Pſal. 145.15, 16. and Pſal. 147.8, 9. directed by his wiſdome and power to doe whatſoever he commands. Iob 37.12. Pſal. 148.8. So that the creatures ſeverall motions and operations, even of thoſe which are carryed according to the courſe of nature, are to be looked upon as ſo many acts of God, in and by them, in whom they move and have their beeing, Acts 17.28. ordered by him according to his Will, and that even the ſmalleſt amongſt them, and in their moſt inconſiderable motions, even to the Sparrowes lighting to the ground, Mat. 10.29.
Theſe Acts of Gods Providence are moſt clearely and eſpecially manifeſted in ordering and diſpoſing of the affaires, Eſpecially in ordering the affaires of men:and wayes of the ſonnes of Men, whoſe courſes of life and works, if we compare with Gods diſpenſations towards them, we ſhall eaſily be able to diſcover his perfect Juſtice, Diſcovering his Juſtice and Holineſſe in rewarding men according to their deeds.and Holineſſe, in rewarding every man according to his deeds; his mercy and faithfulneſſe towards his ſervants, notwithſtanding their manifold failings, which either God graciouſly paſſeth by, Pſ. 130.10, 11. or corrects only in mercy, His faithfulnes and mercy towards his own.as Pſal. 89.32, 22. and faithfulneſſe, Pſal. 119.75. turning even their chaſtiſements and afflictions to their good: Pſal. 119.771. His exact Juſtice upon the wicked, whom he puts away like droſſe, Pſal. 119, 119. His Patience towards the wicked.His incredible patience and long ſuffering, even towards the veſſells of wrath fitted to deſtruction, Rom. 9.22. continuing unto them the common bleſſings of this life, Mat. 5.45. although fatting them thereby to the day of ſlaughter, that when they have filled up the meaſure of their iniquities, the wrath of God may come upon them to the uttermoſt, 1 Theſ. 2.16. His faithfulneſſe and truth, in fulfilling his word not only in his promiſes of mercy to his owne ſervants, as it is teſtified, His Faithfulnes and Truth in fulfilling his Word.Joſh 21.45. but withall in executing his judgments threatned, 2 Kings 9.36. of which there failes not one word, as that wicked King teſtifies, 2 Kings 10.10. His Power in raiſing and caſting down whom he will.His power in raiſing up, and pulling downe, at his pleaſure, Pſal. 113.7. Luk. 1.52. His wiſdome in preventing and overthrowing the devices of the crafty, Iob 5.12, 13. His Wiſdome in preventing wicked mens policies taken in their own ſnares.cauſing their own tongues to fall upon themſelves, Pſ. 64.8. and bringing about all their counſels to concur to the execution of his will, even in thoſe wayes & by thoſe meanes, by which they labour moſt to oppoſe it, as it evidently appeared in the curſed practiſes of the Iewes and Pilate againſt our Saviour Chriſt, Act. 4.27, 28.
For the diſcovering and obſerving of thoſe glorious Attributes of God, in thoſe works of his Providence, we muſt of neceſſity make a diligent enquiry into every kind of them particularly, and diſtinctly, All which that we may diſcover, we muſt ſearch into his workes particularly:(as indeed the workes of God are ſought out of all that have pleaſure therein, Pſal. 111.2.) as well that we may yeeld unto God his due honour, as that we may from the conſideration of thoſe works, gather grounds of comfort and inſtruction to our ſelves; Above all the reſt into that glorious work of our Redemption.But above all the reſt of theſe great works which God hath wrought, we muſt be moſt carefull in ſearching throughly into that glorious, and never ſufficiently admired myſterie of mans Redemption by Jeſus Chriſt, which the very Angels themſelves deſire to ſearch into, 1 Pet. 1.12. In whoſe comming into the world, by the will and appointment of his Father, and taking unto himſelfe the nature of Man, his abaſement in that Nature, not only to the forme of a ſervant, but beſides to the very death of the Croſſe, his Triumphing therein over Satan, death, and hell, manifeſted to the world by his glorious Reſurrection from the dead: Wherein his unſearchable wiſdome, unconceiveable love, exact juſtice, almighty power and faithfulneſſe, are more clearly diſcovered then in all the reſt.The unſearchable wiſdome, unſpeakeable, yea, unconceiveable love and mercy, exact Juſtice, Almightie Power, and ſtedfaſt Faithfulneſſe, and Truth of the holy Lord, are more clearly diſcovered unto us, then they are in all the reſt of the works, which he hath wrought. And for that cauſe the Hiſtory wherein theſe things are recorded, is above all others moſt fully and exactly penned, and the truth thereof moſt faithfully atteſted by foure ſeverall witneſſes, and thoſe without all exception, and conſequently it is to be moſt carefully ſtudied and throughly ſearched into by us.
What the maine ſcope of the Evangeliſts is in penning that Hiſtory of the Birth, Life, The maine ſcope aimed at, in the penning that hiſtory is, that we might beleeve that Jeſus is the Sonne of God.Death, and Reſurrection of our Bleſſed Saviour, hath been intimated already, namely to work our hearts to beleeve that Jeſus Chriſt is the Sonne of God, that beleeving we might have eternall life, Iohn 20.32. And to this purpoſe they in the firſt place beginne with the deſcription of our Saviours perſon, and therein they ſet out unto us his two diſtinct Natures, both his Deity, and his Humanity, (although united into one perſon,) and by full and cleare evidences they prove both the one and the other.
That Jeſus Chriſt was truly God, the Son, nay, Which is proved by Teſtimonies of God from heaven, of angels, of men, even enemies, nay, of devils themſelves.the Everlaſting and only begotten Son of the Father, the Evangeliſts prove by Teſtimonies of all ſorts: Firſt, of God himſelfe proclaiming it from heaven, with his own voice, Mat. 3.17. and 17 chap. 5. Of the Angel, Luk. 1.32, 35. and not only of his owne Diſciples, Mat. 16.16. Iohn 6.69. but beſides by the acknowledgement of thoſe that crucified him, Mat. 27.54. nay, But eſpecially by his owne works wrought by a divine Power.of the very devills themſelves, Mark. 1.24. But above all the reſt his manifold and wonderfull Works, which he wrought publiquely in the view of the world, which were acknowledged to be done by a divine Power, as the commanding of the winds and ſeas, healing of all diſeaſes by his word, caſting out Devils, giving ſight to thoſe which were borne blind, Iohn 9.32, 33. reſtoring the dead to life, Luk. 7.14, 15. Iohn. 11, 43. And beyond all theſe the raiſing of his own Body, Eſpecially the raiſing of his own body out of the grave.by his own Power, out of the grave, (which declared him mightily to be the Son of God, Rom. 1.4.) are produced as a cloud of witneſſes for the manifeſting of the deity of our Saviour Chriſt, recorded by holy men, who were eye and ear-witneſſes of all that they relate unto us, 1 Joh. 1.1.
In the next place the Evangeliſts prove our Saviour to be truly man divers wayes, Withall Chriſt is proved to be truly man by his conception and birth, growth, actions and paſſions after the maner of men.by his Conception, and Birth, by his growth, both in the ſtature of his body, and in the abilities of his minde, Luk. 2.52. By his actions of eating, drinking, ſleeping, &c. By his paſſions of griefe, Luke 19.41. joy, Luke 10.21. anger, Mark 3.5. feare, Marke 14.33. Heb. 5.7. By his infirmities of hunger, Mat. 4.2. thirſt, Iohn 19.28. and wearineſſe, Iohn 4.6. All of them ſhewing not onelyonly the truth of his humane nature, but beſides his abaſement to the taking up of the very infirmities thereof.
The Evangeliſts having ſhewed him to be truly Man, 2 Yea to be the man promiſed, by fulfilling all the Prophecies in him.in the next place ſhew him to be the ſame man, the ſame Chriſt that was promiſed to the Fathers, and foretold of by the Prophets, by making it appeare how all the Prophecies were fulfilled in him: That concerning his Stocke, Borne of the ſtocke of David;and Parentage, he was of the houſe and familie of David, Mat. 1. Luk. 3. which was further manifeſted by his parents coming to Bethlehem the City of David to be taxed, becauſe he was of the Linage of David, In Bethlehem;Auguſtus the Emperour having appointed every man to be taxed in his own Citie, Luke 2.3, 4. Secondly, that he was born in Bethlehem, the place where Chriſt was to be borne, as the Prieſts and Scribes teſtifie to Herod, and prove it out of Mic. 5.2. Thirdly, Of a Virgin.that he was conceived and borne of a Virgin, Mat. 1.22, 23. Fourthly, that in the accidents that befell him in this life and death, he was every way anſwerable to the Prophecies, Called out of Aegypt,that he was called out of Egypt, Mat. 2.13, 15. Rode into Ieruſalem upon an Aſſe, Mat. 21.4, 5. Riding on an Affe, Crucified betweene two theeves, &c.Was crucified betweene two theeves, Mark 15.27. received venegar to drinke, John 19.28, 29. had lots caſt upon his garments by the ſouldiers, Mat. 27.35. had his ſide, hands, and feet pierced, Iohn 19.36, 37. and the like: in all which circumſtances, ſeeing our Saviour ſo fully anſwered all that had been foretold of him by the Prophets, it is evidently and fully proved that he was the ſame Meſſiah that was promiſed and ſpoken of by the Prophets.
Having thus demonſtrated by unqueſtionable teſtimonies, 3. Performing the office of a Mediator,that Chriſt the Meſſiah promiſed was truly God and Man, the Evangeliſts in the next place make it evident by particular inſtances, that in the dayes of his fleſh he performed all that belonged to the Office of a Mediatour. As firſt, 1. As a Prophet.that he performed the Office of a Prophet, as was promiſed, Deut. 18.18. who ſhould teach his people all things, Iohn 4.25. and to this end they gave unto us a briefe ſumme of diverſe of his Sermons, in which he diſpenſeth the truth of God faithfully, and gives the true and full interpretation of the Law, clearing it from the corrupt gloſſes of the Scribes and Phariſees, Mat. 5.21.27, 33, 38. whoſe hypocriſie and pride he layes open before the people, and ſharply reproves upon all occaſions, warning men to take heed of them as dangerous ſeducers eſpecially, Mat. 23.
Above all the reſt the greateſt care of the Evangeliſts, 2. As a Prieſt offering up himſelfe a Sacrifice for ſin;is to ſet out and deſcribe unto us the office of our Saviours Prieſthood, which they doe at full, as being of greateſt importance to us for the eſtabliſhing of our faith, in the aſſurance of our Redemption. In ſetting forth of Chriſts execution of the office of his Prieſthood, and therein of the offering up of himſelfe a ſacrifice for the ſinnes of men, they eſpecially labour to manifeſt three things. Firſt, And a ſacrifice, 1. Holy without blemiſh.that this Sacrifice of his was without blemiſh, holy and pure, without which it could not have been acceptable to God, that they ſufficiently evidence by the Innocency of his Perſon, manifeſted by the holineſſe of his Life, and Converſation. 2. Voluntary.Secondly, they make it appeare that this Sacrifice was every way free and voluntary, which alſo himſelfe profeſſeth, Iohn 15.18. 3. Reall and ſufficient.Thirdly, by divers circumſtances they make it evident, that his ſuffierings were both reall, and not fained, or only in ſhew, and in all reſpects ſufficient for the ſatisfying of Gods Juſtice to the full, and conſequently for the pacifying of his wrath, and for the purchaſing of our Peace, and Reconciliation. All which we muſt firmely beleeve if we mean wholly to rely upon that Sacrifice, the meanes of eſtabliſhing a full and perfect Peace between God and man.
To begin with the firſt, of theſe, our Saviours Innocency in the whole courſe of his life, is manifeſted divers wayes. Firſt, That Chriſt was holy, manifeſted 1. By his holy life.the Hiſtorie ſet him out to be a carefull obſerver, not only of the whole morall Law, but even of all the Legall ceremonies, even to the fulfilling of all Righteouſneſſe, as himſelf ſpeakes, Mat. 3.15. Secondly, it deſcribes him to be one that ſtood faſt againſt all Satans temptations, which he reſiſted and overcame, that he kept an holy Communion with God, not only in his fourty dayes faſt, befor he entred upon the execution of his Office in the Miniſtery publiquely, but continually upon all occaſions in frequent and fervent prayers, wherein ſometimes he ſpent whole nights, Luk. 6.12. Thirdly, the hiſtories inſtance particularly in his dutifull reſpect and ſubjection to his parents, Luke 2.51. and to all Authority, Mat. 17.27. In his lowlineſſe and meekneſſe, Mat. 11.29. Mercifull and kind diſpoſition to all men, amongſt whom he went about doing good, Acts 10.38. and divers the like.
Beſides, Juſtified againſt his adverſaries, unjuſt and falſe cavils againſt him,our Saviours holy Life is juſtified and ſufficiently cleared even by his profeſſed adverſaries, who although they ſlandered and traduced him continually to the people, obſerved and watched him narrowly in all his wayes, Luk. 6.7. and chap. 14.1. and chap. 20.20. laid ſnares for him to entrap him in his words, Mat. 22.15. notwithſtanding could faſten nothing blame-worthy juſtly upon him. Neither for any breach of the Sabbath, wherein he juſtifies againſt all cavillers, his actions of mercy and neceſſity, Mat. 12.10. and Luk. 6.3. Nor in keeping company with ſinners, which he makes good, Mat. 9.12, 13. Nor in ſleighting of the Law, which he profeſſeth he came not to deſtroy, but to fulfill, Mat. 5.17. Nor in advancing himſelfe againſt authority, in which point his owne Acts ſufficiently cleare him, who denied to be a Judge, Luk. 12.14. much more to be a King, Iohn 6.15. and payes his tribute quietly unto Caeſar, Mat. 17.27. (though his adverſaries charged him with the contrary, Luke 23.2.) and at the laſt ſubmitted himſelfe to the ſentence of death pronounced againſt him by Pilate, from which he had power enough in his hand to have freed himſelfe, if he had pleaſed to make uſe of it to that end, as himſelfe tells Peter, Mat. 26.53.
Beyond all this the teſtimonies of his Father from heaven, By the Teſtimonies, 1. Of God from heaven;ſtiling him his welbeloved Son in whom he is well pleaſed, Mat. 3.17. & chap. 17.5. Yea of the Devil himſelf from hell, who entitles him, The holy one of God, Mark. 1.24. Of Judas who betrayed him, 2. Judas who betrayed him;and witneſſed openly to the chief Prieſts and Elders, that he had ſinned in betraying the innocent bloud, and being ſmitten in conſcience with the horrour of ſo execrable a fact, departed and hanged himſelf. 3. Of the Judge that condemned himOf the Judge that condemned him, who even then when he gave ſentence of death upon him, yet gave him this teſtimony, that he was a juſt perſon, and waſhed his hands from his innocent bloud, Mat. 27.24. Yea of the very high Prieſts themſelves, who ſearching out matter of accuſation againſt him, and finding none, at laſt were fain to condemn him upon the diſagreeing teſtimony of two falſe witneſſes, Mat. 26.60. Mark. 4. By the diſagreeing teſtimony of the Witneſſes produced againſt him.14.59. and that too for that which in truth contained (though it had been true) nothing worthy of blame. All theſe teſtimonies laid together are more then ſufficient evidences to clear his holineſs and innocency to the whole world.
Thus the Evangeliſts having cleared the firſt point, That his Sacrifice was voluntary, is evidenced,that Chriſt was an innocent & holy perſon, and therefore fit to be offered up as a pure and acceptable ſacrifice unto God his Father; In the ſecond place they make it as evident, that this ſacrifice was every way free and voluntary. Now this appears, not only by our Saviours own profeſſion, that he did lay down his life for his ſheep, that none did take it from him, but he laid it down himſelf, and that he had power to lay it down, and take it againe, Iohn 10.18. that he was ſtraightned, and pained till his Baptiſme (he means his ſufferings) was ended, an expreſſion which manifeſts in him a reſtleſſe deſire (as he ſpeakes in expreſſe tearmes, Luke 22.15.) to accompliſh that work of our Redemption, by offering up himſelfe upon the Croſſe for the ſinnes of his people. 1. By his actions before his ſufferings.But beſides is farther manifeſted more fully by his actions before his ſufferings, and by his behaviour in them.
Before his ſufferings, His often predictions of the time, place, and kind of death which he was to ſuffer.take notice how often he ſpeakes of his Paſſion, and foretells and gives warning of it to his Diſciples; and that not only in generall termes, as Mat. 16.21. but diſtinctly and particularly layes down before them the time, place, and kind of death that he was to ſuffer, and by what meanes, and by whoſe hand. Pointing out the Traitor before the Treaſon plotted.Yea, when he comes up to Ieruſalem, before the Treaſon was plotted, he both knows and points out the Traytor, Mat. And diſcovering thoſe that were to apprehend him, before they were in view.26.21, 25. And at the very inſtant when the officers came to apprehend him, before ever they came within view, he gave notice of their approach to his Diſciples: So that it cannot be queſtioned (which alſo S. Iohn witneſſeth) that he knew before hand all that ſhould come upon him, Notwithſtanding, he goes up to Ieruſalem,Iohn 8.4. Notwithſtanding all this he goes up voluntarily from Galilee to Ieruſalem, at that very feaſt when he knew the time of his ſuffering was come; when he comes thither, he hides not his head, but enters into and teacheth openly in the Temple, Luk. Teacheth openly in the Temple.21.37. And although he withdrew himſelfe out of the City, Luke 21.37. Retires to the place, which the Traitor knew;yet he never ſo much as changeth his accuſtomed place whither he was wonted to retire, although it was well known to Iudas, Iohn 18.2. nay beyond all this, when the Officers that came to apprehend him knew him not, (no not ſo much as Iudas himſelfe, who was with them, And diſcovers himſelfe to ſuch as apprehended him, and puts himſelfe into their hands.for their guide) he diſcovers himſelfe unto them once and againe; and though at his preſence the Officers went backwards, and fell to the ground aſtoniſhed, yet he puts himſelfe into their hands, Iohn 18.4, 5, 7, 8. All theſe things are full and manifeſt evidences, that howſoever he prayed earneſtly for the paſſing away of that Cup from him, yet he freely and willingly ſubmitted to the good pleaſure of his Father (as himſelfe ſpeaks, Mat. 26.42.) to make his Soule an offering for the ſinnes of his people, and thereby to finiſh the work of our Redemption.
Much more evidently did this readineſſe of our Saviour, to lay down his life for his people, Much more is Chriſts Sacrifice manifeſted to be voluntary by his actions in his ſufferings.appeare afterwards when he came to his ſufferings, when he not only refuſed to aske helpe of his Father, or to make uſe of his own Power (by which he might as eaſily have deſtroyed thoſe that came to apprehend him, as he drave them backwards and felled them to the ground, John 18.6.) to rid himſelfe out of the hands of his enemies, as he might have done, Mat. 26.53. But beſides, when he came to his anſwer, he doth not ſo much as plead for himſelfe, When he doth not ſo much as plead for himſelfe;either before the high Prieſt, Mat. 26.63. or afterwards before Pilate, Mat. 27, 12, 14. but (as it was foretold of him by the Prophet, Iſaiah 53.7.) ſtood as a ſheepe before the ſhearer, dumbe, and opened not his mouth. And laſtly, when he was nailed to the Croſſe, And breathes out his Soule into his Fathers boſome, while his life was yet whole in him.he voluntatarily breathed out his Soule into the boſome of his Father, as it is evident both in that he was dead a good ſpace before the two theeves that were crucified with him, whereas by reaſon of the ſtrength of the naturall conſtitution of his body, he might have ſubſiſted under thoſe torments longer thē they. And beſides, by yeelding up his life, when it was yet whole in him: as it evidently appeared by that lowd cry which he uttered at the very inſtant of his death, as is teſtified, Mark 15.37, 39. Luk. 23.46. All which are undeniable evidences of our Saviours voluntary reſigning up, and laying down his life by the wil of his Father for his peoples ſins.
The third and laſt circumſtance in our Saviours Paſſion which the Evangeliſts lay down before us, is that (without which the reſt had been of little worth) that his ſufferings were both reall, and ſufficient. And for the former of theſe, That Chriſts Sufferings were reall, is clearedthat they were reall, and not feigned, appeares evidently by the whole narration of our Saviours buffeting, ſcourging, and crucifying at laſt, and by his death which followed thereupon. By the ſouldiers who found him dead, and therefore forbare to breake his legs; By the wound which they gave him in his ſide; By the Centurions Certificate to Pilate of his death; By his buriall.The truth whereof is ſufficiently teſtified ſundry wayes. Firſt, the Souldiers forbare to breake our Saviours legs, becauſe they ſaw apparently that he was already dead, Iohn 19.30.33. Secondly, it appears by the wound which the Souldiers gave him in his ſide, which pierced his very heart, as appeared by the water which iſſued out of the wound. Thirdly, by the Certificate which was given in to Pilate by the Centurion, that he had bin a good while dead, Marke 15.44, 45. Fourthly, by the buriall of his body by Ioſeph of Arimathea, Mat. 27.60. together with the preparations which the women made to embalme it, Luke 23.56. And Laſtly, by the watch which the chiefe Prieſts and Phariſees ſet about his grave to prevent the ſtealing away of his body by his Diſciples, Mat. 27.66.
It is true, That they were ſufficient,that thoſe divers torments and death at laſt, yea, the moſt cruell, painfull and accurſed of all deaths, the death of the Croſſe, which our bleſſed Saviour endured in his body, were but a part of that debt, Appeares not only by his death, part of the puniſhment of ſinne,which we ought unto God for ſinne, and which as our ſurety he tooke upon him to ſatisfie for us. For the death & outward paines of the body, were neitheral, nor the greateſt part of that curſe which was brought upon man by ſinne. The heavieſt weight of the wrath of God lay upon his ſoul; So that it was needfull, But beſides, by his ſuffering in Soule.that the Soul of Chriſt alſo ſhould beare the wrath of God, and be made an offering for our ſin, as was foretold, Iſa. 53.10. The Evangeliſts therefore are very carefull to ſet before us the pangs and anguiſh of our Saviours Soule, So great, that himſelfe profeſſeth his Soul was heavy to the death; That it cauſed him to ſweat great drops of blood;the agonies whereof were ſuch that himſelfe profeſſed that his Soul was heavy to the death, Mat. 26.38. and the violence thereof ſo great, that he did ſweat great drops of blood, which fell from him to the ground, Luke 22.44. So that we cannot conceive that a perſon of ſo incomparable fortitude as our Saviour was, could have ſo deep an impreſſion made upon his Soule, by any other thing, then by the ſenſe of his Fathers wrath, wherewith he wreſtled in that conflict, God withholding from him at that time, And to cry out upon the Croſſe, My God, my God, &c.the comfort of his favour, as himſelfe implies, when he cries out in the anguiſh of his Spirit upon the Croſſe, My God, my God, why haſt thou forſaken me? Mat. 27.46. That ſuch ſpeeches, and ſuch effects, could proceed from no other cauſe then the ſenſe of his Fathers wrath, So that he might truly ſay, that work of our Redemption was finiſhed, and the debt fully paied.cannot be denied. In what manner, or meaſure he felt it, is too much vanity and curioſity to enquire. It is enough unto us that it was ſo much as God accepted in full ſatisfaction for our debt, which alſo our Saviour himſelfe ſeems to imply in the words uttered immediately before his death, It is finiſhed, Iohn 19.30. He meanes both his Sufferings and the price of our Redemption.This work of mans Redemption diſcovers 1. Gods unconceiveable love to man.
This great and glorious work of God in Redeeming, and Reconciling himſelfe to the world, by the blood of his only begotten Son Jeſus Chriſt, diſcovers unto us in the firſt place, ſuch a meaſure of Gods unſpeakable and unconceivable love to man, as paſſeth all knowledge, to uſe the Apoſtles phraſe, Eph. 3.19. Secondly, 2. His wonderfull Wiſdome.it gives an evidence of his wonderfull and infinite wiſdome, in deviſing and finding out a meanes, by which that holy God, who will by no meanes pardon the guilty, Exod. 34.7. might yet without any empeachment unto his Juſtice at all, pardon ſinnes, yea, more then that, might admit men into an holy Communion & fellowſhip with himſelf, being before enemies, and by ſinne wholly ſeparated from him, by joyning God and man together in the perſon of his Sonne, who aſſuming unto himſelf our nature, 3. His mighty Power.thereby came Emanuel, God with us, Mat. 1.23. Thirdly, herein God manifeſts his wonderfull power, not only in ſpoyling Principalities and Powers, and triumphing over them, Col. 2.15. but beſides in conquering death by dying, and leading captivity captive, by becomming a Captive unto thoſe whom he ſubdued wholly and triumphed over in his Croſſe. Fourthly, 4. His infinite Juſtice.God made known his Juſtice, and Holineſſe, in the hatred of ſinne, when he ſpared not his owne Sonne, when he became our ſurety, and tooke our ſinnes upon him, but would bruiſe him and put him to griefe, when he made his Soule an offering for ſinne, though himſelfe had done no violence, neither was any deceit found in his mouth, Iſa. 53.9, 10. Laſtly, 5. His faithfulneſſe & Truth.Gods faithfulnes and truth evidently appeared in fulfilling and making good his gracious Promiſes, in the fulneſſe of time, whereby he had engaged himſelfe both to our firſt Parents in Paradiſe, and to the Patriarchs, and Prophets in ſucceeding ages, ſo that nothing hath failed of all that he had promiſed.
The ſerious conſideration of theſe particulars laid all together, The ſerious conſideration of theſe particulars ought to fill our hearts,and by heedfull meditation laid home to our hearts, cannot but furniſh us with variety of moſt uſefull and profitable inſtructions, which ought to raiſe up our hearts to an aſtoniſhing admiration of thoſe glorious Attributes, 1. With admiration.and excellencies ſhining out ſo clearely unto us in this wonderfull worke. 2. With Gods love.Next, it cannot but fill them with the love of him, who ſo farre abounded in his love to us, that he gave his own Son to be a propitiation for our ſins, 3. With a faithfull dependence on him.1 Iohn 4.9, 10. Thirdly, it is an effectuall meanes to eſtabliſh our hearts in a firme dependence upon that God, who having freely given us his Sonne, cannot but together with him give us all things, Rom. 8.32. Fourthly, 4. With his feare.it muſt needs poſſeſſe our hearts with an awfull and reverend feare of that juſtice of that righteous and holy God, who makes it ſo evidently appeare that he will by no meanes cleare the guilty, Exodus 34.7. ſeeing he ſpared not his own Sonne, though innocent in himſelfe, yet when he tooke only our ſinnes upon him, and became a ſurety for us, he puniſhed ſinne in him to the utmoſt. This conſideration ſhould be a more effectuall meanes, to move us to paſſe the time of our dwelling here in feare, hating the very garments ſpotted with the fleſh, Iud. 23. then the caſting off of the Jewes, ſometimes Gods ancient and only people, the caſting of the Apoſtate Angels into hell, the drowning of the whole world by the Flood, and conſuming of Sodom and Gomorrah into aſhes: ſee 2 Pet. 2.4, 5, 6. 5. And teach us to deny our ſelves.Laſtly, there cannot be a more effectuall meanes to move us to deny our ſelves for him, and for the ſervice of his Church, then ſuch a pattern laid before us in the example of our bleſſed Saviour, which himſelfe urgeth to that purpoſe, Marke 20.44, 45. and the Apoſtle moſt effectually, Phil. 2, 5, 6, 7.
Hitherto we have conſidered the maine ſcope at which the Scriptures aime, Beſides the generall work of Creation, and Redemption,in recording Gods workes unto us; namely, the ſetting out and advancing the glory of him that wrought them, that by bringing our hearts to a reverend feare of that glorious and dreadfull Name, The Lord our God, as he is ſtiled, Deut. 28.58. filling them with an holy rejoycing in him, and eſtabliſhing them in a firme dependence on him, we might further our own ſalvation. For which purpoſe we have laid before us only thoſe generall workes of Creation and Providence, We are to conſider divers particular acts of Providence.eſpecially in the Redemption of the world by Jeſus Chriſt. It will not be an unprofitable work, in the next place to take a ſurview of ſome particular acts of Providence, wherein we ſhall eaſily diſcover thoſe glorious Eminencies of God, in ſome Examples one of them, in ſome more, whereof we ſhall give a few inſtances, which will ſhew us the way how to make the like obſervation in the reſt.
That hiſtory of ſaving Noah and his family in the Arke, Noahs preſervation in the deluge, Lots deliverance in Sodom, Manifeſt Gods faithfulneſſe and mercy to his ſervants.when the reſt of the world were overwhelmed and ſwept away in the generall deluge, and the delivering of Lot, and his family, out of the burning of Sodom, and Gomorrah, are ſtrong evidences of Gods faithfulneſſe, and mercy to his owne ſervants, as both Moſes, Gen. 19.29. and the Apoſtle, 2 Pet. 2.5.7, 9. make uſe of them to that purpoſe. In delivering of the Children of Iſrael, His wonders in bringing his people out of Aegypt,out of that heavy bondage, under which they had been long held by the Egyptians by ſuch ſtrange wonders, with a ſtrong hand, an outſtretched arme as David calls it, Pſal. 136.12. ſlaying great and mighty Kings, Pſal. 136.18. and giving his people poſſeſſion of their lands, and in the land of Canaan, Planting them in Canaan;poſſeſſed by Giants (to whom the children of Iſrael being compared, ſeemed but as graſhoppers, Num. 13.33.) Notwithſtanding their Cities walked up to heaven, Deut. 1.28. And generally the plucking down of the mighty from their ſeats, Luke 1.52. and raiſing up of the poore out of the duſt, to ſet them with Princes, Diſcover his Power, and Soveraignty.Pſ. 113.7, 8. diſcovers his infinite Power, & abſolute Soveraignty by which is both inabled, and hath right to doe whatſoever he pleaſeth, in heaven and earth, Pſal. 135.6. and none can ſtay his hand, or challenge him for what he doth, Dan. 4.35. His preſerving and advancing Abraham, and his poſterity,The bleſſings of God upon Abraham and his poſterity whom he ſo mightily encreaſed in a ſtrange Country, in riches, in honours, that he was eſteemed as a mighty Prince, by thoſe amongſt whom he dwelt, Gen. 23.6. preſerved among ſtrangers, ſhadowing them under his own wings, rebuking even Kings (as Pharaoh, Gen. 12.17. and Abimelech, Gen. 20.3. for their ſakes, Pſal. 105.14.) Are evidences of his truth and Al-ſufficiency. His taking the wiſe in their craftineſs. And turning the counſels of men to ſerve his own ends,evidently declare both Gods All-ſufficiency and faithfulneſſe, in making good his Word, Gen. 12.2, 3. His taking of wiſe men in their craftineſſe, Iob. 5.13. cauſing their own tongues to fall upon them, Pſal. 64.8. (as he did Hamans, Heſt. 6.9, 10. and chap. 9, 10.) argue his Power, Wiſdome, and Juſtice. The making uſe of the malice of Ioſephs brethren to bring him into Aegypt, both for his owne advancement, Argue his wiſdome, and goodneſſe.and for the preſervation of Iacobs family, Gen. 45.5. Pſal. 105.17. ſet out both his Wiſdome, and Goodneſſe, as Ioſeph obſerves, Gen. 30.20. and generally the hiſtories of the particular acts of divine Providence are but inſtances of the wonderfull effects of thoſe glorious Excellencies in God, whereof one or more of them are minifeſted unto us thereby.
Now that we may the better diſcover that God is righteous in all his wayes, and holy in all his workes, as David teſtifies, Pſal. 145.17. ſeeing that all righteouſneſſe conſiſts in the juſt proportioning of all diſpenſations to the wayes, and workes of men, whether they be good or evill, we muſt carefully compare the wayes in which men walke, with the wayes in which God walkes towards them, whereby we ſhall eaſily and plainly diſcover the juſtice of God as well in rewarding the righteous, In comparing the waies of men with Gods diſpenſations towards them,as in taking vengeance on the wicked. Withall we muſt take notice that God hath an eſpeciall aime to make it appear to the world, that all his mercies which he beſtows upon men are every way free, Appears his free mercy even to his dear ſervants,and that he is no debter to the beſt and moſt holy among the ſons of men. For which cauſe he hath left upon record the failings of ſuch men as are moſt renouned and honoured in the Church: Manifeſt by the failings of the beſt amongſt men.As the groſſer ſlips of Noah into drunkenneſſe, Gen. 9.21. of Lot into drunkenneſſe and inceſt, Gen. 19.33, 35. David into adultery and murder, 2 Sam. 11.4.15. Yea the ſmaller errours of others, though in ſins not ſo ſcandalous, as Abrahams twiſe failing in his faith, manifeſted in concealing, through fear, that Sarah was his wife, Gen. 12.12. & chap. 20.2, 11. and Moſes his ſpeaking unadviſedly with his lips in his paſſion, Numb. 20.10. Pſal. 106.32. though Abrahams faith was the grace for which he was moſt renowned, who is therefore ſtiled, Faithfull Abraham, Gal. 3.9. and the father of the faithfull, and one ſtrong in faith, Rom. 4.16, 20. And Moſes moſt eminent grace was meekneſs, for which he is prefer'd above all others, Numb. 12.3. Examples which may indeed both ſupport the hearts of ſuch as find themſelves ſubject to thoſe infirmities, from which the beſt are not free, and move all men to walk in fear and trembling, ſeeing they that ſtand may ſo eaſily fall, and may beſides eaſily clear this truth that in the ſight of God no man living can be juſtified, Pſal. 143.2. much leſſe can challenge any thing at Gods hand, but muſt acknowledge, that if they be not condemned, much more if they be rewarded, it is out of free mercy and grace.
Again, whereas God ſeems, as it were, To underſtand the juſtice of Gods adminiſtration into ſuſpend ſometimes the execution of his juſtice againſt wicked men, at leaſt for a while, notwithſtanding their deſperate and rebellious courſes by which they provoke the eyes of his glory, for the manifeſting of his patience, The proſperity of the wicked,even towards the veſſels of wrath fitted to deſtruction, as the Apoſtle tels us, Rom. 9.22. and the affliction of the godly,And on the other ſide ſeems to ſet his face againſt his own children, exerciſing them under his rods, and withholding from them the comfort of his favour, as in bitterneſs of ſpirit they complain, Pſal. 77.7, 8. That in theſe caſes we may underſtand and judge aright of Gods waies, and give him the honour of his juſtice and faithfulneſſe, we muſt take with us theſe two directions. Firſt, look not on the beginning, 1. Look not on the beginning, but on the end of Gods work.but on the end and iſſue of all Gods diſpenſations, both towards the godly and the wicked: thus are we adviſed, Pſal. 37.37, 38. Mark the perfect man, for his end is peace, but the end of the wicked ſhall be cut off. This indeed was the means by which the Prophet David ſupported his heart, when he was full of fretting and envy at wicked mens proſperity, and as much diſcouraged at his own chaſtiſements, which lighted upon him every morning, Pſal. 73.3, 14, 17. when by ſearching the Scriptures, he found that how faire and glorious ſoever the preſent ſtate of wicked men appeared to the outward view, yet the end of them was ſodaine and horrible deſtruction, and his own end, beſides all the comfort of Gods counſell at preſent, was advancement to glory, Pſal. 73.19, 24.
The Second thing to be taken notice of in Gods patience, 2. Obſerve the cauſe whence' both ariſe. The wickeds proſperity proceeds from wrath; the Godlies afflictions from his love.in bearing with wicked men for a time, and in chaſtening his own children, is the fountaine whence theſe diſpenſations both towards the one, and the other proceed; the forbearance of wicked men comes from his wrath, and the chaſtiſing of his own from his love and faithfulneſſe, Pſal. 119.75. And this evidently appeares by the contrary effects wrought upon them both. For wicked mens hearts by Gods patience towards them are the more hardned in ſinne, Eccl. 11.8. thereby treaſuring unto themſelves wrath againſt the day of wrath, Rom. 2.5. Encreaſe in pride, opening their mouthes in blaſphemy againſt Heaven, Pſal. 73.8, 9. and fill up their iniquity to the uttermoſt. So that the Lord, even then when be ſeemes to ſpare them outwardly, notwithſtanding executes his judgements upon them inwardly, in a more ſecret, but yet in a more fearfull way. On the other ſide the Godly profit by their afflictions, grow more humbleminded, tender-hearted, and more tractable to the will of God, Pſal. 119.67, 71. Ier. 31.18, ſo that Gods patience towards wicked men, as it proceeds from wrath, ſo by the juſt judgement God of it increaſeth their condemnation by hardening their hearts: as on the other ſide afflictions of the godly, proceeding from his faithfulneſſe and mercy, worke together to their good, Rom. 8.28.
SECT. II. Of the Laws given by God to his Church, and Recorded in Scripture.
HItherto we have conſidered part of the ſubject matter which the Scriptures handle, namely, the Works and Acts of God, How Gods honour is manifeſted in his Law recorded in Scripture.which are therein recorded; and have obſerved that the maine end which the Holy Ghoſt aimes at in regiſtring them is, to ſet out the glory of God manifeſted in them, the wiſdome, power, holineſſe, goodneſſe, juſtice, and faithfulneſſe of him, that wrought them, which eaſily appeare in thoſe works if we ſearch into them, that thoſe glorious Excellencies being made known to men, they might honour him as God, and cleaving unto him, and ſerving him in holy feare might further their owne ſalvation. We are in the next place to ſet before us the Laws, that the Lord hath given unto his Church, which being every way Perfect, Pſal. 19.7. Right concerning all things, Pſal. 119.128, very Pure, ver. 140. Wonderfull, ver. 129. Holy and good, Rom. 7.12. Pſal. 119.39. manifeſt the perfection, righteouſneſſe, purity, and goodneſſe of that God that gave them, as the Pſalmiſt concludes God to be righteouſneſſe, becauſe all his judgments, (in which he includes his Laws) are upright, Pſal. 119.137. Eſpecially ſeeing theſe Laws are given to men as rules of their practiſe, according to which if they walke they pleaſe God, 1 Theſ. 4.1. and are accepted of him, which is a further argument that the Lord himſelfe is Righteous and Holy, who is pleaſed with nothing but righteouſneſſe, and holineſs, and requires nothing elſe of thoſe that ſerve him.
Under this name of the Law of God the Scriptures oftentimes comprehend not only the Commandements which are the Rules of our life and practiſe, By which we meane not the whole Word of God as it is ſometimes taken;but beſides the Principles and grounds of faith, and generally the whole Word of God, as Pſal. 19.7. when it is ſaid that the Law of God converts the ſoule, which is the moſt proper effect of the Goſpell, it is evident that in that place under the name of the Law the Pſalmiſt muſt underſtand the Goſpell too. As likewiſe when he tells us that his delight is in the Law of God, which ſuſtained his ſpirit, that he periſhed not in his afflictions, Pſal. 119.92. he muſt of neceſſity underſtand Gods promiſes aſwell as the precepts of the Law, ſeeing they be the promiſes, rather then the precepts, that ſupport the ſoule in times of triall, when we know whom we beleeve, who is both able and willing, and ready to make good what he hath promiſed, as his children find by experience that there failed not ought of any good which the Lord had ſpoken unto the houſe of Iſrael, but all came to paſſe, Ioſh. 21.45.
But as for the Promiſes (eſpecially thoſe that concerne the Kingdome of Chriſt, which were revealed to the Patriarchs, delivered by the Prophets, and laſtly, enlarged and more fuly and clearly opened by the Evangeliſts and Apoſtles) we ſhall conſider them apart hereafter. But only the Commandements,For the preſent we have now in hand only that which is properely, and moſt commonly underſtood by the name of the Law, which containe thoſe commandements and rules of practiſe which God hath given to his Church for her direction, and left upon record in the Scriptures. Now theſe we know are diſtinguiſhed by the names of Laws morall, Judiciall. Ceremoniall. Morall.ceremoniall, and judiciall, which by Moſes in ſundry places are promiſcuouſly called Laws, Statutes, Judgements, and Ordinances. Of theſe ſeverall ſorts of Laws, that which we call Morall comes to be handled in the firſt place. Of theſe this which is called the morall Law (becauſe it was given by God for regulating of mens manners and converſation) is of all the reſt of the Laws moſt ancient, Which is the moſt ancient of all Laws,moſt generall, and moſt perpetuall. Firſt, moſt ancient, Pſal. 119.160. as being given to our firſt Parents in Paradiſe, As given to Adam in Paradiſe,that is, to man aſſoone as he had any being. I grant indeed that we have no record of any other Laws given to Adam, but thoſe which we find mentioned, Gen. 2. which are only ſome branches of the Second Commandement in the tree of life, of the Fourth in the Inſtitution of the Sabbath, of the Seventh in the Law of Marriage, and of the Eight in appointing them to keep Paradiſe, which are all of them poſitive Laws, and therefore need to be expreſly ſet down, or elſe they could not have been known, whereas the reſt of the Laws, being all Lawes of nature, and therefore diſcernible by naturall right reaſon (for which cauſe they are ſaid to be written in mans heart) might be known although they were not recorded, and therefore are omitted by Moſes in that briefe hiſtory. But that the reſt of the morall Precepts were given unto Adam, although perhaps not by word of mouth, Either by word or written in his heart;but written in his heart at the ſame time, muſt needs be granted, unleſſe we conceive that God made Adam more imperfect then any other of his creatures; for that he gave all the reſt of the creatures rules of their motions and operations either imprinted in their natures if they want ſenſe, or by the direction of ſenſe in thoſe that have it, is as cleare as the light. Now that God ſhould either give no law, or (which is almoſt one) an imperfect law to man, who moſt needed, was moſt capable and beſt able to make uſe of a law, muſt needs much diſparage either his kindneſſe to mankind, or his wiſdome in rendring the moſt eminent and ſerviceable of all the creatures upon earth, unuſefull and unprofitable at the leaſt for moſt part if he had no perfect law to guide him.
It muſt therefore be neceſſarily granted that the whole morall Law was given to Adam (that is, to mankind) in Paradiſe, And conſequently moſt univerſall, as given to the whole nature of man in him.and by neceſſary conſequent muſt be acknowledged to be of all laws the moſt ancient, and upon the ſame ground muſt neceſſarily be generall, or univerſall; ſeeing it was given in our firſt parents to the whole nature of man, which when that law was given was wholly in them. It is true, that the change of mans condition by Adams fall hath ſeemed to cauſe ſome ſmall alteration in the law, as it is not a duty that now binds us to labour in Paradiſe, or to abſtain from the one, or to eate of the other of the trees that ſtood in the midſt of it. Notwithſtanding even by that law all men in generall are bound to labour in ſuch employments as God cals them unto, and to abſtain from all things that God forbids, and to make uſe of all ſuch ordinances as the Lord appoints for the confirmation and ſtrengthening of their faith. So that thoſe laws given to Adam bind all men ſtill, in the grounds and ſcope of them, although they oblige not his poſterity in thoſe things, which had relation to that ſtate wherein he then ſtood, and from which afterwards he ſo ſodainly fell.
And upon the ſame ground, it muſt as neceſſarily follow, Upon the ſame ground thoſe morall lawes muſt needs be perpetuall,that thoſe laws which were given to Adam, are perpetuall, to continue as long as men have a being on earth. For ſeeing they were given to him as the root of mankind, they neceſſarily bind his poſterity, in ſucceeding generations, to the end of the world. We never find any new law given to the Church in any age. It is true, that the law given to Adam hath been ſince renewed; perhaps to Noah, after the floud, Which have been renued,(as may be probably gueſſed by that which we read concerning murther, Gen. 9.6.) And it may be to Abraham, after God called him out from Vr of the Chaldeans, ſeing we find him commended for keeping Gods commandements, his ſtatutes, and his laws, Gen. 26.5. But moſt fully and cleerly, it was renewed and reſtored by Moſes, upon mount Sinai. But not altered;And that the law then publiſhed, for the ſubſtance of it, was no new law, appears by comparing the law given to Adam, which is in effect the ſame with the ſecond, fourth, ſeventh and eighth commandements of the decalogue, with which in a generall conſideration, they are all one, if they be compared together.
That this which we call the Morall law, was founded for ever, (as the Pſalmiſt witneſſeth, Pſal. 119.152.) and was to remain, and to be obſerved as a rule of life unto Gods Church, our Saviour himſelfe witneſſeth in expreſſe words, Mat. 5.18. where he profeſſeth that untill heaven and earth paſſe (that is, till the worlds end) one jot, or one tittle ſhall not paſſe from the law. Wherefore whatſoever was praeſcribed in that law, we may obſerve and guide our ſelves by it, to direct our practiſe, and tender it unto God, as a duty required and commanded in his owne law. For which end both our Saviour Chriſt himſelf and the Apoſtles alſo after him (even then when both the Judiciall and Ceremoniall laws were aboliſhed) yet upon all occaſions preſſe the obſervation of the Morall Law, And is therefore urged in the very letter of it by the Apoſtles.and that too in all the duties thereof, and that by vertue and from the letter of the commandement it ſelf, Rom. 13.8, 9. Epheſ. 6.2. James 2.10, 11.
As for thoſe, who (becauſe the Apoſtle encourageth us to obedience, Object. 1 becauſe we are not under the law, but under grace, Rom. 6.14.) We are not under the Law, but under Grace.plead, that we are therefore now no more under the command and rule of the law; they miſtaking the end and ſcope at which the Apoſtle aims, put a ſenſe upon his words, Anſwer. It is only an encouragement to mortifie our luſts which the Law forbade, but brought us no power to ſubdue as Grace doth.which he never intended. For he makes uſe of this Poſition, in that place, only as a ſtrong motive to encourage us to reſiſt ſin, and not to ſuffer it to reigne in our mortall bodies to obey it in the luſts thereof, Rom. 6.12. becauſe we have now, under the Goſpel, power to maſter and means to obtain victory over it, which we may be aſſured of upon this ground, that we are not under the Law (which indeed forbids ſin, but in the mean time, furniſhing us with no power to reſiſt it, by the corrupt inclination of our rebellious ſpirits rather awakens and quickens our corrupt luſts, by reſtraining them, then ſubdues them) but under Grace, and conſequently under the government of the Spirit which ſupplies us with ability to reſiſt ſinfull motions, and to conform to the law, that our thoughts may be brought under the obedience of Chriſt which the law of it ſelf could not give us. So that by that Spirit we have the fear of God planted in our hearts, that we ſhall not depart from him, Jer. 32.40.
Yea, but (will ſome object) the Apoſtle tels us, Object. 2 We are no longer under a School-maſter.Gal. 3.14, 15. that the law was our ſchoolmaſter to bring us unto Chriſt, but after faith is come we are no longer under a ſchool-maſter. To which we anſwer, that the Apoſtle intending in that place to prove againſt thoſe who preſſed the obſervation of the law to eſtabliſh their own righteouſneſſe, for the obtaining of eternall life, Rom. 10.3. and laying before himſelf this ſcope, to make it evident that there can be no juſtification by the works of the law, but only by the righteouſneſſe of faith, (becauſe for want of ability to fulfill the law perfectly in every point (vvhichwhich is impoſſible to us through the vveakneſſe of the fleſh, Rom. Anſwer. 8.3.) we are ſo far from being juſtified by it that it leaves us under a curſe) he takes in hand and hath juſt occaſion to make it appear that one ſpeciall uſe of the law is to drive us unto Chriſt, The morall law drives to Chriſt for juſtiſtification.in which reſpect he is ſaid to be the end of the law to thoſe that believe, Rom. 10.3. Which is true indeed even of the Morall Law: eſpecially if we take in with it the promiſes and threats annexed thereunto, vvhereof, neither the one can be obtained, nor the other eſcaped, but by Chriſt alone. But the Apoſtle ſpeaks there of the ceremoniall law eſpecially.But in this place the Apoſtle eſpecially points at the ceremoniall lavv, vvhichwhich under types and ſhadows repreſented Chriſt unto that Church of the Jewes, vvhichwhich now by the coming of the body of vvhom they were ſhadows are vvholly taken away.
Now whereas the ſame Apoſtle tels us, 1 Tim. 1.9. Object. 3 that the Law is not made for a righteous man; The law is not made for a righteous man.he meanes not that the Law was not made for ſuch a man for his direction, to be the rule of his life, but ſeeing a juſt man voluntarily ſubmits to the Law, & both deſires & endavours to walk according to it, Anſwer. that man needs not the Law as a bridle, True, as a b…idle, becauſe he hath a ſtronger means to hold him in, a ſanctified ſpirit within him.to hold him in by way of reſtraint, becauſe he is kept within his bounds by his own ſpirit, which inclines in it ſelfe unto Gods Teſtimonies, Pſal. 119.112. chooſeth the way of his Truth, v. 99. vowes to keepe Gods judgements, ver. 106. makes them his deſight, ver. 143. and finds delight in them, ver. 103. and therefore having within himſelfe a principle that enforceth more ſtrongly to the duties of obedience, then the terrors of any law can doe, the law in that reſpect is not given to a righteous man who is a law unto himſelfe, (and yet ſo that he guides himſelfe by the rule of that Law alone, Pſal. 119.24, 105.) But, as he adds in the words that follow, it is made for the lawleſſe, and diſobedient, and the like, who need this Law, both as a bridle to keepe them within their bounds, by the terrors thereof, and beſides as a Judge to condemne them for their diſobedience, when they become tranſgreſſors and walke contrary thereunto.
It is true indeed, Chriſt indeed freed us from the ceremonial Law,that from the Ceremoniall law, we are wholly freed by the comming of Chriſt into the world, who is the body of thoſe ſhadowes; and it is as true that the Judiciall law is likewiſe made void to us, And Judiciall;as being given to the Iewes, as ſuch a State, not as a Church, and therefore cannot be continued, not only becauſe the State of the Iews, to which it was given is, and was, ſhortly after Chriſts Aſcenſion diſſolved, but beſides becauſe the Church, being ſpred over ſo many different Nations, and States, it was impoſſible for them all to be grounded by the ſame rules of civill Policy. Not from the Morall.But for the Morall Law, ſeeing it ſets down rules of governing a man, as a man, it is communicable to all men of what Nation ſoever, and is therefore univerſally and perpetually to be obſerved. Notwithſtanding even concerning that Law we gaine eaſe and reliefe by Chriſt, three waies, by which that yoke, (if we think fit ſo to tearme it) is made eaſie unto us, although to ſpeake truly the Commandements in themſelves are not grievous, as the Apoſtle teſtifies, 1 Iohn 5.2.
Firſt, therefore, we are by Chriſt freed from the rigour and curſe of the Law, Chriſt alſo hath freed us from the curſe of that Law.which required of us full and exact obedience thereunto in all things, and that under the penalty of an everlaſting curſe, to reſt for ever upon our bodies and ſoules, if we failed in the leaſt duty required therein, as it is denounced, Deut. 27.26. Now Chriſt being made a curſe for us hath taken off from us, and redeemed us from this curſe of the Law, Gal. 3.13. and ſeeing this exact obedience which the ſtrictneſſe of the Law required, is now made impoſſible unto us by reaſon of the weakneſſe of our nature, corrupted by Adams fall; God through Chriſt hath been pleaſed to moderate unto us the rigour of the Law, in reſpect of the obedience required therein, and is pleaſed to accept our ſincere, conſtant, and faithfull endeavours to performe to the uttermoſt of our power what we are able to doe, although we come ſhort of what the Law requires, and are accepted where there is a willing mind according to that which we have, and not according to that which we have not, 2 Cor. 8.12.
The Second benefit which we have by Chriſt in relation to the Law, 2. And from exacting our obedience to Juſtification.is, that whereas the Law requires of us perfect obedience to every commandement thereof to be performed by us in our owne perſons, for the attaining of eternall life, as our Saviour implies in his anſwer to the young man, Mat. 19.19. Now Chriſt having in his own Perſon perfectly fulfilled the whole Law, Mat. 3.15. his Righteouſneſſe apprehended by Faith is imputed to us, and accounted ours, as if we our ſelves had performed it, & is accepted by God for the juſtifying of us before him, Phil. 3.9. Rom. 5.18, 19. ſo that we have thereby a juſt title to eternall life, which otherwiſe we could have laid no claime unto by any righteouſneſſe of our own, which is ſo farre from juſtifying of us before God, that the beſt of it before him is no better then filthy rags, Jſa. 64.6. rendring us abominable in his eyes, which are purer then to behold evill: So that in his ſight no man living in himſelfe can be juſtified, Pſal. 143.2.
Laſtly, 3. And from that ill effect of the Law to quicken our luſts.by Chriſt we are freed from an ill effect, which the Law wrought in us, yet only occaſionally, not properly by it ſelfe, (for the Commandement is holy, juſt, and good, Rom. 7.12.) But ſinne taking occaſion by the Commandement ſlew us, ſo that the Commandement which was ordained to life, we find unto us to be unto death, Rom. 7.10, 11. becauſe the Law laying a reſtraint upon our corrupt luſts, but bringing with it no power of the Spirit, to enable us to ſubdue and conquer them by making a barre againſt them, cauſed them to ſwell the higher and to rage the more violently, (as waters doe when they are penned by a damme that is made againſt them) which the Apoſtle calls the reviving of ſinne, when the Commandement came, Rom. 7.9. But Chriſt bringing with him the Spirit of grace and Sanctification, by which thoſe corrupt luſts are in ſome meaſure mortified, and ſubdued, the Spirit of Chriſt taking away that enmity and contrariety of the fleſh againſt the Law, and working our hearts to a complyanie therewith, By giving his Spirit to work us to a compliance with Law.cauſeth it to work in us a quite contrary effect to that which it hath in naturall men, an exceeding love unto Gods Teſtimonies, Pſal. 119.167. an holy delight in them, ver. 77. Rom. 7.22. for the ſweetneſſe which we find in them, Pſal. 119.103. ſo that our hearts incline to performe them alwaies even to the end, v. 112. This gracious effect of the Spirit working with the Law in the hearts of the godly, is part of that new Covenant, which God promiſeth to make with his people, unlike the Covenant which he made with their fathers, which they brake, to write his Law in their inward parts, Ier. 31.32, 33. and 32, 40.
A DIGRESSION CONCERNING THE MORALITY OF THE Fourth Commandement.
BY Iohn White Maſter of Arts and Preacher of Gods word in Dorcheſter in the County of Dorſet.
LONDON, Printed for Richard Royſton.