The True Bounds of Christian Freedom — Samuel Bolton

The True Bounds of Christian Freedom · Samuel Bolton

3. It is ſometimes taken for the five Bookes of Moſes, Gal. 3.21. If there had beene a Law given which could have given life, verely righteouſneſſe ſhould have been by the Law. Iohn 1.45. We found him of whom Moſes in the Law did write. Luk. 24.44. All muſt be fulfilled written in the Law of Moſes: Lex ſumitur contractius, pro ea doctrina quae et operum juſtitiam explicat, et ei juſtitiae ſalutem pollicetur; quo ſenſu opponitur Evangelio, Chamier. in loco citato.meaning the five Books of Moſes, Gal. 4.21.

4. It is taken for the Paedagogy of Moſes in his foure laſt Bookes, Iohn 5.46. Had you beleeved Moſes, you would bave beleeved me; for he wrote of me. Ioſh. 1.7, 8.

5. Sometimes for the Morall Law alone, the Decalogue, Rom. 7.7. & Rom. 7.14.20.

6. Sometimes for the Ceremoniall, Luk. 16.16.

7. Sometimes for all the Laws Morall, Ceremoniall, Iudiciall, Ioh. 1.17. The law came by Moſes, but grace and truth by Ieſus Chriſt. aChryſoſt. in locum. Lex ceremonialis data fuit uſque dum veniret ſemen illud Abrahamo promiſſum. Gal 3.16. Grotius. Nihil opus fuit legem ceremonialem antiquari, quae ad tempus conſtituta ipſa temporis maeturitate evanuit. Idem.Grace, in oppoſition to the Morall; Truth, in oppoſition to Ceremoniall; which was but the ſhadow.

Now alſo the controverſie lies in this laſt; the law as it is taken for the Morall, Iudiciall, Ceremoniall Law; and yet in two of them we find more cleareneſſe of agreement: the great difficultie is of the firſt.

Firſt, for the Ceremoniall Law which was an Appendix to the firſt Table of the Morall Law; and is an Ordinance containing precepts of worſhip to the Iews when they were in their infancie; and that

1. To keepe them under hope.

2. To preſerve them from will-worſhip.

3. Cum veniſſet tempus quo gentes aliae cum piis Judaeis in unius veri dei cultum coaleſcerent, impleta circumciſionis promiſſione, legis cauſa ceſſante, aequum erat legem ceſſare. Grotius.To be a wall of ſeparation betweene them and the Gentiles. And this all agree to be abrogated both in truth, and in fact.

Secondly, for the Iudiciall Law, which was an Appendix to the ſecond Table; and was an Ordinance containing Precepts concerning the government of the people in civill things.

1. That there might be a rule of common and publique equity.

2. That they might be diſtinguiſhed from others.

3. That the government of Chriſt might be typified.

And ſo here as this was typicall of Chriſt, ſo far it is ceaſed; *Ex legibus judicialibus illae ſunt perpetuae quae ſunt juris communis, five quae habent aliquid morale, illae vero abrogatae quae ſunt particularis, &c. Alſted.but that which is of common and generall equitie remaines ſtill in force. It is a Maxime, Thoſe iudgements which are common and naturall, are morall and perpetuall. But in theſe two we find few diſſenters. All the controverſie will be in the third.

Thirdly, the Morall Law which is ſcattered throughout the whole Bible, and ſummed up in the Decalogue. And for ſubſtance containes ſuch things as are good and holy, and agreeable to the will of God, being the image of the Divine will; a beame of his holineſſe: the ſumme of which is love to God; love to man.

And here is now one of the great Diſputes in theſe dayes: Whether this be abrogated. Or to hold to the Query: Whether Beleevers are freed from the Morall Law. Lege pareum in 6. Rom. 14.All agree that we are freed from the curſes and maledictions; from the indictments and accuſations; from the coactions and irritations, &c. and other particulars which we named before.—But the Queſtion is, if you will have it in plaine tearmes:

Queſt. Whether are Beleevers freed from the obedience to the Morall Law; or from the Morall Law as a rule of obedience?

Some there are that poſitively, or peremptorily affirm that we are freed from the Law as a Rule, and are not, Legem quidem Chriſtus pro nobit implevit, ſed non ut illam irritam faceret, &c. Beza.ſince Chriſt, tyed to the obedience of it.

Others ſay, It doth ſtill remaine in force as a Rule of Obedience, though it be aboliſhed in other reſpects. We are ſtill under the conduct, and commands of the Law, though not under the curſes and penalties of it.

Others ſay againe, Liberavit a maledictione legis, a non directione legis, Beza in Mat. 5.17.that we are freed from the Law, as given by Moſes, and are only tyed to the obedience of it, as it is given by Chriſt. And though they are ſubject to thoſe commands, and that Law which Moſes gave, yet not as he gave it, but as Chriſt renewes it; And as it comes out of the hand, and from the authority of Chriſt, Iohn 13.34. A now Commandement I give unto you, that you love one another; 'tis a commandement, for Chriſt is both a Saviour and a Lord; Novion, non quoad inſtitutionem, ſed reſtitutionemand it is a new one, not that it was not before, but becauſe now renewed, and we have it immediately from the hands of Chriſt. I ſhall not much diſlike this, acknowledge the morall law as a rule of obedience and Chriſtian walking, and there will be no falling out, whether you take it as promulged by Moſes, or as handed to you, Lex moralic eſt … juſtitiae regula. Alited. Eſt norma confer vitatis quam Deus a nobis requiris. idem.and renewed by Chriſt.

And indeed the Law as it is conſidered as a rule, can no more be aboliſhed or changed, then the nature of good and evill can be aboliſhed and changed. The ſubſtance of the Law is the ſumme of doctrine concerning piety towards God, Vſus legis moralis eſt in ſtatu innocentiae, miſeriae, gratiae, gloriae. Alſt.and charity towards our neighbours, temperance and ſobriety towards our ſelves. And for the ſubſtance of it, it is Morall and Eternal, and cannot be abrogated. We grant the circumſtances, they were but temporary and changeable, and we have now nothing to doe with the Promulger Moſes, nor the place where, Mount Sinai, nor the time fifty dayes after they came out of Egypt, nor yet as it was written in Tables of ſtone, delivered with thundring and lightning, &c. We looke not to Sinai the hill of bondage, but to Sion the mountaine of grace; And we take the Law as the Image of the divine will of God, which we deſire to obey, but from which we doe not expect life and favour, nor feare death and rigor; and this I conceive the concurrent opinion of all Divines. The Law is *Abrogata eſt Lex, quoad vim juſtificandi valet tamen & viget quoad vim dirigendi.abrogated in reſpect of power, to juſtifie or condemne; but it remaines ſtill of force to direct us in our lives. *Et peccatum condemnat in ipſis fidelious, quamvis non fideles.It condemnes ſinne in the faithfull, though it cannot condemne the faithfull for ſinne. *Obſervatio Legis eſt neceſſaria Chriſtiano homini, at que a fide ſeparare non poteſt. Zanch. Faceſſat longe ex animis noſtris profana iſta opinio legem non eſse regulam; eſt enim inflexibilis vivendi regula. Calvin.Farre be it from us, that prophane opinion, to take away the Law as a rule, which is an inflexible rule of living, and by teaching, admoniſhing, chiding, reproving, prepares us to every good worke, as Calvin.

The Law is void for the damnatory, Quoad Juſtificationem, accuſationem, condemnationem, coactionem, tamen non quoad obedientiam, Chemni.not its directory power, we are not under the curſe, but yet the commands. Another.

The Morall Law is perpetuall and immutable; this is an everlaſting truth, that the creature is bound to worſhip and obey his Creator, and ſo much the more bound, as he hath received the greater benefits; and we confeſſe to be free from obedience, is to be ſervants unto ſinne.

But theſe things we ſhall ſpeake more largely unto in the following diſcourſe.

And therefore againſt that opinion which holds forth the abrogation of the Law, and ſaith that we are freed from the obedience of it; I ſhall lay downe, and endeavour to make good theſe two Poſitions, which will ſerve fully to anſwer the Query, and to refute them. The Poſitions are theſe:

1. Poſ. 1 That the Law for the ſubſtance of it (for we ſpeake not of the circumſtances and acceſſories to it) doth remaine as a rule of walking to the people of God.

2. Poſ. 2 That there was no end or uſe for which the Law was given, but might conſiſt with Grace, and be ſerviceable to the advancement of the Covenant of Grace.

And if theſe two be made good, thoſe Doctrines of the abrogation of the Morall Law, and freedome from the Law, will fall to the ground.

We will begin with the firſt, Poſ. 1 That the Law in the ſubſtance of it doth remaine in force, as a rule of walking, to the people of God. I ſhall not need to ſtay long in this, for the ſecond Poſition being made good, doth hold forth & eſtabliſh this alſo, by the Law, you know is meant the morall Law comprehended in the Decalogue or ten Commandements, by the ſubſtance of it, I meane, the things commanded and forbidden, which are morally good and evill, and cannot be changed or aboliſhed: Deus in prima Creatione, legem ſuam inſcripſit cordi hominis, & ab ipſa lege, Lex moralis non re, ſed ratione differt. Alſted.For what is the Law in the ſubſtance of it, but that law of nature ingraven in the heart of man in innocency? and what was that, but the expreſſe Idea, or repreſentation of Gods owne image; Even a beame of his owne holineſſe, which cannot be changed or aboliſhed no more then the nature of good and evill? And that the law thus conſidered in the ſubſtance of it, doth remaine as an unchangeable Rule of walking to Beleevers, I am now to prove.

In which proofe 1. to ſay nothing of ſingle Authorities, which might be alleadged, even as many almoſt as men, we have a cloud of witneſſes if we looke upon the concordant Confeſſions of Chriſtian and Reformed Churches; the Helvetian Church hath this Confeſſion. aHactenus itaque abrogata eſt lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur, &c. Attamen legem ideo non faſtidientes rejicimus, damnamus omnia quae haeretici veteres, et Neoterici contra legem Dei dederunt. Helvetica Confeſſio Artic. 12. pag. 38.Thus farre is the law of God abrogated, in that it hath not power to condemne Beleevers, &c. Notwithſtanding we doe not diſdainingly reiect the law, but condemn them as hereſies which are taught againſt the law, that it is not a rule of walking. The French Church hath this. bCredimus omnes legis figuras adventu Chriſti ſublatas eſſe, quamvis earum veritas, et ſubſtantia nobis in eo conſtet in quo ſunt omnes impletae, legis tamen doctrina utenda eſt, tum ad vitam noſtram confirmandam, tum ut ea magis in promiſſionibus Evangelicis confirmemur. Gal. Confeſ. Artic. 23. pag. 106. Concordat cum Belgic. confeſ. Artic. 25. pag. 175.We beleeve all the figures of the law to be taken away by the comming of Chriſt, although the truth and ſubſtance of them doe continue to us in him, and are fulfilled to us in him; but the doctrine of the law is both uſed in them to confirm our life; As alſo that we may bethe more confimed in the Promiſes of the Geſpel, and agreeable to this is the Belgick confeſſion. The Church of Wittenberg. cAgnoſcimus legem Dei, cujus Epitome eſt Decalogus, praecipere optima, juſtiſſima, et perfectiſſima opera, et hominem obligatum eſſe ad obediendum moralibus praecept is decalogi. Wittenbergica confeſſio. pag. 145. neque praecepta legis, quae continentur in ſcriptis Apoſtolicis, ſime nova lex, ſed ſunt veteris legis, &c. p. 148.Wee acknowledge the law of God, whoſe abridgement is in the Decalogue, to command the beſt, moſt iuſt and perfect workes, and man to be bound to obey the morall precepts of the Decalogue. Neither are thoſe precepts which are contained in the Apoſtles writings a new law, but are branches of the old law. Another. dNeceſſe eſtdocere homines non ſolum quod legi obediendum ſit, ſed ctiam quomodo placeat haec obedientia. Auguſt. confeſ. art. 6 p. 12.It is needfull to teach men that they muſt not only obey the law; but alſo how this obedience pleaſeth God. The Scottiſh Church. eNon exiſtimamus nos ita libertate donatos, quaſi nullam legi obedientiam debeamus, contrarium enim ante confeſſi ſumus. Scoticana confeſ. Art. 15.147.Wee doe not thinke we are ſo freed by libertie, as if we owed no obedience to the law, we confeſſe the contrary: And our Church holds out the ſame. fQuamvis lex a Deo data per Moſen quoad Ritus et Ceremonias Chriſtianos non aſtringat, ne que tamen ab obedientia mandatorum, quae moralia vocantur, nullus quantumvis Chriſtianus eſt ſolutus. Confeſ. Anglic. p. 127.Although the law given of God by Moſes in regard of the Rites and Ceremonies doth not binde Chriſtians, neither is any, although a Chriſtian, looſed from the obedience of the commandments which are called morall. To theſe might be added many more.

But it may be all theſe are of no authoritie, In doctrinis quorumvis mortalium admittendis, adhibendum eſt examen. Daven. Ad ipſum verbum Dei oportet nos omnes diſciplinas et opiniones tanquam ad lydium lapidem examinare. Corn. Agrip. de van. ſcienti. Iſai. 8.20.they are of no power with them, and indeed if theſe things be not Evinced out of the word of God, they ſhall be of no power with us; wee reverence them and their writings, but wee muſt not Iurare in verba, build our faith upon them as a ſure foundation; this is againſt our Chriſtian libertie, to be inſlaved to the judgements of any. To the Lawes and to the Teſtimonies if they ſpeak not according to this word, it is becauſe there is no light in them: We will therefore give you ſome proofes out of the word, and then draw them into Arguments, or draw Arguments from them. Matth. 5.17.18. Thinke not that I am come to deſtroy the Law, or the Prophets. I am not come to deſtroy, but to fulfill; Cum dogma aliquod proponitur credendum, aut agendum, ſi me hominem praeſtare velim examinare oportet quicquid proponitur, &c.for verily I ſay unto you, aforeign, non cenſemus hic reſpici tempus foreign. ut in Petri Epiſtola, 2. Pet. 3.10. ſed dictum eſſe foreign, quaſi latine dicas, uſque dum coelum ruat: Grotius in locum. Lucas habet, faciltus ſit coelum et terram perire, in quo loquendi genere non dei potentia, ſed naturalis ordo reſpicitur. Lege Capel. ſpicileg. in locum, foreign, &c. de his verbis. Lud. de dieu in loc. Capel. Spicileg. et Grotius, multa dicunt.till heaven and earth ſhall paſſe away * one iot or one tittle ſhall not paſſe from the Law till all be fulfilled. The place ſeemes to be very full and very plaine, for the continuance of and obligation to the Law, and yet there are bforeign. Recenſetur haec lectio inter ſacrilegia Marcionis, in Evangelio ſuo. Heinſius in locum.corrupt readings of theſe words, and as ſiniſter interpretations, ſome would have it to be underſtood that Chriſt would not aboliſh till he had fulfilled it. Indeed hee was the end of the Law, as the Apoſtle ſpeakes, Rom. 7.14. But finis perficiens, non interficiens, the perfecting and conſummating end, not the deſtroying and aboliſhing end thereof; the Law had an end of perfection and conſummation in Chriſt, not an end of deſtruction and abolition. You ſee here cHoc autem vult Chriſtus, vos putatis me veniſſe ut ego legem ſolvam, atque aboleam, at vero tantum abeſt, ut doctrina mea eam ſolvam, ut contra, ſenſum legis intimiorem et pleniorem longeque perfectiorem, et exactiorem ejus intelligentiam ego tradam quam ſolitum eſt bactenus vobis proponi a doctoribus veſtris. Capel. Spicileg. in Mat. 5.21. Quod accuratius Chriſtus expoſuit, magis ad Chriſtianos pertinere creditur. Chamier. Vnde poteſtis perſpicere quam longe abſim a diſſolvenda lege, qui abſolutiorem ejus intelligentiam vobis tradam quam hactenus unquam edocti eſti. Capel. Spicileg. in ver. 18. eiuſdem. cap.Chriſt gives a ſtricter expoſition of the Law, and vindicates it from the corrupt gloſſes of the Phariſees, which ſurely ſpeakes the continuance, not the Abrogation of it. And agreeable to this place is that of the Apoſtle, which ſpeaks the ſame language, Rom. 3.31. Doe wee make dIllud, foreign Mat. 5.17. apertum eſt ita ſumi, ut, foreign, in hoc loco, Grotius, in Mat. 5.17.void the Law through Faith? God forbid, yea, wee eſtabliſh the Law. How? not for iuſtifiction; for ſo Faith makes it void, but as a rule of obedience, and ſo Faith will eſtabliſh it. The Apoſtle tells us, Rom. 7.13, 22, 25. That the Law is holy, iuſt, good, and he delighted in the Law of God, &c. Yea with his minde hee ſerved the Law of God. So Iames 2.8. Iames 2.8.If you fulfill the royall law of libertie, ye do well, and what law that was, he ſhe wes in the 11. Verſe 11 verſe, to be the Decalogue or the Morall law. 1 Iohn 2.4.1 Iohn 2.4. He that ſaith I know him and keepeth not his Commandments, 1 Iohn. 3.4.is a lier. 1 Iohn 3.4. Sin is the tranſgreſſion of the Law.

Now then ſince Chriſt who is the beſt expounder of the Law, doth ſo largely ſtrengthen and confirme the Law, witneſſe this Sermon on the Mount: and in Mar. 10.21. Since faith doth not ſupplant, but ſtrengthen the Law; ſince the Apoſtle doth ſo often preſſe and urge the duties commanded in the Law; ſince Saint Paul acknowledgeth he did ſerve the Law of God in his mind, and that he was under the Law to Chriſt, 1 Cor. 9.21. I may warrantably conclude, That the Law for the ſubſtance of it, doth ſtill remaine a rule of life to the people of God. But to all this give me leave to uſe theſe Arguments.

1. Argu. Argu. 1 If ever the Law was a rule of walking, then it is ſtill a rule of walking: this is cleare; either it is ſtill, or we muſt ſhew ſome time when it was abrogated. But there can be no time ſhewed wherein it was abrogated: Ergo.

Min. prob. If any time, then in the time of the Goſpel by Chriſt and his Apoſtles: But not by Chriſt or his Apoſtles: therefore not in the time of the Goſpel.

Min. prob. If Chriſt and his Apoſtles did command the ſame things which the Law requireth; and forbid and condemne the ſame the Law forbiddeth and condemneth; then they did not abrogate it, but ſtrengthen and confirme it, &c. But this they did: 1. Chriſt as you ſee, Matth. 5.19. He that breaketh the leaſt of theſe Commandements and teacheth men ſo, ſhall be leaſt in the kingdome of heaven; but he that ſhall teach and obſerve them, ſhall be called not legall Preachers; but great in the Kingdome of heaven.

Now in that aTriplici modo Chriſtuc implevit legem. 1. Ejus ſenſum explicando. 2. A gloſſis phari ſaeorum vindicando. 3. Perfectam obedientiam ei praeſtando. Alſted.Chriſt himſelfe did expound, bLex non fuit a Chriſto mutata, ſed confirmata, et Chriſtianis proponitur tanquam morum regula. Chamier.and eſtabliſh the Law, by his Word and Authoritie, as in the 5, 6, 7. Chapters of Matth. it ſhewes us the continuance of it; for had it been to be utterly aboliſhed, he would rather have declared againſt it, or have ſuffered it to have died of it ſelfe; and would not have cSi lex moralis ad Chriſtianos non pertinet, quare dominus tam accurate illam exponeret, et praeſcriberet, num evangelium Chriſti ocioſe in rerum in utilium explicatione conſumi debuit?vindicated it, and reſtored it to its puritie from the gloſſes of the Phariſees, w^ch doings, It clearely ſpeakes to us the continuance of, and obligation to the Law.

And as Chriſt, ſo the Apoſtles, in ſtead of aboliſhing, they did in their Doctrine eſtabliſh it; frequently urging the duties of the Law to the Churches and people of God, Rom. 12.19. Dearely beloved, avenge not your ſelves; Why? For it is written, vengeance is mine. So in Rom. 13.8, 9, 10. There the Apoſtle repeateth the Commandements of the ſecond Table; not to repeale or reverſe any; but to confirme them as a Rule of walking to the Saints: and he comprehends them all in this, Thou ſhalt love thy neighbour as thy ſelfe, for love is the dCharitas non eſt perfecta; ſed vera legis impletio. Beza.fulfilling of the Law. So alſo in the 1 Theſſ. 4.3, 4, 7. This is the will of God— that you abſtaine from fornication; that no man go beyond and defraud his brother; becauſe the Lord is the avenger of all ſuch. The like in Epheſ. 6.1. Children obey your parents; and he preſſeth this dutie from the authoritie of the precept, and perſwades to it from the graciouſneſſe of the promiſe, for this is the firſt commandement eAdjuncta eſt promiſſio, ſed conditionalem promiſſionem intellige, cujuſmodi ſunt omnes quae a legis praeſtatione pendent Beza in locum.with promiſe. And as full and plain is that of the Apoſtle, in Rom. 3.31. fIlle ipſe Apoſtolus quo nemo conſtantius libertatem Chriſtianam defendit, idem de ſe dici quod magiſter dixerat. Grot.Doe we abrogate the Law? no we eſtabliſh it by faith: though it carry another, yet it beares this ſenſe alſo, that though we lay downe the Law in point of juſtification, yet we eſtabliſh it as a rule of Chriſtian converſation.

And there are ſome learned and holy Divines that tell us, Comminationes continentur in evangelio, quatenus evangelium ſumitur late pro praedicatione doctrinae, non quatenus ſumitur pro lege fidei.that thoſe threats and comminations which we have in the Goſpel, viz. Matth. 3.10. The axe is laid to the root of the tree, every tree which bringeth not forth good fruit, is hewen down and caſt into the fire: And that in the fifth of Mat. 22. Whoſoever ſhall ſay to his brother, Thou foole, ſhall be in danger of hell fire. And ſo in other places, they tel us that the Comminations and threatnings in the New Teſtament, they are not of the nature of the Goſpel, Negamus cōminationes eſſe in evangelio quatenus evangelium eſt, five ab ipſa evangelii natura, ſed a legis confirmatione. Chami. Tom. 5. l. 15 c. 4. ſect. 10. Iſtae cōminationes in 3. Matt. & 5. Mat. &c. ad legem operum, non ad legem fidei pertinent. ibid. 12. ſect. Evangelium diſtinguitur in doctrinam et gratiam, vel in praedicationem evangelii et legem fidei. 3 cap. 2. ſect. & ſect. 10. Praelicatio evangelii continet, 1. Promiſſionem gratiae. 2. Confirmationem legis. cap. 4. ſect. 13.14.but are the confirmation of the Law, and doe plainly demonſtrate to us the continuance of the Law under Grace. You may read the Authour in the place cited, where he doth diſtinguiſh the Goſpel into the Doctrine of the Goſpel, and Grace of the Goſpel; into the preaching of the Goſpel by Chriſt & the Apoſtles, and the Law of faith or ſpirit of life in Chriſt. The preaching or doctrine of the Goſpel, he tels us containes two things: firſt, the promiſe of Grace; and ſecondly, the confirmation of the Law. And he ſhews that all thoſe comminations and threats which we read in the Scriptures of the New Teſtament, are no way of the nature of the Goſpel properly ſo called; but they are the confirmation of the Law; and declare the continuance of it now under the Goſpel to be an exact rule of Chriſtians walking and obedience.

And ſo much might ſatisfie for the clearing of the firſt Argument: Nay the confirmation of the poſition it ſelfe, if our adverſaries would be ſatisfied. We will heare what they can ſay therefore, and anſwer it; and then proceed to the reſt of the Arguments.

Obiect. Some ſay, Though it be a rule, yet it is a rule at our libertie whether we will obey it or no: It is not a binding rule.

And there are three ſeverall Opinions of this.

1. Some ſay, That it bindes us no farther then as we are creatures, not as we are Chriſtians, but as we are creatures: But why then are not they bound? I hope they are creatures as well as Chriſtians.

2. Others ſay, It doth binde the fleſh, but not the ſpirit; it doth bind the nuregenerate part, but not the regenerate to obedience, for that is free: and here is a dangerous Gap opened to all licentiouſneſſe: witneſſe the Opinions of David George, and the Valentinians.

3. Others ſay, That it is not a binding rule at all; beleevers are no more under the Law, then England under the Laws of Spaine: nor no more bound to the obedience of the Law, then any man is bound to the obedience of the Lawes of another Common-wealth: this overthrows, ſay they, Chriſtian libertie.

Now if this be true, it ſtrikes downe all: if it be a rule, but not a binding rule; a rule binding to obedience, it will be of ſmall uſe. And therefore we will take off this cavill before we goe any further, and ſhew you that the Law is a binding rule, and binds Chriſtians, not as men, but as Chriſtians: And I will but produce five Arguments for the proofe of this: they are managed by another: I ſhall onelyonly ſtrengthen them with ſome additions.

That which doth cauſe the Conſcience of regenerate men to Excuſe, Argu. 1 being obſerved; or to Accuſe, being tranſgreſſed; that doth bind the conſcience of regenerate men, for that it is to bind the conconſcience to accuſe or excuſe. But the Law of God doth cauſe the conſcience of the regenerate to excuſe, being obſerved; and accuſe, being tranſgreſſed. Ergo, doth it bind the conſcience.

That which hath power to ſay to the conſcience of the regenerate Chriſtian, Argu. 2 This ought to be done, and that ought not to be done, doth bind the conſcience: but the Law of God hath this power, &c. Ergo. Though it cannot ſay, this ought not to be done on paine of damnation, or on paine of the curſe: or this ought to be done in reference to juſtification, or life, &c. yet it ſhewes it ought to be done as good, and pleaſing to God: and this ought not to be done, as diſpleaſing to him.

That Authoritie by which the Apoſtles urged Chriſtians to dutie, Argu. 3 doth bind the conſcience to obedience. But the Apoſtles did uſe the authoritie of the Law to provoke Chriſtians to do their dutie, Ergo. For this look Epheſ. 6.1, 2. Children obey your parents in the Lord, for this is right; honour your father and mother, &c.

If the Law of God doe not bind the conſcience of a regenerate man to obedience, Argu. 4 then what ever he doth which is commanded in the Law, he doth more then his dutie; and ſo either merits or ſinnes, being guilty of will-worſhip: but in obedience to it he is not guilty of will-worſhip, nor doth he merit, Luk. 17.10. When you have done all that is commanded, ſay that ye are unprofitable ſervants, &c.

Either the Law doth bind the conſcience of Chriſtians to obedience; Argu. 5 or Chriſtians doe not ſinne in the breach of it. But they ſin in the breach of it, 1 Ioh. 3, 4. Sinne is the tranſgreſſion of the Law, Ergo, the tranſgreſsion of the Law is ſinne.

Or take it thus.

If Chriſtians be bound not to ſinne, then they are bound to keepe the Law: but Chriſtians are bound not to ſinne: Ergo, &c. I know the conſequent will be denied, that though Chriſtians are bound not to ſinne, yet it followes not they are bound to keepe the Law. I will prove it thus.

If he that breaks the law doth ſinne, Conſeq. Prob.then Chriſtians are bound, if not ſinne, to keepe the law. But he that breakes the law doth ſinne, ſo the Apoſtle, 1 Ioh. 3, 4. ſinne is the tranſgreſſion of the Law. And where there is no law, there is no tranſgreſſion. Ergo.

And now being driven againſt the wall, In peſſimis aliquid boni, et in optimis nonuihil peſſimi; ſolus homo ſine peccato Chriſtus. Tertul.they have no way to maintaine the former errour, but by another. And that is to tell us plainly, that beleevers doe not ſinne: Be in Chriſt, and ſin if thou canſt: but that you ſee the Apoſtle tels them they ſinne in ſaying ſo, 1 Ioh. 1.8. If we ſay we have no ſinne, we deceive our ſelves, and the truth is not in us. Nay, *foreign, Non modo inquit ſe ipſos fallunt, ſed etiam in deum ſunt blaſphemi, qui deo contrarium testificante ſibi puritatem arrogant. Beza. in loc.we make him a lyer, v. 10. If [we] ſay, Apoſtles, as well as others; for there is no man which ſinneth not, Ioh. 8.46. And in many things we offend all, Iam. 3.2.

But if this will not hold, then they ſay, That God ſees no ſinne in thoſe that are beleevers: But what is this? It is one thing to ſinne, and another for God not to ſee ſinne: Indeed he ſees not ſinne either to condemne beleevers for ſinne, or to approve, or allow of ſinne in beleevers. He ſees not ſinne, that is, Semper debemus nos confiteri peccatores, nam quiſquis ſe immaculatum et ſine peccato diceret, aut ſuperbus, aut ſtultus eſt. Cyprian.he will not ſee ſin to impute it to us when in Chriſt. But if this will not hold, then they ſay, Though they ſinne, and though God doe ſee it, for he ſees all, and brings all to judgement; Why then they ſay, God is not diſpleaſed with the ſinnes of beleevers. Certainly perfect good muſt for ever hate that which is perfect evill: and the nearer it is to him, the more God hates it. In a wicked man God hates both ſinne and ſinner, but here he hates the ſinne, though he pities and loves the poore ſinner, &c. He is diſpleaſed with ſinne, though he pardon ſinne in Chriſt. But we will follow this no longer. So much ſhall ſuffice for the proofe and vindication of the firſt Argument: — we will come to the reſt.

If the ſame ſinnes are condemned and forbidden after Chriſt, Argu. 2 which were before Chriſt, then is the Law in reſpect of a rule of obedience, ſtill in force: but the ſame ſins are forbidden, &c. That which was ſin then, is ſinne now; I ſpeake of ſinne againſt the Morall Law, and therefore is the Law ſtill in force to beleevers as a Rule of obedience.

If the ſame duties which were enjoyned in the law, Argu. 3 be commanded beleevers under the Goſpel, then the law doth ſtill remaine as a rule of direction and obedience, &c. But there are the ſame duties commanded under the Goſpel which are enjoyned in the Law: As I have ſhewed at large, Rom. 13.9, 10, &c. To love God, feare God, &c. Obedience to Parents, Epheſ. 6.1. And therefore the law ſtill remaines a rule of obedience under the Goſpel.

If the things commanded in the Law, Argu. 4 be part of our holineſſe, and conformitie to God; and that this conformitie to the law is required of us, then is the law ſtill in force: But the things commanded are part of our holineſſe, and conformitie to the law is required of us. Ergo. That the things commanded are part of our holineſſe, I ſuppoſe is granted; & that this conformitie to the law, is required of us, is eaſie to prove. That which we are to aſpire up unto, and labour, and indevour after both in our affections and actions, our principles and practiſes, that ſurely is required of us. But to this conformity to the law of God we are thus to aſpire unto, and indeavour after in our affections and actions: Ergo.

1. That we are to aſpire up to it in our affections; take but that 7. Rom. 22.25. where the Apoſtle ſhews you that he did delight in the Law of God: and he ſerved the law in his mind:—Nay it was his purpoſe, aime, deſire, endeavour of heart, to be made conformable to that law, which he ſaies, is holy, iuſt, and good; though he fell ſhort of it, yet he aſpired after it: which ſhews we are to aſpire after it in our affections.

2. And that we are to indeavour after conformitie to it in our actions, it is as plaine: take them both together, Pſal. 119.4, 5, 6. Thou haſt commanded us to keepe thy precepts diligently: Oh that my waies were directed to keepe thy ſtatutes. Then ſhall I not be aſhamed when I have reſpect unto all thy Commandements: he had reſpect to them in his heart and affections; and he indevours conformitie to them in life and actions. And this was his dutie, becauſe God had commanded: Thou haſt commanded us to keepe thy precepts. Oh that my heart were directed to keepe thy ſtatutes.

That cannot be part of our freedome by Chriſt to be freed from obedience to the law; Argu. 5 becauſe the law is holy, iuſt and good: and ſurely that is not part of our freedome, to be freed from that which is holy, juſt and good. I will give it you in this forme.

That cannot be part of our freedome which is no part of our bondage. But obedience and ſubjection to the Morall law in that ſenſe I have ſhewed, was never part of our bondage. Ergo, cannot be part of our freedome.

That it was never part of our bondage I prove.

That cannot be part of our bondage which is part of our glory; but obedience and conformitie to the law, both in principle and in practiſe is part of our glory. Ergo, cannot be part of our bondage.

Againe: That cannot bee ſaid to be part of our bondage, which is part of our freedome; but to obey the Law is part of our freedome, as you read in the firſt of Luk. verſ. 74. That being delivered from the hand of our enemies, we might ſerve him in righteouſneſſe and holineſſe all the daies of our life. I ſhall proceed no further upon this, you ſee it plaine enough; that the law in the ſubſtance of it doth remaine a rule of walking, or obedience to them in Chriſt. We will give you two or three Applications and come to the ſecond Poſition.

This may then ſerve to blame the Papiſts, for their unjuſt charge of us, Vſe. 1 Lege Chamier: de neceſſitate operum. l. 15. c. 2. Tom. 5. Fideles liberati ſunt a maledictione, non obligatione legis. Ibid.that we make this a part of our Chriſtian libertie to be exempted from all law, to live as we liſt; and that we are not bound to the obedience of any law in conſcience before God. We appeale to all the Reformed Churches in the Chriſtian world, whether ever any of them did hold forth ſuch an Opinion as this. It is the concurrent Opinion of all Reformed Churches, that Chriſtians are ſubject to the rule and the direction to the authoritie and obligation of the Morall Law.

We preach obedience to the Law, Operamur non in juſtificationem, ſed ex juſtificatione.but not as they doe; they preach obedience to iuſtification, and we preach iuſtification that we may obey.

We cry downe workes in oppoſition to Grace in juſtification; and cry up obedience as the fruits of grace in ſanctification: he that walkes not in obedience is a ſtrāger yet to Chriſt; & he that reſts in his obedience knows not Chriſt. Indeed many are too like the Iewes ſtill; God ſet up a law for a rule of walking, and they looke for juſtification by it: poore men like Oxen in the yoake; they draw, and toyle, and ſpend their ſtrength, (as who doe more then they who think to merit?) and when they have done their labour, they are fatted up for ſlaughter: ſo theſe, when they have endevoured hard after their owne righteouſneſſe, O nos miſeros, ſi vel tantillum noſtra ſalus, baſi tam infirma nitatur! Beza in 1 Joh. 1.8.they periſh in their juſt condemnation. Theſe men Luther fitly cals the devils martyrs; they ſuffer much, and take much paines to go to hell; the Apoſtle tels them what they are to expect, Gal. 3.10. Who ever are under the workes of the Law, are under the curſe, that is, who are under the works of the law for juſtification; and he gives the reaſon, becauſe curſed is he that doth not all things written in the booke of the Law. Theſe men they ſeeke life in death, that ſeek righteouſneſſe in ſinne. And alas, we are all too apt to it; it is hard to doe all righteouſneſſe and reſt in none; hard to be in duties in reſpect of performance; and out of duties in reſpect of dependance. We are apt to weave a web of righteouſneſſe of our owne; to ſpinne a thread of our owne to climbe up to heaven by; otherwiſe what need ſo many exhortations, admonitions, to doe all righteouſneſſe, but reſt in none? The Scripture doth not uſe to kill flies with Beetles; to cleave ſtrawes with wedges of Iron; nor to ſpend many admonitions and exhortations where there is no need.

Alas, Quae in lege dicta ſunt facienda; per fidem oſtenduntur facta. Amb.there are a thouſand in the world that make a Chriſt of their workes, and here is their undoing, &c. They looke for righteouſneſſe and acceptation, more in the Precept then in the Promiſe, in Law, then in the Goſpel, in working then beleeving, and ſo miſcarry, and there is ſome touch of this in us all, otherwiſe wee ſhould not be ſo up and down in our comforts and beleeving as we are ſtill, and caſt downe with every weakneſſe, we ſhould be all in Chriſt in weak performance, and nothing in our ſelves in ſtrong performances.

This blames them who are called Antinomians. Vſe. 2 As the Papiſts doe ſet up the law for Iuſtification, Lege Daven. in 2. Col. 14ſo theſe cry downe the law for Sanctification: wee ſay wee are freed from the curſes; they would have us freed from the conducts, from the commands of the law: wee ſay wee are free from the penalties, but they would aboliſh the Precepts, &c. They tell us we make a falſe mixture together of Chriſt and Moſes, and wee mingle Law and Goſpel together. How unjuſtly this charge is caſt upon us, let underſtanding men judge. We cry downe the Law in point of juſtification; Abſit ut ego tibi aſſentiar, qui dicis legem iis eſſe mortuā quibus maxime vivit. Beza.but we ſet it up as a rule of Sanctification: The law ſends us to the Goſpel, that wee may be juſtified, and the Goſpel ſends us to the Law again to inquire what is our duty being juſtified. What ever they ſay of the Law, though they caſt contempt and diſgrace on it, and upon thoſe which preach it; yet you ſee for the ſubſtance of it, it is the image of God, a beame of his holines, the things commanded and forbidden, are things Morally, and therefore Eternally good and evill, nothing can alter the nature of them. Things poſitively good or evill, Lex eſt perfectiſſima et abſolutiſſima regula juſtitiae moralis, cui nihil addi, nihil detrahi poteſt. Chamier.are alterable by him that commanded them. But thoſe things which are Morally good or evill, God can no more alter them, then make good evill, or evill good. That which was Morally good then, is Morally good now and to be purſued and followed. That which was Morally evill then, is Morally evill now, and to be ſhunned and avoided. Wee have a Goſpel rule which turnes us to the obedience of the Law. You ſhall ſee the rule, Phillippians 4.8. What ever things are true, what ever things are honeſt, what ever things are iuſt, what ever things are pure, what ever things are lovely, whatſoever things are of good report: If there be any vertue, if there be any praiſe, thinke of theſe things. And I hope the Law is of this number, the Apoſtle tells us that the Law is holy, juſt and good, certainly there is nothing commanded but what is good: if weare to learne of the Ant, the Piſmire, of brute beaſts, of inanimate things, certainly much more are we to learne of the Law, which is the image of God in man, and the will of God to man. We have nothing to doe with Moſes, nor doe we look to Sinai the hill of bondage, but to Sion the mountaine of grace; and we take the Law as the eternall rule of Gods will, and deſire to conforme our ſelves to it, and breath out with David, Fides et lex mutuo ſe juvant, mutuo ſibi dant manus. Pet. Martyr.O that my wayes were directed to keep thy Statutes! Certainly the Law and Goſpel doe help one another, they lend one another the hand.

The Law that is ſubſervient to the Goſpel, to convince and humble us, and the Goſpel that inables to the the obedience of the Law. The Law ſends us to the Goſpel for our juſtification, the Goſpel ſends us to the Law to frame our converſation; and our obedience to the Law is nothing els but the expreſſion of our thankfulneſſe to that God, who hath ſo freely juſtified us, Lu. 1.74. That being redeemed, we might ſerve him without feare. Though our ſervice was not the motive or impulſive cauſe of Gods redeeming of us, yet it is the end of our redemption, the Apoſtle ſhews at large in the ſixt to the Romanes. And it is the Application he makes of the Doctrine of free Iuſtification, the 8. Rom. 12. Therefore brethren we are debters, if Chriſt hath freed you from the penalties, how ought you to ſubiect your ſelves to the precepts? if he have delivered you from the curſes, how ought you to ſtudy the commands? if he paid our debt of ſin, certainly we owe a debt of ſervice.

This was the great end of our redemption, Tantum abeſt, ut bene et ſancte vivendi ſtudium fides extinguat, ut etiam illud creet, et inflammet in nobis, &c. Confeſ. Gas.he redeemed us from bondage to freedome, from ſlavery to ſervice: that which Chriſt hath redeemed us to, he cannot be ſaid to redeeme us from; but hee hath redeemed us to ſervice, and therefore cannot be ſaid to redeeme us from ſervice. Indeed he hath freed us from the manner of our obedience, but not from the matter of our obedience, &c. We now obey but it is from other principles, by other ſtrength, to other ends, then we did before.

The principles of obedience, before they were legall and ſervile, now they are filiall and Evangelicall. As the Law was given with Evangelicall purpoſes; ſo it is kept with Evangelicall principles; principles of Faith, Love and Delight, which cauſes the ſoule to obey, and facilitates all this obedience; the love of Chriſt conſtraines, 2 Cor. 5.14. 2 Cor. 5.14yet is the obedience free. Love knowes no difficulties; things impoſſible to others, are yet eaſie to them that love.

The grounds of obedience that differs before the ground was feare, now love.

The ſtrength before was our own, now we have Communion with the ſtrength of Chriſt, Ioh. 3.21. our works are ſaid to be wrought in God by Vnion with him; and by Communion with him, as we can doe nothing without him, ſo we can doe all things through him ſtrengthening us. And this ſtrength he hath promiſed, Deut. 26.18. The Lord hath avouched thee to be his people, as he hath promiſed, and that thou ſhouldeſt keep all his Commandments, and he tels us, Iſa. 26.12. That he worketh all our works in us, and for us, all the required works of Grace in us, & of duty for us.

The ends before were for inſtification and life; Juſtificati potius in lege quam ſub lege. Aug. Juſtificati amici legis efficiuntur. Ambroſ. Renati ſunt ſub lege, non invite, ſed voluntarte.now they are for other ends, to glorifie God, to digniſie the Goſpel, declare our ſincerity, to expreſſe our thankfulnes. Before they obeyed but out of compulſion of conſcience; now out of propenſions of nature, which ſo far as it works, works to God, as naturally as ſtones move downward, or ſparkes flie upward. Thus you ſee how we preach the Law, not in oppoſition, but ſubordination to the Goſpel, which wee ſhall ſhew at large afterward.

Let it be then in the laſt place to exhort you all, Ʋſe. 3 that you would judge of the Law aright, and then let it be your care to maintaine it. Let not Moſes take place of Chriſt; but yet make a right uſe of Moſes. When workes and obedience come in the right place, the Law in the right place, then is it holy, iuſt, and good: But if we uſe it as our life, then we trample the blood of Chriſt under foot, and make his life and death in vaine; let the ſervant follow the maſter, Moſes Chriſt, the Law Grace, obedience faith, and then all act their proper and deſigned parts. You know what Zachariah ſaith, Luke 1.74, 75. You were redeemed that you might ſerve, that you might live unto him that died for you. Reaſon from mercy to duty; not from mercy to libertie. Oh beware that the great things of Chriſt doe not make you more careleſſe! take heed of abuſing mercy. It were a ſad thing if we ſhould abuſe the Grace of Chriſt. The Iuſtice of God prevailes with others, oh! but God would have his bowels, his mercies to prevaile with you, Rom. 12.1. I beſeech you through the mercies of God, offer up your ſoules and bodies a living ſacrifice. Saints reaſonings are from ingagements of mercy, to inlargements in duty, 2 Cor. 5.14. and 2 Cor. 7.1. Having ſuch precious promiſes, let us purge our ſelves from all corruption of fleſh and ſpirit. None but venemous ſpirits, will ſpider-like ſucke poiſon from ſuch ſweets, draw ſuch conſequents from mercy, as may be incouragements to ſin.

It were a ſad thing, 1. if we ſhould bee more ſlacke and ſluggiſh, if that which ſhould quicken, doth ſlacken our hands, when a man ſhall ſay in his heart, Chriſt died, I need not pray ſo much, Chriſt hath done all, therefore, I need do nothing: this ſhould ſtrengthen, and doth this weaken your ingagements? this ſhould heighten, and doth this leſſen your ingagements? this ſhould quicken, and doth it dead your hearts? it ſhould inflame, and doth it coole your ſpirits? what a ſad thing is this? but worſe,

2. If we ſhould draw arguments to ſinne by mercy: ſhall that become a ſpur, which ſhould be the greateſt curbe? Shall we ſin becauſe grace abounds? Rom. 6.1. There is mercy with thee that thou mayeſt be feared, ſaith the Pſalmiſt: not that I may ſinne, but ſerve. You that the Law hath ſent to the Goſpel, let the Goſpel againe ſend you to the Law; ſtudie now your dutie: abundance of mercy cals in for abundance of dutie. If God had not abounded in mercy, what had become of us? And hath he abounded in mercy? Oh then let us abound in dutie; obey for Gods ſake who gives his Sonne; for Chriſt ſake who hath given himſelfe, that you might give your ſelves to God. Obey for faiths ſake, which is dead without obedience. It is the cry of faith, Give me children, elſe I die. Obey for profeſſions ſake: adorne the Goſpel of our Lord and Saviour Ieſus Chriſt. Non praeſtat fides, quod praeſtitit infidelitas.What a ſhame it ſhould be ſaid of us, that faith cannot doe that which infidelitie is able to doe? What will Turks and Mahumetans ſay, Ecce quales ſunt qui Chriſtum colunt! Behold, theſe are the ſervants of the crucified God! they profeſſe Chriſt, and yet will ſweare, yet will ſinne againſt Chriſt. What will Papiſts ſay? Theſe are they which preach faith, and yet ſtrangers to obedience, and live in ſinne. Rom. 8.4.Let the righteouſneſſe of the law be fulfilled in us; not walking after the fleſh, but after the ſpirit, Rom. 4.8. The law is a Royall law; James 2.8. foreign. Lex regia eſt via Regia, quae obliquis viarum diverticulis opponitur. Beza.If we obſerve the royall law according to Scripture, ſaith Iames, you doe well, Iames 2.8. It is a royall law; live royally above the ranke of men in obedience. Receive not the grace of God *foreign. fruſtra. hoc eſt, nullo fructu, veſtro damno.in vaine, 2 Cor. 6.1. If ye receive it not in vaine, you will have power to will, and power to doe; you will prize grace, and walke thankfully. It was wittily ſpoken of one, there is ſome truth in it; Live as though there were no Goſpel; die as though there were no law; paſſe the time of this life in the wilderneſſe of this world under the conduct of Moſes; but let none but Ioſhua bring thee over to Canaan the promiſed Land.

It agrees thus farre with Scripture, Moſes was a man of the law, he gave the law, and he is often taken for the law; they have Moſes and the Prophets, Luk. 16.29. And there is one that ſhall condemne you, even Moſes in whom you truſt, Ioh. 5.45. Ioſhua was a type of Chriſt; his name ſignifies ſo much: he was Ieſus, ſo called, Heb. 4.8. If Ieſus, that is, Ioſhua, could have given them reſt: Moſes muſt lead the children of Iſrael through the wilderneſſe; but Ioſhua muſt bring them into Canaan. So while you are in the wilderneſſe of this world, you muſt walke under the conduct of Moſes; you muſt live in obedience to the law, but it is not Moſes, but Ioſhua; not works, but faith; not obedience, but Chriſt muſt bring you into Canaan. Doe what you can while you live; but be ſure to die upon Chriſts ſcore.

And thus much ſhall ſerve for the firſt Poſition; That the ſubſtance of the law is a rule of obedience to the people of God, and that to which they are to conforme their lives and walkings, now under the Goſpel.

And this we have proved by Scriptures, by a cloud of witneſſes, the concordant teſtimony of ſome, and might of all the Reformed Churches: we have ſtrengthened this by many Arguments, and given you ſome Applications of it.

We are now come to the ſecond Poſition which we laid downe in Anſwer to the Query which will be more knotty; but if we ſhall be able to make it good, it will at once vindicate the Law, and ſtrike downe thoſe many erroneous Opinions that are on foot againſt it.

The Poſition is this.

That there was no End or Ʋſe for which the Law was given, Poſit. 2 but might conſiſt with grace, and be ſerviceable to the advancement of the Covenant of grace.

And this I hope you ſhall ſee made good, and then you will ſee Goſpel in the Law: And that the Law is not that which men give it out to be; oppoſite to the Goſpel and Grace: but may conſiſt with Grace, and be ſerviceable to the advancement of Grace.

Now in the proſecution of this we will obſerve this Method.

1. We will ſhew you the chiefe and principall ends for which the Law was promulged, or given.

2. We will ſhew you how thoſe ends may conſiſt with Grace, and be ſerviceable to the advancement of the Covenant of Grace; and therefore may remain under Grace.

3. We will anſwer thoſe Obiections which may be made againſt this Poſition.

4. We ſhall in a few words ſumme up all in ſome briefe Application.

1. My firſt worke is to ſumme up the chiefe and principall ends for which the law was given or promulged.

There are two maine ends for which the law was promulged.Duplex uſus legis Politicus. 1 Tim. 1.8. Theologicus. 1. One was politicall. Ʋſus Theologicus, vel eſt 2. The other Theologicall or Divine. in juſtificandis. vel in juſtificatis, &c. de quibus conſule Chem. de uſu legis.

1. The firſt, viz. the politicall uſe of it, which the Apoſtle ſeemes to hint at in the 1 Tim. 1.8, 9. Knowing this that the law is not made for a righteous man; but for the lawleſſe and diſobedient; for the ungodly, and for ſinners, for unholy and profane; for murderers of fathers & mothers, and for man-ſlayers: that is, it was made for them; if not their rule, that it ſhould be their puniſhment. This is the politicall uſe of the Law.

2. A ſecond great end, and that is Divine, or Theologicall: and the Divine end and uſe of the law is two-fold.

1. In thoſe who are not juſtified.

2. In thoſe who are juſtified.

1. In thoſe that are to be iuſtified, or the uſe it hath in reference to juſtification. Firſt, to diſcover ſin. Secondly, to humble for ſin; and by that drive us to Chriſt.

2. In thoſe that are juſtified.

Firſt, it is a Doctrine to direct to duties.

Secondly, as a Glaſſe to diſcover the defects of them, that ſo we might be kept humble and flie to Chriſt; where there is mercy to cover, and grace to cure all ſinne.

Thirdly, as a reſtrainer and corrector of ſinne.

Fourthly, as a reprover of ſinne, 2 Tim. 3.16.

I ſhall for the preſent but lay downe the principle and maine ends, for which the law was promulged.

1. To reſtraine tranſgreſſion; to ſet bounds and banks to the curſed nature of man fallen; not onelyonly by diſcovering ſin, but the wrath of God; tribulation and anguiſh to every ſoule who doth evill, Rom. 2.8, 9. We read in Gal. 3.19. That the law was added becauſe of tranſgreſsion. And this place Hierome and Chryſoſtome underſtand of the reſtraint of tranſgreſſion. The law may reſtraine ſinners, though it cannot renew ſinners; it may cohibit and bridle ſinne, though it cannot heale and cure it. Before God gave the law ſinne had a more perfect reigne; by reaſon of the darkeneſſe of mens underſtanding, and ſecuritie of their hearts, Rom. 5.13, 14. Death reigned, and ſo ſinne from Adam to Moſes. As the Apoſtle ſheweth. And therefore God might give the law to diſcover, not onelyonly that they ſinned in ſuch courſes wherein they walked; but to diſcover to them alſo that heavie wrath of God which they drew upon themſelves by ſinne, which might worke ſo farre as to reſtraine men in the courſe of ſinne; and to hinder ſinne that it could not now have ſo compleat, and uncontrolled a dominion and reign in the ſoule. Though it did ſtill reign, for reſtraining grace doth not conquer, though it doth ſuppreſſe and keepe downe ſinne; yet it ſhould not have ſo full, ſo compleat, ſo uncontrolled a dominion in the ſoule: the ſinner ſhould be in feare, and that will ſerve to reſtraine men in wayes of ſinne, though not to renew the ſinner.

If God had not given a ſevere and terrible law againſt ſinne, ſuch is the vileneſſe of mens ſpirits, they would have acted all villany: the Devill would not onelyonly have reigned, but raged in all the ſonnes of men. And therefore as we doe with madde Beaſts, Wolves, or Lions, &c. we bind them up in chaines, that they may not doe that miſchiefe, which their inclinations carry them to: ſo the law chaines up the wickedneſſe of the hearts of men, that they dare not fulfill thoſe luſtfull inclinations which are in their hearts to doe.

And bleſſed be God that there is this feare upon the ſpirits of wicked men; otherwiſe there were no living in the world; one man would be a devil to another; every man would be a Cain to his brother, an Ammon to his ſiſter, an Abſolon to his father, a Saul to himſelfe, a Iudas to his maſter: for what one man doth, all men would doe, were it not for reſtraint upon their ſpirits. Naturally, ſinne is paſt both ſenſe and ſhame too: there would be no whoe, no ſtay, no banke or bounds to ſinne; every man would be as a devil to another; and therefore we have cauſe to bleſſe God, that he hath given a law to reſtraine tranſgreſſion; that if men will not be ſo good as they ſhould be, yet they might be reſtrained, and not be ſo bad as they would be. Were it not for this, and that awe that God hath caſt upon the ſpirits of wicked men by it, there would be no ſafetie; the fields, the ſtreets, your houſes, your beds, would have beene filled with bloud, uncleanneſſe, murder, tapes, inceſts, adulteries, and all miſchiefes. If therefore no law, Thou ſhalt not murder; men would make every paſsion a ſtabbe: if no law, Thou ſhalt not ſteale; men would think theft, couſenage, cheating oppreſſion, good policy, &c. and the beſt life ex rapto vivere, to live on other mens ſweat: if no law, Thou ſhalt not commit adultery; men would defile their neighbours bed, and commit all wickedneſſe.

And therefore hath God given a law to ſet bounds and banks to defend us, againſt the incurſions, and breaches that ſinne would make upon us. He that ſets bounds and bankes to the raging Sea, which otherwiſe would overflow the Land, doth ſet alſo bounds and bankes to mens ſins, and ſinfull affections.

It is no leſſe wonder that the deluge of luſt and corruption in men, doth not break forth to the overflowing of all banks, then that the Sea doth not breake forth upon us, but he that ſets bounds to the one, doth alſo bound and reſtraine the other. That's the firſt end.

Secondly, The Law was given to diſcover & reveal tranſgreſſions, and that I conceive is the proper meaning of that place, Gal. foreign. &c. H. e. ut homines intelligerent patefactis tranſgreſſionibus, ſola Dei gratia quam Abrahamo promiſerat, ſervari, ac proinde omnes in Chriſtum respicerent. Beza. in locum.3.19. The Law it was added, becauſe of tranſgreſſions, that is chiefly, that the Law might be inſtar ſpeculi, like to a glaſſe to reveale and diſcover ſinne, and ſo the Apoſtle, Rom. 7.7. Is the Law ſinne? God forbid. Nay, ſayes he, I had not known ſinne but by the Law, for I had not known luſt, except the Law had ſaid, Thou ſhalt not covet. And this the Apoſtle ſeemes to ſpeak alſo, in Rom. 5.20. The Law entred that the offence might abound, that is, that ſinne might appeare exceeding ſinfull.

This is another end, God gave the Law, to open, reveale and convince the ſoule of ſinne. And this was with reference to the promiſe to grace and mercy.

And therefore God gave the Law after the promiſe, Lex morbum manifeſtat, evangelium medicum monſtrat. Alſt.to diſcover ſinne and to awaken the conſcience, and to drive men out of themſelves, and bring them over to Chriſt. Before he gave the Law, men were ſecure and careleſſe, did not eſteeme of the promiſe, and the ſalvation the promiſe offered; they ſaw not that neceſſitie of it. And therefore God gave the Law to diſcover ſinne, and by that our need of the promiſe, that ſo the promiſe and Grace might be advanced. God in giving the Law did but purſue the purpoſe of merciemercy he had in giving the promiſe, by taking a courſe to make his Goſpel worthy of all acceptation, that when we were convinced of ſinne, we might looke out for, and prize a Saviour; when we were ſtung with the fiery Serpent, we might looke up to the brazen Serpent — and in this God did but purſue the deſigne of his own grace.

Thirdly, The Law was given to humble men for ſin, and this is a fruit of the former, Rom. 3.19, 20. Now we know what ever thing the Law ſaith, it ſaith to them that are under the Law, that every mouth might be ſtopped, and all the world might become guiltie, that is, ſenſible of their own guilt, for we were no leſſe guiltie before, but now by the Law men are made ſenſible of their own guilt, for ſaith the Apoſtle, By the Law is the knowledge of ſinne, Per legem peccati agnitio, per evangelium peccati aboliti…. Alſted.&c. So in Rom. 4.15. Where there is no Law, there is no tranſgreſſion, that is, no tranſgreſſion doth appeare, where no law to diſcover it, or no tranſgreſſion will be charged upon the conſcience, where no Law to diſcover ſin; And this ſeemes to be excellently ſet out in Rom. 5.13, 14. Ʋntill the Law ſinne was in the world but ſinne is not *foreign. Beza, non putatur: alii, non conſetur, non aeſtimatur: vetus interpres, non imputatur.imputed where there is no Law, nevertheleſſe, death reigned from Adam to Moſes, &c. The meaning is, there was no leſſe ſinne, or guilt and death before the Law then after, ſinne reigned, and death reigned over all the ſonnes of men, and it reigned the more, becauſe it reigned in the darke, there was no Law given whereby to diſcover and reveale it to them, and to help to charge ſin upon them. And ſo he ſaith; Cum aperte proponeretur lex, clarum fuit peccatum, cum tacite, peccatum minus compunxit conſcientiam. Ante legem propoſitam nemo peccavit ad ſimilitudinem Adae, qui de fructu commedit ipſi externa voce prohibito. Cham. myro. in loc.Sinne is not imputed where there is no Law, that is, though ſinne and death did reigne, yet men were ſecure and careleſſe, and having no Law to diſcover ſinne to them, they did not charge their hearts with ſinne, they did not impute ſin to themſelves. And therefore God renewed the Law, and promulged the Law in Mount Sinai, to diſcover and impute ſinne to men, to charge them with ſinne. I will give it you in this ſimilitude. Suppoſe a Debtor to owe a great ſumme of money to a Creditor, and the Creditor out of meere mercy ſhould promiſe him to forgive him all the debt, yet after this ſhould ſend forth Officers to Attach and Arreſt him, one would thinke ſurely this man is contrary to himſelfe, he hath repented of his former promiſes, when yet he is the ſame and repents of nothing, onelyonly deſires that his mercy might be more conſpicuous and advanced in the thoughts of the Debtor, and therefore ſuffers him to be brought to theſe extremities, that mercy might more clearely appeare, that he may be more thankfull. The caſe is the ſame between God and us, We are deeply indebted unto God; And to Abraham, and us in him, God made a promiſe of mercy, but men were ſecure and careleſſe, and though they were guiltie of ſinne, and ſo lyable to death, yet being without a Law to evidence ſinne and death to their conſciences, they could not ſee it ſuch a mercy as it was to have a pardon. Thereupon God publiſhed by Moſes, a ſevere and terrible Law, to diſcover, accuſe us, and condemn us for ſinne, not that he intended the ſentence ſhould take hold, for then God ſhould be contrary to himſelfe; but that hereby guilt being made evident, our mouthes ſtopped, we might fall down and acknowledg the greatneſſe and riches of free grace and mercy. And thus it was in Iob: as you ſee fully in Iob 33.16. to the 31. Gal. 3.22. The Scriptures concluded all under ſinne, that the promiſe by faith, &c. might be given to them that beleeve.

4^ly. The Law was given for a direction of life, a rule of walking to beleevers. And this I ſhewed you at large in the former Poſition, That the law was a rule of walking, Plane dicimus deceſſiſſe legem, quoad onera, non quoad juſtitiam. Aug.though the law for burthen is taken away, yet not for obedience; And if it were needfull I might purſue to ſtrengthen this to you.

The morall Law is perpetuall and immutable, this is an everlaſting truth, the creature is bound to worſhip and obey his Creator, Lex eſt inflexibilis vivendi regula. Calvin.and ſo much the more bound as he hath received greater benefits. And this is a truth as cleare as the light, and ſurely to be free from obedience, is to be ſervants unto ſin, as I have ſhewed at large.

Fiftly, The Law was given not onelyonly as a Director for duties, but as a glaſſe to diſcover the imperfections of them, that ſo we might be Kept humble and vile in our owne eyes, and that wee might live more out of our ſelves, and more in Chriſt, that we might flie to Chriſt upon all occaſions, as a defiled man to the fountaine, to be waſhed and cleanſed, in whom there is mercy to cover, and grace to cure all our infirmities.

Sixtly, Lexdocendo, admonendo, objurgando corrigendo ad omne bonum opus nos format. Calvin.The law was given as a Reprover and corrector of ſinne, even to the Saints, Iſay, to diſcipline, and reprove them for it, 2. Tim. 8.16. All Scripture is profitable for doctrine and reproofe, and this part of Scripture eſpecially for theſe ends, to be inſtar verberis to correct and chaſtiſe wantonneſſe, to reprove and correct for ſin.

Seventhly, The Law was given to be a ſpurre to quicken us to duties; The fleſh is ſluggiſh, and the Law is inſtar ſtimuli, of the nature of a ſpur, or goad to quicken us in the wayes of obedience. And ſo you ſee the firſt thing, the ends wherefore the Law was given.

2. I am now to ſhew you that there was no end wherefore the Law was given; but might conſiſt with Grace, and be ſerviceable to the Covenant of Grace, and therefore may remaine under Grace.

1. It was given to reſtraine tranſgreſſions, and it is of the ſame uſe now; and takes place to reſtraine wicked men in ſin, though it have no power to renew and change them; feare may reſtraine, though it cannot renue men; feare may ſuppreſſe ſin, though alone Faith doth conquer and overcome ſin, &c.

The Law may chaine up the Wolfe, but the Goſpel changeth the Wolviſh nature, the one ſtoppes the ſtreame, the other heales the fountaine; the one reſtrains the practiſes, the other renewes the principles. And who doth not ſee this the ordinarie fruit of the Law of God now? It was the ſpeech of a holy man, That our Caine hath not killed his brother Abel; that our Ammon hath not defloured his ſiſter Tamar; that our Reuben hath not gone up to his fathers couch; that our Abſolon hath not conſpired the death of his father. It is becauſe God reſtrains them, therefore was the law added, and therefore for this uſe it continues, to reſtraine wicked men, to ſet bounds and bankes to the rage of mens luſtfull hearts.

2. The law was given to diſcover and reveal tranſgreſſions, and this might ſtand with grace, nay, it ſerves to advance it, and it ſtill continues for this end, even to diſcover and reveale tranſgreſſions to us, to make ſin and miſery appear, and by that to a waken the conſcience to flie over to Chriſt. Hence the Apoſtle, Gal. 3.19. Wherefore ſerveth the law, why ſaith hee, it was added becauſe of tranſgreſſion, till the ſeed ſhould come, unto whom the Promiſe was made. Some take ſeed here for the faithfull, & make this the meaning, that ſo long as there are any to be brought unto Chriſt, ſo long there will be uſe of the law to diſcover ſin, both 1. in the unregenerate, Qui ex lege Moſis conſcientiam pungit ut Chriſto praeparet, is non pro fide legem, pro Chriſto Moſen, aut quicquam Evangelio contrarium docet, ſed is tantum qui legis operibus hominem juſtificari docet. Chamier.that they may flie to Chriſt, and 2. in thoſe who are renued, that they may learne to caſt all their faith, hope, expectation, on him ſtill; but whether that interpretation will hold or no, yet this holds firme; that the law doth remaine for this uſe, to diſcover ſin to us, Rom 4.15. Where no law is, there is no tranſgreſſion, that is, none diſcovered, where no law to diſcover ſin, ſin doth not appeare: So Romanes 5.20. The Law entred that the offence might *foreign. Eraſm. ut abundare, ut amplificaretur. Beza. ut auctior firet quam priut.abound, not only to diſcover ſin, but to make it appear exceeding ſinfull. And the Apoſtles words put all out of queſtion, Rom. 7.7. I had not known ſinne but by the Law, which was the revealer of ſin to him, and in the 13. verſe. But ſin that it might appear ſin, working death in me by that which is good, that ſin by the commandment might appeare exceeding ſinfull.

So that you ſee the Law doth ſtill remain in this uſe to diſcover ſin to us, I had not knowne concupiſcence, and ſo of any other, if the Law had not ſaid, Thou ſhalt not covet. And this it doth after grace too, that which was ſinne before, is ſinne now, grace doth not alter the nature of ſinne, though it doe free us from the fruits and condemnation of it.

3. It was added to humble us for ſinne. And this alſo conſiſts with grace; and it ſtill remains in that uſe, though this be denied by ſome: ſin is the great ground of humiliation: and that which is a glaſſe to diſcover ſin, muſt needs upon diſcovery of it, humble the ſoule for it.

And for this you may read, Lex inſervit evangelio ut indicata certiſſima ex operibus damnatione, praeparet quemque ad quaerendam gratiam. Chamier.Rom. 3.19, 20. Gal. 3.22. In which regard it may be ſaid, the law is not againſt the promiſes, Gal. 3.21. Is the law againſt the promiſes? God forbid. But the Scripture hath concluded all under ſinne, that the promiſe through faith might be given to them that beleeve. Marke you: there the Apoſtle ſaith, the law is not againſt the promiſes; for thoſe affirmative interrogations, are the ſtrongeſt negations. And he ſhews why the law is not againſt the promiſe, becauſe it is ſubſervient to the promiſe: why how that? he ſhews, becauſe it concluds us under ſinne: that is, it doth humble us, convince us of ſin, that ſo the promiſe might be given: and hence it is ſaid in the 24. verſe, Lege pareum in locum.The law is our Schoole-maſter to bring us unto Chriſt; he ſpeakes of the ſame law of which he did before, which ſeemes by the 22. verſe, to be the Morall law: and how is this the Schoole-maſter, but by laſhing us, humbling us for ſinne, and driving us to Chriſt? Or admit that it were the ceremoniall law which were ſaid to be the Schoole-maſter; yet the Morall law was the rod: the Maſter doth little without the rod, nor the Ceremony except the Morall law did drive them to the Ceremoniall, which was then Chriſt in figure, as it doth now drive us to Chriſt in truth.

And thus the Law ſtill remaines, as an inſtrument in the hand of the Spirit to diſcover ſinne to us, and humble us for it, that ſo we might come over to Chriſt. If the avenger of bloud had not followed the murderer, he would never have gone to the Citie of refuge: if God ſhould not humble us, we ſhould never go to Chriſt. A tender of Chriſt, and pardon before men bee humbled, is worth nothing. Men doe by this as thoſe who were invited to the Supper; they made light of it: ſo they make light of a pardon, of the bloud of Chriſt; but when once God hath diſcovered ſin; when the law hath come upon us as on Paul, with an accuſing, convincing, humbling, killing power: Oh then Chriſt is precious, the promiſe precious, the bloud of Chriſt precious. And I conceive this was the maine end God gave the Law after the promiſe, to advance the promiſe. Men had not known the ſweetneſſe of Chriſt, if not taſted of the bitterneſſe of ſin.

4. The law was given for a direction of life, and ſo it doth ſtill remaine; as I have fully proved to you.

Though we be ſons, Abrogata lex non quoad obedientiam, ſed quoad maledictionem. Chamier.and are willing to obey, yet we muſt learn how to actuate this willing diſpoſition. I ſay, though we are ſons and are guided by the Spirit, and in our love to God are ready to all ſervices; yet we need that the Word ſhould be a light unto our feet, and a lanterne unto our pathes: God hath made you ſonnes, and he hath given you an inheritance; and now he gives you a Rule to walke by, that you might expreſſe your thankefulneſſe to him for his rich mercy. Your obedience is not the cauſe and ground of his adoption; but the expreſſion of your thankfulnes & duty you owe to God who hath adopted you. Lex opermn exigit impletionem legis, tanquam conditionem antecedentem, lex gratiae opera non admittit, uifi ut conditiones conſequentes. Lege Chamier. ad finem. cap. 3. l. 15. Tom. 5.God therefore did not give the Rule, and afterwards the Promiſe; but firſt the promiſe, and then the Rule, to diſcover that our obedience was not the ground of acceptance; but a declaration of our thankfulneſſe to God who hath accepted us. So that as it doth remaine a Rule of walking, yet in Chriſt: It muſt be our rule in Chriſt; we muſt obey by the ſtrength of Chriſt: you muſt begin obedience from Chriſt, you are not to worke for your intereſt, but get an intereſt that you may worke.

The law, ſay ſome of our Divines, was given with Evangelicall purpoſes, that is, with purpoſes ſubſervient to the Goſpel; and I ſay, it muſt be obeyed with Evangelicall principles; principles from Chriſt. The Law ſhewes us but what is good, it gives no power to doe it. It is lex ſpiritualis, a ſpirituall law; holy, juſt, and good; but it is not lex ſpiritus, the law of the ſpirit; this is alone in Chriſt, Rom. 8.2. The law ſhews you what is holy, but cannot make you holy, while it is a rule without us; it cannot make us holy, it muſt be a rule within us.

The law is a principle within us firſt, and then a patterne without us: we are not made holy by imitation, but by implantation. But that principle within ſends you thither as to the rule without; after which you ſhould conforme your lives without: when the law is once your principle, it then becomes your patterne.

5. It was given us as a glaſſe to diſcover our imperfections of dutie, and that remaines; there you ſee the imperfections of your duties, of your graces, & obedience; and by that you are kept cloſe to Chriſt; you are kept humble: this caſts you out of your ſelves, and caſts you upon the hold of Chriſt and the Promiſes.

And thus in briefe you have ſeene two of theſe things propounded, done; you have ſeene the maine ends and uſes for which the law was ſet up: you have ſeen how theſe ends were not onelyonly conſiſtent with Grace, but might be ſerviceable to the advancement of Grace.

We are now come to the third thing propounded, to anſwer Objections; and then we will ſhut up this firſt and maine Query with ſome Application.

We are now to deale with the third thing, the anſwering of Objections.

1. Obiect. We read that the Law was ſet up as a Covenant, and in that uſe certainly it could not ſtand with Grace, and therefore there were ſome ends and uſes wherefore the law was given that are not conſiſtent with Grace.

Now that it was ſet up as a Covenant, theſe places ſeeme to declare, Exod. 19.4.6. Now therefore if you will obey my voyce indeed, and keepe my Covenant, then you ſhall be a peculiar people; — But yet more plainly in Deut. 4.13. And the Lord declared to you his Covenant, which he commanded you to performe, even tenne Commandements; and he wrote them upon two Tables of ſtone. Ier. 31.31, 32. Behold, the dayes come, ſaith the Lord, that I will make a new Covenant with the houſe of Iſrael, and with the houſe of Iudah. Not according to the Covenant I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt. But this ſhall be the Covenant: I will put my laws into their hearts. So Heb. 8.7, 8, 9. For if the firſt Covenant had beene faultleſſe; then had there beene no place for another. Theſe places ſeeme to ſpeake very plainly, that the law was given as a Covenant of workes to the Iewes. And as a Covenant of workes it could not conſiſt with Grace; and therefore there were ſome ends wherefore the law was ſet up, which were not conſiſtent with Grace.

Now then for the clearing of theſe places, there hath beene laid downe by Divines divers diſtinctions of Covenants. Some have ſet downe theſe three.

1. A Covenant of Nature.

2. A Covenant of Grace.

3. A mixt Covenant conſiſting of Nature and Grace.

Others ſet downe theſe.

1. Foedus naturae. The Covenant of nature: or, that Covenant which God made with man in Innocency.

2. Foedus promiſſi: or the Covenant of the promiſe, as ſome; the Covenant of grace, as others; which was made with Adam after his fall, in thoſe words; The ſeed of the Woman ſhall breake the Serpents head, and renewed to Abraham in the 15. of Gen. but more clearely in Gen. 18.18. In thy ſeed ſhall all the nations of the earth be bleſſed. And this is the ſame in ſubſtance with the Covenant of grace.

3. Foedus operis. The Covenant of works which was made with the Iews, as they interpret thoſe places, Exod. 19.4.6. Deut. 4.13.

Others againe, that make theſe three Covenants.

1. Foedus naturae. The Covenant of nature made with Adam.

2. Foedus gratiae. The Covenant of grace made to us in Chriſt.

3. Foedus ſubſerviens. Or the ſubſervient Covenant, which they ſay, was the Covenant made here to the Iews, meerly in way of ſubſerviencie to the Covenant of Grace in Chriſt. A preparing Covenant, to make way for the advancement of the Covenant of Grace in Chriſt: which as a Covenant is gone, though the ſubſerviencie of it doth ſtill remaine.

Others there are that ſay, There were never any but two Covenants made with man: one of Workes, the other of Grace. The firſt in innocency, the other after the fall. But yet this Covenant of grace was ſo legally diſpenſed to the Iews, that it ſeems to be nothing elſe but the repetition of the Covenant of workes. In reſpect of which legal diſpenſations of it, the ſame Covenant under the law is called a covenant of Works; under the Goſpel, in regard of the clearer manifeſtations of it, it is called a covenant of grace; but theſe were not two diſtinct covenants, but one and the ſame covenant diverſly diſpenſed. And that the law could not be a covenant of works properly taken; I will give but theſe Arguments.

That I conceive cannot be ſaid to be a covenant of works whereby a holy God is married to a ſinfull people; Argu. 1 but by this covenant, God was married to ſuch, Ier. 31.31, 32. And therefore could not be a covenant of workes.

That can never be ſaid to be a covenant of workes, Argu. 2 which had mercy in it to ſinfull men, but this had: it was ſet up with mercifull purpoſes, with ſubſerviencie to the Goſpel, as the Apoſtle ſhews at large in Gal. 3. Ergo.

If the law were given as a covenant of workes, Argu. 3 then were it oppoſite, and contrary to the promiſe; but that the Apoſtle ſhews it is not, Gal. 3.22. Is the law againſt the promiſe? God forbid. But if it were ſet up as a covenant of workes, then were it diametrically oppoſite to it; for if of works, then not of grace.—Ergo.

That can never be a covenant of works which was added to the covenant of grace: Argu. 4 but the Apoſtle ſhews the law was added to the promiſe, Gal. 3.19. Now if it had beene added as a Covenant, then it would overthrow the nature of the promiſe; it was ſo added, as that the nature of the promiſe might be preſerved: but if any thing of works were here, it would cleane overturne grace, and overthrow the nature of the promiſe. Therefore it was not added as a covenant, nor was it added by way of ingrediencie to the promiſe; as if we had beene to be juſtified partly by working, partly by beleeving; for that overthrowes the freeneſſe of the promiſe, If of workes, then it is not of grace. But it was added by way of ſubſerviency to the promiſe, as the Apoſtle ſaith here it was added becauſe of tranſgreſsion. It was ſo added to the promiſe, or covenant of grace as to helpe and advance, not to ſubvert and deſtroy it. And therefore could not be added as a covenant of works.

The fifth Argument may be taken from Gal. 3.17. Argu. 5 where the Apoſtle ſhews that the law which was foure hundred and thirty yeares after the promiſe, could not diſanull or make the promiſe of none effect. But if God had ſet up the law as a covenant, it would have diſanulled the promiſe; nay and it would have declared God changeable, which cannot be; for ſaith the Apoſtle, Gal. 3.20. God is one; he is the ſame in his grace and purpoſe to ſinners, though he ſeeme by giving the law after the promiſe, to repent of his former mercy, and by this to cancell, or repeale what he had done: yet it is no ſuch matter, God is one, he is the ſame in all. This covenant was eſtabliſhed by oath, Heb. 6.17, 18. Pſal. 110.4.Heb. 6.17, 18. And when God ſweares, he cannot repent, Pſal. 110.4. Now if God ſet up this as a Covenant after he had given the promiſe; either this would have ſhewed mutability in Gods will, or contradiction in his acts, which cannot be. And therefore it could not be a covenant of workes.

If it were Gods purpoſe to give life and ſalvation to the loſt ſonnes of men by a covenant of Grace, Argu. 6 then he never ſet up the law as a covenant of works for that end. But this was his purpoſe, &c. as the Apoſtle in Gal. 3.18. If the inheritance be by the law, then it is not by the promiſe; but God gave it to Abraham by promiſe, &c. As if he had ſaid, It was never Gods end to give life by the law, for he had given it before another way, namely, by promiſe. And therefore never intended this the way.

If the law were a covenant of workes, Argu. 7 then were the Iews under a different covenant from us, and ſo none were ſaved, which the Apoſtle gain-ſaies, Act. 15.11. We beleeve through the grace of Chriſt to be ſaved, foreign, even as they: or elſe they are both under a covenant of works, & a covenant of Grace. But that they could not be, they are utterly inconſiſtent. Ergo.

God never appointed any thing to an End, Argu. 8 to which the thing appointed is unſerviceable & unſutable: but the law was utterly unſerviceable and unſutable to this End, to give life and ſalvation: the Apoſtle tels us, the law could not doe it, Rom. 8.3. And in Gal. 3. If there had beene a law given that could have given life, which implies it could not doe it, and therefore God never ſet it up for that purpoſe.

It could never ſuit with Gods heart to ſinners to give a covenant of works after the fall; becauſe man could doe nothing, Argu. 9 he was dead, &c. Beſides, it was contrarie to the nature of a covenant, man was impotent, and could not ſtand a party in covenant with God.—

Beſides, if you doe but conſider the nature of a covenant of workes, you will ſee plainly an impoſſibility that the law ſhould be a covenant of works.

1. Lege Ameſ. de applicatione Chriſti. Faedus operis eſt faedus amicitiae, faedus gratiae eſt faedus reconciliationis,— Ameſ.The covenant of workes is a covenant betweene two friends. It is a covenant of friendſhip; but God could not make ſuch a covenant with fallen man: we were enemies, we were guilty ſinners: and therefore a covenant of friendſhip could not be made: Indeed there might be a covenant of Grace made with him, for that is a covenant of reconciliation, & ſuch a covenāt might be made with enemies; but there could not be a covenant of works made, for that is a covenant betweene friends; and ſuch we were not after the fall.

2. The Covenant of works was a Covenant, wherein each party bad his work; It was a conditionall Covenant we had ſomething to doe, if we expected that which was promiſed. But now ſuch a Covenant God could not make with man after his fall; becauſe man was not able to ſtand to the loweſt tearms, to performe the meaneſt condition. And therefore.

3. The Covenant of works was a Covenant no way capable of renovation; if you once broke it, you were gone for ever. But now this Covenant which God made with them was capable of renewing, and they frequently renewed Covenant with God. And therefore this could not be a Covenant of works. So that by this which hath been ſpoken, you ſee plainly that this could not be a Covenant of workes which God made with the Iews.

Obiect. But you will ſay; Obiect. A Covenant it was, and ſo it is called: And if it were a Covenant, then was it either a Covenant of works, or a Covenant of Grace, or elſe datur tertium, there is ſome third, ſome middle Covenant: but there is no middle Covenant, nor is it a Covenant of Grace, and therefore it muſt needs be a Covenant of works.

If by a third Covenant, Anſw. 1 be meant a middle Covenant, conſiſting partly of works, Medium participationis.and partly of Grace, under which the Iews were, and by which they were ſaved, I utterly deny any ſuch Covenant. For there was no ſuch Covenant ever made with man fallen, neither can there be any medium, betweene workes and Grace, the Apoſtle ſpeaks that plainly, if of works, then not of Grace. If they had been to doe any thing in relation to life, though never ſo ſmall, and though the Goſpel had been to doe the reſt, yet had it been a Covenant of works, and had been utterly inconſiſtent with the Covenant of Grace. For *Gratia nullo modo gratia, niſi omni modo gratia. Aug.Grace can no way be called grace, if not every way grace: if there were any thing of mans bringing, which were not of Gods beſtowing, though it were never ſo ſmall, it would overturn the nature of grace, and make that of works which is of grace. If a man ſhould aske but a penny of us, to the purchaſe of a kingdome, though he ſhould give us the reſt, yet would that penny hinder it from being a meere gift and grace. So it is here, &c. And therefore a middle Covenant I cannot allow it.

There are two other opinions which I wil propound to your thoughts: Some that thinke it neither a Covenant of works, nor of Grace, but a third Covenant diſtinct from both; others that thinke it a Covenant of Grace, but more legally diſpenſed.

1. Some there are that do think it to be a third Covenant; A manuductory, preparatory or ſubſervient Covenant. Chameron. de triplici faedere.A Covenant, I ſay, that was given by way of ſubſervency to the Covenant of Grace. For the better advancing, and ſetting up of the Covenant of Grace; and thoſe who hold this, doe ſay there are three diſtinct Covenants, Foe…us. 1. Naturale. 2. Gratuitum. 3. Subſerviens.which God made with mankinde. 1. The Covenant of Nature. 2. The Covenant of Grace. 3. The Subſervient Covenant.

1. The Covenant of Nature, and that was whereby God required as the Creator of a creature, perfect obedience to all his Commandements, with promiſe of a bleſſed life in Paradiſe if he obeyed, threatning eternall death if he diſobeyed the command, and to this end, to declare how vertue pleaſed, and ſinne diſpleaſed him.

2. The Covenant of Grace, whereby he promiſeth pardon and forgiveneſſe of ſinnes, and eternall life, by the blood of Chriſt, to all thoſe that ſhould embrace him, and this to declare the riches of his mercy.

3. The Subſervient Covenant, which is called the old Covenant, whereby God did require obedience of the Iſraelites, to the Morall, Ceremoniall, and Iudiciall Lawes, upon promiſe of all bleſſings in the poſſeſsion of Canaan, and threatning curſes and miſeries to them that did break it, and this to this end, that he might raiſe up their hearts, to the expectation of the Meſsias to come.

And this ſubſervient Covenant, or old Covenant, is that which God did ſtrike with the people of Iſrael in Mount Sinai, to prepare them to faith, and to inflame them with the deſire of the Promiſe, and the coming of Chriſt, and to be as it were a bridle of reſtraint, to cohibit them from ſinne, till that time that he ſhould ſend the Spirit of Adoption into their hearts, and governe them with a more free ſpirit.

This Covenant, of which the Moral Law is ſaid to be a part, and which is called here the ſubſervient Covenant under vvhichwhich the Ievvs vvere, is ſhevved at large (by the Author named) to be a third and diſtinct Covenant, betvveen the Covenant of Nature, and the Covenant of Grace. And vvho ever vvill have recourſe unto that Tractate of his ſhall ſee he layes dovvn both the agreements and differences it hath from the Covenant of Grace and that of Nature. And in regard it may be the thing hath not been obſerved by all, and many vvho have not the Author by them, And others if they had it could make no uſe, neither receive any benefit of it, for their ſakes chiefly. I will lay down not all, but the main heads of agreement, and difference, that this Subſervient Covenant hath with the Covenant of Nature and Grace. And we will firſt ſhew you its agreements and diſagreements with the Covenant of Nature. The agreements are theſe.

1. In both theſe Covenants, one party Covenanting is God, the other man.

2. That both have a condition annexed to them.

3. That the condition for the generall is the ſame; Doe this, and Live.

4. That the promiſe in the generall is the ſame too; Paradiſe and Canaan.

Theſe are the agreements. We will now ſhew you their diſagreements.

1. The Covenant of Nature was made with all men, this ſubſervient Covenant alone with the Iſraelites.

2. The Covenant of Nature doth bring us to Chriſt, but not directly by it ſelfe, but obliquely and per accidens: but the old Covenant, or the ſubſervient Covenant, doth properly, and per ſe, bring unto Chriſt, for it was the true and proper ſcope which God aymed at in giving of it. God did not make the Convenant of Nature with man, that he being burthened with the weight of it ſhould goe to Chriſt. In giving that, God aymed at this, to have that which was his due from man. But in this ſubſervient Covenant, God doth require his right for no other end, then that man being convinced of his weakneſſe, and impotency might flie to Chriſt.

3. The Covenant of nature was made with man, that by it men might be carried on ſweetly in obedience; for it was ingraven in their hearts. But the ſubſervient Covenant was made that men might be compelled to obedience; for it did naturally beget to bondage, Gal. 4.24.

4. The Covenant of nature was to be eternall, but this ſubſervient Covenant was to be but for a time.

5. The Covenant of nature had not reſpect to the reſtraint of outward ſins, neither in his principall uſe nor leſſe principal, but the old Covenant in his leſſe principall end had, Exod. 20.20.

6. The Covenant of nature was ingraven in the heart, but the other written in tables of ſtone.

7. The Covenant of nature was made with Adam in Paradiſe; this ſubſervient Covenant in Mount Sinai.

8. The Covenant of nature had no mediator, but this ſubſervient Covenant had a mediator, viz. Moſes.

9. The one was made with man perfect, the other with a part of mankinde fallen.

And theſe are the maine agreements and differences between the Covenant of nature, and this ſubſervient Covenant: We come now to ſhew you the differences and agreements that it hath with the Covenant of Grace.

1. They agree that God is the Authour of both.

2. That both are contracted with fallen man.

3. That both doe diſcover ſinne.

4. That both doe bring to Chriſt.

5. That both are contracted by a Mediatour.

6. That in both is life promiſed.

2. They differ 1. That in the ſubſerviint Covenant God is conſidered as condemning ſin, and approving alone of righteouſneſſe: But in the Covenant of Grace, as pardoning ſin, and renuing holineſſe in us.

2. They differ in the ſtipulation or condition; the condition of the old Covenant was this, Do this and live, of the new, Beleeve and thou ſhalt be ſaved, &c.

3. They differ in the Antiquitie. The Promiſe was more ancient then the Law. It is ſaid the Law was added to the Promiſe, and that 430. yeers after the Promiſe was given, Gal. 3.17.

4. The ſubſervient Covenant doth reſtrain, but with Coaction and ſervility; but the Covenant of Grace by a willing and Child-like inclination of ſpirit, by more freeneſſe and naturalneſſe of ſoule.

5. In the ſubſervient Covenant the ſpirit of bondage is given; but in the Covenant of Grace, the Spirit of Adoption.

6. The old Covenant did terrifie the conſcience; this doth comfort it.

7. The object of the old was man aſleep, or rather dead in ſin; of the other is man awakened, and humbled for ſin.

The True Bounds of Christian Freedom, Text (2 of 5)