Christ and Moses Excellency, Part 2
The ſecond Part of this Treatiſe. Wherein, Moſt, of the materiall Queſtions concerning the LAW, are briefly handled and cleared.
Queſtion.
HOW is the word Law to bee underſtood, and in what ſence is it taken in the Scriptures?
Anſwer
1 It is taken for the whole Word (and revealed Will) of God. As Pſal. 19.7. The Law of God is perfect converting the ſoule, ſo Jam. 1.25. Whoſoever looketh into the perfect Law of Liberty, &c. here (and in(a)See more Pſal. 37.31 and 119.1, 70. Pro. 6.23. & 28.9. ſeverall other places) by the Law is meant the Word of God in generall. Then
2 By the Law (ſometimes) is meant all the bookes of the Old Teſtament, as John 10.34. Is it not written in your Law, I ſaid ye are gods? ſo John. 15.25. This (ſaith Chriſt) is come to paſſe, that the word might be fulfilled which is written in their Law.
3 The Law is taken alſo more reſtrictively for the five bookes of Moſes as Mat. 11.13. Iohn 1 45. and 12.34. Gal. 3.21: and ſo comprehending the Ceremonial, and Judiciall Lawes, as well as the Morall Law, ſee 1 Cor. 9.18. Gal. 5.3. Ex. 21.1.
4 By the Law is meant the Morall Law, called in Scripture the Tenne Words or (uſually by us) the*Deu. 4.14 & 10.4. Ten Commondements or Decalogue, and in this ſenſe, it may be applyed either to the(b)Rom. 3.21 Gal. 3.10, 11, 12 Deut 33.4. Joh. 1.17. whole Ten Commandements, or to(c)Rom 13.8 one Table, or to(d)Rom 7.7 one particular Commandement thereof.
Queſt. How many Lawes did God give unto men?
Anſw. Three, the Naturall Law, or the Law of Nature; the Moſaicall Law, or the Law of Moſes; and the Evangelicall Law, or the Law of Chriſt. The firſt of theſe Lawes was given to Adam in his innocent, and ſinleſſe condition; the ſecond was given unto men in their fallen, and ſinfull condition; and the third was given unto men, either to bring them out of their ſinful condition, or being brought out of that eſtate, to guide them on to their eternall happy condition.
Queſt. Wherein did the naturall Law, or the Law which God gave unto Adam in his innocency conſiſt?
Anſw. 1. In that inſcription written in his heart, whereby (doubtleſſe) he knew how to ſerve and worſhip God, his Creatour.
2 In that vocall prohibition of eating the forbiden fruit, Gen. 2.17.
Object. But how doth it appeare that there was any Law, written in the heart of Adam in his innocency?
A. 1. Becauſe that even the ſinfull poſterity of Adam (who had neither the written Law of Moſes, nor the Goſpell yet) had, and have this Law written in their hearts, their conſciences bearing witneſſe, and their hearts accuſing or excuſing one another, Rem. 2.14, 15.
2 By the knowledge that he had in the nature of all creatures and therbyto name al creatures according to their natures, Gen. 2.20, 23.
3 Becauſe that Adam and his children did offer unto the Lord, and this muſt be either from inward dictates and teachings in nature, or from vocall commands; but we read not of any vocall commands that God gave to Adam thereto.
Obj. But did God give lawes to none but unto Adam before Moſes time?
Anſw. Yes, unto(a)Gen 6.13 Noah (and doubtleſſe to many others) before the flood, and alſo to(b)Gen 26.5 Abraham, and the Patriarcks, after the flood till the time of Moſes, and theſe lawes are called (by the godly and learned) Poſitive Lawes.
Qu. Was there included in that prohibition to Adam (that hee ſhould not eate of the forbidden fruit) all the Morall Law, or Ten Commandements, afterwards given to Moſes?
A. Though the Scripture doth not affirm that, neither can it be eaſily inferred thence, nor clearly proved, yet it's probable hee had written in his nature the ſubſtance of the Ten Commandements.
Qu. Why did God give a law, or lawes unto men?
A. To ſhew his own Soveraignty, and his creatures duty.
Qu. How many parts are there in the Lawes of God?
A. Three, a(c)Ex 20.3, 4, 5, 7 &c. mandatory part, a(d)Ex 19.5 Eph 6, 2 promiſary part, and a(e)Gen. 2.17 Lev 26.16 17, 18. penall part: the firſt ſhewing the power, the ſecond the goodneſſe, and the third the juſtice of God.
Qu. Why did God give the Morall Law or Ten Commandements, ſeeing he had before written the Law in mens hearts?
A. Though the Law was writter at firſt in the heart of Adam, and though the fallen poſterity of Adam, had,Why the Moral Law was given. (and ſtill have) ſome reliques of that Law remaining in their hearts; yet it was growne ſo dymme, and dark that in a manner it was deleated, and blotted out by the ſinnes of men: inſomuch that the Apoſtle accounted that time between Adam and Moſes, as a time wherein there was no Law, for ſaith he untill the Law (i. e. the Morall Law) ſin was in the world, Rom. 5.13. But more particularly, God gave the Morall Law,
Firſt, becauſe of tranſgreſſions, as the Apoſtle (in anſwer to ſuch a Queſtion tacitely propounded) ſaith, the Law was added becauſe of tranſgreſſions untill the ſeed (i. e. Christ) ſhould come, Gal. 3.19. For the better underſtanding of this conſider,
1 That the Law was given to diſcover ſin, for (f)Rom 3:20by the Law is the knowledge of ſinne. And though(g)Rom 5:13 ſin was in the world before the Law, yet ſin was ſo vailed, and covered; that men, when they did comit ſin, they ſcarce knew that they ſin'd. We have the Apoſtle Pauls teſtimony and experience of this, wher he(h)Rom 7:7 ſaith, that he had not knowne ſinne but by the Law, for I had not known luſt, (ſaith he) except the Law had ſaid thou ſhalt not cover. Nay there would be no ſin were it not for a Law; for the Law gives (if I may ſo tearme it) a being unto ſin; and therefore is called the(i)1 Cor 15:5 ſtrength of ſinne: for if a man ſhould ſweare, covet, or kill, and there ſhould be no Law prohibiting the ſame, doubtleſſe it would not bee evill (for the Law makes it evill.) So men when they doe commit ſinne, if they be ignorant of the Law againſt which they ſinned, they cannot come to ſee and know their ſinnes, therefore the Law is the glaſſe or diſcoverer of ſin, and where there is no Law, there is no *i. e. No knowledge of tranſgreſſion. Rom 4.15tranſgreſſion.
Obj. But hath the Law of it ſelfe power to diſcover ſin?
A. No, not of it ſelfe, without it be applyed by the Spirit, for Paul thought himſelfe(k)Phil 3.6 blameleſſe (as concerning the Law) before his converſion, But when the (l)Rom 7.9Commandement came in ſpirit and power, then ſinne appeared, as ſin to him.
Obj. But doth the Morall Law diſcover unto men all their ſinnes?
A. Yes, All the ſins committed againſt that Law, but not every ſin that a man is guilty of; for the ſin of unbeleife (or not beleiving in Chriſt) which is the ſin(m)Joh. 6.29 and 16.9. 1 Joh. 3.23 Neither doth the Moral law teach men to deny their owne righteouſneſſe. againſt the Goſpell, is diſcovered by the Goſpell, and not by the Law.
Obj. How doth it appeare that the Law doth not diſcover the ſinne of un beleefe, or not beleeving in Chriſt?
A. Becauſe the Law doth not command faith in Chriſt as hee is Mediatour, neither can any man poſſibly preach Chriſt out of the Morall Law: therefore it is impoſſible that unbeleife againſt him, ſhould be known, or apprehended by that Law.
2 The Law as it doth diſcover ſin, ſo alſo it doth aggravate ſinne, or make ſin (as the Apoſtle(n)Rom 7.13 ſaith) exceeding ſinfull. The Law does awaken, and revive, and unkennell ſins and make them take hold upon a mans ſoule. As the Prophet David (o)Pſ. 40.12ſaid, mine iniquities have taken hold upon mee, ſo that I am not able to looke up: Or as the Apoſtle(p)Ro 7.8, 9 ſaid, without the Law ſin was dead, but when the Commandement (id eſt the Law) came, ſinne revived, and I dyed, that is, his ſinnes did appeare ſo hainous, grievous, and terrible to him, that they were ready to make him diſpaire: alſo the ſame Apoſtle(q)Rom 5.20 elſewhere ſaith, That the Law entered that the offence might abound.
3 The Law does reſtraine ſinne, and that was a maine end wherefore it was given, which is the meaning of the Apoſtle in the third of the Galathians 19 ver.Gal. 3.19. The Law was added becauſe of tranſgreſſion. Men were growne to a mighty height of tranſgreſſion and wickedneſſe, till God gave the Law, to curbe, checke, and chaine men, from running madly and greedily according to the inclinations of their wicked and deſperate hearts. And in that ſenſe the(r)1 Tim. 1.9 Apoſtle ſpeakes, That the Law was made for the lawleſſe and diſobedient, for the ungodly and ſinners, &c. Even as amongſt men, the occaſion of making Lawes (commonly) is either ſome evill done, or foreſeen will be don. God when he gave the Law at firſt to Iſrael, did ſee that they were prone to follow the wicked wayes and examples of the Egyptians, and therefore gives the Law by way of anticipation, and prevention.
Secondly, The Law was given that it might be a Schoolemaſter unto men, as the Apoſtle(s)Gal. 3.24. ſaith, the Law was our Schoolemaſter unto (t)foreign. was unto Chriſt. So Calvin and others.Chriſt, Now the office of a Schoolemaſter (and ſo of the Law, as it is a Schoolemaſter) conſifts in two things.
1. In giving Inſtruction, the Law doth teach men what they ſhould not do, and alſo what they ſhould doe. For doe but look into the Ten Commandements, and moſt of them are negative Commands,Exod. 10 and teach men what they ſhould not doe. As Thou ſhalt have no other gods but mee. Thou ſhalt not make to tby ſelfe any graven Image, &c. Yet when Jeſus Chriſt reduces the ten Commandements into two, he delivers them affirmatively,(v)Mat. 22.37, 39. Thou ſhalt love the Lord thy God with all thy heart, and Thou ſhalt love thy neighbour as thy ſelfe. So that by comparing both places together, it evidently appeares, that the Law does teach men their duty negatively, and poſſitively, both towards God and men: And in this ſenſe the law may be ſaid to be a mans Counſellour, as David (u)Pſ. 119.24ſaid, thy Statutes are my Counſellours. Alſo the Apoſtle ſaith, the Scripture (whereof the Law is a part) is given for inſtruction, and without all controverſie (call it a Rule or what elſe you pleaſe) the Law doth guide men in their duties, and may be called a light unto a mans feete, and a Lamp unto his pathes.
2. The office of a Schoolemaſter is to correct the undutifull, and diſobedient; This alſo the Law doth, for what is ſaid of the(w)2 Tim. 3.16. Scripture in generall may be appropriated to the Law in particular, viz. that it is for correction.
Object. How doth the Law correct men?
Anſ. By rebukes and humili. uions, for when men have ſinned the Law doth ſharply, ſmartingly, and cuttingly wound and pierce their Conſciences, that it makes them crie out as David (x)Pſal. 39.11.remove thy ſtroke away from me. Then it humbles men, and makes them ſtoope and ſubject themſelves with ſhame, and ſilence to the judgement of God. As the Apoſtle ſpeaks, what ſoever the Law ſaith, it ſaith to them that are under the Law, that all the world may become guilty before God (or ſubject to the judgement of God.) Rom. 3.19.Rom. 3.19.
Queſt. To whom was the Law a Schoolemaſter, and how long was it to continue ſo?
Anſw. Firſt, the Law was in a ſpeciall manner a Schoolemaſter to the people of the Iewes, and it was to continue as a Tutor and Teacher unto them,See Luther on Gal. 3.19. untill Chriſt came in the fleſh, Gal. 3.19. The Law was added becauſe of tranſgreſsion, untill the ſeed ſhould come; that is, till Chriſt ſhould come in the fleſh, and then according to that adminiſtration the Law ceaſeth.
Secondly, the Law is alſo a Schoolmaſter unto both Iewes and Gentiles, untill ſuch time as they doe believe in Chriſt, and are redeemed from the power and dominion of it. As the Apoſtles words plainly ſhew,Rom. 7.2. in Rom. 7.2. Know ye not (ſaith he) how that the Law hath dominion over a man as long as he liveth; Marke thoſe words, a man, i. e. every man, or any man, whether Iew, or Gentile, as long as he liveth, either under the Law, or undivorced from it, the Law hath dominion over him.
Object.Object. I doe apprehend that the Law was a Schoolemaſter onelyonly to the people, and Nation of the Jews, and that it did not conccrne the Gentiles at all as a Schoolemaſter: and that the meaning of that third of the Galathians the 25. verſ. is, that the Law was no longer a Schoolemaſter, then untill Chriſt came in the fleſh, who is there called faith.
Anſw. Anſw.Though ſome pious and able men are of that judgement, and though the word Faith be taken objectively for Chriſt: yet I ſuppoſe the text cannot be ſo reſtrictively underſtood.
Firſt, becauſe then you muſt hold that the Law was given to, and (intended for) the Iewes onelyonly (which afterwards I ſhall ſhew to the contrary) for if it concernes the Gentiles at all, doubtleſſe it concernes them as a Schoolemaſter, as long as they are under it. Then,
Secondly, many, (or moſt) of the Galatians to whom that Epiſtle was writ, were Gentiles, and if the Law had never been a Schoolemaſter unto them, then the Apoſtles aſſertion would not have been pertinent to them.
Thirdly, by faith ſeemes to be meant there (as in(y)Gal. 1.23. & 32.1 Tim. 19. & 4.1. other Scriptures) either the Goſpell and word of faith, or elſe the grace and gift of faith, as it appeares in the 26. verſ. We are all the children of God by faith in Chriſt Ieſus; thats the ſecond end of giving the Law.
Thirdly, the Law was given to keep men under, and ſhut up men in ſinne,(z)Gal. 3 23. Before faith came (ſaith the Apoſtle) we were kept under the Law ſhut up unto the faith, and in ver. 22. The Scripture (i. e. then ſaith) hath concluded all under ſin. (i. e. till the doctrine of his grace was revealed, apply'd and believed) and(a)Rom. 11.32. ſhut them up in unbeliefe and diſobedience: ſo that they may crie as the Prophet did. I am ſhut up, and I cannot get forth. Pſal. 88.8.The Law of God is to a ſinner as the Law of a Nation is to a Malefactor who tranſgreſſeth it, that hath fore'd to impriſon and detaine the offendor, till that Law which he hath broken be ſatisfied. When a ſinner is enlightned, and convinced, ſo as to ſee his great danger by reaſon of ſinne, he would like a Priſoner or Debtor, either compound or make an eſcape; but the Law hath ſuch an eye to him, and ſuch a hand over him, that though he ſhould ſeeke to worke the righteouſneſſe thereof, and to eſcape damnation thereby; yet it keeps him ſtill to this, that there is no way to be freed or delivered, no meanes to be attempted or tried to eſcape, and avoid hell, unleſſe he can finde out a meanes of ſatisfaction. Then,
Fourthly, The Law was given, that Chriſt, and his grace might be the more advanced. Rom. 5.20. Moreover the Law entered that the offence might abound: but where ſinne abounded, grace did much more abound. That is, God would have the Law come in to aggravate their ſins, that thereby, a way might be made for him to diſplay the banner of his grace. Doubtleſſe there was this gracious end, and Evangelicall purpoſe in the promulgation, and ſetting up of the Law: and its Gods uſuall way in enhanceing and advancing his love, grace, and mercy, to lead men forth firſt into a ſtate and condition of diſtreſſe, and miſery As he ſaith of Iſrael(b)Hoſea 2.14. I will allure her into the wilderneſſe (i.e. into a diſtreſſed and afflicted condition) and there will I ſpeak comfortably unto her.
Object. How did the Law tend to exalt Chriſt, ſeeing you ſaid before, the Law doth not at all hold forth, nor teach Chriſt?
Anſw. Though its very true, that the Law doth not directly diſcover, and teach Chriſt, no more then a Statute made againſt Treaſon, or murther doth direct a Traitor, or murtherer, where, and how, to finde pardon: or a bond that engages a man to pay a great debt upon penalty, ſhew him where to finde usoney, or a ſurety. Yet doubtleſſe accidentally the Law doth make a man ſeek, and prize Chriſt: even as the thundring, lightning, and ſmoake made the Children of Iſraell(c)Deut. 5.27. deſire Moſes to be a Mediator between God and them.
Fifthly, The Law was given that it might be both a ſtanding Covenant, and a ſtanding Teſtament unto the end of the world. That it is a Covenant,Page 2. I have hinted before, and a Teſtament is very cleare, if you conſider theſe Scriptures, Exod. 19.4.6. Deut. 4.13. Ier. 31.31, 32. Heb. 8.7, 8, 9. Gal. 4.24. Eph. 2.12. Heb. 8.8, 9. though the words in the lines be Covenants, yet in the margents (which is the beſt tranſlations) they are Teſtaments.
Queſt. What manner of Covenant was, and is the Law?
Anſw. There be ſeverall opinions herein and they may be reduced into theſe five,
Either.
1. A Covenant of works, or,
2. A Covenant of grace, or,
3. A mix'd Covenant, both of works and grace, or,
4. A ſubſervient, or annexed Covenant, or,
5. Arenewed Covenant.
Yet as they differ one from another, ſo ſhall I differ ſomewhat from them all.
Queſt. But before you ſhew us your owne judgement herein; Let us underſtand what they meane that hold thoſe ſeverall opinions, diſtinctions.
Anſw. Firſt, they that underſtand it as a pure Covenant of works; conceive, that about the Covenant God did make it (and intend it,) to be a Covenant that ſhould give life upon condition of keeping, and performing it perſonally, and perfectly.
Secondly, they that thinke it to be a Covenant of grace, think that there was no Covenant of works made with men, ſince that made within Adam in Paradice, before his fall, and ſo conſequently it muſt be a covenant of grace.
Thirdly, they that thinke it to be a mix'd Covenant, doe looke upon it as having ſome grace in it (as in the preface) I am the Lord thy God; and in the ſecond Commandement, God ſhewing mercy unto thouſands.
Fourthly, they that thinke it to be a ſubſervient or annexed Covenant, ſay that God did give it as an apendix to the Covenant of Grace which he made with Adam, and renewed with Abraham, Iſaac, and Iacob.
Fifthly, they that make it a renewed Covenant, hold that the ſumme of the ten Commandements was included in that command given to (or agreement made with) Adam: and that the giving of the ten Commandements, or morall Law to Iſraell was nothing elſe, but a clearer and fuller delivery and diſcovery of that Law.
Q. Now what manner of Covenant is the Law? and under what notion is it to be conſidered?
Anſ. The Law is conſidered two wayes; either as a Covenant, or elſe as a Teſtament, and ſo relates to two diſtinct ſorts of perſons; to the one in the former ſenſe, and to the other in the latter ſenſe.
Q. What manner of Covenant is it?
A. Doubtleſſe a pure Covenant of works to ſome men (but not to all) and that appeares clearely by theſe three following reaſons.
1.Reaſ. 1. Reaſ. Becauſe it doth require works to juſtification and ſalvation. Lev. 18.5. Ye ſhall therefore keepe my Statutes and my judgements (ſaith the Lord) which if a man doe, he ſhall live in them. So Rom. 10.5. Moſes deſcribeth the righteouſneſſe of the Law, that the man which doth thoſe things ſhall live by them. ſo Gal. 3.12. Ezek. 20.11. Rom. 2.13.
2. Reaſ. Reaſ. 2.Becauſe it threatens damnation to thoſe that doe not continue in doing the works (and performing the conditions) thereof. Deut. Gal. 3.10. Deut. 27.26. Mat. 5.19. Iam. 2.10. and therefore muſt needs be a Covenant of works.
3. Reaſ. Reaſ. 3.That which is directly oppoſite to the Covenant of grace in point of juſtification, and ſalvation, muſt needs be a Covenant of works; but the Law is ſo, ſee Gal. 3.18. Rom. 4.2.6. & 6.14, 15. & 11.6. Eph. 2.8, 9.
Object.Object. But doth not the Apoſtle ſay, Is the Law againſt the promiſes? importing ſtrongly it was not againſt the Promiſes. Gal. 2.21.
Anſw. One thing may be ſaid to be contrary to another, either in way of(b)Mat. 12.30. enmity and oppoſition, and inconſiſtencie: or elſe in tearmes and conditions. In the former of theſe ſenſes the Law is not againſt the promiſes; for they are both of them the will of God, and conſiſt without deſtroying each other, or being adverſaries one to another; But in their tearmes and conditions they are very contrary one to another; for the one requires works, and the other faith (which conditions are(c)See the Script. in the third Reaſon. often put in oppoſition one to another:)
Secondly, the meaning of that text in the Galathtans, (that the Law is not againſt the promiſe) may be this that the Law did not, nor could not hinder the promiſes to juſtifie thoſe that did believe in Chriſt, and in the promiſes. As a Statute-law (amongſt men) though it be againſt the juſtifying of a man that breaks it, yet it cannot hinder a man to be juſtified, and acquitted by a pardon of grace. Luther gives this expoſition of the place that the promiſes of God hangeth not upon the Law; for his promiſe doth not ſtand upon our worthineſſe, neither doth our ſinnes committed againſt the Law, hinder God to performe his promiſes to us.
Object.Object. Sure the Law or ten Commandements could not be a Covenant of works, becauſe the Covenant of grace was given foure hundred and thirty yeares before it.
Anſw. Anſw.VponUpon the ſame ground there ſhould be no Covenant of works at all; for the Covena nt of grace was ever before the Covenant of works, and God did never intend the ſalvation of men no other way then by grace, as I have in the firſt part of this book proved.
Object.Object. You ſay the Law is a Covenant of works, in what ſence doe you underſtand it to be a Coveuant of works?
Anſw. Anſw.The greateſt doubt and kruple about the Law doth conſiſt in this objection, and upon this hinge chiefly doth the dore (of entrance into the right underſtanding of the Law and Goſpell) and whole weight of the Controverſie concerning this Subject hang. Therefore I will plainly (though briefly) declare what I apprehend to be the truth herein, which is this.
God did not give the Law (or ten Commandements) intentionally, and with purpoſe that any ſhould be ſaved thereby; For he knew that none (after the fall) could poſſibly keep, and obſerve the ſame. Alſo he did fully intend, and purpoſe to ſave all ſuch as ſhould be ſaved (and that he had ordained to ſalvation,) by Jeſus Chriſt, through the Covenant of grace, without the works of the Law, as is clear in 2 Tim. 1.59, 10. Tit. 1.2. Rom. 3.24, 25.
Object.Object. But then you will ſay, how is it a Covenant of works?
Anſw. Anſw.Its a Covenant of works occaſionally, and accidentally, & only othoſe that are not related to, comprehended in, or made partakers of the Covenant of grace. And in that ſence I conceive thoſe words are to be underſtood in the 1 Timo. 1.9. Knowing this that the Law is not (d)it ſignifies is not put, or put over them.made for a righteous man, but for the lawleſſe and diſobedient, &c. that is, the Law was not intended, nor ordained (I meane as a Covenant) for a juſtified man that walks obediently, but for an unjuſtified man that walks diſobediently. Conſider this, that from the begining of the world, there were two Covenants in force and being, and all the world were (under) one of thoſe two Covenants, (and ſtill are, and will be) to wit, under the Covenant of works, or the Covenant of Grace. And herein is the myſtery great that many unbelieving, and ungodly men, that ſhall be damned, were under the outward adminiſtration of the Covenant of grace, but not really and actually under it, ſo as to be ſaved by it: alſo the elect and believers were under the outward adminiſtration of the Covenant of works, yet not ſo as to periſh or be damned thereby.
Object.Object. But I doe not well underſtand how the Law is occaſionally and accidentally a Covenant of works, therefore explaine what you meane thereby.
Anſw. Anſw.1. I meane that God did not directly give the law unto any to be ſaved by it: or ſay unto any, Loe here is my Law which I have preſcriſcribed and aſſign'd, as a way and meanes for you to be ſaved, and I intend your ſalvation this way, and by this meanes, and I will deale with you upon this tearme and condition, keepe my Law, and obſerve my commandements, and you ſhall be ſaved.
Yet ſecondly, conſider, that God deales with thoſe who are Iuſticiaries (and that looke to be juſtified by the works of the Law: and refuſe to accept of juſtification and falvation by Chriſt, and the Covenant of grace) under the Covenant of works. As the(e)Mat. 19 15, 17, 18. man in the Goſpel who would by doing have eternal life Chriſt ſent him to the Law, not that Chriſt did inrend that he ſhould be ſaved by the Law, but becauſe the man himſelfe was conceited that he ſhould be ſaved that way, and reſolved that he would not be ſaved any other way. As when Paul (f)Acts 25.11.12.appeal'd unto Ceſar, Feſtus anſwered him, unto Caeſar ſhalt thou goe. So when a man appeales to the Law (or Covenant of works) God ſaith to him, ſeeing thou haſt appeal'd unto the law, to the law thou ſhalt goe. But as Agrippa (g)Acts 26.32.ſaid of Paul, this man might have been ſet at liberty, if he had not appealed unto Caeſar; So may it be ſaid unto that man that appeales to the Law; if he had not appealed to it, he might have been ſet at Liberty by Chriſt, and the Covenant of grace. Thus you fee the Law is not a Covenant of works to thoſe that are ſaved, nor ever was intended for that end. But on the other ſide, it is a Covenant of works to thoſe that are damned, and this is occaſioned by themſelves. So that in oriefe it is thus; all that periſh, and looſe their ſoules ſtand upon their owne juſtification, and in ſo doing, God is neceſſitated (to ſpeake with reverence) to put them upon the tryall of the Law, and to ſay unto them thus; You that have refuſed to ſubmit unto my Goſpell, and to accept forgiveneſſe and ſalvation through my Sonne, upon the tearme of believing, and have put your ſelves upon my Law, and your owne workes, you ſhall be tryed thereby, and in caſe you can bring ſuch a righteouſneſſe as my Law requires,hOh but who can doe this. See Rom. 3.20. and that you can worke the conditions thereof: I will pardon and diſcharge you from all your ſinnes, and you ſhall be ſaved. But if you cannot (as it is impoſſible to fulfill the Law in every point) then ſhall the Law have the full force of a Covenant of workes over you, and you muſt be judged(i)Rom. 2.12. Jam. 2.12. according to the Law, and(k)Rev. 20.12, 13. 2 Cor. 5.10. according to your workes, and muſt undergoe all the curſes and plagues denounced in the Law againſt the Tranſgreſſors of it.
Queſt. Having ſhewed how the Law is a Covenant, (and in what ſence it is a Covenant of workes) now declare where it is called a Teſtament, and in what ſence it is ſo called?
Anſ. Firſt, that it is called a Teſtament, theſe following Scriptures doe plainely declare, Gal. 4. 24. Eph. 2.12. Heb. 8.8, 9. and 9.4.15.17. Rev. 11.19. Though in ſome of theſe places it be read in our Bibles Covenant, yet in the laſt tranſlation (as you ſhall finde in the margent) it is Teſtament, and ſo the word doth moſt properly ſignifie.
Secondly, It is called a Teſtament, becauſe it is the will of Jeſus Chriſt, which he hath left and eſtabliſhed for his owne Diſciples and believers as well as others; But here is the difference, the Law is ſtabliſhed by Chriſt as an abſolute Covenant of works to thoſe that believe not, (as he (ſaith(l)Mat. 5.18. That not one jot, or one tittle ſhall in no wiſe paſſe from the law till all be fulfilled. i. e. fulfilled by them that were Phariſees, to whom he ſpake this.
But the Law is eſtabliſhed only and meerely Teſtament, to believers, to declare what he would have them yield obedience in love, and not upon condition of ſalvation, nor upon penalty of damnation.(m)Joh. 14.15. If ye love me (ſaith he to his Diſciples) keep my Commandements. (n)Joh. 15.14.And yee are my friends if ye doe whatſoever I command you.
Object.Object. But is not the Goſpell the Teſtament, and will of Chriſt rather then the Law.Anſw.
Anſw. Both[o]Joh. 6.39. Goſpell, and[p]Rom. 12.2. Law are his will, and[q]Mat. 22.37, 38, 39. inſtituted by him, the one as well the other, and both to continue in force one as long as another. Yet this is very true that the Goſpell is the chiefeſt part of Chriſt's will, and the beſt Teſtament (becauſe it is ſtabliſhed upon[r]Heb. 8.6. better promiſes) as afterwards I ſhali ſhew.
Queſt. Is the Law or (ten Commandements) morall, and doth it remaine in force now, in the dayes of the new Teſtament, and ſince Chriſt, as well as before?
Anſw. Yes doubtleſſe,Anſw. the Law is morall, and doth continue in force, as well ſince Chriſt as before, but yet there is ſome difference in the adminiſtration of it ſince Chriſts comming, and the adminiſtration of it before his comming.
Queſt. How, is it proved that the Law remaines in force ſince Chriſts time?Reaſ. 1. To prove the continuance of the Law, now in the dayes of the Goſpell.
Reaſ. 1. Becauſe Chriſt hath not taken it away, for he ſaith[r]Mat. 5.17. He came not to deſtroy the Law but to fulfill it: and theſe words Chriſt ſpeakes to the Iewes, who had a prejudice againſt him, as thinking he did intend to deſtroy the Law. But Chriſt bids them that they ſhould not thinke that he came to deſtroy it. But rather (as in another place) he exhorts them to [ſ]Mal. 4.4.to remember the Law of Moſes the ſervant of the Lord.
Object.Object. But then Chriſt had not fulfilled the Law, which ſince he hath done, and therefore is called the end of the Law. Rom. 10.4.
Anſw. Doubtleſſe Chriſts fulfilling the Law,Anſw. did not tend to the utter and perfect deſtroying of the Law,Note that Chriſt is not called abſolutely the end of the Law, but the end of Law for righteouſneſſe, and that not to all, but to thoſe that doe believe. Rom. 10.4. Reaſ. 2. and to the taking of it away, that it ſhould continue no longer: but his fulfilling the Law was to ſatisfie the Law for the ſinnes of thoſe, that did and ſhould believe; And Chriſt was the end of the Law for righteouſneſſe (or as it was a Covenant of works) and that not to all, but to every one that believeth, as the Apoſtle ſaith in that place.
Reaſ. 2. Another Reaſon to prove the continuance (or morality (of the Law is, that the[*]See 1 Joh. 2.4. Apoſtles did approve of, and eſtabliſh the Law. As for example, ſaith Paul, The Law is[t]Rom. 7.12.14. holy, juſt, good and ſpirituall, if it be [u]1 Tim. 1.8.lawfully uſed. And in another place, he take away that ſuſpicion that ſome had of him, or an objection that they might make againſt him, that he did overthrow the Law totally.[u]Rom. 3.31. Doe we then (ſaith he) make voyd the law through faith? God forbid; yea, we eſtabliſh the law. It is as if he had ſaid, you Romans, doe not miſtake, and miſjudge me, about the Law, neither thinke you that by my preaching, and tendring the Covenant of grace unto ſinners ſo freely: or my care in bringing believers from under the Law, and the Menaces, threatnings and curſes thereof, I doe intend to deſtroy and nullifie the Law: oh noe! I am ſo farre from deſtroying the Law hereby, that I doe rather confirme it, according to the intent, and purpoſe of God in giving and inſtituting it.
Reaſ. 3.Reaſ. 3. Becauſe the Apoſtles did cite and urge the Law, both for the doing of good, and againſt the committing of evill. When the Apoſtle Paul teaches the Church of Corinth, how ſhe was bound to maintaine her Miniſters, he urges the Law for it.[w]1 Cor. 9.9. Say I theſe things as a man? or ſaith not the Law the ſame alſo? See Eph. 6.1. 1 Cor. 14.21.for it is written in the Law of Moſes, thou ſhalt not muzzle the Oxe that treadeth out the corn. So Iames ſaith,[x]Jam. 2.8. If ye fulfill the royall Law ye doe well: Againe,[y]Jam. 2.9.11. Iames, and[z]1 Joh. 3.4. Iohn agree in this, that whoever commits ſinne, (kills or the like) tranſgreſſeth, and breaketh the Law.
Reaſ. 4.Reaſ. 4. Becauſe men are blamed, and condemned for breaking and tranſgreſſing the Law. Thou that makeſt thy boaſt of the Law through breaking the Law, diſhonoureſt thou God. Rom. 2.23. and that by Law, here is meant the morall Law appeares evidently in ver. 21.22. See alſo Rom. 12.19. Many more Reaſons I might alleadge for to prove the morality and continuance of the morall-law in the dayes of the Goſpell, but theſe are ſufficient.
Object.Object. Though the MORALL LAW doth continue in the dayes of the Goſpell, yet it concernes not believers, neither doth it belong unto them: for they are free from it, and dead to it, under it, as the Scripture frequently ſpeakes.
Anſw. Though it be a bleſſed truth (and worth our underſtanding and knowlege) that believers are free from the Law,Anſw. dead to the Law, and not under the Law yet in receiving this truth we muſt have a care that we doe not entertaine an errour with it. Therefore I will diſcover (according to the Light I have) in what ſence this is true, and in what ſence it is not, and how the moralllaw doth concerne beleevers, and how it doth not, and that I may make it the plainer appeare, I will ſtate it in theſe three Queſtions.
Queſt. 1. Of what uſes, and concernment, is the morall-law unto believers.
Queſt. 2. How and in what ſences are believers free from the law, dead to the law, and delivered from the Law?
To anſwer the firſt Queſtion.
Queſt. Of what uſes and concernment is the morall unto believers?
Anſ. 1.Anſw. It doth diſcover unto them what manner of God their God is, for as his Law is that comes from him, ſuch he himſelfe is. His Law as you heard before, is holy, and juſt, and good: ſo is God himſelfe,[a]Joh. 24.19. 1 Sam. 6.20. a holy God, whoſe nature is [b]Heb. 1.9. Hab. 1.13.utterly againſt ſinne, and whoſe eyes cannot behold iniquity, a juſt [c]Eſa. 45.24.God, who will not juſtifie, nor acquit the[d]Exod. 24.7. guilty, without ſatisfaction for ſinne; and yet a good God [e]Luk. 18.19.who hath made his ſon[f]2 Cor. 5.21. to be ſinne for ſinners and a[g]Gal. 3.13. curſe for thoſe that were under the curſes of the Law. Oh! let believers looke upon the Law of God, that they may conſider what manner of God their God is.
Object.Object. It is not a legall knowledge of God (or a knowledge of him by the law) that is enough for believers to have, but they muſt know him a reconoiled God to them, and as a Father, and this knowledge the Goſpell onelyonly teacheth.
Anſw. Its very true, that a legall knowledge of God is not enough to ſave men:Anſw. and that it is the Goſpell that doth diſcover God, as a reconciled God and Father. Yet doubtleſſe, believers, when they have a Goſpellknowledge of God, are not excluded, nor prohibited from a legali knowledge of him. As the children of a King or Emperour know their father to be their Soveraigne and head as well as their Father, God in Scripture is called the God and Father of our Lord Ieſus Chriſt, [h]2 Cor. 11.31.and the[i]Eph. 1.17. God and[k]1 Cor. 11.3. head of Jeſus (i.e. believers) ſo our[l]Gal. 1.4. Col. 2.2. God and Father, and Jeſus Chriſt called him his[m]Joh. 20.17. Rev. 3.12. God, as well as his Father, and the Apoſtle writes to the Hebrewes (who were believers) that their God was a [n]Heb. 12.29.conſuming fire, So that believers are to looke upon God, as he is in his infinite, holy, and glorious Majeſty, and Being, as well as he is in his grace, love, and mercy to them through Jeſus Chriſt; Yet let not this knowledge be reſted in (not thought to be perfectly attained to) for (as Luther ſaid) it is not only a horrible but a damnable thing,The Angels and Saints doe often ſtile God THE LORD GOD ALMIGH TY. Rev. 4.8. & 11.17. & 15.32. & 16.14. & 19.15 & 21.22. The Law is called the ſtrength of ſin, becauſe ſin had no power to condemnt a man, if it were not for the law. to thinke of God without Jeſus Chriſt.
Secondly, The Law is uſefull unto believers, to make them more prize, and praiſe the wonderfull, free, and rich love and graee of Ieſus Chriſt to them. This uſe Paul made of it, when he look'd upon the Law as the ſtrength of ſinne, he cries out with a joyfull acclamation. Thanks be to God who giveth us the victory through Ieſus Chriſt our Lord. 1 Cor. 15, 56, 57.
Thridly, the third uſe (that believers may make) of the Law is to be a Diſcoverer, and Convincer of ſinne unto themſelves. As the Apoſtle ſaith to believes.[o]Jam. 2.9.11. If ye have reſpect to perſons ye commit ſinne, and are convinced of the Law. againe ſaith he, If thou kill, thou art ateanſgreſſor of the Law. Yea doubtleſſe, the words of Paul, [p]Rom. 7.7.I had not knowne ſinne except the Commandement had ſaid thou ſhalt not covet, doe declare that he had diſcoveries and convictions of ſin by the Law, after his firſt believing, and that is the moſt proper, and genuine ſcope, and meaning of that text; for Paul there vindicates the Law, and the uſe of it. Alſo the experiences of the Saints teach this to be true; for ſeldome doe the Saints commit ſinne, (eſpecially, if it be an outward ſinne) but the Commandement which they broke, and againſt which they then ſinned, repreſents it ſelfe to them, to reprove them for the ſinne.
Object.Object. But doe not you hereby put believers againe under the Law; for if the Law hath power to convince them, hath it not then the force of a Covenant of works upon them.
Anſw. Oh no,Anſw. I am very farre from bringing believers that are once (rightly, judiciarily and upon good grounds) delivered from the Law, under the power of it againe, neither doth this at all bring a believer under the Law againe: for note that the Law hath an enlightning and informing part, and an accuſing and condemning part. And herein the Law is like a candle, that a man may have light to ſee poyſon in his chamber; yet he need not burne his chamber with the candle. A beleever may let the Law be his Informer, but not his Iudge.
Fourthly, the Law teacheth believers to have no confidence in the fleſh,Gal. 2.19. for it is a curſe to the pride and preſumption of believers, as well as of unbelievers. And therefore doth the Apoſtle experimentally ſay. I through the (q)i.e. The Law of Moſes, or it may be underſtood of the law of Chriſtlaw am dead to the Law, that I might live to God. That is, the law breaks off my hope, and takes away my confidence of being juſtified or ſaved thereby. As it was the people of Iſraell, ſo it is with many now (yea true believers) that they thinke themſelves(r)Exod. 19 8. holy till the Law appeares to them.
Obj. You make the Law as large to believers as to unbelievers, Objectand you ſhew of what uſes the Law are to believers; but under what other notions and conſiderations are believers to looke upon the Law.
Anſw. 1.Anſw. They are to look upon it as the Law of Chriſt?ſGal. 6.2. Beare ye one anothers burden, (ſaith the Apoſtle) and ſo fulfill the Law of Chriſt, by the Law of Chriſt in this place is meant the ſame with that in the thirteenth of the Romans the ninth verſ. Thou ſhalt love thy neighbour as thy ſelfe.
Object.Object. But how are believers to conſider it as the Law of Chriſt?
Anſw. 1.Anſw. Rom. 13.9. Although indeed the Goſpell is more properly the Law of Chriſt. Eſa. 42.4. As it is inſtituted by Chriſt, as he is King, Iohn 13.34. therefore called the royall law.
2. As its explained and expounded by Chriſt, as he is Prophet, and a new Command, and doe not look upon it, as it was firſt handed out, and delivered by Moſes.
3. As it is fulfill'd and ſatisfied by Chriſt as he is Prieſt, and ſo laid up in the Arke Chriſt. Heb. 9.4.
Secondly, Believers are to looke upon the Law, as contracted, and epitomized, and ſo inſtead of ten commandements to looke upon them as two, yea one, and comprehended in that one word love, as the Apoſtle ſaith[t]Rom. 13.10. Love is the fulfilling of the Law: and in another[u]Gal. 5.14. place, the Law is fulfilled in one word.
Thirdly, Beleevers are to looke upon the Law as weake and imperfect to help them, now they are ſinners. For what the Law [u]Rom. 8.3.could not doe, in that it was weak through the fleſh, and againe, the Apoſtle[w]Heb. 7.19. ſaith the Law made nothing perfect. And this was typed out in Moſes, who could not, nor did not bring Moſes to Canaan.
Fourthly, Beleevers are to looke upon the Law, as written in rheir hearrs,[w]Eſa. 51.7. Hearken unto me (ſaith God) ye that know righteouſneſſe, the people in whoſe heart is my Law. And God promiſes, faying [x]Heb. 8.10.I will put my Law into their mindes, and write them in their hearts.
Object.Object. But are not believers to looke upon the Law in the Letter, and written in the Bible?
Anſ. Yes doubtleſſe,Anſw. they are to goe to the Law, and to the Teſtimony, and to obſerve what is written,Eſa.. and to have an high and honourable eſteeme of the Scriptures: And to ſay as Paul [y]Rom. 4.3.ſaid, What ſaith the Scriptures? It was the practiſe of[z]Joh. 7.38. Mat. 21.42. Chriſt and his[a]1 Tim. 5.18, & 2.3.16. Jam. 4.5. Object. Apoſtles, when they did affirme any thing to prove it by Scripture.
Object. But if the Law be written upon the tables of the heart, a man need not at all looke upon the Letter without.
Anſw. Though Chriſt was the Law-giver,Anſw. and had all the Law of God written within him, yet he looked upon the letter of the word, and did make uſe of that as a weapon againſt Satan, in that great combat of[b]Mat. 4.4.7. temptation: and ſhall not wee that have the Law but imperfectly written in our hearts, neglect the letter, and wherefore was the word written? Was it not for our [c]Rom. 15.4.learning? Let us therfore as David (or rather Chriſt perſonated, and prophecied by him) ſay[d]Pſal. 40.8. thy word is within my heart, and yet make his outward word our [e]Pſ. 119.24. Object.Counſellours as he did.
Obj. But the Apoſtle Peter ſaith that they did well to looke unto the word of Prophecie, (or the Scriptures) untill the day dawne, and the Day-ſtarre did ariſe in their hearts but no longer.
Anſw. He doth not ſay,Anſw. and no longer, and the word VNTILL is often taken in Scripture (for the ſpace of time how long ſoever) for ever. See 2 Sam. 6.23. Pſal. 110. 1. Heb. 10.16.
Obj. But how would you have believers looke upon the Law in their hearts and alſo upon the writ.Object. ten and verball Law.
Anſw. The Law of love written in the hearts of believers is the principle ground, motive, and agent that puts them a doing: (as the Apoſtle ſaid,2 Cor. 5.14. See Joh. 14.23.24. the love of Chriſt eonſtraineth us) yet the outward letter is a good book in the hand of the Spirit, to teach and guide believers what to doe and how to doe.
Fifthly, Believers are to look upon the Law, and the righteouſneſſe thereof fulfilled by them, (or in them) as the Apoſtle teſtifies,[f]Rom. 10.4. That the righteouſneſſe of the law might be fulfilled in us, who walke not after the fleſh, but after the Spirit. And another Apoſtle ſaith[g]1 Joh. 3.22. , We keep his Commandements, and doe thoſe things that are pleaſing in his ſight. So it is ſaid (of thoſe Saints that did not ſubmit to Antichriſt)[h]Rev. 14.12. that they kept the commandements of God.
Sixthly, That the law cannot judge them, neither ought they to judge it.Believers are to looke upon the Law as dead to them, and they to it, (as Paul ſaid of the world,[i]Gal. 6.14. I am crucified to the world, and the world to me. So may a believer ſay, I am dead to the law, and the law to me.
Object. Object.But how doe believers keep the Commandements, or the law?Anſw.
Anſw. They keepe it in their head[i]Rom. 8.4. & 10.4. Jeſus Chriſt; for what he did or does as Mediator, it is reckoned and accounted to believers as well as their ſins were reckoned, and imputed unto him: in this ſence believers are to looke upon the law, as if it had never been broken, but performed by them in every tittle.
Secondly, believers keep the law when they live in love towards God and men; for[k]Rom. 13.10. love is the fnlfilling of the law. And the more any abound and grow in love, the more actually and perſonally they doe performe the Law.l1 Tim. 1.5. For the end of the Commandement is love out of a pure heart, &c.
Thirdly, believers doe keep the law, in that they doe not tranſgreſſe the law willingly, but as Paul [m]Rom. 7.19.ſaid, the evill which I would not, that I doe, The will is the great tunewheele of the ſoule, and makes a thing in a manner good or evill, for where the will is wanting in a good duty, that duty is not rightly performed, nor cannot be accepted: againe, where the will is preſent the Lord accepts that, the power be wanting. 2 Cor. 8.12.
Object.Object. But doe any keepe the law perfectly in their owne perſons?
Anſw. No doubtleſſe, Anſw.for in many things we offend all: and if we ſay we have no ſinne we deceive our ſelves, and the truth is not in us. Jam. 3.2. 1 Joh. 1.10.
Queſt. How and in what ſences are believers ſaid to be dead to the law, free from the law, as the Scriptures ſpeake, Gal. 2.19. Rom. Rom. 8.2.
Anſw. Two wayes, and in two ſences, either in reſpect of the Authority, or elſe in reſpect of the Moſaicall adminiſtration of it.
Queſt. How in reſpect of the authority of it are they dead to it, and freed from it.How. believers are dead to the law, and free from the law.
Anſw. Fiſt, As it is a Iudge, the law hath no power to condemne them, for what the law [n]Rom. 3.19. Certaiainly the law can ſay nothing in way of threatning, or curſe to a believer.ſaith, it ſaith to them that are under the law. And a believer being juſtified cannot be againe condemned, for the Apoſtle concludes that ſtrongly in the eighth to the Romans the firſt verſe. There is no condemnation to them that are in Chriſt Ieſus. Therefore certainly the curſes, and maledictions of the law, are ro more to believers then penall-ſtatutes unto perſons that are fully acquitted, and diſcharged by a legall tryall.
Secondly, believers are dead to the law, and free from the law as it is an Accuſer. The law hath the property of an Accuſer; For Chriſt told the Jews. [p]Joh. 5.45.There is one that will accuſe you, even Moſes, in whom you truſt: That is the law of Moſes on which they did reſt and depend[q]Rom. 8.33. . But this law hath no power to accuſe thoſe that believe, therefore doth the Apoſtle challenge all at once ſaying, Who ſhall lay any thing to the charge of Gods elect? you know it is the office of an Accuſer to bring in a charge, ſo its the office of the law to charge thoſe that are under it.
Object.Object. But are not believers ſometimes charged and accuſed by the Law?
Anſw. Yes,Anſw. the law doth ſometimes (eſpecially upon the breaking of it) accuſe men, if they will liſten to it: but it is ſuch an accuſation as was againſt Chriſt, and againſt Paul, that could not be proved. Now believers have an[r]Rom. 2.15. excuſation, as well as an accuſation,ſ1 Joh. 5.10. and a witneſſe within them, to juſtifie them from this accuſation: and when the law doth this ill office in the Conſcience, then appeale from the Court of Conſcience to the Court of Chriſt, and plead that Act of indemnity (viz. the Covenant of grace) and the compoſition of Chriſt, which he hath paid for you, and you ſhall have a diſcharge from the law, and the law ſhall have a charge to ſequeſter your peace, and comfort no more.
Thirdly, Believers are dead to the law, and free from the law, as it is a Lord; for believers are not under tenants, holding their ſpirituall and eternall eſtate by a leaſe from the law, as a ſubſtitute of Chriſt; Chriſt is the ſoules immediate Landlord, (or rather Soule lord) And though the law may be Chriſts Solicitor, and Steward: yet it is not authoriſed by Chriſt to raigne and rule in the conſciences of his people, for his Fathers [t]Col. 3.15.peace, [u]Rom. 14.17.owne righteouſneſſe, and his ſpirits joy is to dwell and rule in their hearts and conſciences.
Fourthly, Believers are dead to the law, and freed from it as it is a King, that can pardon ſuch as offend againſt it. Now marke this, believers have nothing to doe, to ſue, or to ſeeke for pardon from the law, neither can the law or will the law pardon any tranſgreſſion whatſoever.
Fifthly, Believers are dead to, and free from the law as it is a Husband. The law hath no longer dominion over a man then he liveth, (viz.) in the ſtate of nature, and out of Chriſt) Nay, as in marriage, if either party be dead, whether the man or the woman, yet the nuptiall knot is broken, and the marriage tye and engagement is quite (and for ever) diſſolved. And this is the doctrine, and compariſon of the Apoſtle, in the 7th. of the Romans, Rom. 7.1. to the 7.the ſix firſt verſes. Conſider this ſeriouſly, that if you be believers, and married to Chriſt, the law hath no more power over you, then a dead husband hath over his relict and liveing wife.
Object. That is true, Object.the law hath no correcting power, but yet ſure it hath a commanding power.
Anſw. Not ſo; for then the compariſon would not hold, for Husbands have no power to correct their wives at all: therefore of neceſſity it muſt be underſtood of a commanding, and controuling power, which the law hath not over a believer.
Object.Object. Nay if you ſay, that the law hath no commanding power over a believer, you fling the law out of doores, and give believers ſcope enough to doe what they liſt; for I am ſure if there be no law, we ſhall quickly fec men take their full ſcope in ſin.
Anſw. Anſw.Though the law ſhould be dead to a believer, and a believer dead to the law: yet it doth thence follow, that they ſhould ſin, muſt ſin, or will ſinne; no more then it followes that a woman muſt needs be a Harlot, becauſe her Husband is dead. Marke this, that though the law (the former husband) be dead to a believer, yet a believer is no widdow (much leſſe a Harlot) for he is married to Chriſt, and is under the[w]Gal. 6.2. law of Chriſt, which is love (as I ſhewed before) and[x]1 Cor. 9.21. under the law to Chriſt. Obſerve how the Apoſtle argues-from believers being dead to the law, he ſaith not I am dead to the law, that I might live to ſinne; but I am dead to the law that I might live to God. And in another place he propounds a queſtion in deteſtation to ſinne, (having ſaid before they were not under the law but under grace) what then ſaith he; (or what's the iſſue of this doctrine, that men are freed from the law)[y]Rom. 6.15. Shall we ſin becauſe we are not under the law, but under grace? God forbid. What ſhall a woman be more dutifull and obedient to an imperious husband, that did controule, and correct every day, then to another kinde, and loving Husband, that loves her as his owne fleſh, and tenders her as his owne life. This is the true ſtate of a believer that hath been formerly married to the law (which ſince is dead) and is now married to Chriſt. A true believer will be ſo farre from abuſing this bleſſed and happy freedome, that nothing will engage him more to be holy then this. Thus having demonſtrated how believers are freed from the authority, and Soveraignty of the law, now it followes to ſhew how they are dead to, and free from, the Moſaical adminiſtration of it.
Queſt. Wherein did the Moſaicall adminiſtration of the law conſiſt, from which believers are freed?
Anſw. 1. In the fiery and terrible delivery of it,(z)Deut. 33.2. and therefore called a fiery law (or in hebrew a fire of law) The delivering of the law upon Mount Sinai, and the delivering of it upon Mount Zion doe much differ. For upon Mount Sinai it was to the people as the[a]1 King. 19 22, 23. voyce of thundring was to Elia…. The ſight and noiſe was ſo terrible that Moſes (though a Mediator)[b]Heb. 12.21. ſaid, I exeeedingly feare and quake. But the law as it is now delivered, and adminiſtred unto us by Jeſus Chriſt on Mount Zion, is with ſuch calmeneſſe, ſweetneſſe, and melodiouſneſſe, that it hath rather an affecting, and attracting, then a terrifying property and effect; And it was propheci'd of Chriſt;[c]Eſa. 42.2. That he ſhould not cry, nor lift up, nor cauſe his voyce to be heard in the ſtreets, and its ſaid that the Iles ſhould wait for his law. Though Chriſt doth give his law through fire, yet it is through the fire of his ſpirit, and it is with that love, and meekneſſe, that they that heare it doe ſing, and not cry, and they doe not ſay as the Iſraelites, let not the Lord ſpeake unto us, but they deſire rather that the Lord would ſpeak unto them.
Secondly, the Moſaicall adminiſtration was rather an appoſition and hinderance unto men, then any way a furtherance. As the Apoſtle calls the law, the [d]Col. 2.14.hand-writing of ordinances which was againſt us. And the law in this place is granted by many to (and doubtleſſe doth) comprehend the morall law as well as the ceremoniall.
Obj.Object. But how was that adminiſtration of the Law againſt them that were under it?
Anſw. It was accompanyed with ſo many carnall, and outward ordinances, that it was as a yoke, [e]Acts 15.10.28.and burden (as it is called) unto the poore believers and diſciples that were under it: for they were to doe ſo much duty, and to goe ſo farre (viz.) three times a yeare to Ieruſalem, from all the parts of Iudca, and they were to be at ſuch charges alſo, that all theſe things being put together, that Church might well be ſaid to be in[f]Gal. 4.25. bondage, with her children.
Thirdly, that adminiſtration was but a literall adminiſtration, or the adminiſtration of the letter; but this adminiſtration that we are ſpeaking of is a ſpirituall adminiſtration: then the law was [g]2 Cor. 3.3.written in ſtones, but now in the fleſhly tables of the heart.
Object.Object. But here you ſpeake of the difference between the adminiſtration of the Law, and the adminiſtration of the Goſpell, and not of the difference betweene the two adminiſtrations of the law, the one before Chriſt, and the other ſince.
Anſw. Anſw.Note this well, that all the law, and all the Goſpell which they had before Chriſt, it was conſidered as one and the ſame adminiſtration: and ſo all the Goſpell, and all the law which we have ſince Chriſt is but one adminiſtration. Therefore be cleare and ſure in this that the whole adminiſtration of the Jewes is[h]Heb. 8.6. Zac. 8. & 9.8. abrogated and null'd, and we Gentiles have nothing to doe with that adminiſtration: but we are to receive both Goſpell and Law at the hands of Chriſt, and to learne to know the adminiſtration we are under, and not to ſerve the Lord as the Iewes did in feare, and in the oldneſſe of the letter; but [i]Luk. 74.without feare, (I meane a legall feare) and in [k]Rom. 7.4.newneſſe of Spirit, and in this ſence is the Law called a new Commandement, becauſe it had a new adminiſtration. For note that Chriſt did with the Law, and old Teſtament as a Gold-ſmith doth with old coyne (that wants in goodneſſe of mettle, and weight,) he caſts into the fire, and among much more precious mettle doth caſt it, and ſtampt it anew with this impreſſion; THE NEW COMMANDEMENT AND LAW OF CHRIST.
Queſt. What is the difference (or are the differences) between the Law and the Goſpell?
Anſw. Gods different ends in giving the law and Goſpell.Firſt, they differ in the ends of their inſtitution; for God did never intend that the two Covenants ſhould be for the ſame end.
Object.Object. No; did he not intend his owne glory in both?
Anſw. Anſw.Though God had that generall end (viz. his owne glory) in giving both Covenants,1. In reſpect of God. yet two particulars it did much differ. Firſt,
Firſt, In reſpect of God himſelf. For in giving the Law, he had in I more ſpeciall manner, a regard to his owne Power, and Juſtice; but in giving the Goſpel, he had regard to his owne free grace, mercy, and goodneſſe: And he inſtituted his Law for the exaltation of the one; and his Goſpel for the advancement of the other.
2. In reſpect of men,2. In reſpect of men. God did intend the Law, and Goſpel, for different ends: for he never intended, by giving the Law, that any ſhould be juſtified, or ſaved thereby, (as I ſhewed before;) but in giving the Goſpel, Gods maine end (with relation to men) was, that they ſhould have[m]John 20.31. Life.
Secondly. The Law, and Goſpel, doe differ in their righteouſneſſe, and conditions: For the righteouſneſſe of the Law ſaith thus,[n]Rom. 10.5. He that doth theſe things, ſhall live in them. But the righteouſneſſe of the Goſpel (called the righteouſneſſe of faith) ſaith on this manner, [o]verſ. 11.Whoſoever beleeveth on him, (i. e. Chriſt) ſhall not be aſhamed, or confounded. Here you ſee plainly, that the Law requires mans own righteouſneſs; but the Goſpel reveales and requires Chriſts righteouſneſs, as it's Written,[p]Rom. 1.17. There (i.e. in the Goſpel) is the righteouſneſſe of God, revealed from faith to faith. The Law requires doing, and that by a mans ſelfe, as a condition of Salvation; but the Goſpel requires beleeving in Chriſt.
Object. But did you not ſay before, that the Law was not given with an intention that any ſhould be ſaved thereby, and yet now you make doing a condition of ſalvation, as if men might be ſaved by doing?
Anſw. See pag. 106.I ſay againe, that God did never intend that men ſhould be ſaved by the Law, or by their owne doings; but yet, whoſoever will attempt that way, and put himſelfe to be ſaved under that Covenant, he muſt performe the condition thereof, which is doing. But it is impoſſible that the Law ſhould give life, (it being not inſtituted for that end) and it is as impoſſible that men ſhould work and performe the conditions of the Law.
Thirdly. They differ in their Mediators; for[q]Lev. 26.46. Deut 5.26, 27. Moſes was the Mediator (at leaſt typically) of the Law, but[r]Heb. 8.6. & 9.15. & 12.24. Chriſt is the Mediator of the Goſpel.
Fourthly. They differ much in their promiſes; for all the promiſes of the Law are conditionall, or temporall: but the promiſes of the Goſpel are[ſ]Heb. 8.6. farre better, being for moſt part (if not all, in a ſenſe) free, as alſo ſpiritual and eternall.
Fourthly. They differ in their Ordinances: For the legall Ordinances are called[t]Heb. 9.10 carnall, (i.e. more outward, and leſſe ſpirituall) but the Goſpel-ordinances are called[v]Rom. 15.27. ſpirituall things.
Fifthly. They differ in their confirming Seales: For the Law was ſealed and confirmed to the Jewes, by the [u]Heb. 9.13.18, 19.bloud of beaſts (as of Buls, Heifers, Goats, &c.) But the Goſpel, or new Covenant, is ſealed and confirmed by the [w]Mat. 26.28.bloud of Jeſus Chriſt. I might inſtance in other ſeales, but I come to the ſixth difference:
Seventhly. They differ in this, that the Spirit is not given by the Law, but by the Goſpel; as the Apoſtle interrogatorily argues.[x]Gal. 3.2. Received ye (ſaith he) the ſpirit by the works of the Law, or by the hearing of [y]i. e. The doctrine of faith, Gal. 1.22.faith?
Object. What doe you meane, that the ſpirit was not at all given under the Law?
Anſw. No, I mean not ſo; (for the Spirit was given to[z]1 Pet. 1.11. holy men of God, under the Law, though not in the like meaſure as ſince Chriſts Aſcenſion) but I meane, that it is not the Doctrine, or preaching of the Law, that is the outward meanes to convey the Spirit unto men, but the doctrine and preaching of the Goſpel.
Eigthly. They differ in their Light, Luſtre, and Glory. The holy Ghoſt [a]Heb. 9.8.ſignifies, that the way into the holieſt of all, was not yet made manifeſt, while as the firſt Tabernacle (or Covenant) was ſtanding. On the other ſide, the ſame Spirit[b]2 Tim. 1.10. teſtifies, that life and immortality came to light by the Goſpel. And concerning the Luſtre of the Goſpel, it is ſaid, to[c]2 Cor. 4.4.6. ſhine. And for the Law, (though it was glorious) yet it had [d]2 Cor. 3.9.10.no glory in this reſpect, (ſaith the Apoſtle) by reaſon of the glory that excelleth, which was the glory of the Goſpel.
Ninthly. They differ in the promulgation, and manifeſtation of both: For the Goſpel hath two ſpeciall priviledges and pre-eminences of the Law, in the promulgation of it.
1. That it is to be preached, chiefly, & mainly; (but the Law, accidentally, and occaſionally) This is the Commiſſion, and Meſſage of Chriſt,[e]Mark. 16.15. Luk. 9.2. Luk. 9.6. Goe and preach the Goſpel: and it was the[f]Acts 5.42. and 7 3. and 8.25. Rom. 15.9. practice of Chriſts Apoſtles, to preach the Goſpel altogether. Inſomuch, that Paul [g]1 Cor. 2.2.ſaith, that he determined to know (or make known) nothing among the Corinthians, ſave Jeſus Chriſt, and him crucified. And the reaſon why Miniſters were, and are called[h]2 Cor. 3.6. the Miniſters of the New Teſtament, and[i]2 Cor. 1.15.23 Miniſters of Chriſt, and of righteouſneſſe; becauſe they did preach the New Teſtament, and did teach Jeſus Chriſt, and his righteouſneſſe.
The Goſpel hath this preeminence of the Law, in the promulgation of it, in that it is to be preached in time, and in order, before the Law.
Object. But how doth it appeare, that the Goſpel is to be preached before the Law?
Anſw. 1. By the practice of Chriſt, and his Apoſtles, who preached the Goſpel firſt. As for example, our Saviour he pronounced[k]Mat. 5.3. to 12. See Mat. 4.23. Mat. 1.4. nine bleſſings of the Goſpel (in his Sermon on the Mount) before he ſpake one word of the Law. So Paul [l]1 Cor. 15.3.when he came to the Corinthians, he delivered unto them, firſt of all (that which he alſo received) how that Jeſus Chriſt dyed for their ſinnes, according to the Scriptures; which was plaine and pure Goſpel. So Paul and Silas upon the firſt queſtion, propounded unto them by the Keeper of the Priſon, they exhort[m]Acts 16.31. and teach him to beleeve in the Lord Jeſus. And this was alſo the conſtant practice of the Apoſtles whereever they came.Gredere, facere.
2. Becauſe that beleeving is to be taught before doing, for[n]Heb. 11 6. without faith, it is impoſſible to pleaſe God. And that the preaching of the Law, doth not teach men to beleeve (i. e. in Chriſt as a Mediator) I have ſhewed before;Perkins on Gal. 3.11. See Gall. 2.20. for (as that worthy man Mr. Perkins ſaith The Goſpel requires faith in Chriſt, the Mediator God-Man, and this faith the Law never knew.
3. Becauſe that the Goſpel is the word that doth inlighten and beget men againe, 2 Cor. 4.3, 4. 2 Tim. 1.10. 1 Cor. 4.15. And to what end is it to teach any thing of duty unto men, before they have either light, or life, to perform the ſame? Obſerve what, and how our Saviour ſpake to the ſinfull woman, thy ſinnes are forgiven, therefore ſinne no more; here was more Goſpel then Law. Many more reaſons might be given: but to anſwer ſome Objections, that are brought againſt this truth.
Object. But the Lord taught Adam and Eve, in Paradice, the Law, before he did deliver the Promiſe unto them Gen. 3.11, 13.16. Ergo, the Law ſhould be preach'd before the Goſpel.
Anſw. For God to ask Adam, haſt thou eaten of the tree? &c. and Eve, What is this that thou haſt done? is not at all to preach the Law; Withall, before he threatens Adam, or Eve for their diſobedience, he declares the promiſe of Chriſt, ſee v. 15, 16, 17. But put the caſe, this had been a preaching of the Law to them; yet this was an extraordinary manner of ſpeaking, and not an ordinary way, and therefore the Argument is not good; for by the ſame reaſon, we may ſay, that the Goſpel muſt now be accompanied with miracles, becauſe Chriſts preaching, and his Apoſtles was ſo.
2. Object. You ſay, the Apoſtles preached the Goſpel firſt; but it is evident to the contrary, for they diſcovered unto men their ſins (as Peter ſaid, Acts 2. Ye have crucified the Lord of Glory.)
Anſw. 1. I have proved before, that the Apoſtles did preach the Goſpel before the Law, and it is evident, that Peter, in that ſecond of the Acts (before he ſpake of the Jewes crucifying Chriſt) did preach the free and bleſſed Goſpel: as concerning the powring out of the Spirit, v. 17. and being ſaved by calling upon the name of the Lord, v. 21. And thoſe words of Peter, ſpoken to the Jewes, v. 36. which you have crucified; were not cheifly intended by him, to declare to them their ſin: but his aime and ſcope, was to prove that, that Jeſus, whom they had crucified, was riſen from the dead, and was both Lord and Chriſt. For mark the text, Let all the houſe of Iſrael, ſaith he, know aſſuredly, that God made that ſame Jeſus, both Lord and Chriſt. But what if it were granted, that this was Law; yet what is this, one occaſionall word in a whole Sermon, is no ground to preach whole Sermons, yea, many Sermons of the Law, to fit men for Chriſt, as too many doe.
Object. But how can men come to ſee the want and need of Chriſt, if the Law be not firſt preached unto them?
Anſw. The Scripture doth not command Miniſters to ſhew men the need of Chriſt firſt, but rather to ſhew the love of God, in giving Chriſt; and to ſhew and ſet forth the[o]John 3.1. Rom. 5.9. riches of Chriſts grace to ſinners in generall; and it is ſuppoſed, that all men doe looke upon themſelves as ſinners, and acknowledge themſelves to be ſinners, although they have not ſuch a particular and ſenſible conviction thereof.
Object. But doth not Chriſt ſay, that the whole need not the Phyſitian, but they that are ſick, importing, that they muſt firſt know their ſins, and be ſick with the ſence thereof.
Anſw. I have, in a printed Sermon, elſewhere anſwered that Objection, and cleared that and ſuch Scriptures, yet obſerve this, that our Saviour doth not intend there,So that bleſſed Goſpel Preacher Mr. Bridges expounds the place. ſinners that did ſee themſelves loſt, but thoſe that were ſo; alſo the gentile Sinners, with the Jewes, ſo called, and accounted.
Object. But is it not the firſt worke of the Spirit, to convince men of ſin, John 16.8?
Anſw. by ſinne, in that place, is meant, the ſinne of unbeliefe, as our Saviour expounds it; of ſinne, (ſaith he) becauſe they beleeved not on me, v. 9. and this ſinne is not convinced by the Law, as I have before declared. For that which doth not command faith, cannot diſcover that ſin which is contrary to it, even unbeliefe.
Object. But repentance is the doctrine of the Law, and this was the firſt thing that was taught by the Apoſtles, and is alſo mentioned as the firſt principle, or firſt thing to be taught.
Anſw. Though repentance be ſometimes placed before beleeving, and ſet down as the firſt principle, in Heb. 6. Yet underſtand what this word repentance ſignifies: this word in the Greek, ſignifies, as much, as alter, or change your mindes, and being ſpoken to the Iewes, doubtleſſe, is meant as much as this, have other thoughts of Chriſt, then you have, and beleeve his Goſpel, and doe no more conceive of him, as you have done, as not to be the true Chriſt. And Mr. Perkins, on Gal. 3.11. (in anſwer to an Objection) ſaith, Indeed the Law doth not teach true repentance, neither is it any cauſe of it, but onelyonly anoccaſion: the Goſpel only preſcribes repentance, and the practice thereof. And when the Apoſtle cals it a principle, yet he alſo there cals it a principle of the doctrine of Chriſt, including it in the Goſpel, and doubtleſſe a meere legall repentance, is no way available to ſalvation.
Object. If the Law be not to be preached firſt, when, and to whom is the Law to be preached?
Anſw. 1. The Law is to be preached, after the Goſpel, and unto juſticiaries, or ſuch as doe juſtifie themſelves, (as the Jewes did) and that thinke (by miſunderſtanding the Law) that they keep the Law, and worke the righteouſneſſe that the Law requireth. Thus Chriſt did preach the Law, Matth. 5. And thus the Law, in the perfection, and ſtrict demands and conditions of it, is to be preached.
2. The Law is to be preached when men would abſolutely deſtroy it, and to thoſe that would make it null, and of none effect: As our Saviour ſaid to the Jewes, Thinke not that [q]Mat. 5.17I am come to deſtroy the Law. And as Paul ſatisfied the Romans, (that thought he intended, by the doctrine of Juſtification to deſtroy the Law) ſaying; Doe we then [r]Rom. 3.31.make void the Law by Faith? God forbid: Yea, we doe eſtabliſh the Law.
3. The Law is to be preached, and taught unto men, after they doe beleeve in the mandatory part of it, or ſo farre as it doth teach beleevers their duties towards God, and Chriſt; and thus the Apoſtles in their Epiſtles did commonly make uſe of it. But obſerve;
1. That the threatnings, and curſes of the Law, are not to be taught at all unto beleevers, for they doe not concerne them: neither are the curſes of the Law to take place upon beleevers, or againſt them at all, ſo as to enthrall, or enſlave them againe in bondage; for in this ſence I ſhewed before, that beleevers were not under the Law.
2. The Promiſes of the Law, are not to be at all preached to beleevers, ſo as to put them upon expectation of living, and being ſaved thereby; for that is granted, and paſs'd before through grace, upon the account of Jeſus Chriſt.
3. The duties, and commands of the Law, are not to be urged upon any other ground, then upon that ground which Chriſt himſelfe did urge them, which was this;[ſ]John 14.1 5. If ye love me, keep my commandements.
Thus having cleared and ended the ſecond part of this Treatiſe, which treates of the Law; now I come to the third and laſt part, which treats of the Promiſes.