The Mystery and Marrow of the Bible
III. Position▪ The Moral Law▪ or the ten Commandments given of God on Mount Sinai to Israel, In some sense is a brogated now under the New Testament, And in some sense is not abrogated but remains still of force. The difficulty and disputes are chief •… y here; about the Moral Law. All may be Reduced especially to three Opinions, viz. 1. Some hold▪ that the Moral Law, as given by Moses, is abrogated, and doth not now oblige Christians under the New-Testament, as: Mosaical. They that are for this Opinion, go two ways. ( 1 ) One sort hold that the Moral Law given by Moses is totally and absolutely abrogated, as of no use at all (no not the very Matter of it) to Christians and believers. And to this extremity the Antinomians do at last come, to deny the Mandatory power of the Law, and all good works therein required▪ like the blasphemous Manichees of old who rejected the Old Testament and the whole Law as given by another then the good God. ( 2 ) Another sort, directly opposing and condemning the loose Antinomian T •… nets, yet maintain that the Moral Law as given by Moses belongs not to us Christians, but only so far as it is Consentaneous to the Law of Nature, and is Confirmed by Christ our King •… Not only some Popish writers▪ as Dominicus à Soto, Suarez, Medina, &c. but also divers learned and sound Protestants are for this opinion: As Za •… chius▪ Mus •… ulus, &c. 2. Some are of Opinion (as that learned 〈◊〉 shows) That the Moral Law, [ quatenus à Mose •… data est, Christianos oblig •… re, ] As given by Moses doth oblige Christians, in regard of the Preceptive Authority and Command which God then put upon it. And divers grounds are offered for confirming of this opinion recited there by him Bellarmine embraceth this Opinion, upon like grounds. Pareus seems somewhat to favor this way. Mr. Anth. Burgess in his useful Lectures in vindication of the Moral Law, States this Question to this effect, Confirming it by divers Arguments. 3. Some take, as it were, a Middle way betwixt these two Opinions: holding that the Moral Law given on Mount Sinai in some sense may be said to be Abrogated, and in some sense to be still Obligatory, even to Christians under the New Testament. And they explain themselves by several Distinctio •… s in stating the Question, Consenting in part to both these Opinions, but fully to neither, Rivet declares himself to this effect; So Pareus, Perkins, Calvin, Our Confession of Faith, and many others.
Now for the clearing of this Position in this Diversity of Opinions, That in some sense the Moral Law is abrogated, in some sense it remains still obligatory; I shall chiefly do three things. viz. 1. Premise certain Distinctions for finding out the true state of the Question. 2. Shew in what Sense or respects the Moral Law is now abrogated. 3. Declare in what Sense it is still Obligatory under the New Testament.
1. For finding out the true State of the Question, it is to be Considered, That the Moral Law is not purely and merely Declarative, or purely Preceptive, but both. I. The Moral Law is Partly Declarative: viz. Declaring and expressly signifying what the Law of Nature was, which at first was engraven on man's heart, but by the fall was miserably obliterated. The Moral Law promulgated on Mount Sinai revived the Law of Nature, that it might be clearly seen and read of all men: but over and besides this, comprised divers other Additionals, as formerly hath been intimated. II. The Moral Law is Partly Constitutive and Preceptive; viz. by virtue of that Outward Precept in the Promulgation, inducing a New and further Obligation upon the Conscience, besides that which the Natural inscription of the Law imposed upon men's hearts. The Natural inscription of the Law in the heart did oblige; but this solemn and outward Publication of it did add a further Obligation. Idolatry, Blasphemy, Murder, &c. were heinous, as against the Law of Nature; but double heinous, as also against the Law published on Mount Sinai. The Moral Law as Preceptive, obligeth two ways; viz. 1. More Generally, ration Materiae, in regard of the Matter and Substance of it, which (as hath been evidenced) is the same with the Law of Nature: and therefore obligeth as generally and largely as the Law of Nature. 2. More Specially and peculiarly, ration Ministerii▪ in regard of Moses his Administration; which hath been at large opened in Question III. Which Administration of his being peculiar to the Jews, did peculiarly oblige the Jews only.
Again, When it is said, The Moral Law, Quatenus, or ut, as given by Moses, as confirmed and explained by the Prophets, and as written in the Old Testament, doth oblige even us Christians; we are to know, That the word, Quatenus, ut, or As, may be taken (saith Rivet) Reduplicatively, or Relatively. 1. Reduplicatively; As if it did bind, because it is of Moses. But in this sense, everything of Moses should oblige; Ceremonials and Judicials, as well as Morals. For A Quatenus ad Omne valet Consequentia. But this is most 〈◊〉 . 2. Relatively; As when that Law is said to oblige, which is of Moses. There's a great difference betwixt, Quia ex Mose: & Quae ex Mose, which is of Moses: and Because it is of Moses.
These things premised; In my judgment, The state of the Question is not Whether the Moral Law oblige us Christians, As, or because given by Moses (as Rivet speaks) Reduplicatively? for then all Moses Laws Ceremonial, Judicial, &c. should bind also: But, Whether that Moral Law doth oblige us, which was given by Moses, Relatively? Again; The Question is not, Whether the Moral Law given by Moses doth bind us Christians, as it is purely Declarative of the Law of Nature? For, this is so clear that none can rationally deny it; The mere Declaration of the Law of Nature being rather Doctrine, then Precept: and Divine Doctrine always obligeth, being still the same. But the Question is, Whether the Moral Law given by Moses, binds us Christians now under the New Testament, as it is Constitutive and Preceptive? This seems to be the very point in Question: and the true state of the Controversy. For Resolution hereof, I further add;
2. The Moral Law given by Moses on Mount Sinai is abrogated now under the New Testament in this sense, and in these respects following: viz. 1. As it was part of that dark and Servile Nurture under which God educated and trained up his Infant-Church of the Jews. The Church of the Jews from Moses till Christ was in her Infancy, Minority, or Under-age; during this time God dealt with the Church as with a Child, brought her up under the Law Moral and Ceremonial, as under Tutors and Governors, more darkly, imperfectly and servilely. The Law was promulgated to them in a cloud and thick darkness, with a veil upon the face of Moses: as also with extraordinary terribleness, to Israel. This the darkness and dreadfulness of the Law; which filled them with slavish fear, servitude, and a spirit of bondage. Mount Sinai, which is Hagar, gendereth unto bondage. And in this state they were trained up darkly and slavishly, till their full age at the coming of Christ. Hence, The Ceremonial Law is called by Peter, a yoke which neither they nor their fathers were able to bear: And by Paul, A yoke of bondage. And forasmuch as all the Ceremonials were reducible to the second Commandment: so far the Moral Law was part of this yoke of bondage, besides other discoveries of fear, and bondage in the Moral Law itself and the promulgation of it. From this bondage Christ coming Redeemed them, that they might receive the adoption of sons. 2. As it was a Ward or Prison, keeping the Jews under, and shutting them up unto the Faith, which should afterwards be revealed. It confined them within bounds, that they should not wander away from the Doctrine of Faith which should more fully be revealed at the coming of Christ. How; hath been formerly explained. How long; the Apostle intimates, Before the faith came . Herein the Law was as the walls of the Red-Sea to Israel, shutting them in, that they could not march to the right hand or left, but straight forwards towards the Promised inheritance. 3. As it was with the Ceremonial Law, a Schoolmaster to the Infant-Church of the Jews, bringing them (as hath already been explained) unto Christ, that they might be justified by Faith. But (saith Paul) after that faith is come, we are no longer under a Schoolmaster. So then this peculiar Schoolmaster's office of the Law to the Jews is ceased: whereby it Partly Discovered their Transgressions to them more clearly, till Christ the Promised Seed should come, that should both discover Sin more fully, and heal sin discovered; Partly kept the Jews from sin discovered, both from the Egyptian sins whence they came, and from the [ Canaanites Sins whither they were Going; Partly, Carryed them on in an expectance of Christ afterwards to be revealed for taking Sin away. As such a Schoolmaster it ceased to the Jews. 4. As the Moral Law was the Old Covenant, the Old Testament, or Part of the Old Testament-Administration merely Mosaical, peculiar to those times, and appropriate to the Church of the Jews, tending to Christ only as Promised, and afterwards to be performed: Having, A Typical Mediator, Moses; Some typical Promises, as of Canaan, &c. Some typical or Positive Precepts, intended but to continue till Christ, as that Positive Part of the second Commandment that required the Ceremonial worship, typical Priesthood, &c. under the Old Testament, and that Positive part of the fourth Commandment that limited God's Sabbath to the seventh Day; A Typical Sanction by the blood of Slain beasts, &c. In such regards the Moral Law so far as it was part of that Old Covenant Administration, so far it is antiquated and abolished by the. New Covenant or New Testament brought in and established by Jesus Christ at his Death.
In this Sense, and in these respects, the Moral Law is not obligatory to us Christians now under the New Testament, but abrogated. This may further be confirmed by these Arguments, viz.
First, The Moral Law, As part of God's Servile Nurture to his Churchunder age, As a Prison shutting up his Church to the Faith that should after be revealed, As a Schoolmaster leading them to Christ, and As an Old-Testament-Administration touching life and happiness by Christ Promised and as yet Un-performed; I say, the Moral Law, as such, was peculiarly intended and given to the Jews, till the day of Christ: And therefore as such, it was obligatory only to the Jews before Christ, not to Jews or Christians since Christ. For, No Law can oblige any person, beyond the Law-givers intent of obligation. And Christ in fullness of time redeemed both Jews and Christian Gentiles from under the Law in this sense, that they might receive the Adoption of sons according to the New Testament. So that now the Laws of Moses both Moral and Ceremonial cease to be Tutors and Governors to the Church, being of full age: cease to shut them up unto the faith that should after be revealed, it being revealed already: cease to be their Schoolmaster, because Faith is come, and Christ the object of Faith is come: And cease so far as an Old Testament-Administration touching Christ promised, the New Testament being established by Christ already actually performed, &c. So far as the Moral Law had these uses and intentions: so far it is now abrogated both to Jews and Christians; these uses ceasing, and these ends being fulfilled.
Secondly, Should the Moral Law promulgated on Mount Sinai remain still in full force every way, and not be abrogated in these respects forementioned, Many intolerable absurdities would thereupon ensue. For, 1. Then, The very Letter of the Preface, [ I am the LORD thy God, which brought thee out of the land of Egypt, out of the house of bondage, ] should be literally true touching Christians as well as Jews: but that cannot be; for Christians literally and properly were never in Egypt, nor in bondage there; nor literally ever brought thence by God. Though mystically their Natural state in sin was shadowed out by their Egyptian bondage: and their redemption from sin and misery figured by their redemption out of Egypt. And, though some say, Christians being made one people with the Jews, may in them be said to be in Egypt, and to be delivered thence as well as the Jews: yet this reacheth not to the Letter. 2. Then, The Positive part of the second Commandment, touching God's worship then by Ceremonial observances: and the Positive part of the fourth Commandment, touching the seventh day Sabbath, as strongly obligeth us Christians now, as the Jews then, which is utterly contrary to the New Testament Doctrine and Practice. 3. Then, The Promise of Canaan in Commandment 5. should literally belong to Christians now, as well as heretofore to the Jews. But the Apostle intimates the contrary: For, alleging this first Commandment with Promise, He doth not recite the Promise particularly as there expressed, That thy days may be long in the land which the LORD thy God giveth thee: Or as recited in Deuteronomy, That thy days may be prolonged, and that it may go well with thee in the Land which the LORD thy God g •… veth thee: But he only recites it in more general terms, That it may be well with thee, and thou mayst live long on the Earth. Hereby intimating to us, That this Promise, in the former particularity, belonged only to the Jews; but in this generality, to us Christians also. 4. Then, The terrible promulgation of the Law on Sinai should belong to us Christians under the New Testament, as well as to the Jews under the Old Testament. But the Apostle tells the Christian Hebrews, ye are not come to Mount Sinai, &c. but to Mount Zion, &c. And this more fully reacheth the Christian Gentiles. 5. Then, Moses the typical Mediator betwixt God and the Jews, should also be a Typical Mediator betwixt God and all Christians whatsoever. 6. Then, The typical Sanction of this Covenant by the blood of Sacrifices, belongs to us Christians now, as well as to the Jews of old, &c. But these absurdities cannot be granted: as being utterly repugnant both to the Nature of the New Testament, and to the Condition of Christians under it. Therefore in these forementioned respects the Moral Law must needs be abrogated to Christians now under the New Testament.
As for those Arguments which Zanchi brings to prove, That the Moral Law, as given by Moses, is wholly abrogated to us Christians; they prove not the thing, forasmuch as they do not overthrow the use and force of the Law in reference to Christians particularly, but only in reference to Gentiles more generally, which is not the thing in Question. For, this is the Sum of his Arguments. viz. 1. The Moral Law was promulgated only to the Jews, not to Gentiles. 2. Moses, by whom the Law was given, was sent only to the Israelites, not to the Gentiles, Deut 4. 1. to 9. & 5. 1, &c. 3. Only the Israelites were chastized with heavy judgments for transgressing this Law: Gentiles being punished for sinning against the law of Nature only. 4. The Promise added to the Law belonged only to Israel, not to the Gentiles. 5. The Gentiles are convinced of sin by the Law of Nature only: The Jews by the Law of Moses, Rom. c. 1. & 2. & 3. 6. The Jews only were by this Law bound to keep the seventh day for a Sabbath: not the Gentiles. These are all his Arguments produced. And they prove well, That the Moral: Law given by Moses, was not obligatory to Gentiles out of the Church, that came not to the knowledge of that Law, but only to the Jews in the Church: whereas the true state of the Question is, Whether the Moral Law given by Moses obligeth us Christians within the Church of the New Testament? So that they reach not the very hinge of the Controversy.
3. The Moral Law given by Moses on Mount Sinai is not abrogated now under the New Testament, in this sense and in these respects following; viz. 1. It is not abrogated as it is purely Declarative of the Law of Nature. Zanchi that contends for the utter abrogation of the Moral Law as given by Moses, yet grants it is still of force so far as it agrees with the Law of Nature. And i •… agrees fully with the Law of Nature for Sum and Substance, as I have already proved. And thus far it binds not only all Christian Jews and Gentiles, but all Pagans that shall come to the knowledge of it. Thus being the Law of Nature revived, It clearly Discovers the Holy and Righteous Nature of God; It detects the Sinfulness of Sin, and the Curse Due thereupon; It sh •… ws the Perfect path of Holiness and Righteousness, and consequently that all the world is become guilty before God, because they come short of it, &c. 2. It is not abrogated, As it is Constitutive and Preceptive, In regard of the Matter and Substance of it. But in regard of the Mandatory or Commanding part thereof it still obligeth; not only by a Natural, but also by a Divine Obligation: not only as printed in man's heart at first by God as Creator, but as published on Mount Sinai, and imposed on Israel by God as Redeemer. And this latter strengthens the former obligation. It still, even under the New Testament, remains in force, as a Rule both for Direction and Probation of an Holy, righteous and sober life, and that by virtue of God's Promulgation of it upon Mount Sinai. 3. Nor is it absolutely and utterly abrogated ration Ministerii, in regard of the Administration of it then by Moses. I say, not absolutely and utterly abrogated: for, herein I would be warily and heedfully understood. I thus explain my meaning. In Moses Ministry or Administration of the Moral Law; ( 1. ) Something was peculiar to the Old Testament, and appropriate to the Jews precisely. As, Part of the Preface according to the very letter▪ which brought thee out of the land of Egypt, out of the House of bondage: Part of the second Commandment, so far as Positive, requiring the Ceremonial worship under the Old Testament: Part of the fourth Commandment, so far as Positive, determining the Sabbath to the seventh Day, till the coming of Christ: The Promise annexed to the fifth Commandment, That thy days may be long in the land which the LORD thy God giveth thee; which immediately and literally had reference to the promised land of Canaan, whither God was now conducting them: And divers other Circumstantials in giving of the Law, fore-mentioned. Now in regard of these things in the Administration of it, the Moral Law is utterly abrogated to us under the New Testament. To count the Law still Obligatory in these respects; were, to continue the Old Testament still; To disclaim the New Testament, and to deny the coming of Christ in the flesh. ( 2 ) Something in Moses Ministration of the Moral Law was Answerable to the New Testament, In mystical Signification▪ Or in Analogy or equitable proportion. As; Part of the Preface; Which brought thee out of the land of Egypt, out of the house of servants; Egypt's bondage mystically signifying and typifying Mans natural bondage under Sin, Satan, &c. and Deliverance out of Egypt by Moses and Aaron, Our Redemption from Sin, &c. by Jesus Christ, as our Prophet, Priest, and King. Long life in the land of Can •… an, annexed by Promise to the fifth Commandment▪ Analogically intima •… ing our long life on Earth, and Typically signifying our endless life in Heaven the true Canaan. In the fourth Commandment; One day in seven, and particularly the seventh day is appointed for the Sabbath under the Old Testament, in memory of God's finishing the Creation, and resting from all his works: Analogically, One day in seven, and particularly the first day is appointed for the Lord's-Day Sabbath under the New Testament, in memory of Christ's finishing the Redemption when he rose from the dead, and of his entering into his Rest. The Bondage, fear and terror of the Law under which Israel was nurtured, shut up, and schooled, til the Faith should be revealed and Christ should come: may seem analogically to imply the use of the Law and its terrors even under the New Testament to prepare carnal men for Christ. In these and like particulars, though the Letter of Moses Ministration be annulled, yet the Mystery and Analogy may have some equitable tie upon us now under the New Testament. (3.) Something, finally, in Moses Ministry of the Moral Law is so generally Evangelical, that it extends both to the Old and New Testament; both of them being Evangelical, though different, administrations. As; Part of the Preface; I am the LORD, thy God. The Promise and Threatning annexed to the second Commandment. And the Threatning added to the third Commandment. These were not in the Law of Nature, but are in Moses Administration of the Moral Law: and yet they equally concern the Jews before Christ, and all converted Gentiles since Christ. So that in some sense the Moral Law published on Mount Sinai obligeth still even under the New Testament, not only as Declarative of the Law of Nature; Nor only as Preceptive in the Matter and Substance of it, and that from authority and virtue of God's Promulgation; But also in some respect and reference to Moses Administration of it.
That, In this sense, and in these respects the Moral Law given on Mount Sinai is obligatory and of force even now under the New Testament, may be further evinced by these Arguments. viz.
First, Because the Law of Nature is of perpetual force and Obligation to all mankind. It was concreated in and with Mans Nature, and by the fall was not totally obliterated out of man's Nature: and therefore so long as Mans Nature continues, so long the obligation of the Law of Nature upon man will continue, whether among Jews, Christians or Pagans, under Old or New Testament. Consequently, the Moral Law, which for Sum and Substance is the same with the Law of Nature, so far as it is Declarative of the Law of Nature, remains obligatory now under the New Testament to all that come to the knowledge of it.
Secondly, Because Moses and the Prophets at large Explain, Confirm, and urge the Moral Law given on Mount Sinai, and this for the use of the Church under the New Testament as well as under the Old. All the Books of the Old Testament, so far as they treat of matters Moral, are wholly taken up in explaining, and urging the Moral Law. And this they did, not only with reference to the Jews then▪ but also to us Christians now. This is evident, 1. More Generally, in that it is said What soever things were written aforetime, (viz. in the whole Old Testament before Christ's time,) were fore-written for our learning. And again, All Scripture is inspired of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works. Therefore all the writings of Moses and the Prophets, and particularly their explanations and pressings of the Moral Law, were for our instruction now under the New Testament, as well as for the Jews of old. And for completing and through▪ furnishing of the Man of God, the Ministers of the New Testament, to all good works: both how to perform them themselves, and how to preach them to others. And what good works do Old or New Testament urge, which are not contained in the Moral Law? 2. More Particularly, this will appear in many instances. Take a few, for a taste; Moses stories Israel's many breaches of the Moral Law, by their inordinate and discontented Lustings after evil things, viz. Idolatry, Fornication, Tempting God and Christ, Murmuring, &c. not only with reference to the Jews under the Old Testament, but also to the Christians under the New Testament. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come; saith Paul to the Corinthians. Again, Moses expounding the eighth Commandment, chargeth that none oppress or defraud the laborer of his hire, saying, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. This was written not for Jews only, but for Christians also. Hence Paul proves the Honor of maintenance to be due to Ministers of the New Testament, for their laboring in the Word and Doctrine. And elsewhere, from this very text of Moses, he presseth the Duty of maintaining the Ministers of the New Testament, as written for our sakes to this end; For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. Doth God take care for oxen? Or saith he it altogether for our sakes? for our sakes, no doubt, this is written: that he that ploweth, should plow in hope: and he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? The Prophet Jeremiah mentioning the Law and Covenant given on Mount Sinai, but broken by Israel; prophesieth that this Law shall be better kept in the days of the New Testament, when the Law shall be written by God, not in two Tables of stone, but in two Spiritual Tables, the mind and heart. Isaiah and Micah prophesying of the Conversion of the Gentiles after Christ, tell us that the Instrumental means whereby this shall be wrought, shall be the Law and Word of God going forth of Zion to that end. For out of Zion shall go forth the Law, and the Word of the LORD from Jerusalem: to teach them his ways, that they may walk in his paths. The Law then was intended for a Rule of life, not only to the Jews that Received it first from Sinai, but to the Gentiles also that should receive it from Zion. This, both Moses and the Prophets intimate to us, in their explaining and urging the Law, even in order to us under the New Testament. Therefore either we must cry down all Moses and the Prophets explications of, and exhortations to the Moral Law, and so lay waste the Old Testament, which were prodigious madness: or we must hence confess the Moral Law remains obligatory to us under the New Testament.
Thirdly, Because Our blessed Savior Jesus Christ did not abrogate the Moral Law given on Mount Sinai, but fulfill it; and Commanded his Disciples to walk according to it. This is plain by his own words, Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil, &c. In this Chapter our Savior's intent is, rightly to expound the Commandments of the Moral Law, which the Pharisees and Scribes had corrupted by their false glosses, and to press the observance of them upon all his disciples according to their true sense and meaning, which he doth by many prevalent Arguments. And therefore they that have an Opinion, That in this Chapter Christ did abrogate the Moral Law, as given of God, and therefore as given of himself who is God, by Moses; and did thereupon Confirm them again by his own Authority as Mediator, so adding a new Sanction to them; As if he had said, The Moral Law shall no longer oblige you as given of God by Moses on Mount Sinai, but as now given by me, &c. they, I say, that have such opinion, quite mistake Christ's Scope and Intention here, and go upon a false supposition. For, Christ here doth not erect A New Law, Nor add a New Sanction to the Old Law, as if the Old Sanction by God's authority were annulled; but only interpret the Old Law, and vindicate it from corrupt glosses and misinterpretations.
Fourthly, Because the Apostles of Christ earnestly press the observance of the Law upon Christians under the New Testament: and this ofttimes by Arguments drawn from the Law itself, and from the Old Testament. Paul urging brotherly Love, tells the Romans, that Love is the fulfilling of the Law: and he proves it, by instancing in divers Commandments of the Moral Law; which are briefly comprehended in this, Thou shalt love thy neighbor as thyself. And charging children to Honor their father and mother: he presseth it with an Argument drawn from the Promise annexed to the fifth Commandment in the Moral Law. So that both the fifth Commandment, and the Promise annexed thereto, belong to Christians as well as Jews James also urgeth the Law upon Christians, not only from the Matter of it, but especially from the Author of it, God; and from the Authority of the Scripture of Moses in the Old Testament; If ye fulfill the royal Law, according to the Scripture, thou shall love thy neighbor as thyself, ye do well.—For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, Do not commit Adultery, said also, Do not kill. Were the Commandments of the Moral Law abrogated to us under the New Testament, the Apostles Arguments from the Old Testament for performance of them were invalid. But the Apostles thus arguing, do clearly evidence the obligatory force, both of the Old Testament, and of the Moral Law therein recorded, upon us Christians.
Fifthly, Because under the New Testament the Moral Law hath an analogical use and office of keeping men in bondage, till they come to Christ: so preparing them for Christ. Thus, when Peter charged murder upon his hearers, they were pricked in their hearts, and cried, Men and brethren, what shall we do? Afterwards they were Converted, and believed in Christ. Thus, Paul was (in his own opinion) alive once without the Law: but when the Law came, sin revived, and he died. Sin was more fully discovered to be alive, and himself to be dead and miserable. Hereby he was prepared for Christ. As therefore the Moral Law had its use upon the Jews to keep them in bondage, and as a Schoolmaster to scourge them with fear and terror to Christ: So it hath a like proportionable use now under the New Testament, to humble and terrify the Sinner in himself, that he may go out of himself to Christ. First the Spirit of bondage: then the Spirit of Adoption. And therefore it is of force still.
Sixthly, The Matter and Duty of the Moral Law for Substance is of a Perpetual Nature and Necessity under the New Testament as well as Old: therefore the Law itself is perpetual, and still obligatory. Is it not of perpetual necessity, To have the true God, and no other; To worship this true God according to his own holy will; To use his Name reverently; To Sanctify his Sabbath; To honor Father and Mother? &c. Is it not of perpetual necessity to avoid Idolatry, Blasphemy, Murder, Adultery, Theft, &c. under the New Testament as well as under the Old? Can we with any color or probability imagine that God made these sins unlawful by his Moral Law only till Christ should come: and then they should become unlawful by another Law? How incongruons is a temporary Law for a perpetual Duty? Sacrifices and ceremonial worship were temporary Duties, therefore a temporary Law; the Ceremonial Law was sufficient for them: But the perpetual duty of the Moral Law, argues the perpetuity of the Law.
Seventhly, Because Those things in the Moral Law given on Mount Sinai, which seem most peculiarly appropriate to the Jews, do in some sense concern us Christians: As the Preface, fourth Commandment, and fifth Commandment. 1. The Preface hath three Arguments in it moving to the Observance of the whole Law: The Law-giver is The LORD, Thy God, and Israel's Redeemer from Egypt. The two first equally concern Jews and Christians: The third literally concerned Israel, mystically and typically also concerned us. And some think, that forasmuch as believing Gentiles are added to, and accounted Abraham's Seed: In that notion they may be said in a sort literally to be brought out of Egypt. 2. The fourth Commandment, In the substance of it, Remember the Sabbath Day to keep it Holy, equally concerns both Jews and Gentiles converted to the Faith. In the Explanation and accommodation following, It literally concerned the Jews only to observe the 7 th day for their Sabbath; but Analogically concerns even us Christians, intimating we are to keep one day in seven for the Sabbath under the New Testament▪ But Christ's Resurrection on the first Day particularly determined the time. 3. As for the Promise annexed to the fifth Commandment, Though it literally intended Canaan▪ promised to Israel: yet typically it intended Heaven, and analogically any other part of the Earth, where God's people, heirs of the world, should dwell, as the Repetition of the Law and the Apostles allegation of the Promise do in part intimate; And thus concerns us Christians now as well as Jews of old.
Eighthly and lastly, Because, If the Moral Law given by Moses at Mount Sinai be now abrogated, that comes to pass, either because God in his promulging of it did intend it to be of force only for some determinate time, and then revoked it; Or because Christ hath expressly antiquated and abolished it. What other way can be excogitated? But neither of these can be granted, 1. Not the First; For where hath God limited the time of the Moral Law? Or when did he revoke and repeal the same? And how absurd were it to impute this to God; I will have you to observe and keep the Natural precepts which I have commanded you in my Law, till such a time, till Christ shall come: but after that, I will not have you to keep them because they are my precepts, but because Nature so requires! 2. Nor the second; For Christ expressly testifies touching the Moral Law, that he came not to destroy it, but to fulfil it. And therefore vindicating it from corrupt and false interpretations, he presseth the observation of it by many cogent and prevalent Arguments.
And thus I have cleared this intricate point, In what sense or respects The Moral Law given by God on Mount Sinai is now abrogated, or remains still obligatory under the New Testament.
IV. Position. The Moral Law given of God on Mount Sinai, so far as not abrogated, is of Manifold excellent and necessary use now under the New Testament. And this, 1. More Generally: 2. More specially and peculiarly.
1. The more General and Common use of The Moral Law to all Sorts and degrees of persons that shall come to the knowledge of it, now under the New Testament, may be expressed Negatively and Affirmatively.
Negatively, The Moral Law given on Mount Sinai is not now under the New Testament of use to any person whatsoever, as A Covenant of works tendering Justification, life or Happiness by man's own working or Doing. For, 1▪ It was not given on Mount Sinai to the Jews themselves under the Old Testament as a Covenant of Works, but as a Covenant of Faith: Much less can it be a Covenant of Works to Christians or Gentiles under the New Testament▪ though 〈◊〉 had the matter of the Covenant of works, yet it had the Form of the Covenant of Faith. 2. Since man's fall in the 〈◊〉 Adam▪ No man can have any benefit by a Covenant of works, as such because through Sin, all are utterly unable perfectly to keep it. Hence the Law of works cannot give life to any, of justify any. 〈◊〉 Should any man be justified since the fall by the Covenant of Work •… , or by the Moral Law as a Covenant of Works▪ Then, the Covenant of Faith in Christ, and justification by Faith, and Christ as a Mediator and as Righteousness for Sinners, should be all in vain.
Affirmatively: The Moral Law given on Mount Sinai is of General and Common use to all that shall come to the Knowledge of it, whether they be Carnal or Spiritual, Unregenerate or Regenerate, these seven ways viz.
(1) To represent immediately to the open view of all, its own excellent and exact Perfections. How Holy, Just, and Good it is. How Wise, Pure, Spiritual, Heart-searching, Extensive, and Comprehensive it is: Requiring all sorts, degrees and Circumstances of Duty▪ towards God and Man: Prohibiting all sorts, degrees Circumstances and aggravations of sin against God, man, or ones own self. As David said, I have seen an end of all Perfection: but thy Law is exceeding broad: As the Sun by his own light immediately represents the excellency and perfection of his own beauty and glory to all the world.
(2) To evince That God is, and what manner of God he is that was the Giver of this Law. This Law being the exactest and Perfectest of all Laws, imports the supreme exactness and Perfection of the Law-giver, above men or Angels. Consequently, 1. That God is, who gave this Law: it being beyond mere created ability. 2. That this God is Most Wise, Most Holy, Most Righteous, Most Perfect, Most Powerful, Most Excellent, Most Glorious, &c. who gave this Law, having imprinted the lively image of these his Properties upon this Law. Laws discover the Natures of Law-givers. No Law like this Law: no Law-giver like this Law-giver.
(3) To Evidence That the Obligation of Duty imposed upon man by the Moral Law given on Mount Sinai, is exceeding great, and utterly transcending his own utmost ability. For, this Moral Law contained in it. the Matter and Substance of the Law of Nature, the Covenant of works, requiring perfect and perpetual petsonal obedience of everyone. Such obedience, before the fall, man was able to perform: but since the fall, is utterly disabled. The Moral Law therefore being given since the fall, discovers both the greatness of man's Duty, and the impossibility of his performance: And Consequently the impossibility of life and justification by his own Legal works.
(4) To Discover clearly to all the sinfulness of their Sin, and greatness of their misery thereupon. This flows from the former. For, the Law requiring such perfection of Duty, doth Consequently detect the Sinners great imperfection, Sin, and misery, because he cannot reach up unto that Duty exactly. Failing in the least point, he breaks the whole golden chain of the Law: and involves himself under God's wrath and curse. Now we know that whatsoever things the Law saith, it saith to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the Knowledge of sin. Again; The Law entered that sin might abound. The Law makes sin to abound, Partly, by detecting that abundance of sin that is in mankind, which before the Law discover it, lies hid, and is not thought or known to be. I had not known sin (saith Paul) but by the Law: for I had not known lust, except the Law had said, Thou shalt not Covet. To this effect it is said elsewhere, Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the Promise was made. Why was the Law added because of transgressions? both to discover them, and to suppress them. 2. Partly, By irritating, exasperating and provoking sin through restraint; as the dam or stop put to a flood makes the waters swell more vehemently, or as obstructions in the body make the distempered humors rage more violently. The Law detects sin Directly: but irritates Sin detected accidentally, and occasionally. But sin taking occasion by the Commandment, wrought in me all manner of Concupiscence, for without the Law sin was dead. The Law having thus made sin to abound, thereupon it makes man's misery to abound in his own apprehension: for through sin he perceives himself to be under the wrath of God, curse of the Law, and therefore in himself Spiritually dead and undone. — The Law worketh wrath: for where no Law is, there is no transgression. — Cursed is everyone that continueth not in all things which are written in the book of the Law to do them. Hereupon Paul saith, I was alive without the Law once, but when the Commandment came sin revived, and I died, &c. That is, I thought myself to be alive, and in good state: but the Law made me see I was an undone dead soul by reason of sin, &c. The Law is of use to detect sin and misery both to the Unregenerate, and Regenerate: But differently. To the Unregenerate, that they may be convinced of the Reign and curse of sin upon them, whilst they are in the first Adam: To the Regenerate, that they may be the more apprehensive of the Residence and rebellion of the remains of sin in them, and their Spiritual troubles thereupon, though they are in Christ the last Adam: To the unregenerate, in order to their first humiliation and Conversion: To the Regenerate, in order to their further Humiliation and Sanctification, &c.
(5) To compel and force men, upon the former Discovery of sin and misery, to make out of themselves unto Christ for Righteousness and happiness. This flows from the former; The Law discovers man's sin and misery: and thereupon brings him to despair in himself, and to seek out a Remedy in Christ the Mediator. The Law discovers sin directly: but drives unto Christ indirectly, and consequentially: forasmuch as man can find no life or foundation of hope in himself or in anything short of Jesus Christ. Is the Law then against the Premises of God? God forbid. For if there had been a Law given that could have given life, verily righteousness should have been by the Law. But the Scripture (especially the Moral Law) hath concluded all under Sin, that the Promise by Faith of Jesus Christ might be given to them that believe. That passage of Paul's is Observable to this purpose; Christ is the end of the Law for righteousness to everyone that believeth. How is Christ the end of the Law? 1. Christ is the End, that is, The Scope and intent of giving the Moral Law. For▪ the Moral Law requires a perfect obedience, (which it knows is now impossible,) Promising life thereupon, The man that doth them shall live in them; but threatening the Curse upon the least failing. Hereupon the Sinner must be forced to fly to Christ in whom alone perfect obedience is to be had, or he must eternally perish. 2. Christ is the end of the Law, that is, The Perfective, not the Destructive end of the Moral Law. He is the Complement and perfection of it, forasmuch as he alone completely hath fulfilled it. So that (as Augustine hath it) Christ is finis Perficiens, non interficiens, the completing, not the corrupting end of the Law, and this for righteousness to every believer. That is, that every believer, Jew or Gentile, embracing Christ by Faith, may have Christ's perfect obedience and fulfilling of the Law, for his righteousness to justification, as fully as if himself had perfectly kept the whole Law in his own person. Thus the aim and intent of the Law is to lead men on to Christ, and this was a primary end of giving the Moral Law on Mount Sinai. And the Law doth not only force Carnal men (that are within God's election) out of themselves unto Christ at first: but also doth drive believers closer and nearer to Christ day by day, upon renewed discoveries of their Sin and Misery by the Law. This Paul acknowledgeth in himself even in his regenerate Condition, that the Law did so discover his sin and Misery to him, that it made him have fresh recourse to Jesus Christ, for relief and comfort. O wreched man that I am, who shall deliver me from the body of this death! I thank God through Jesus Christ our Lord.
(6) To display the Compleat and matchless perfection of Jesus Christ, the Sinners Surety, that could exactly fulfil the whole Law, in doing the Duty of it, and enduring the curse of it to the uttermost for his Elect. For their sakes he was made under the Law; He came not to destroy the Law, but to fulfil it; None of his very adversaries could convince him of the least sin against it; He finished the work which the father gave him to do, and that without sin; He was obedient to the Death, and was made a Curse for us, by hanging and dying on the Tree of the Cross: Insomuch that this his obedience is able to make his Many righteous, freeing them from the wrath of God and curse of the Law forever. O how perfect was Christ and his obedience, that could fulfil completely without the least defect such a complete and exact Law in doing and enduring, beyond the ability of men and angels! How securely may poor sinners rest upon his obedience for justification against all their sin and misery!
(7) To intimate unto us, How perfect man was once in the Earthly Paradise when he was fully able to keep this Law, (being able to keep the Law of Nature the Covenant of works, which for matter and substance, was the same with the Moral Law published on Mount Sinai:) And how complete man shall hereafter be in the Heavenly Paradise when he shall be fully conformable to the will and Law of God to all eternity. In the first Paradise man had a possibility of not sinning, and of not dying, but mutable: In the last Paradise man shall have (as Augustine well expresseth it) an impossibility of Sinning or dying, and both immutable
And this is the more General or Common use of the Moral Law.
2. The More special and Peculiar use of the Moral Law, is; 1. To Carnal and unregenerate persons; 2. To Spiritual and Regenerate Persons; peculiarly.
1. Unto Carnal and Unregenerate persons, remaining yet in their Natural lapsed condition in the First Adam; The Moral Law is of use,
(1) To Convince them clearly of the sinfulness of their present Natural Condition and Conversation. The Moral Law doth this, Partly, As Declarative of the Law of Nature: Partly as Preceptive. The Apostle speaks notably to this effect, saying: The Scripture (especially the Moral Law) hath concluded all under sin. viz. Declareth and convinceth all men by Nature sin •… e the fall to be under sin: under the full reign and dominion of it, &c. And: The Law entered that sin might abound. And: by the Law i •… the knowledge of sin. And having recited the Corruptions and sinfulness of all men by Nature, from divers Scriptures of the Old Testament explaining the Moral Law, he adds: Now we know that whatsoever things the Law saith, it saith to them that are under the Law, (that 〈◊〉 , to all Carnal men,) that every mouth may be stopped, and all the world may become guilty before God. The Moral▪ Law convinceth the unregenerate of his present sinful State, of sins absolute and complete dominion over him, and of Sins extreme sinfulness in him peculiarly, so as in no regenerate person. And therefore in this sense it so Convinceth the unregenerate of sin: as it doth not, nor can convince the regenerate, who are by Christ delivered from the State and Dominion of Sin.
(2) To terrify, curse and condemn them for their Sinfulness, thus convincingly discovered to them: for as much as they have not accepted Christ by Faith as a Remedy against sin, and the Laws terror, Curse and Condemnation for Sin. For, every Carnal man, whilst he remains in his natural lapsed state in the first Adam, remains also under the obligation, curse and penalty of the First Covenant, the Covenant of works, which he brake in Adam: because he hath not accepted God's Remedy against Sin and the Curse, Christ according to the Covenant of Faith. For as many as are of the works of the Law are under the Curse: for it is written, Cursed is everyone that continueth not in all things that are written in the Book of the Law to do them. And who are of the works of the Law? Not only they who professedly seek to be justified in whole or in part before God by the works of the Law: But they also that content themselves in their lapsed natural Condition in the first Adam under the broken Covenant of works, having never fled for Refuge to Christ the last Adam under the Covenant of Faith. And this is the very Condition of every Unregenerate man. To like effect the Apostle saith elsewhere, The Law is not made for a righteous man: but for the Lawless and disobedient, for the ungodly and for sinners, for unholy and profane, &c. That is, The Law in some sort was given for an unrighteous, unregenerate man, as it was not given for a righteous and regenerate man. How is that? Thus, 1. Unregenerate men's sins were the occasion of giving the Law on Mount Sinai. 2. The Law is put, laid or Imposed on the Unregenerate as a burden and grievance. He could wish there were no Law to Cross his sins, and corruptions, &c. The Law in its Restraining, Terrifying, Maledictory, and Damnatory force is made for the unregenerate. Thus, and in these respects, The Moral Law was not made for the righteous and regenerate. Thus also that passage may be understood; The strength of sin is the Law. That is, by virtue of the Law forbidding sin under pain of Death and the Curse, Death, Curse, and Condemnation come upon the unregenerate: But thanks be to God, which giveth us the victory through our Lord Jesus Christ. That is, Us regenerate in Christ. So then the Law is the strength of sin to the unregenerate out of Christ, not to the Regenerate in Christ.
(3) To drive them utterly out of themselves unto Christ for righteousness and happiness. This is a Consequent use of the Moral Law from both the former. For Carnal man being clearly convinced of his own extreme sinfulness, And thereupon Terrified, Cursed and Condemned by the Law; must needs be taken o •… his own bottom, and despair in himself in regard of justification or Salvation as in, or from himself; and Consequently fly out of himself for Justification and life in Jesus Christ alone. This use the Moral Law as well as the Ceremonial had to the Jews, Considered according to the Old Testament Dispensation. The Law was their Schoolmaster to bring them to Christ, that they might be justified by Faith. But after that faith is come, we are no longer under a Schoolmaster. That is, The Jew was no longer under the Moral and Ceremonial Law, as their Schoolmaster leading to Christ: Christ being come, and faith clearly come with Christ. Notwithstanding in some sort, and in some proportion, the Moral Law may be still said to be a Carnal man's Schoolmaster unto Christ: viz. As the Moral and Ceremonial Law, was a Schoolmaster to that Carnal people the Jews, leading them to Christ that should afterwards be actually revealed for them and their justification by faith: So the Moral Law analogically is a Schoolmaster to Carnal men, driving them out of themselves to Christ for life and righteousness. For, The Scripture (this chiefly intends The Moral Law) hath concluded all under Sin, That the Promise by Faith of Jesus Christ might be given to them that believe. Thus the Law is not against the Promise, but for the promise, and in order to it. And this universal expression reacheth Gentiles▪ as well as Jews: And therefore the Law's concluding all under sin, makes way for the application of the Promise in Christ by faith to all that shall believe. This use of the Moral Law to carnal persons, is confirmed by much experience of the Church in all ages, even to this day. God's ordinary method in Conversion being▪ First, to Convince, Terrify, Curse, Condemn and Humble the Sinner, that he may have no Confidence in the flesh, which is especially done by the Moral Law, or by some Exposition or Confirmation thereof▪ And then to draw and allure them to Christ by the Promises. First to wound: then to heal them. First to make them feel they are in prison: then to set them at liberty. First to give them the Spirit of bondage to fear: then the Spirit of Adoption to cry Abba Father. And this is the sense of godly experienced writers unanimously.
(4) To leave them utterly inexcusable, both before God and their own Consciences, if they accept not the only Remedy against sin discovered, against Death, Curse and Condemnation den •… nced, viz. Jesus Christ by Faith. For if the works of the Creation, and the Law of Nature, shall be sufficient to leave the Pagans without excuse (who have not the Moral Law written) in the day of judgment: How much more shall the Moral Law written leave all them utterly inexcusable that shall come to the knowledge of it, forasmuch as it is more clear and full then the book of the Creature or Law of Nature, in order unto life and happiness?
(5) To Restrain from Outward acts of sin and wickedness, and in a sort to constrain to outward acts of obedience towards God and man, within the Church, Even for the benefit of Human society therein. Calvin thinks the Apostle properly toucheth at this, saying the Law is not given for a righteous man, &c. Unless the Law of Nature had some such work upon Pagans out of the Church, they could not live together in Civil Society without devouring and being devoured one of another: And unless the Moral Law had some such work of Restraint and Constraint upon professed believers and Christians, though carnal •… and unregenerate men, in the Church; there were no living for God's sincere and faithful Servants among them without ruin and destruction. Thus the Moral Law is of great avail (as Calvin also notes) unto Human Society even amongst professed Christians.
2. Unto Spiritual and Regenerate persons, implanted into Jesus Christ the last Adam, the Moral Law is also of singular and Special use. I. Not, 1. To justify or condemn them, as a Covenant of Works. For, it was not given on Mount Sinai as a Covenant of works, but as a Covenant of Faith. And they being justified by Faith in Christ, there's no condemnation to them. 2. Nor, to irritate, provoke and occasionally to increase sin in them, by being wholly contrary to them. For the Moral Law is not at all contrary to the Regenerate, as Regenerate: Being written in their hearts by the Spirit of Christ. Therefore the Law of God and their Regenerate principles, do jointly contend against Corruption: not irritating it, but ruining it. 3. Nor, To keep them in a servile state of bondage, as a Tutor, Governor Schoolmaster, Prison, or Old-Testament-Administration. For thus far 〈◊〉 of the Moral Law is ceased at Christ's death: The Church and all Regenerate persons being under the New Testament Dispensation, and set at liberty from all such legal bonda •… and servitude by Christ. 4. Nor, To exact perfect obedience o •… 〈◊〉 rigorously to the uttermost. For the Lord in Christ accepts regene •… te persons upright inchoate obedience, though incomplete, a •… d attended with many infirmities: Covering all their frailties and imperfections with Christ's perfect righteousness. II. But, The Moral Law remains still of peculiar use unto the regenerate in divers regards, Besides wherein it is useful to them in common with others. viz.
(1) To inform them more and more fully of the most holy and Righteous Nature of their God: and what Holiness and Righteousness he expects in and from them, in Conformity to himself. The Moral Law discovers to all sorts the Holy and just Nature of God, that they may know it: but the Regenerate more intentively looking into, and exercising themselves in, this Law continually, do thereby daily grow up into further acquaintance with the Lord and his ways beyond all other People, As did David, Oh how love I thy Law! It is my meditation all the day. Thou through thy Commandments hast made me wiser then mine enemies: for they are ever with me. I have more understanding then all my teachers; for thy Testimonies are my Meditation. I understand more then the ancients: because I keep thy precepts. And the more they know what the Nature of God is: the more they know what their Nature and ways should be; How holy, and righteous. Because the LORD hath said; Be ye holy: for I am Holy. As children they are more and more to aspire unto full Conformity to their Heavenly Father, in all Holiness, Righteousness, Wisdom, &c. both of Person and Conversation: according to his perfect Law.
(2) To perfect their discovery of Sin daily: That they may more fully prize Jesus Christ their Savior from Sin, and be more perfectly rooted and built up in him. By the Law is the Knowledge of Sin, to all sorts; but differently. To the unregenerate the Law makes known the Compleat reign of sin over them, and the Curse of sin upon them, that they may be driven out of the first Adam to Christ the last Adam by Conversion: To the Regenerate the Law makes known the Rebellion of the Relics of sin in them, with their daily frailties and failings, that they may more closely be endeared unto Christ by progress in Sanctification and Communion with him. Thus Paul having laid down his own experiments in reference to the Regenerate and unregenerate part within himself, and particularly that he found another Law in his members rebelling against the Law of his mind; he laments his Condition, O wretched man that I am, who shall deliver me from this body of Death! whereupon he flies to Christ, clasping faster hold of him; I thank God through Jesus Christ my Lord. And a little after; There is therefore now no Condemnation to them that are in Christ Jesus; who walk not after the flesh, but after the Spirit. For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death.
(3) To show unto them How much they are obliged to Jesus Christ their Mediator and Surety for his Obeying the Command, and Enduring the curse of the Law, fully for their sakes. The Duty of the Law is so exact, that since the Fall no ordinary mere Seed of Adam can perform it: And the Curse due for not keeping and performing of the Law is so heavy, that no mere man can endure it. Jesus Christ therefore, for the happiness of his Elect, takes upon him to Do all the Duty, and undergo all the Curse of the Law in his own Person being God-man: that his Obedience might, by imputation, be their Obedience, and their righteousness, and their Redemption from the Curse. This Active and Passive obedience of Christ hath herein done that for his Elect, which neither they could do for themselves, nor any mere Creature in the whole world could do for them: even completely fulfilled this perfect Law. By this Law therefore Regenerate persons may easily compute what Christ hath Done, and endured for them: And how infinitely they thereupon stand indebted unto Christ; as Paul, upon such Consideration of the Law, acknowledged in his own Person.
(4) To incite and quicken them as a spur to all thankful Obedience towards God for Jesus Christ. Every blessing calls for thankfulness from us; because wholly of free grace and beyond all desert: Great blessings challenge great thankfulness. What gratitude then in heart, word and deed, is due to God, for our Redemption from the curse of the Law by the Death of Christ that Blessing of blessings? The Apostle prayed Earnestly for his Colossians; that they might be strengthened with all might, &c. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son; In whom we have redemption through his blood, even the forgiveness of Sins. Blessed Zacharias praising the Lord for Christ and his Redemption, shows that this was God's intention therein, That we being delivered out of the hands of our Enemies might serve him without fear, in holiness and righteousness before him all the days of our life. That, as Jesus Christ was really obedient to the Law, even to death for us: so we might be really thankful in all holy and righteous obedience according to the Law throughout our whole lives for him. Hath Christ kept the Moral Law and endured the Curse with such complete. Obedience for our sakes: and shall not we thankfully endeavor to perform inchoate Obedience to the same Law in, and for Christ? shall Christ be obedient to the Law actively and passively for us in all legal exactness: and shall not we be actively obedient to the Law in thankfulness to him in all Evangelical uprightness?
(5) To Direct their Hearts into the fervent and sincere Love of God and Man more and more with delight. The true Love of God and man is a mystery, hard to be found out and practiced aright. The Lord alone can lead us into it, and make us increase in it. Hence the Apostle prays; The Lord direct your hearts into the love of God. And; The Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you. Now the Lord directs us into, and increaseth us in Love to God and man, by his Spirit, which is a Spirit of Love, breeding and cherishing this Grace in us: and by his Word and Law, peculiarly aiming and scoping at Love to God and man; Now the end of the Commandment (viz. of the Law Moral) is Love out of a pure heart, and of a good Conscience and faith unfeigned. The more •… a godly man meditates and exerciseth himself in this Law of God, the more he shall be instructed in this blessed Love with comfort and delight, which is the Sum of the Law, and End of the Law.
(6) To be a Constant Rule of life and obedience. True Obedience in Holiness and Righteousness springs from sincere Love acted by Faith. This Holiness and Righteousness towards God and man, is Commanded and Directed in the Moral Law: as both our Blessed Savior, and his Apostles often intimate. Hereupon, The Law of God is also so highly commended by David, who made it A lamp to his feet, and a light to his paths, his Counselor in his pilgrimage, &c. In all Acts of Holiness towards God, of righteousness towards man, and fobriety and temperance towards a man's self, what other Rule have we to steer our Course by, but the Holy Scriptures; and in the Holy Scriptures what Rule but the Moral Law, Propounded by Moses from God, and expounded by Moses and all the Prophets, by Christ and all his Apostles, both in the Books of the Old and New Testament? This is the perfect unerring Rule of walking with God, and Communion with him: All others are Lesbian, crooked, at best imperfect Rules unto us. This discovers our wanderings out of the way, brings us into the way again, and guides us in the way being brought into it.
(7) To evidence to the regenerate themselves the Truth of their Holiness, Righteousness and Sobriety, that Law written in their Minds and Hearts, answerable to this Moral Law of God written in Tables of stone. The Moral Law is a Touchstone to try the truth of Regenerate Persons spiritual estate and condition: As well as a Rule to direct their Practice and Conversation. God hath Covenanted in his New Testament to put his Law into his people's minds, and write it in their hearts. The New Testament then brings a law into the Heart within, answerable to the Law in the Scripture without: As Indenture answers to Indenture, tally to tally, wax to the Seal, or One face in a glass to another. And this inward Law of Holiness and Righteousness is then true and sincere, when it answers in every part, though not in every degree, to the Outward Law. Then we are indeed God's workmanship, created in Christ unto good works, which God hath ordained that we should walk in them. Then we are inwardly, and not only outwardly, in a true New-Covenant-State. Then we have the witness of our Regeneration within ourselves. Then we may Hear, Read and Meditate upon the Moral Law with Comfort and Delight, as did David, and delight to walk therein Continually: finding this Law in our hearts, in the midst of our bowels.
And this is the more General and more Special use of the Moral Law now under the New Testament in the Church of God.
Thus much for opening those seven Questions touching the Law published on Mount Sinai to Israel. Now come we to the 8 •h and last thing propounded; viz. The Corollaries or Inferences resulting from the whole.
VIII. Inferences flowing from this Aphorism thus explained, are divers, and of consequence. As, Did God thus Give his Law to Israel on Mount Sinai? &c. Then,
I. God singularly manifested the Glory of his own Perfections, and highly Magnified the Goodness of his Dispensations to Israel, in Giving them his Law on Mount Sinai.
1. The glory of his own Perfections and excellencies God singularly manifested in giving the Law on Mount Sinai. Especially the Glory of his, 1. Supreme Majesty and Sovereignty over all; 2. Wisdom; 3. Holiness; 4. Justice; As hath been already discovered in the Manner of God's giving his Law, Q. III. and in the Inferences thereupon; 5. His Omnipotency; that could Create such Thunder and Lightnings, such Blackness and Darkness, and Tempest, such a Cloud, and such a devouring fire, Mount Sinai being all on a Smoke, and burning up with a fire to the heart of Heaven, that could send forth such Sound of a Trumpet, that could utter such a voice of words, so great a voice, as all Israel trembled and stood afar off, Moses himself did exceedingly fear and quake, and the very dead Mountain did tremble and shake; 6. His Spiritualness; that the LORD is not like the idol-gods of the Heathens, wood and stone, gold and silver, the works of men's hands, drossy Earthy bodies that may be Eaten up with worms or Consumed in the fire: but he is a perfect Spirit, promulging a most Spiritual and heavenly Law for spiritual worship, reaching to the most inward heart, soul and spirit of man, to the thoughts, imaginations of the thoughts, and to the very first actings and stirrings of the Heart before Consent; 7. His Eternity; that hath promulgated such a Law as for Matter and Substance is Eternal, obliging from the beginning to the end of the world, yea it shall have its full accomplishment in Heaven, when Holiness, Righteousness and Love shall be complete in the Saints in the highest degree. The righteousness of thy testimonies is everlasting. — Concerning thy Testimonies, I have known of old, that thou hast founded them forever. — Thy Word is true from the beginning: and everyone of thy righteous judgments endureth forever. Now an Eternal Law beyond all possibility of repeal doth notably evince an Eternal Law-giver.
2. The goodness of God's dispensation to Israel, in giving his Law to them on Mount Sinai, as hath been explained, God exceedingly magnified. This is evident, by the Testimony of Moses, and the Prophets in the Old Testament, declaring that God's Law thus given them was not a vain, but a great Matter; their life and Happiness did depend upon it, and God had not dealt so with any other Nation in the whole world, and by the Testimony of Christ and his Apostles in the New Testament, Highly commending the Law given, Truly expounding the sense and scope of it, and greatly extolling the Jews Prerogative herein beyond the Privilege of the Gentiles. More Particularly the Lord Magnified his great Goodness to Israel, three ways; I. In Giving them his Moral Law. For, 1. Hereby, God made his excellent Nature, Properties, and Will, to be eminently known of them. 2. Hereby, God made Israel's sinfulness and misery clearly known unto themselves. 3. Hereby, Israel was restrained and kept from Sin. 4. Hereby, Israel was shut up and Confined within the bounds of Faith, that they should not expect righteousness and life any other way, then only by faith in Christ, which should at Christ's coming be more fully revealed: The fulfilling of the Law being impossible, and the Curse inevitable to themselves. 5. Hereby, The Infant-Church of Israel was in part Tutor'd and Govern'd during her Minority, in preparation for, and expectation of Christ promised. 6. Hereby, Israel had a perfect Rule of Life, for all Holiness, Righteousness and Temperance: And an exact Touch-stone for trial of the Integrity both of their Inward Constitution, and Outward Conversation, in Church, in State; in Public, in Private Capacity. 7. Hereby, Israel had a more Perfect Covenant with God in Christ, then all fore-going ages or Periods of the Church ever enjoyd: and a more Perfect Direction for expressing their thankfulness to God for his Covenant and all Covenant-blessings whatsoever. II. In Giving them his Ceremonial Law, Annexed to the Moral. For, 1. Hereby, Israel was of a Family-Church advanced to the Political Constitution of a National-Church. And is styled, The Church in the Wilderness. 2. Hereby, The Pure, Holy, Just, and Merciful Nature of the Lord, their God is discovered: requiring such ceremonial purifications, washings, cleansings, Sacrifices, Satisfactions, &c. and promising such pardons, acceptance, &c. 3. Hereby, Their sinfulness and misery were notably preached to them every year, yea every day in the Blood and Death of the Sacrifices and offerings for Sin. These were as a Continual arraignment of Israel at God's bar, as extremely guilty of Death and Damnation. 4. Hereby, Christ was evidently set forth unto Israel as the only Remedy against Sin and Death. Christ being the Substance of all the Sacrifices: The Center of all the Ceremonies: The Truth of all the Types. 5. Hereby, The First Table of the Moral Law, The Table of Holiness was notably expounded: And the whole public Worship and Service of God fully described to Israel in all the Parts of it, that they might knowingly act what was pleasing to God in matters of Religion. 6. Hereby, Israel's hands were so filled with employment in the externals of his worship, full of outward beauty and Glory, that they were singularly preserved from the seducing idolatries of the Nations whereunto they were by nature extremely addicted. 7. Hereby, Finally as by a Partition-Wall, God's people Israel were separated and distinguished from all other people in the world, As God's peculiar Treasure and Inheritance. III. In giving them his Judicial Law, as an Appendix to his Moral, God magnifi •… also his goodness unto Israel. For, 1. Hereby, The Commonwealth of Israel was divinely Constituted, even by God himself. Hence, by some called A Theocracy, or A The-Archy▪ because God himself did immediately Constitute and Govern them. And his Political Constitution is most exquisite and excellent. 2. Hereby, Their Common-wealth was most justly Governed: without folly, Oppression or Tyranny, wherewith the Laws of other Common-wealths too much abound. 3. Hereby, The second Table of the Moral Law, The Table of righteousness, was excellently expounded to them. 4. Hereby, Impiety against God, and Iniquity against man was notably suppressed by just and equal Penalties. 5. Hereby, That Common-wealth and the Government thereof was supported; till Shiloh came, to whom the gathering of the people should be; till Christ came that should be the King and Head of his Church both of Jews and Gentiles till the end of the world, in whose Spiritual Government that Political Government should be swallowed up forever.
II. The fall of Adam and of all mankind in him did miserably deface and obliterate the Law of Nature. For, The Moral Law was promulgated for declaring and reviving thereof more clearly and convincingly: this was one Cause of its promulgation. Sin makes havoc of all excellencies and happy enjoyments: of the happiness of Heaven to lapsed Angels; of the happiness of Paradise to lapsed man. Sin cast man out of Paradise, and Paradise out of man: Sin disrob'd man of God's Image, dimmed the light, and defaced the Law of Nature so extremely in him, that very few and small sparks thereof remained. So much only remained as to leave man inexcusable, and be sufficient to damn him; though wholly insufficient to save him. God therefore published his Moral Law, which for Sum and Substance is the same with the Law of Nature, that the expunged Law of Nature might be perfectly restored: that so man might more clearly See, whence he was fallen; whereunto he should re-aspire; and what legal perfection in man, or in his Surety, was necessary to his Justification and Salvation. The Fall had so expunged this Law of Nature: That till God descended on Mount Sinai to reveal his Moral Law, it was not perfectly to be found among all the sons of men.
III. The Fathers and Church before Moses had a much more imperfect Rule of Religion and Righteousness, then the Fathers and Church had afterwards under Moses. A Rule of Religion and Righteousness they had before Moses; Partly, The imperfect Relics of the Law of Nature: Partly, Some few divine Revelations. And hereby they were Directed, 1. In some Morals, as, In Walking with God, Prayer to God, Faith, Fear, Love, and Obedience to God, &c. 2. In some Ceremonials, as erecting Altars, slaying and offering Sacrifices, &c. 3. Yea in some Judicials, as Punishing Whoredom with Death. Bring her forth and let her be burnt, said Judah of Tamar, though himself had committed incest with her being disguised, &c. But yet those Divine Revelations were very few and sparingly vouchsafed; and the Light or Law of Nature was extremely imperfect and obscure: whereas under Moses God fully revived and declared the Substance and Matter of the Law of Nature, and gave Israel a Compleat and Perfect Rule of Religion and Righteousness, not only by voice, but also by writing, for the greater Certainty thereof both to that present and all future ages of the Church.
Herein we may note, 1. The wisdom and order of God's dispensations, beginning with more imperfect, and proceeding to the More Perfect Discoveries of his will touching Religion and Righteousness: according to the proportion of his people's capacities. 2. The growth and increase of his Churches Privileges and happiness from age to age. Before Moses, there was little noise or notice of Religion in the world: But under Moses it grew famous, eminent and flourishing. 3. The surpassing obligation of the Church and people of God under and after Moses, more then ever before him after the fall, to all possible thankfulness unto the Lord for his enlarged Benefits in giving the Law unto them.
IV. As the Church of God is the chief of all Societies on Earth; So the Laws of this Society are the chief of all Laws. They were God's own Laws on Mount Sinai: therefore the choicest of all Laws. The Moral, Ceremonial and Judicial Laws whilst of force in the Jewish Church, far excelled the Laws of all Nations and people from Moses till Christ. The Moral Laws continuing of perpetual force in the Gentilish Churches also, as hath been explained, surpass the Laws of all Nations and Societies in the world. And this,
1. In their immediate Author and Law-giver, The LORD God himself. God spake these words, and said; &c. All other Laws but given by weak sinful mortal men: they by the infinite eternal most holy God.
2. In their Manner of Dispensation and Promulgation, as hath been evidenced in eight particulars. Never was there such a Solemnity of Law-giving from the beginning of the world to this day: nor shall be to the end.
3. In their Matter and Substance. No Laws so Holy, Just, Good. None so full and Comprehensive: so Spiritual and Heavenly: so wise and unerring: So cutting and Heart-piercing, &c. and accomplished with such Properties and Perfections. How did David Admire them, Affect them, Extol them!
4. In their End and Use, as hath been already declared. No laws in the world so useful, and of such high intentions.
As therefore the Jewish Church had great and manifold cause to bless God for his Moral, Ceremonial and Judicial Laws, from Moses till Christ: So the Churches of the Gentiles have like Cause of magnifyng God for his Moral Laws to the end of the world.
V. God's Church and Covenant-people must be a Composed, Regular, Orderly people, guided and governed by the exactest Laws. To this purpose God gave his Law on Mount Sinai to Israel; Not only that they might Hear it, Know it, Profess it, Talk of it, &c. but specially that they might be wholly guided and ordered by it, in heart and life, in thoughts, words and works, both towards God and towards man. And the Moral Law was intended for this purpose to the Israel of God among the Gentiles also. Christians under the New Testament must not live as they list, in Carnality, Looseness, Licentiousness, &c. but holily, righteously, soberly, conscientiously, unblameably, &c. according to this everlasting Law of God.
Be exhorted therefore all ye that sincerely fear, love, and believe in the Lord, to walk in the Law of the Lord blameless, to order your thoughts, words and actions sincerely according to this unerring Rule, to persevere and continue herein with great delight at all times. Let this be A light to your feet, and a lamp to your paths. Let this be your Counselor and Song in your pilgrimage. Let this be the voice behind you, saying; This is the way, walk in it, when you are turning to the right hand, or to the left. What this Law Condemns as sinful, decline it: what this Commands as Duty, perform and pursue it. Meditate herein day and night, Addict and give yourselves wholly hereunto. And lest any should say or think, That I should exhort Legally, and you Act Legally, not Evangelically, in this Matter: Let me here lay before you, 1. Evangelical Directions for Christians right observing, doing and walking in the Moral Law. 2. Evangelical Grounds or Motives inciting thereunto.
Gospel-Directions for Christians right Observing, Performing and Walking according to the Moral Law;
1. Observe and keep the Moral Law with a right judgment and understanding touching it, and the observance of it in all things. A misdeeming judgment herein, misleads a man's obedience to the Law, and renders it unacceptable to God. Miss-Obedience offends God as well as Disobedience. Error in the judgment, works obliquity in the Action. Many have done much about the Moral Law, but having a false judgment and Notion of the Law, and about the Doing of it, have lost all that they have wrought: As Ph •… risees that looked only at the Letter of Law, Papists that look for justification by the deeds of the Law, carnal men that rest in the work done, &c. Particularly beware of these Misapprehensions; 1. Judge not the whole and entire obedience to the Moral Law to consist only in performing the bare outward letter of the Commandment. This was the Pharisees error: which our Savior abundantly refutes and reproves. 2. Think not there is in any mere man since the fall a full ability perfectly to perform and keep the Moral Law. Though Bellarmine earnestly contends for it. For; The Law is weak through the flesh: that is, The Law hath not strength to justify us, by reason of our flesh that cannot keep it. — In many things we sin all. And, He that shall keep the whole Law, and yet offend in one point, he is guilty of all 3. Look not upon the Moral Law as a Covenant of Works, which will justify and give life by the deeds thereof: Neither rest upon any deeds thereof for that end. For, The Moral Law, was not given on Mount Sinai as a Covenant of works, but of Faith; as shall after appear. And the best works even of regenerate persons have so much iniquity and infirmity adhering to them, that they are matter rather of Condemnation, then of Justification. 4. In observing and doing the Moral Law, look not upon it as The Old Testament, or as Part of the Old Testament-dispensation, having reference to Christ that should come afterwards. For in the precise notion and formality (as hath been showed,) it is not now obligatory to us Christians. We are not bound to Ceremonial worship by the second Commandment, nor to the seventh-day Sabbath by the fourth, as the Jews were bound. So far it obligeth us, and is to be observed by us, as it is consistent with the New Testament.
2. Observe and do the Moral Law from true Gospel-principles: without which it can never be done rightly and acceptably. Such as are the Principles and Habits whereby we act, such are the acts put forth by them. Carnal Principles and Abilities produce only Carnal Acts. Sanctified Spiritual abilities bring forth Spiritual Acts. Let your obedience to the Moral Law flow, 1. From the New-Covenant-Law written in the Mind and Heart. When there's a Law within, harmoniously answering to the Law without, How sweetly and sincerely is the Law performed! 2. From Divine supernatural abilities of well-doing created in them through Christ; Without Christ we can do nothing: in Christ we can do all things. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Till we act from this divine working and Creation, all we do are but dead works. 3. From sincere Love; Love is the fulfilling of the Law. Our Savior teacheth us, That the first and great Commandment, or the Sum of the first Table is, To Love the LORD our God with all our heart, with all our soul, with all our mind and with all our might: And the second, viz. The Sum of the second Table, is, To love our neighbor as ourselves. Every right act of Duty towards God or man, flows from true Love. Hence, Paul saith; The end of the Commandment is Love, out of a pure heart and good Conscience and Faith unseigned. As obedience must arise out of love: so love must arise from these three roots. And such Love is The End of the Commandment; The Perfective End, the Scope and intended end which the Commandment aims at. Every duty is easy and delightful to love. This is love that we keep his Commandments: and his Commandments are not grievous.
3. Observe the Moral Law with alacrity and delight of Soul. In all our obedience God loves willingness, readiness, cheerfulness. It was Christ's meat to do the will of him that sent him, and to finish his work. Job went not back from the Commandment of his lips, but esteemed the words of his mouth more then his necessary food. Paul delighted in the Law in his inner man. David, how transcendently were all his affectious elevated to and transported with the Law of God! how did he abound in expressions, yea how did he as it were want words to set forth his ravished desires to, and delight in, the Law of God! And all Christ's true people are a willing people: as to Faith, so to obedience.
4. Keep and observe the Moral Law as an Evangelical Rule of Life, guiding the thoughts, words and actions of believers in all the duties of Holiness, Righteousness, and Sobriety, as well under the New Testament, as the Old. The Moral Law was Promulged on Mount Sinai as a Gospel-Rule of Life: being given there, not as a Covenant of works, but as a Covenant of Faith, as hath been already evidenced in part, and hereafter will more fully appear. And it was in this Notion, in all ages Confirmed, expounded and urged, by the Prophets, by our blessed Savior, and his Apostles, from time to time. Therefore being our Evangelical Rule of Life, pressed upon God's Covenant-people both under Old and New Testament: it is (so far as not peculiarly limited to the Old Testament) an Everlasting Rule, and Part of the Everlasting Gospel. And in this Notion we are still to observe the Moral Law. And in so doing we shall not warp from Christ, but walk after him; we shall not overthrow, but establish the Gospel; we shall not exclude, but exercise Faith: we shall not fall from, but persevere in Grace. Now the Moral Law as a Gospel-Rule may be kept and performed two ways, viz. By Faith, and by Love. 1. By Faith applying and appropriating Christ's perfect obedience thereunto to ourselves in particular. For Christ's obedience being ours by Faith, we perfectly fulfil the Law in him, his blood and sufferings washing away all our imperfections and failing therein. Hence, To keep the Law (said Luther,) is to have Christ the keeper of the Law by Faith. — By Faith we fulfil the Law compendiously. —And again; God's Precepts are sweet, when we can read them, not only in the Books, but also in the wounds of our sweetest Savior. By Love; Partly beginning to have sincere respect to the Law in this life. Inchoate Love, expressing inchoate obedience. Partly, completing the fulfilling of it in the life to come. Compleat love acting in complete obedience in Heaven: Every Saint becoming a perfect Living Law to himself forever.
5. Observe the Moral Law entirely and universally. The whole Law with the whole Heart. 1. Keep the whole Law with sincere respect to every Commandment therein, as in the sight of God. This is to keep the Law with integrity of the Object. As God hath extended his Precepts: So we are to extend our Performances. For, ( 1 ) The same God, that said, Thou shalt not kill, &c. said also, Thou shalt have no other God's before me; Thou shalt not take the name of the Lord thy God in vain; Remember the Sabbath-day to keep it holy, &c. If therefore we keep any of these Commandments because they are the Lord's: we must consequently keep every Commandment. ( 2 ) Hereby the Integrity and uprightness of our obedience will be evidenced Then shall we not be ashamed, when we have respect to all his Commandments. Though an upright heart may come short in the gradual Performance of every Commandment, yet hath he an universal respect unto all the Commandments. (3) To indent, omit, pick and choose, what Commandments we will keep, what not, argues an hypocritical and unsound heart: And that the Commandments are not kept because they are God's, but because of some other collateral and indirect respects. Ahab could do some things, Herod did many things, but still they had their Reservations and exceptions. (4) The sincere servants of God intend, and endeavor the observance of all God's Precepts, one as well as another. Caleb and Joshua ( d ) followed the LORD fully: Heb. fulfilled after the LORD. David had respect to all God's Commandments: not departing from any of them all his days, save in the Matter of Uriah the Hittite. Zachariah and Elizabeth were both righteous before God, walking in all the Commandments and ordinances of the Lord blameless. Paul exercised himself herein, to have always a Conscience void of offense towards God and towards men. (5) Integrity of obedience to all God's Commandments is most acceptable to God. How doth the Holy Ghost commend it in David, in Zachariah and Elizabeth! How did God reward it in Caleb a •… d Joshua, for this Cause granting them only of that generation the great privilege of coming into the promised Canaan! 2. Keep the whole Law with the whole heart. Let the united Stream of all the faculties and affections of soul and heart bend to the observance of it. This is to keep the Law with integrity of the subject. ( 1 ) This is often required; Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. This is the first and great Commandment. (viz. The Sum of the first Table.) And the second is like unto it, Thou shalt love thy neighbor as thyself. The Lord calls for whole-hearted, not half-hearted Obedience. ( 2 ) Hypocrites may reach to this; only sincere ones can reach to that. With my whole heart have I sought thee, (said David:) O let me not wander from thy Commandments. (3) Such are a blessed people; Blessed are they that keep his Testimonies: that seek him with the whole heart. Such hearts are undivided in obedience, therefore act strongly towards the Law of God, and are perfect with him. A divided heart, an heart and an heart, is a false unsound heart.
6. Observe and keep the Moral Law in the Spirituality of it. Paul saith The Law is Spiritual. It reacheth not only to the body and outward Acts: but to the soul, heart and Spirit, and the most inward acts thereof, as our Savior teacheth. It prescribes Soulduties, Spirit-duties, &c. forbids▪ Heart-iniquities, Spirit-Sins. Therefore so walk in the Law of the Lord, as especially to mind the Spirituality of it. The first and most acceptable worship of God, is the Spirit-worship. Inward Spirit-duties towards God and man are the most immediate and excellent acts and results of Grace in the Spirit: Inward Spirit-sins are the first, most immediate and dangerous fruits of original Corruption in the Soul, having the venom and poison of the old man, most immediately and strongly infused into them. Oh therefore keep thy heart with all keeping, for out of it are the issues of life, or death. Let this Spiritual Law guide thine heart and Spirit in all their inward Spiritual Motions and actions towards God and man. Delight in the Law of God in thine inward man.
7. Keep and observe the Moral Law in Testification of real filial thankfulness to God for Jesus Christ the end of the Law, for our Redemption by him, and for the effectual Application of this Redemption unto us. We are not to keep the Law that we thereby may have Christ, Redemption, Vocation, Sanctification, Justification, Adoption, &c. But because we are Redeemed, Called, Sanctified, Justified, Adopted, &c. therefore we keep the Law. Hereby we express our real gratitude for these greatest benefits For this end Christ was in fullness of time revealed, according to his Covenant, Promise, and Oath of old, That we being delivered out of the hands of our Enemies without fear, might serve him in Holiness and Righteousness before him all the days of our life. Moses therefore having reckoned up God's great favors to Israel in bringing them into Egypt, multiplying them in Egypt, delivering them and redeeming them out of Egypt, (A Type of their Redemption by Christ) and in his gracious dealings with them after that deliverance: in reference to all this presseth upon Israel the observance of God's Commandments as a due Testimony of their gratitude for all. And now Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the Commandments of the Lord and his Statutes, &c. — Thy fathers went down into Egypt with seventy persons, and now the LORD thy God hath made thee at the Stars in Heaven for multitude. Therefore thou shalt love the LORD thy God, and keep his Charge, and his Statutes, and his Judgments, and his Commandments always Luther said well▪ A man is not made just, by doing just things: but being made just, he doth just things. A man keeps not the Law, that he may have Christ and his benefits: but because he hath Christ & his benefits, he keeps the law, in token of his real gratitude.
8. Finally, Keep and observe the Moral Law continually. For 1. God hath not given it for this or that particular age or time, but He hath stablished it forever; therefore it is to be observed forever. 2. This constant perpetual obedience thereunto God frequently calls for. 3. Christ hath therefore redeemed us, that we might serve the Lord in holiness and righteousness before him all the days of our life. And Holiness and Righteousness comprehend all the duties of the Moral Law. Christ's Redemption of us is an everlasting mercy: therefore our obedience should be a perpetual Duty. 4. The godly and sincere do persevere and continue in their Obedience to God's Law. As David; — I have inclined mine heart to perform thy Statutes always, even unto the end.—My Soul breaketh for the longing that it hath unto thy judgments at all times.—So shall I keep thy Law continually: forever and ever. Thus Christ's meat was to do the will of him that sent him, and to finish his work. 5. The ungodly and hypocrites keep not the Law of God at all, or not always.
Gospel-Grounds, or Motives, inciting to this Evangelical observance of the Moral Law.
1. Jesus Christ, and his Apostles in the New Testament frequently and strongly enjoin the observance of the Moral Law. To cast off obedience thereto, will not be to cast off only the Authority of Moses and the Prophets under the Old Testament: but also of Jesus Christ and his Apostles under the New Testament.
2. Jesus Christ and his Apostles kept and observed the Moral Law diligently. Christ was made under the Law, and fulfilled it exactly in doing the Duty of it, and enduring the curse of it for us. His whole life was without sin: therefore his whole life was an observance of the Moral Law. His Apostles also (as Christ testified) kept God's word, manifested to them by Christ; therefore they kept his Law. Paul was not without Law to God, but under the Law to Christ: though he seemed to be as without Law, that he might gain them that were without Law. Now we are to follow Christ, and to walk as he walked: who is the chief Pattern of all Obedience. And we are to follow the Apostles, as they follow Christ.
3. Christ destroyed not the Law given by Moses, nor set up any New Law, or any New Duty that for Substance was not prescribed in the Moral Law: but only fulfilled and expounded the Old Law imposing the old Duties thereof upon his Disciples. This may be cleared upon these few following Considerations; For,
(1) Christ professeth, he came not to destroy the Law or the Prophets, but to fulfil. And he adds; For, verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. Here Christ, 1. Declares the end of his Coming into the world in regard of the Law and Prophets; Negatively, Not to destroy them: Affirmatively, But to fulfil. 2. Confirms this from the everlasting Nature of the Law, which shall continue till heaven and earth pass, viz. till the end of the world. By [ Law ] here Christ seems especially to intend the Moral Law, (expounded much by the Prophets:) as appears, by the next verse, and by his after-expositions of divers Moral Laws. Now Christ fulfils the Moral Law many ways in his own person, viz. Doctrinally, in teaching the true sense, and pressing the Duty of the Law. Practically, Both in his Active performance of the Duty of it, And in his Passive undergoing the Curse and Penalty of it for our sakes. In this place some think he hath a special eye to his Doctrinal fulfilling of it, because he opposeth teaching of the Law to the breaking of it. And consequently that he came not to preach down the Law or the Duties thereof, but to preach them up, and explain them truly, that they might see the true sense extent and spirituality of them.
(2) Christ declares, that whosoever shall break the least of these Commandments, and teach men so, shall be least in the Kingdom of Heaven (i. e. He shall be excluded the Kingdom of Heaven:) But whosoever shall do, and teach them, shall be great in the Kingdom of Heaven. He doth not say; who so shall do and teach New duties of a New Law: but whosoever shall do and teach these Commandments, these old Laws and duties. And he further adds, except your righteousness shall exceed the righteousness (not of the Moral Law, but) of the Scribes and Pharisees (who corruptly expounded the Moral Law, resting in the bare outward Letter, not reaching up to the Spirit thereof) ye shall in no case enter into the Kingdom of Heaven.
(3) The Moral Law is so perfect, that in regard of Moral duties of Holiness and Righteousness, as nothing ought, so nothing could be added thereto: no more excellent way could be prescribed. I have seen an end of all perfection: but thy Commandment is exceeding broad. Broader, Compleater, Fuller then all visible Perfection. This completeness of the Moral Law will easily appear, if we seriously Consider The Extensiveness and Intensiveness of it. 1. The Extensiveness of the Law is such, that there can be imagined no Moral duty for kind, but what is required in it: nor any kind of Contrary Sin, but what is forbidden in it. All Duties of Holiness towards God, All duties of Righteousness towards man, All duties of Sobriety towards a man's own self: and all sorts of sins opposite to these, together with all furtherances to those Duties, or Sins, are fully comprised in this Moral Law. 2. The Intensiveness of this Law is such, that all these Duties are required, and all contrary sins forbidden, to the uttermost. It calls not only for true love to God, but for extensive love to God, with all the heart, all the soul, all the mind, all the might: Not only for true love to our neighbor, but for intensive love; To love our neighbor as our self. The like understand proportionably of all other Duties, comprised under Love. All Duties are urged to the highest degree, with all their Amplifications: All sins are condemned to the least and lowest degree, with all their aggravations. And therefore the Law being thus exquisitely perfect, there could be no addition thereto. Christ imposed no new Law, or Duties: but expounded the old, Christ only opened and unfolded this Sacred Roll of the Law: that the beauty, glory and spiritualness of it might more evidently appear.
Object. 1. But Christ hath given new Commands, Appointing his Apostles and Ministers, To Baptize with water, and to Administer the Lord's Supper, &c. Answ. 1. Christ hath appointed no New Moral Commandments or Duties, Though he hath appointed a New way of outward and Positive worship under the New Testament, which was not under the Old. Now Sacraments are not completely Moral duties, but Positive worship. 2. The Scope of the second Commandment, being to teach and command us in the general, To worship the only true God according to his own will: This Commandment, as it comprised the whole Ceremonial Old-Testament worship while it was God's will to continue it; So it comprehends the whole New-Testament worship which since Christ God wills to succeed, and antiquate the former. And in this Sense New-Testament Sacraments, and way of worship are required in the Moral Law, and not a New Duty.
Object. 2. But Christ seems to have imposed New Moral Duties, which are not commanded in the Moral Law, as Faith, Repentance, Love, &c. And Christ himself calls Love a New Commandment; A New Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. Answ. 1. All these and like Spiritual Duties are required in the Moral Law. For, How can we have the Lord to be our God, but in Christ? And that cannot be without Faith in him through Christ, and without repentance from Dead works. We cannot intensively have both God and sin at once. Abraham, Noah, Enoch, Abel, had Faith in God under weaker and more imperfect Federal-dispensations: And shall not the Sinai-Covenant require Faith, which was a far more perfect Administration? 2. Love to our neighbor, or brother, is as strongly commanded for substance under the Old Testament as under the New: Thou shalt love thy neighbor as thyself, what brotherly love can be expressed more intensively? This therefore was an Old Commandment, and an Old Duty. 3. Christ calls this his Command of brotherly Love a New-Commandment; 1. Either in regard of his renewing of this Old Commandment. 2. Or in respect of his New manner of urging it from his own example: Love ye one another, as I have loved you. 3. Or in regard of the excellency of it. Excellent things are called New things. 4. Or in regard of the Perpetuity of it, because it should be always fresh and new, never waxing old. And thus the Covenant is called New. This Command of brotherly Love John also calls both an Old Commandment and a New: An old, for the Substance of it, being prescribed in the Law; A new, for Christ's renewing it, and their New receiving it, under the true and more clear▪light of the Gospel; As I have elsewhere intimated.
4. The New-Testament-Doctrine of Faith, that is, Of Justification by faith, doth not disannul, but establish the Moral Law. And if so, the Doctrine and Practice of Obedience to the Moral Law are not Anti-Evangelical, nor inconsistent with the Covenant of Faith. Now that it is so, The Apostle is very clear; Do we then make void the Law, through Faith? God forbid: yea we establish the Law. In these words, the Apostle having proved justification by faith only without the deeds of the Law, prevents an Objection that might thus arise. Object. If we be justified by faith only without the deeds of the Law, then the Law is utterly made void. Answ. 1. He denies the Consequence, with horror, God forbid. 2. He asserts the Contrary. We are so far from antiquating the Law by the Doctrine of justification by Faith, that we rather establish it. How is the Law established by Faith?
The Law is established by the Doctrine of Faith (to omit diversity of Opinions,) especially these two ways. 1. In the truth of it, The Law threatened death and curse to every transgression. This truth is established as irrevocable, whilst Christ is made under the Law for us, became a Curse and died to satisfy God's justice, according to the Doctrine of Faith. 2. In the righteousness of it. The Law requires a perfect and perpetual personal obedience, as a legal righteousness. Faith holds forth, Christ's perfect passive obedience to satisfy the penalty of the Law for man's redemption, and his perfect active obedience to purchase man a right to the life it promiseth. So that the Doctrine of Faith leads us to that perfect legal righteousness in Christ by faith, which we cannot find in ourselves: and hence The righteousness which it requireth is not abolished, but established. If any Object; Then we are in effect justified by the righteousness and obedience of the Law. I Answ. What absurdity or inconveniency is there in some sense to say so? For Legal and Evangelical Righteousness seem not to differ, quoad Substantiam & Materiam, in Substance or Matter: but only efficiente & Modo, viz. in the Efficient and Manner of it. Having Christ's righteousness and perfect legal obedience by faith, we have the same Righteousness which the Law requires: but in a different manner, and from a different Efficient then is required in the Law. The Law requires it in our own persons, and from our own principles: The Doctrine of Faith tells us it sufficeth to have it in Christ by Faith. Thus not only Christ's Passive, but also his active Obedience, becomes the Matter of our Justification. Furthermore, Persons thus justified are so renewed by God's Spirit, that they sincerely have respect to the whole Law to observe and keep it, not for justification thereby: but, Partly hereby to help forward their evidence and assurance of their justified state; Partly, To express their filial dutifulness to God their heavenly Father; Partly, to testify their sincere and real gratitude to God for Jesus Christ and Redemption by him. To which purpose Obedience to the Moral Law is still one Condition imposed on God's people by the Covenant of Faith both under Old and New Testament.
5. Christ died for us, that the Moral Law might be fulfilled by us: Therefore our endeavors to keep and fulfil the Moral Law, are not Legal, but purely Evangelical, Christian, and according to the New Testament. The Consequence cannot be denied. The Antecedent is clear in that of the Apostles; For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit, &c. In this Context the Apostle proves, that they that are in Christ are secure from Condemnation: Partly, From the Law of the Spirit of life in Christ, freeing them. Partly, From the Merit of Christ's Death and Sacrifice, condemning sin, and justifying us, which the Law could not do, because we could not keep it, it was weak through our flesh. And God did this, That the righteousness of the Law might be fulfilled in us, &c. This was one End and Scope which God aimed at in Christ's Death, amongst others, That the righteousness of the Law might be fulfilled in us, who walk, &c. The righteousness of the Law is fulfilled in us, two ways. 1. Virtually, by imputation of Christ's fulfilling of the Law in our flesh, to us, as truly and fully as it were our own. Hereby we are justified. 2. Actually and Formally, by inchoation of sincere Evangelical obedience to the Law from principles of Sanctification. Hereby we walk not after the flesh, but after the Spirit. And they that are carnal cannot thus fulfil the Law, but are enmity to it. Christ gave himself for us, (for what end? that we might be lawless, licentious, and live as we list? No; but) that he might redeem us from all iniquity, and purify unto himself a peculiar people, Zealous of good works. What good works? works of Sobriety, Righteousness, Godliness: which he had formerly mentioned, viz. the works of the Moral Law. They then that oppose and cry down the observance of the Moral Law by believers, Cry down the death of Christ, and what lies in them disappoint one end of his Death.
6. Till we have sincere desire and delight Evangelically to keep the Moral Law we cannot solidly persuade ourselves that we are actually and effectually Christ's New-Covenant-people. For, All Christ's New-Covenant-people, have God's Laws put into their minds, and written in their hearts; whence they are sweetly disposed and enabled to know and do them with delight. And they are God's workmanship in Christ, created to good works, to walk in them.
7. The Observance of the Moral Law is Encouraged by many Promises, and the violation of it dissuaded by many Threatenings in the New Testament of our Lord Jesus Christ, as well as in the Old. And therefore Keeping the Moral Law is a pure Evangelical Duty incumbent upon all believers both under Old Testament and the New.
New-Testament-Promises encouraging to the Observance of the Moral Law, are Many: expressed both by Christ, and his Apostles.
New-Testament-Threatenings, deterring from the breach of the Moral Law, are divers also: and very severe.
As against Ignorance of God, 2 Thes. 1. 8▪ 9. Unbelief, Joh. 3. 18, 36. Mar. 16. 16. Idolatry, 1 Cor. 6. 9, 10. Rev. 21. 8. Blasphemy and hard speeches against God, Matth. 12. 31, 32. Rash-Swearing, Jam. 5. 12. Against Any sort of ungodliness and unrighteousness against first or second Table of the Law, Matth. 7. 22, 23. & 25 41. to the end, Rom. 2. 5. to 13. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Rev. 21. 8.
VI. Hence, All lawless loose licentious people, that reject the Moral Law of God, are deeply to be condemned. The Moral Law was given, Immediately to Israel at Mount Sinai; Mediately to the Israel of God for all after ages, even under the New Testament, as hath been explained. And is of perpetual obligation, and use. Here therefore two sorts of Anti-nomians, or Adversaries to the Moral Law are to be convincingly blamed and condemned, viz. 1. Anti-nomians in Judgment, who maiantain sinful errors in Opinion against the Moral Law. 2. Anti-nomians in Practice, who walk in sinful errors of life contrary to the Moral Law. And it ofttimes comes to pass, that such persons as entertain loose opinions against the Moral Law, (through God's just judgment giving them up to their own lusts,) do at last fall into abominable offensive Courses against the Law of God: and of Anti-nomians in Judgment, become Antinomians in Practice.
(1.) Anti-nomians in Judgment or Opinion, (Luther stiles them Nomo-machists, Fighters against the Law▪ both of old and of late in these days, have belched out many unsavory and blasphemous things in their writings and speeches against the Law of God; and have implunged themselves into many other strange Errors about Sanctification, Justification, Good-works, Afflictions of God's people, &c. Their writings are very notorious in expressions: but their private discourses are double abominable. I intend not to point out a Synopsis of their Errors, and refute them, (I should then digress from my present intentions): but only to vindicate certain Scriptures from their misinterpretations, whereupon they seem to bottom their Opinion about the abrogation and uselessness of the Moral Law, to believers, now under the New Testament. Their foundations being destroyed: their building thereon cannot stand. The Scriptures chiefly urged by them, are these, viz.
1. The Lord thus prefaceth to the Moral Law; I am the LORD thy God which brought thee out of the land of Egypt, out of the House of servants, Exod. 20 2. whereby he shows that he intended his Moral Law only to his people redeemed out of Egypt. But believers under the New Testament were never in Egypt's bondage, nor brought by God thence.
Answ. 1. Here are three General grounds whereupon Obedience to the whole Moral Law is urged; viz. ( 1 ) God's Supreme Eternal Essence, I am the LORD; ( 2 ) His Covenant-Relation to his people, Thy God; ( 3 ) His wonderful Act of Redemption of them, That brought thee, &c. The two first grounds Equally concern all believers under the New Testament, as they did Israel under the Old: The bare Letter of the third ground more peculiarly concerned Israel of old. 2. The Mystery of the third ground reacheth as fully to believers Now, as to the Jews Then. Egypt was a figure of our Spiritual bondage under Sin, Satan, &c. by nature; Their Deliverance out of Egypt a Type of our Redemption by Jesus Christ from that Spiritual bondage and misery, as The Sacrament of the Passover Instituted upon that occasion doth clearly intimate. And this Redemption by Christ, far surpassed that from Egypt: and therefore more strongly binds to observe the Moral Law. 3. Some (and not without just cause) do affirm, That even all believing Gentiles now under the New Testament were in Egypt, and thence delivered in the Persons of their Fathers of old. For the Convert Gentiles are grafted into the stock of the true Olive tree, and so adjoined to the people of the Patriarchs. All believers (as the Apostle shows) are the children of Abraham, his Seed by Promise; according to that, A Father of many Nations have I made thee. Hence Paul writing to the believing Corinthians, which were Gentiles, saith, Brethren I would not have you ignorant that all our fathers were under the cloud, and all passed through the Sea, &c. To this effect also Augustine observes from Paul's Allegory, Gal. 4. that believing Gentiles are Abraham's children by Sarah the freewoman according to the mystery, and belonged to Israel; Lo how we are the sons of Israel by divine Adoption, not by human cognation, not openly but secretly, nor by the letter, but by the spirit, not Jews by Circumcision of the flesh, but of the Heart. Now being thus added to Abraham's family, the believing Gentiles as Abraham's children, and spiritual Israel, may be said to have been in Egypt, and to have been brought out thence in their forefathers. Consequently the Preface of the Decalogue concerns them throughout, as well as the Jews: and obligeth them to the observance of the Moral Law every way. Thus the Preface to the Moral Law makes clearly against, not for, the Antinomians.
2. The Law and the Prophets were until John, Luk. 16 16 Therefore the Law and Prophets ceased at John's Ministry, and oblige not believers after him.
Answ. 1. This proves not that the Moral Law was to expire, in reference to its force and Authority, at John's coming. Especially seeing Christ immediately adds, And it is easier for heaven and earth to pass, then one tittle of the Law to fail. And after John's Ministry Christ himself and his Apostles urge the observance of the Moral Law, (as hath been evidenced.) 2. The word Law in this place is to be taken in a large sense, as comprizing the whole Administration of the Law given by Moses, and not restrictively for the Moral Law only. Now the Law largely taken, hath in it Morals, Ceremonials, Judicials: The Ceremonials and Judicials of the Law vanished away after John the Baptist, who was the last Prophet of the Old Testament, as our Savior intimates; The Morals continuing still. And in this speech our Savior intended rather the Typicals and Ceremonials of the Law and Prophets, that prophesied and fore-shadowed Christ to come: then the Doctrinals and Morals: As appears by the parallel place in Matthew; For all the Prophets and the Law prophesied until John. Which Prophetical Types and figures, having their accomplishment at Christ's coming, ceased
3. For, Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. Rom. 6. 14. Therefore hence they conclude, that to the Regenerate the Law is of no use, but abrogated. And they insist much on this place, with great confidence and triumph.
Answ. For clearing of this Text, I shall inquire a little, 1. What is here meant by these words; Law and Grace. 2. What it is, To be under the Law, and To be under Grace. 3. What is the Apostles present Scope and sense in this expression. I. As touching the word [Law] the Apostle both in this Epistle, and in his other Epistles to the Galatians, And Hebrews, &c. useth it in very various and different senses: which must wisely be distinguished. As, 1. More Generally, for the whole Ministry of Moses under the Old Testament; which Administration was far short of the Administration of the New Testament. 2. More Particularly, for the Moral Law, which was the most Eminent of all other Laws. In this sense the word ( Law ) is often used in the seventh to the Romans. 3. Most Particularly, by a Synecdoche, for some part of the Moral Law, not the whole Moral Law. As for the Minatory, Maledictory, and Condemnatory part of the Law; contradistinct from the Mandatory and Promissory part of the Law. Thus the Apostle reckoning up the fruits of the Spirit, adds; Against such there is no Law. That is, there is no Threat, Curse, or Condemnation in the Law, against such fruits of the Spirit: though there was Precept, Command, Encouragement, and Promise in the Law, for such fruits of the Spirit. As touching the word [Grace ] The Apostles in their Epistles use it in divers significations, viz. 1. Sometimes for the fountain-Grace, the Free favor of God. 2. Sometimes for the Streams that flow from this fountain, the effects and fruits of God's free Grace and favor vouchsafed to us: whether Sanctification, or other Spiritual gifts flowing from mere divine Grace. 3. Sometimes for the Doctrine of Grace set forth in the Gospel, especially in the New Testament, which is called The Grace of God bringing Solvation; The word of his Grace, &c. because herein the Lord hath peculiarly revealed his gratuitous way of saving sinners by faith in Jesus Christ alone of mere Grace. II. As for the phrases of being under the Law, and under Grace: They are here opposed one to another, as Contra-distinct, and as setting forth two contrary states or Conditions. To be under the Law, 〈 in non-Latin alphabet 〉 ; 1. Sometimes signifies, To be in subjection under Moses his servile Administration of the Law, Ceremonial as well as Moral; Tell me, ye that are willing to be under the Law, &c. He speaks to them amongst the •… alatians that urged the Necessity of Circumc •… sion and the Ceremonial Law, unto Justification and Salvation. And in opposition to this sense, To be under Grace, is to be under the New-Testament's free and gracious dispensation in Christ. To be brought from the Old Testaments servile Condition; to the New Testaments free and filial condition 2. Sometimes it signifies, To be under the Rigour and Curse of the Moral Law, exacting obedience to the uttermost, upon pain of Curse and Death. Thus Christ was made under the Law; as Sinners Surety, voluntarily: And Sinners are under the Law as Principals in transgression, naturally and necessarily. The Apostle mentions both together: God sent forth his son made of a woman, made under the Law to redeem them that were under the Law, that we might receive the adoption of Sons. To redeem whom? Only the Jews which were under Moses servile dispensation of the Law? Nay, to redeem both Jews and Gentiles that by reason of sin were under the Rigour, Terror, Curse, and Condemnation of the Moral Law, and in opposition to this sense, To be under Grace is to be actually partakers of the power of supernatural grace, in Sanctification, Adoption, Justification, and other fruits of Christ's Redemption. And I find not this phrase ( 〈 in non-Latin alphabet 〉 , under the Law ) used in the New Testament in any other then in these two senses. Nor do I find the phrase applied to any believer under the N. Test. No Christian believer is said to be 〈 in non-Latin alphabet 〉 , under the Law, nor is he 〈 in non-Latin alphabet 〉 , without Law to God; but he is 〈 in non-Latin alphabet 〉 , in the Law, or within the Law to Christ. III. The Scope of the Apostle in this present text Objected is this; To comfort & encourage the believing Romans to go on in Mortifying of Sin, and living righteously to God, notwithstanding the relics of Sin remaining in them: for though sin had still some being in them: yet Sin should not have dominion over them, they should at last have the upper hand, and be conquerors. This he proves: because they were not under the Law, but under Grace. How were they not under the Law, but under Grace▪ ( 1 ) Were they not under the Old Testament's servile, but under the New-Testament's filial administration? That was true, but that was not a sufficient proof, that sin should not have dominion over them. For many are under the New Testament-dispensation, that remain still under Si •… 's dominion: and many were under the Old Testaments administration, that were delivered from sin's dominion. ( 2 ) Were they not under the Guidance of the Moral Law, as a Rule of life and obedience▪ So the Libertines would fain interpret it. But this cannot be the meaning: Partly, because it doth not prove the thing in hand: viz That Sin shall not have dominion over them. For, sin and death had dominion and reigned over all men from Adam to Moses before the Moral Law was given. And Sin and Death have dominion still, even over Pagans, that were never under the obedience of the Moral Law, nor heard of that Law. Partly, because the Apostle himself in the words presently subjoined prevents this misapprehension, and misinterpretation. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. As if he had said: I do not mean, ye are under Grace, not under the Law, so as to sin without control, and do what you list: God forbid that such a loose profane construction should be made of my words: ye must still be guided by the Law though ye be under Grace. (3) What then? were they not, (as carnal unregenerate men,) under the Irritation, Rigour, Terror, Curse, and condemnation of the Moral Law; but under Grace, in a Sanctified, Adopted, Justified state through Christ, who was made under the Law, to redeem them that were under the Law? &c. This I like best. This proves the matter in hand strongly. They that are thus under Grace, are delivered from the state, reign, and dominion of Sin, though not from the in-dwelling of sin: And consequently from the Irritation, Rigour, Terror, Curse and Condemnation of the Law: in which sense the Law is the strength of sin. Thus this text makes nothing at all for the Antinomians.
4. Wherefore my brethren, ye also are become dead to the Law by the body of Christ,—But now we are delivered from the Law, that being dead, wherein we were held, that we should serve in newness of Spirit, and not in oldness of the Letter, Rom. 7. 4, 5, 6. Therefore by Christ the regenerate are freed from the Law.
Answ. The Apostle insisting still in his former Subject of regenerate persons freedom from Sin's dominion, and from the Laws rigor and malediction, to explain it more fully; the Answer to the former place Objected, may serve much to clear this place also. But I add further, 1. As the woman is by the Law bound to her husband while he liveth, but he being dead she is free: So the unregenerate, while their husband ( Sin ) is alive and unmortified, are under the Law, viz. as irritating •… in, as Cursing and Condemning for sin; but they being regenerated and their husband ( Sin ) dead, ( that being the thing wherein they were held in bondage ) they are delivered from the Law, as Rigorously Exacting, Irritating, and Condemning, and are married to Christ a better husband to bring forth better fruit to God. This seems to be the plain and direct intent of the Apostle in this Paragraph. 2. This being delivered from the Law, in reference to the rigor, irritation and condemnation thereof, doth not deliver from the Obedience of the Law, as a Rule of life: but rather restores and enables to the true spiritual observance thereof.— that we should serve him in newness of Spirit, and not in the oldness of the Letter. As the Apostle afterwards professeth, He delighted in the Law of the Lord touching the inner man: and mourned, that the relics of sin in him, impaired his obedience. Hence some observe, the Law is not said to be dead; but they are dead to the Law.
5. Christ is the end of the Law, for righteousness to everyone that believeth. Rom. 10. 4. Therefore the Law is now abrogated to believers.
Answ. The Apostle here declares in what respect Christ is the end of the Law, viz. for righteousness or justification. Christ is the perfective end of the Law: having fulfilled it to the uttermost, so that every believer applying his obedience by Faith shall be justified. He needs seek no further then Christ's obedience for his justification. But Christ is not the Destructive end of the Law in reference to Holiness and obedience, which justified persons are still to perform to the Law Evangelically in testimony of thankfulness for their justification.
6. The Law is not made for a Righteous man, but for the Lawless, &c. 1 Tim. 1. 9, 10, 11. Therefore the righteous are not under it.
Answ. How the Law is not made for a righteous man, hath been formerly explained. The righteous are not under the Rigour, Irritation, Curse, Condemnation of the Moral Law, as the unrighteous are: but are still under the Information, Direction, Guidance, and Probation of it. Thus its said of the fruits of the Spirit, Against such there is no Law: That is, no Law condemning them: but commending and commanding them.
7. Wherefore then serveth the Law? It was added because of transgression, till the seed should come, to whom the Promise was made.—Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. But after that Faith is come, we are no longer under a Schoolmaster, Gal. 3. 19.—24, 25. Therefore, since Christ, believers are no more under the Law.
Answ. 1. The word Law is divers times used in this Epistle More Generally, for the whole Administration of Moses, comprizing the whole Law given by him, especially both the Moral and Ceremoal Law: And in this latitude, I take it, we must understand him in these two places alleged. Till the Moral and Ceremenial Law was given, Sin was in the world but not so clearly and fully imputed by the Jews unto themselves, as afterwards. Then the Moral Law distinctly gave the knowledge of sin. And the Ceremonial Law in the continual washings, and Purifications, and Sacrifices did yearly and daily arraign them at God's bar as deeply guilty of Sin. And both the Moral and Ceremonial Law discovered the Death and Curse which they had deserved by sin, withal typifying and pointing out Christ that should take away their sin and Curse. And thus, Partly by Correcting them for their faults, Partly by Directing to the right Remedy, both Moral and Ceremonial Law jointly were a Schoolmaster to bring them to Christ. 2. Whereas he adds; But after that Faith is come, we are no longer under a Schoolmaster: The meaning is, they are no longer under the Law as a Schoolmaster to Christ that was to come; Christ being come already, they could not be under the Law in this Notion any longer. Not under the Ceremonial Law: for now the body, the Anti-type, Christ, was come; and therefore all those shadows and Types vanished away, as the morningdarkness before the Sun. Nor under the Moral Law so far as part of Moses servile Administration, the Church now as an heir coming to fullness of age in Christ, and capable of filial Liberty. But still they were under the Light, Guidance, &c. of the Moral Law, as a Rule of Holy and Righteous life: As the Apostle plainly intimates afterwards in this very Epistle; For, brethren, ye have been called to liberty: Only use not liberty for an occasion to the flesh, but by love serve one another; for all the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbor as thyself. This being the Sum of the second Table.
8. But if ye be led by the Spirit, ye are not under the Law. Gal. 5. 18. Therefore the regenerate are not under the Law.
Answ. 1. The Apostle's Scope in this Context is, To exhort them To walk in the Spirit; that is, according to the guidance of God's regenerating, sanctifying, adopting Spirit, verse 16. Hereunto he urgeth them from two Privileges that would ensue upon such walking; ( 1 ) They should not fulfil the lusts of the flesh, which are contrary to the Spirit, ver. 16, 17. ( 2 ) They should hereby discover that (as regenerate persons,) they were not under the Law, ver. 18. that is, Not under the Rigour, Curse and Condemnation of the Law; though you have many failings and infirmities in your Obedience. God covers the frailties and imperfections of his regenerate people, and accepts their upright desires and endeavors of inchoate Obedience, as perfect in Christ. 2. But the guidance of the Spirit shuts them not from the guidance of the Moral Law; which a little before he had urged. And afterwards he explains himself, saying: ( Against such (that is, such fruits of the Spirit, wherein they were to walk) there is no Law, viz. No Rigorous, Cursing Condemning Law of God.
These are the principal places of Scripture urged by Anti-nomians in Opinion for the abolishing of the Moral Law to believers under the New Testament: But how weakly they are objected may appear by these Resolutions.
(2) Anti-nomians in Practice, Lawless ungodly unrighteous intemperate livers, do in their lives and practice reject the Moral Law of God, and trample it under their feet proudly, presumptuously, profanely. Despise God, and his authority: even to all excess of Riot, &c. hate to be reformed, &c. And usually Anti-nomians in Opinion, become Anti-nomians in Practice, through a just judgment of God. Let such lawless livers Consider,
1. That the LORD God, the Holy and just Law-giver is infinitely above them, and can crush them in a moment. It's dangerous, desperate to fight against the high and mighty God.
2. That, their Contempt of, and 〈◊〉 against the Law of God, is a certain evidence of their mere carnal condition, without God, Christ, and hope in the world; In which state remaining they cannot please God, or be eternally saved. They that have not crucified the flesh with the affections and lusts, are none of Christ's. They that have not God's Law written effectually in their hearts, are not savingly within the New Covenant.
3. That, All such as are not Evangelically Obedient to the Moral Law in Christ, are wholly under the Penalty, Curse, and Condemnation of the Moral Law without Christ.
4. That, As the Moral Law had at first a most majestical and terrible Promulgation: So at last it will bring upon all impenitent transgressors thereof a much more terrible doom and Condemnation. When God gave his Law, Mount Sinai was all on a smoke, and burnt up to the heart of Heaven: But when Christ shall come in flaming fire taking vengeance of them that know not God, and obey not his Gospel (whereof the Moral Law, as given on Mount Sinai, was an eminent part) Heaven and earth shall be all on a light flame and the very elements shall melt with fervent heat. Oh, it is a fearful thing to fall into the hands of the living God. For our God is a Consuming fire.
APHORISM II. Of God's giving the Law on Mount Sinai as a Covenant, and that of Faith.
GOd gave the Law by Moses to Israel from Mount Sinai, as a COVENANT: and that not as a Covenant of works, nor as a mixed Covenant of Works and Grace, nor as a Covenant subservient to the Covenant of •… race, but as A COVENANT OF FAITH.
Here-upon this Covenant-Administration, (to distinguish it from other Federal Expressures,) may be styled, God's SINAI-COVENANT. And this Distinctive Denomination the Scripture hath already in effect given it. For Paul discoursing of Abraham's two wives, Hagar, the bond woman; and Sarah the Free-woman, saith; Which things are an Allegory: for these are the two Covenants (or, Testaments,) the one from the Mount SINAI, which gendereth to bondage, which is Agar. So he calls it, THE COVENANT FROM MOUNT SINAI. This SINAI-COVENANT is also elsewhere called, A TEST AMENT, 〈 in non-Latin alphabet 〉 : in reference to the Testators Death and Blood typically represented by the death and blood of Sacrifices added for the Dedication and Confirmation of the Testament. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead. And, 〈 in non-Latin alphabet 〉 , THE FIRST TESTAMENT: because it was in order of time, and in actual subsistence, the First of those two Testaments, which God vouchsafed his Church. Also 〈 in non-Latin alphabet 〉 , A DECAYING and OLD TESTAMENT: So called, Partly Because it was Older then the New Testament, though not older then the Evangelical Promises and Covenant; Partly and especially because it was of such a dispensation that it was to wax old and decay, and did wax old and decay when the New Testament obtained and came in Place. This Sinai-Covenant, This Testament, This First Testament, This Old Testament; is that Federal Administration which now is to be Considered. The surpassing excellencies of this Federal Dispensation, beyond all that went before, have been touched upon in the beginning of this chapter, in ten Particulars. All which may as cogent Motives, strongly persuade us diligently to inquire into the abstruse Mysteriousness of this •… xcellent Covenant.
For clearing of this Aphorism, Consider; 1. That the Law given on Mount Sinai, was given as a Covenant to Israel. 2. What Law it was which was given as a Covenant 3. What sort of Covenant the Law was. 4. Why God at that time gave such a Covenant by Moses unto Israel. These four things being evidenced, the Aphorism will be plain.
I. That the Law given from Mount Sinai to Israel, was given as a Covenant; in a Covenant-way, in the notion of a Covenant. This is unquestionably clear, in that 1. The name of Covenant is often given to the Law. 2. The true nature of a Covenant was in the Law, as then dispensed.
I. The Name of COVENANT is frequently attributed to the Law given on Mount Sinai, both in books of Old and New Testament. As,
1. By the Lord God himself. In his Preface to the giving of the Law he stiles his Law a Covenant. — Now therefore if ye will obey my voice indeed and keep my Covenant, then ye shall be a peculiar treasure unto me above all people. So he stiles it often elsewhere.
2. By Moses the man of God. — And he declared •… nto you his Covenant, which he commanded you to perform, even Ten Commandments, and he wrote them upon two Tables of stone.—Take heed unto yourselves, lest ye forget the Covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of anything which the LORD thy God hath forbidden you. And elsewhere; The LORD our God made a Covenant with us in Horeb. The LORD made not this Covenant with our Fathers, but with us, even with us who are all of us here alive this day. The LORD talked with you face to face, in the Mount, out of the midst of the fire,—Saying, I am the LORD thy God, &c. So he repeats the whole Moral Law, as the Covenant then made with them. And again; These are the words of the Covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the Covenant which he made with them in Horeb. And; If there be found among you—man or woman that hath wrought wickedly in the fight of the LORD thy God, in transgressing his Covenant, And hath gone and served other God's, &c.
3. By the Prophets. As, Gather my Saints together unto me: those that have made a Covenant with me by Sacrifice. He seems peculiarly to intend that solemn Covenant at Mount Sinai. And when King Solomon caused the Ark to be brought into his place in the Temple finished by him, it's said▪ There was nothing in the Ark save the two Tables of stone, which Moses put there at Horeb, when the LORD made a Covenant with the children of Israel, &c. And Israel is said to be carried Captive into Assyria, Because they obeyed not the voice of the LORD their God, but transgressed his Covenant, and all that Moses the servant of the LORD commanded. The Lord also said by Jeremiah; Cursed is the man that keepeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, &c. And afterwards prophesying of the days of the New-Covenant; Behold, the days come, saith the LORD, that I will make a New Covenant with the House of Israel, and with the House of Judah: Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, &c.
4. By the Apostle▪ also. Paul reciting the Jews privileges, saith; Who are Israelites, To whom pertaineth the Adoption, and the Glory, and the Covenants▪ and the giving of the Law, &c. By [ Covenants ] he seems to intend▪ the two Tables of the Covenant. And alleging that of Jeremiah touching the New Covenant he saith; — Not according to the Covenant that I made with thy fathers in the day when I took them by the hand to lead them out of the land of Egypt. And elsewhere he tells the Ephesians touching their Paganish State; That at that time ye were without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenants of Promise. Where, though he may call all the Covenant-dispensations before Christ's coming, Covenants of Promise: yet seeing he immediately before mentions, the Common-wealth of Israel, it is to me very probable that he intended especially this eminent Sinai-Covenant.
II. The Nature and Properties of a Covenant evidently agree to, and are found in the Law, as published on Mount Sinai to Israel. For, Herein are,
1. Federal Articles agreed upon, containining the Matter and Substance of the Covenant. These are; 1. Summarily Propounded, in God's Preface to the giving of the Law, Exod. 19. 3, 4 5, 6. God propounds them to Moses: and Moses to the people. 2. Largely and audibly Promulged with a great voice by God himself from Mount Sinai in the hearing of all Israel, Saying, I am the LORD thy God, &c. Exod. 20. 1. to 18. Deut 5. 2, 3, 4, 5, 6, &c. these things promulgated were the ten words, or Commandments of the Moral Law. 3. More largely and fully recorded in a Book by Moses for the Constant Memory of the thing. For, Moses told the people all the words of the LORD, and all the judgments: (viz. Not only the Moral Law, but many Ceremonials, and the main body of the Judicials, which God had already declared to Moses, And Moses wrote all the words of the LORD, Exod. 24. 3▪ 4. This hath reference to all that went before: Morals, Ceremonials, Judicials▪ And▪ this writing is called, The Book of the Covenant, Exod. 24. 7.
2. The Mutual Consent of Federates to these Articles and Matters of the Covenant: according to the Custom of Covenanting. This Consent between God and Israel, is remarkably storyed three times, viz. 1. When the Sum of the Covenant was propounded in the Preface. God propounds, Exod. 19, 3, 4▪ 5, 6. And all the people answered together, and said▪ All that the LORD hath spoken, we will do, Exod. 19. 7, 18. 2. When the Moral Law was promulgated. God spake it, Exod▪ 20. 1. &c. Deut. 5. •… , 3, 4▪ 5, 6. &c. 22. And the people terrified with God's immediate voice, and unable to hear it anymore, requested Moses, saying; Go thou near, and hear all that the LORD our God shall say▪ And speak thou unto us, all that the LORD our God shall speak unto thee •… ▪ And we will hear it, and do it, Exod. •… 0. 19. Deut. •… 5. 27. 3. When Moses, both by word of month, and by writing, had declared to Israel all the words of the LORD, touching Morals, Ceremonials, and Judicials: The People Answered▪ All the words, which the LORD hath said, will we do▪—All that the LORD hath said, will we do, and be obedient, Exod, 24▪ 3, 7.
3. The Federal Sanction, •… edication, and Solemn Ratification of the Covenant betwixt God and Israel thus consented unto by them Moses reading the Book of the Covenant in the Audience of the people, under Mount Sinai; Offering of Sacrifices; And Sprinkling the blood, one half upon the Altar, representing God, and the other half upon the people, Saying; Behold the Blood of the Covenant which the LORD hath made with you concerning all these words, Exod. 24. 5, 6, 7, 8. This was a most renowned Federal Solemnity.
4. The Divine Recording and Custody of the Covenant for a perpetual Memorial to after Generations. God himself wrote his Covenant in two Tables of stone, Deut. 4. 13. which Tables are thereupon called; The Tables of the Covenant, Deut. 9. 9, 11, 15. And God commanded these Tables to be kept in an Ark appointed for that end, Exod. 25. 21. which Ark is thereupon frequently styled, The Ark of the Covenant, Numb. 10. 33. & 14. 44. and often in the Old Testament. See also Heb. 9. 4.
By these things it is undeniably evident, That the Law given on