The Mystery and Marrow of the Bible

III. Quest. How, or in what manner God gave this Law to Israel?

Answ. God's way and manner of Giving the Law is very observable, and mysterious. It tends exceedingly to set forth ^1. The infinite Glory of the Law-giver; ^2. The excellent dignity of the Law, especially the Moral Law; ^3. The Nature and Scope of this Promulgation of the Law, viz. That it might be a Covenant betwixt God and Israel; not of Works, but of Faith; ^4. The Evangelical Mystery of Christ, and Sinners Salvation by him, darkly under a veil made known in this promulgation both of Morals and Ceremonials. Therefore according to the plain Series and order of the History, (our best guide in this particular) I shall represent to you God's proceedings and way in giving his Law to Israel, that so we may make the right use thereof which God intended. Now these eight particulars are the things which are herein especially to be noted. viz.

1. God's Preface and Introduction to the giving of the Law, (that Covenant of the ten Commandments ) which he commanded Moses to declare to Israel, when they were now brought unto himself, and encamping before the Mount Sinai.

2. The Manifold and extraordinary Preparation of the People, for hearing and receiving the Law from God on Mount Sinai.

3. God's Promulgation of the Law and Covenant of the ten Commandments (immediately after all this Preparation ) to all Israel from Mount Sinai, in a most admirable and observable Manner.

4. Israel's extreme fear and terror, by reason of God's mighty voice and dreadful Promulgation of the Law, so that they removed and stood afar off: and being utterly unable to hear the voice of-God anymore Immediately, they desired that God would speak to them Mediately by Moses as a Mediator. Which request the Lord highly approved and condescended to, as leading them on to Jesus Christ the only true Mediator betwixt God and Sinners.

5. God's speaking to Moses out of the thick Darkness on Mount Sinai, at the same time (after he had accepted Israel's request about a Mediator) Some Additionals to his Law and Covenant of the ten Commandments, which Additionals were ¹ Moral, ² Ceremonial, and ³ Judicial.

6. The solemn Ratification or Establishment of these three sorts of Laws, Moral, Ceremonial, and Judicial (thus promulgated and published) as a COVENANT or Testament betwixt God and Israel: which seems to have been done, Partly on the same day that the ten Commandments were promulgated; Partly in the Morning following.

7. The Israelites notorious transgression of this Law, and horrid breach of this Covenant, by their Idolatry to the Calf which Aaron made through their instigation, whilst Moses (being with God in the Mount) was absent from the people.

8. God's gracious Renewing of this Law and Covenant with that ingrateful backsliding idolatrous Covenant-breaking people, but now repenting of that their wickedness.

These Particulars duly opened, will notably set forth God's way and Manner of giving his Law at Mount Sinai. But the further opening and explanation of them I shall refer till I come to speak of the Form of this Sinai Covenant: which will be a more fit and proper place for that purpose.

Thus of Question III. How and in what Manner God gave his Law to Israel on Sinai by Moses.

IV. Quest. Why God gave his Law to Israel at that time?

Answ. Many Causes or Reasons there were why the Lord gave to Israel his Law, and at that time especially. As,

1. God's singular favor, love, compassion, and goodness to that people of Israel more then to all other people in the world. He loved them, because he would love them; such his freeness of Love: and because he would keep the Oath which he had sworn to their fathers; such his faithfulness of Love. From this his infinite and peculiar favor to them, he vouchsafed them alone this great privilege of his Law and Covenant above all people, for their peculiar good. This Privilege of his favor both Moses, David, and Paul mention as the eminent Prerogative of the Jews. By Hosea saith the Lord, I have written to him (viz. to Ephraim, that is, to Israel) the great things of my Law.

2. Before this time that Israel was brought out of Egypt, they were not in a fit Capacity for this Law of God as given on Mount Sinai. For, 1. Before they went into Egypt, they were very few in number, Not a sufficient number for a body Politique, but only a large family of seventy persons that went down into Egypt. Therefore in that state they were unfit for receiving God's Judgments or Political Laws, for guiding of a Civil Politie. 2. While they were in Egypt, they grew so numerous, to above 600000 warriors, besides all others, that they were of quantity sufficient for a Commonwealth: notwithstanding during that time they were not a free people, but only strangers and foreigners in a strange land under the Paganish government of Egypt, and in great servitude; and therefore not in a Capacity to exercise God's judgments and Laws as a free Nation. God therefore did first set them free: and then publish his Laws and Judgments to them.

3. When Israel was brought out of Egypt to Mount Sinai, to go on towards the possession of the promised Canaan, they were fit both in regard of their numerousness and freedom to be digested and molded into a Common-wealth or Body Politique, that they might live orderly and peaceably when they should be planted in Canaan. God therefore as Supreme Law-giver and King to that people, gives them Laws, and fashions them into a Common-wealth, his own Common-wealth, which hereupon some style 〈 in non-Latin alphabet 〉 , A Theocracy, or Divine Government. These Laws being Divine, were indispensable; men could not dispense with them, as they may with their own Laws.

4. The Lord had many Excellent Ends in giving his Law at this time to Israel, viz. ^1. Not for Abrogation of the Promise to Abraham. ^2. Not for justification by Works. But,

( ^1. ) That he might make himself known most gloriously to his newly redeemed people, that so they might be engaged fast to him forever. Herein he wonderfully manifested, ^1. The glory of his Majesty, Supremacy and peculiar Sovereignty over them: In publishing his Laws to them with such Majesty and greatness, having rescued them out of Egypt, and brought them to himself. 2. The Glory of his Holiness, Purity and Righteousness: His Laws being an excellent expressure and representation of the Holy, pure and righteous Nature of God▪ that can abide no kind or degree of Sin. ^3. The Glory of his wisdom; in contriving all Religious duties to God, and all Righteous duties to man, so fully in so small a compass, in Ten words. There being no kind, degree, or aggravation of Sin but is condemned by those ten words. ^4. The glory of his Goodness and Se •… erity, Mercy and Justice: of his Goodness, in his Promises of showing mercy, &c. of his Severity in his threatenings of visiting the iniquity of the fathers, &c.

(2) That, The Law might be a clear and full discoverer of Sin; in Israel, and in all. It is plain, that long before the Law was published on Mount Sinai, there was much sin in the world, and in God's own people: but they were not so roused and awakened to a sense and sight of Sin, till the Law was given. For, until the Law sin was in the world, (viz. from Adam till Moses, for death the wages of sin reigned from Adam to Moses ): but sin is not imputed, when there is no Law. By whom was not sin imputed till the giving of the Law? Did not God impute it to Sinners? Yes. His Cursing of Cain, Drowning the Old world, Consuming Sodom with fire and Brimstone, Turning Lot's wife into a Pillar of Salt, Plaguing of Abimelech's house for Abraham's wife, Destroying of Egypt with ten grievous plagues, and at last drowning Pharaoh and all his host in the Red Sea; All these were infallible demonstrations that God did impute sin to men from Adam to Moses before the Law. Did not man impute Sin to others, and himself before the Law? It will be hard to say man did not impute sin at all. For whilst men did accuse and condemn one another for ungodliness or unrighteousness; and were least smitten as Conscious, for their own sins: in some degree they imputed sin to others and to themselves, from the glimmerings of the Law of Nature remaining in them. But comparatively this was as it were no imputing of Sin at all to themselves or others, the Law of Nature being almost wholly obliterated, little difference being put betwixt good and evil, most men grew secure and senseless of sin, and of the sinfulness thereof. They could discern the outward gross acts of Sin: but not the inward lust of the heart. God therefore gave his Law to awaken men out of their security, to detect the sinfulness of Sin to the uttermost, in all its outward and inward acts, and aggravations, that so man despairing in himself, might go out of himself for a Remedy. Hence its said, By the Law is the knowledge of Sin. And, The Law entered, that the offense might abound. And Paul saith; I had not known sin but by the Law: for I had not known lust, except the Law had said, Thou shalt not Covet. And elsewhere; Wherefore then serveth the Law? It was added because of Transgression, till the Seed should come to whom the promise was made. It was added to discover transgression, and so to prepare men the more for Christ's coming who should take away sin. The Law discovers Sin, ^1. By the exactness of its Precepts, which none can possibly reach; ^2. By the severity of its Threats and Curses, which no Sinner in himself can endure or avoid; ^3. By the many Levitical Sacrifices and washings, wherein was a continued▪ remembrance of Sin, which stood in need of purging away by Christ's blood unto Justification, and by Christ's Spirit unto Sanctification. Thus the Law was added to awaken the Secure and slumbering Conscience, and to discover sin abundantly to the Sinner.

(3) That, By this Law Israel God's peculiar people might be kept from Sin discovered: and especially from the Sins of Egypt, whence they were now newly delivered; and from the Sins of Canaan, whither they were going to possess it according to God's Covenant and Promises. Israel was an holy Nation, Holiness to the Lord: that therefore they might not be polluted with the sinful defilements of other Nations, the Lord gives them this Law, as an holy boundary, to keep them in. I am the LORD your God. After the doings of the Land of Egypt wherein ye dwelt, shall ye not do: And after the doings of the Land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their Ordinances. Ye shall do my judgments, and keep mine Ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes and my judgments: which if a man do, he shall live in them; I am the LORD.

(4) That, By the Law, as a Prison, the people of Israel, The Church, might be Confined within the bounds of Faith: and by it as a Schoolmaster they might be brought unto Jesus Christ. This end and use of the Law the Apostle doth plainly assert; — Before Faith, we were kept under the Law, shut-up unto the Faith which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. Here the end and use of the Law is set forth under a double Metaphor, viz. Of a Prison, and Of a Schoolmaster. 1. The Law was as a Prison, to confine them within certain bounds, even the bounds of Faith. We were keptas-in-garrison under the Law, shut up unto the Faith which should afterwards be revealed. By [ Faith ] here I understand, objectively, The Doctrine of Faith, and of life and justification thereby. This Faith is said to be afterwards revealed, viz. at Christ's coming, under the New Testament: Not absolutely and exclusively, as if the Doctrine of Justification by Faith were not at all revealed before; for, it was revealed to David, Moses, Abraham, Noah, &c. but Comparatively, it was revealed to them before, more imperfectly and obscurely in comparison to the New Testament-Revelation thereof. Now, under the Law, the Church was shut-up-as-in: garrison unto this faith: not shut-out from the Faith, but shut-up unto the Faith. Under the Law they did partake of Faith in some measure: and by the Law (as Calvin well notes) they were not driven from Faith, but were kept in, that they should not wander without the bounds of Faith. And as the Scripture, especially the Law concluded all under sin and the curse: So the same Law in opposition and remedy of this sin and curse shut them up and confined them to Faith, to the Doctrine of Justification by Faith in Christ alone; Partly, by driving them out of themselves for a Remedy, there being nothing in themselves but matter of sin and Condemnation; Partly. By painting out Christ, and his perfect Righteousness, for their justification, especially in the Ceremonial Law under many Types. For by Law here I understand Moses whole administration. Thus the Law confined them within the bounds of Faith; that they should not seek for justification; and life, by their own inherent righteousness, or by works, or by any other way, then only by Faith in Christ Jesus. And this sense of this phrase, in my judgment seems of all other most proper, clear and genuine. 2. The Law was as a Schoolmaster also to direct them unto Christ. The Church of the Jews being in minority and childhood, was put to school, nurtured under the severe and servile discipline of the Law: but all in order to, and in expectance of Christ that was to be revealed. This was an eminent end of the Law. Wherefore the Law was our schoolmaster unto Christ. ( 〈 in non-Latin alphabet 〉 ) that we might be justified by Faith. There are two acts whereby a Schoolmaster makes his Scholars good proficience; Correction for faults, and Instruction in their lessons. The Law, this Spiritual Schoolmaster puts forth also these two Acts upon its Scholars: ( ^1. ) Correcting them for their faults and sins, discovered and condemned under severe curses, by the Moral Law; ( ² ) Instructing them to repair to Christ for pardon and healing of these sins, by the Ceremonial Law. But after that Faith is come, we are no longer under a Schoolmaster. For ye are all the children of God by faith in Christ Jesus.

(5) That, by the Law, (viz. The whole Ministry of Moses) the Church in her minority and childhood, might be trained up, according to her childlike Capacity and condition, as under tutors and governors, till her riper age in Christ. A child, though Heir of all, by right: yet is under tutors in a servile state, as a servant in Condition; till the time appointed of the Father: So the Church, though heir of all privileges Evangelical, by right: yet was kept in much servitude and bondage under the Law, the Elements of the world, this her State and Condition; but when Christ came, she is redeemed from this servile administration, and set in a more free filial condition, receiving more plentifully the adoption of sons, a Privilege peculiarly reserved for the manifestation of Christ in the flesh, who is our Redeemer and only Author of our freedom.

(6) That, The Law thus dispensed by Moses might be a Covenant, yea a Covenant of Faith to Israel: As hath been already intimated in part, and afterwards in the next Aphorism will be manifested more fully. And this was a Discovery of the Covenant 〈◊〉 •… aith more clear and full, then all those that went before.

(7) That, The Law might be a Rule of life and obedience to all Israel and their Seed in regard of Holiness, Righteousness and Temperance, both in the wilderness and in Canaan: that so God might keep Covenant and mercy with them, might bless them, give them Canaan and all promised Blessings; and they might be admired for a wise people by all the Nations. Not that their walking according to this Rule could be any Inward Impulsive, or Outward Meritorious Cause of these things from God; for their best obedience was full of imperfections, and could not be otherwise, and therefore in strictness of justice must needs merit Death: But that this should be their Gospel-way and means to the attainment of Promised Mercies; Faith and Obedience being Conditions on their part still required in his Covenant and Promises, in order to the attainment of Mercies promised; Hence these and like passages are frequent; All the Commandments which I command thee this day, shall ye observe to do, that ye may live and multiply, and go in and possess the Land which the LORD sware unto your fathers. — wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And he will love thee, and bless the •… , and multiply thee: &c. — Keep therefore and do them, for this is your wisdom and your understanding in the sight of the Nations, which shall hear all these statutes and say, Surely this great Nation is a wise and understanding people. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath Statutes and Judgments so righteous as all this Law which I set before you this day?

(8) That, In walking according to this Law of God, Israel might really express and testify their sincere love and thankfulness to God for all his Mercies, especially for Redeeming them from Egyptian bondage (a Type of their Spiritual Redemption by Christ,) and for bringing them into Covenant with himself. Hence, In the Preface to the Decalogue, The Lord said to Israel, I am thy God (viz. by special Covenant,) which have brought thee out of the Land of Egypt, out of the House of Servants. Wherein God propounds his Covenant-Mercy, and Redeeming-Mercy, as a ground, whence their entire obedience to his whole Law should take its rise: and as a Scope whereunto it should tend; viz. thankfully to extol and Magnifie these eminent mercies, by universal observing his Laws that was the sole author of these mercies. Hereupon, from Consideration of these Eminent Mercies, among others, God so frequently and emphatically presseth obedience upon them by Moses.

Thus of Quest. IV. Why God gave his Law to Israel, and why at that time?

V. Quest. Whether God's People had not the Law before this time that God published it from Mount Sinai?

Answ. As God since the Creation of mankind, was never without his Church on Earth: So God's Church was never without his Law to guide her in his ways. For clearing this Confider,

1. That, The Law of God is an eternal Rule of Holiness and Righteousness. And this Rule was eternally in the mind and will of God even before the foundation of the world was laid. The Law published, being nothing else but a Representation, Type, Character or Counter-pane of that holy and righteous mind and will of God.

2. That, The Law of God was in man's first Creation (who was created in God's own image) engraven upon his heart: con-natural to him, and con-cre •… ted with him. This is clear, for that even since the fall of man, whereby God's image was so shattered and obliterated, the very Pagans, who have not the written Law, do by nature the things contained in the Law, which shows the work of the Law written in their hearts. If the work of the Law by nature remain imperfectly written in the heart of Pagans: then at first Creation it was perfectly written for Substance in the heart of Adam.

3. That, The express special Commandment given to Adam touching the not eating of the fruit of the Tree of Knowledge, was (as Tertullian stiles it) a Mother-Commandment that virtually had in the womb thereof all the Commandments of the Moral Law. For had he loved God and Man as he ought, (which is the Sum of the Moral Law ) he had not dishonored, distrusted, and disobeyed God; he had not dishonored, murdered and undone himself and mankind by eating that forbidden fruit.

4. That, From Adam till Moses they had the Substance of the Moral Law in the Church of God. They had it not written, nor in two Tables, nor in that order or formality of ten words, as it was given on Mount Sinai: but they had the Materiality and Substance of it, Partly remaining in the hearts of men, not totally defaced by the fall; Partly, revealed to the Patriarchs from God, and by them professed, preached and taught to their posterity after them in their several Generations. This will best appear by Induction of Particulars, that they had the substance of all the ten Commandments. viz. I. The First Commandment. For, They had the Lord for their God; The God of Abraham, The God of Isaac, and the God of Jacob. They Knew him, They believed in him, they feared him, They loved him, &c. as their only God. They walked with God. II. The second Commandment. For, they worshipped the Lord outwardly by Sacrifices, as Abel, Noah, Abraham, and other Patriarchs. They called upon the Name of the Lord. They preached God's word, as Enoch, Noah, &c. They had God's Sacraments dispensed among them, Circumcision and The Passover. And that their worship of God might be more acceptable to him, they purged away Idols and false worship, as Jacob out of his family. III. The third Commandment. For, they had an holy and reverent use of God's name; and particularly of Prayer, Oaths, Vows, &c. which are part of his name. IV. The fourth Commandment. For, The Sabbath was sanctified by God from the very beginning, when God had ended his Creating of the world. And the Sabbath was observed by Israel before the Law was given on Mount Sinai. V. The fifth Commandment. For, Inferiors honored their Superiors; as Sem and Japheth their Father Noah; Isaac, his Father Abraham; Abraham's servant his Master, &c. And Superiors did on their part perform their duties to inferiors; Noah blessed his sons; and Jacob his posterity. Abraham commanded his children and household after him to keep the way of the Lord, Provided a fit marriage for Isaac his Son, and carefully disposed his state to his children, &c. VI. The sixth Commandment. For, Blood was forbidden to be eaten, for this among other Reasons, To teach men to avoid and abhor bloodiness and cruelty one to another. God also expressly telling Noah; Surely the blood of your lives will I require: At the hand of every beast will I require it; and at the hand of man, at the hand of every man's brother will I require the life of man. Who so sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. Thus God required the blood of Abel, at the hand of his brother Cain, telling him that his blood did cry to him from the ground for vengeance. So God cursed Cain, and set a mark upon him. VII. The seventh Commandment. For, The purity and chastity of Marriage is intimated, in God's joining together one man and one woman as one flesh, in the first Institution of Marriage. And this Argument our Savior especially urged against Polygamy. Lamech is noted to be the first Polygamist, that had two wives at once: which was a warping from the first Institution. The sons of God in the Church, are taxed for desiring and taking to wives, because they were fair, the daughters of men, out of the Church: and this their lust is mentioned as one Cause of the Flood. The LORD plagued Pharaoh and his house with great plagues, because of Sarai Abraham's wife; who was taken into Pharaoh's house, though not defiled. And in like sort he dealt with Abimelech, for the like fact. The Sodomites for their lust are smitten with blindness at Lots door, and afterwards four Cities of the five destroyed with fire and brimstone from heaven. Dinah defiled by Shechem, is said to be dealt with as an harlot: and he is said to work f •… lly in Israel in lying with Jacob's daughter, which thing ought not to be done. Onan by his uncleanness displeased the Lord, that he slew him. Tamar is destined to be burnt for her uncleanness: Adultery seems in those times to be punished with Death. Reuben for his inc •… st is deprived of his privilege of Primogeniture. VIII. The eighth Commandment. For, God so abhorred idleness the nourisher of theft, rapine, &c. that even in innocence he sets man to dress and keep the Garden of Eden: and after the fall laid it upon him, that in the sweat of his brows he should eat bread. This is accounted one of the sins for which the old world was drowned, that the earth was filled with violence, injury and oppression. Laban deceitfully and unjustly changed Jacob's wages ten times: therefore God gave Laban's cattle unto Jacob. IX. The ninth Commandment. For, Cain lying to God touching his brother Abel, whom he had murdered, is severely reproved and punished by God. Abraham averring Sarah to be his Sister, and concealing that she was his wife, had like to have prostituted her chastity, if the Lord had not wonderfully prevented. Laban's deceiving of Jacob with Leah instead of Rachel, is sharply reproved by Jacob. The Lye of Jacob's sons touching their brother Joseph, as if he were torn in pieces, is recorded among other their injuries done to Joseph. X. The tenth Commandment also they had for Substance. For, The sons of God are taxed for their desire after the daughters of men. Lots wife is turned into a pillar of Salt for her looking back from a hankering earthly desire after Sodom and her outward enjoyments there. And this was a fundamental cause of the flood; That every imagination of the thoughts of men's hearts were only evil continually.

By all this we may clearly See, That the Church of God long before Moses had the Moral Law, the ten Commandments for Substance and Materiality, though not in that Formality wherein it was given on Sinai. And that the Law was not only Moses 's; but also Jacob's, Abraham's, Noah's, Enoch's, Adam's before Moses: and in like sort it was David's, The Prophets 's, Christ's and his Apostles 's after Moses. This highly commends the Perpetuity of the Moral Law: As also the Necessity and utility thereof continually in the Church of God in all ages; for Discovery, Prevention and Suppression of Sin, for Direction and incitation to all sorts of Duties of Holiness and righteousness, &c. They therefore that cry down this Law and its use in the Church, do oppose God's way and dealing with his Church thereby in all ages, and the great benefit of the Church thereupon.

VI. Quest. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adam's heart before the Fall, and in some measure remaining still in man's heart since the Fall?

Answ. The Identity or sameness of the Law of Nature written in Adam's heart with the Law given on Mount Sinai, is by some taken for granted: but by others this is counted a very questionable point-But may we not most safely and fatisfactorily resolve with a Distinction? viz.

1. According to the General Sum and Substance of the Moral Law, it seems to be the same with the Law of Nature written in Adam's heart in innocence. For, 1. The Gentiles, that have not the Moral Law, written, do by Nature the things contained in the Law for Substance, which shows the work of the Law written in their hearts. The imperfect relics of the Law of Nature remaining in them, put them upon doing the work of the Moral Law: therefore for Sum and Substance the Moral Law and Law of Nature are the same, thus producing one and the same effect for Substance. 2. The general Sum and Substance of the Moral Law, is, To love God over all with all the heart, soul, mind and might; And to love our neighbors as ourselves; doing to them as we would they should do to us. And the Law of Nature required this: yea the decayed light of Nature even in Pagans teacheth thus much, as is evident by the writings of many Heathens, Aristotle, Plato, Seneca, Cicero, Cato, &c. 3. God Created man at first upright, and in his own image. God's image especially and summarily consists in Holiness and Righteousness: with these Adam was principled, and in these the Law of Nature was contained. And these are the Sum of the Moral Law: Holiness is the sum of the first Table: Righteousness the Sum of the second. 4. The same Law for Substance which the first Adam brake, to the ruin of all his Natural posterity: Did Christ the last Adam perfectly keep and fulfil, enduring the curse and penalty thereof, to the Recovery of his Elected Supernatural posterity: Otherwise the Remedy had not been full, proper, and pertinent to the Malady. But the first Adam brake the Law of Nature, in violating that positive Law about the forbidden fruit: And Christ the last Adam kept the charge, and endured the curse of the Moral Law, Death: therefore the Moral Law, and Law of Nature were the same, for Sum and Substance.

2. According to the Particulars and Circumstances of the Moral Law, it hath divers, and those considerable differences from the Law of Nature imprinted on Adam's heart in his Creation. For,

(1) The Moral Law is more Comprehensive; having in it More Particulars required and forbidden, then the Law of Nature either had, or needed to have. The Moral Law compriseth in it all that was in the Law of Nature: but the Law of Nature had not in it all that is in the Moral Law. ^1. The first Commandment requireth our having the Lord alone for our God in Christ by Faith, walking before him in all Evangelical obedience: and to that end, our Repenting of every sin, opposite to this having the Lord for our God. But the Law of Nature could require none of these things with reference to Christ as Mediator: there being in innocence no need of a Mediator. ^2. The second Commandment compriseth in it the whole Instituted worship of God, both under Old and New Testament: requiring that from time to time his people should worship him according to his revealed will. So that, all the Ceremonial Law under the Old Testament, principally typifying Christ to come afterwards; and all the Evangelical ordinances of worship under the New Testament, tendering Christ as come already, are contained in the second Commandment: and all contrary offenses forbidden. But neither Ceremonial Laws, Nor New Testament-Ordinances, Nor anything of Christ, was contained in the Law of Nature. 3. The fourth Commandment requires the Sanctification of the Sabbath day: and particularly determines, as to the Jews under the Old Testament, that Sabbath to be every seventh Day. But the Law of Nature can hardly be conceived to require the Sanctification of every seventh day as an holy Sabbath to God. For what could there be in Nature to determine upon the seventh day, rather then upon any other of the six days? How can it be infallibly evinced that God Sanctified the seventh day before man's fall: and not rather after man's fall▪ And seeing the Sabbath is to be sanctified especially by the solemn Acts of worship, according to the Ordinances of the Old Testament before Christ, and according to the Ordinances of the New Testament since Christ, How could the Law of Nature instruct in these acts of Sabbath-Sanctifying, which had their whole tendency to Christ? 4. The second Table comprised the body of those Judgments or Judicial Laws, imposed on the Common-wealth of Israel. The Law of Nature could not reach to these positive Laws. 5. The tenth Commandment discovers lust to be sin, even the first motions or inclinations of the heart against our neighbors good, though not deliberately assented to by the will. But did, or doth the Law of Nature make this particular discovery? Do heathens discover Concupisence to be sin by the Law of Nature? Paul had the Law of Nature, yet saith, he had not known lust to be sin, unless the Law had said, thou shalt not Covet. Thus the Moral Law in the Particulars comprised therein surpasseth the Law of Nature.

(2) The Moral Law was given as a Covenant of Faith in Christ the Mediator, revealing Justification and Happiness by Faith in Christ, as hath been already shown, and will after more appear: But the Law of Nature was given to Adam as a Covenant of Works, revealing to him Justification and happiness by his own works and perfect fulfilling of the Law. So that in their end and scope they differ as far as two distinct Kinds of Covenants one from another.

(3.) The Moral Law given on Sinai binds only the Jews under the Old Testament, and Christians under the New Testament, to whom it comes and is revealed: But the Law of Nature is of Universal obligation, binding all mankind; being engraven in the heart of Adam the Root of all man kind, the imperfect relics whereof remain still in all mankind; the Penalty also of this broken Covenant of works, Death, lying fully upon all mankind, Pagans and others, till they embrace the Covenant of Faith and Christ therein as the only all-sufficient Remedy.

(4) The Moral Law given on Mount Sinai imposeth a further bond upon all them that have it, then the Law of Nature. The Law of Nature binds to obedience: but the Moral Law comprizing in it the Law of Nature, binds more strongly, is as a double bond. The Law of Nature binds to obey God the Creator: The Moral Law binds to obey God not only as Creator, but as Redeemer also. So that the Sins of Jews before Christ, or of Christians since Christ, against the Moral Law, are far more heinous and inexcusable, then the Sins of Pagans against the Law of Nature, especially considering that these have but a very dark and imperfect Rule of the Law of Nature, but those have a very clear and complete Rule of the Moral Law.

(5.) The Moral Law was given on Mount Sinai with many remarkable Circumstances attending the same, as these eight formerly mentioned: But the Law of Nature was given into Adam's heart without any such Circumstances.

VII. Question. Whether the Law of God given by Moses on Mount Sinai to Israel, be abrogated to us now under the New Testament or no? And how far it concerns or obligeth us, if not abrogated?

Answ. This Question hath two branches; viz. The one about the Abrogation or Obligation of the Law of Moses as to us Christians under the New Testament: The other about the Use of the Law, so far as not abrogated. The Resolution of this latter depends upon the clearing of the former. This double Question is very Necessary to be handled. ^1. For, the right understanding of many Scriptures: ^2. For the Discovery both of Christians duty, and Liberty; that they may know how far they are tied; and how far they are freed; ^3. For setting forth the worth and usefulness of the Law; ^4. And for refelling the Antinomian error, endeavonring totally to abolish the Law given by Moses on Mount Sinai, as of no use at all, for Matter or Form▪ to Christians now under the New Testament. And yet it is a Knotty and difficult Question: and learned men have rendered it the more intricate, by their cross disputes about it: Papists opposing Papists, and Protestants opposing Protestants therein. That I may more clearly and briefly resolve this Question in both the branches of it, I shall digest my Answer thereunto into certain distinct Positions, as followeth. viz.

I. Position. The Judgments, or Judicial Laws which God gave on Mount Sinai by Moses to Israel, were peculiarly given to them as a Body Politique or Commonwealth erected and constituted by God himself; and expired at the dissolution of that Jewish Politie, obliging no other state or Commonwealth besides that of the Jews, further then the Natural or Moral equity of the matter thereof may extend and oblige. As divers Scriptures compared together intimate unto us.

II. Position. The Statutes, or Ceremonial Laws touching the Outward worship and service of God, which God gave on Mount Sinai by Moses to Israel as to an Infant Church under age, were intended peculiarly to that Church, and no other: and obliged that Church only till the Death of Jesus Christ, when the Old Testament Administration expired, and no further: as hath formerly been intimated. So that, not only all Christian Churches, but even the Jewish Church •… ince Christ, are free from that yoke of bondage, enjoying the Spiritual liberty of the New Testament. For, 1. The Ceremonial Laws were intended of God, and imposed on Israel only till the time of Reformation: viz. the time of the New Testament. 2. The Ceremonial Laws consisted of many vanishing shadows, and Typical Ordinances▪ Partly▪ Typifying or Prefiguring, The Person▪ office and benefits of Jesus Christ our Redeemes, the Soul and Substance of those shadows: 〈◊〉 shadowing out certain Moral Duties implied and instructed by those ceremonies. Therefore in the Nat •… e of the 〈◊〉 , the Ceremonial Law was always vanishing and perishing •… and Christ the body being come▪ is actually abolished and abrogated, having fully attained its End and use. 3. The New Covenant administration obtaining its use and force in the Church, hath antiquated the Old Testament dispensation, great part whereof consisted in the Ceremonial Laws. 4. To maintain and use the Ceremonial Law now since the Coming of Christ the body of it, were to deny and disclaim Christ's Coming in the flesh as already past, and to fall from Grace under the bondage of Law, that Christ should profit them nothing, and become of none effect unto them.

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