The Mystery and Marrow of the Bible
(3) To show unto them How much they are obliged to Jesus Christ their Mediator and Surety for his Obeying the Command, and Enduring the curse of the Law, fully for their sakes. The Duty of the Law is so exact, that since the Fall no ordinary mere Seed of Adam can perform it: And the Curse due for not keeping and performing of the Law is so heavy, that no mere man can endure it. Jesus Christ therefore, for the happiness of his Elect, takes upon him to Do all the Duty, and undergo all the Curse of the Law in his own Person being God-man: that his Obedience might, by imputation, be their Obedience, and their righteousness, and their Redemption from the Curse. This Active and Passive obedience of Christ hath herein done that for his Elect, which neither they could do for themselves, nor any mere Creature in the whole world could do for them: even completely fulfilled this perfect Law. By this Law therefore Regenerate persons may easily compute what Christ hath Done, and endured for them: And how infinitely they thereupon stand indebted unto Christ; as Paul, upon such Consideration of the Law, acknowledged in his own Person.
(4) To incite and quicken them as a spur to all thankful Obedience towards God for Jesus Christ. Every blessing calls for thankfulness from us; because wholly of free grace and beyond all desert: Great blessings challenge great thankfulness. What gratitude then in heart, word and deed, is due to God, for our Redemption from the curse of the Law by the Death of Christ that Blessing of blessings? The Apostle prayed Earnestly for his Colossians; that they might be strengthened with all might, &c. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son; In whom we have redemption through his blood, even the forgiveness of Sins. Blessed Zacharias praising the Lord for Christ and his Redemption, shows that this was God's intention therein, That we being delivered out of the hands of our Enemies might serve him without fear, in holiness and righteousness before him all the days of our life. That, as Jesus Christ was really obedient to the Law, even to death for us: so we might be really thankful in all holy and righteous obedience according to the Law throughout our whole lives for him. Hath Christ kept the Moral Law and endured the Curse with such complete. Obedience for our sakes: and shall not we thankfully endeavor to perform inchoate Obedience to the same Law in, and for Christ? shall Christ be obedient to the Law actively and passively for us in all legal exactness: and shall not we be actively obedient to the Law in thankfulness to him in all Evangelical uprightness?
(5) To Direct their Hearts into the fervent and sincere Love of God and Man more and more with delight. The true Love of God and man is a mystery, hard to be found out and practiced aright. The Lord alone can lead us into it, and make us increase in it. Hence the Apostle prays; The Lord direct your hearts into the love of God. And; The Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you. Now the Lord directs us into, and increaseth us in Love to God and man, by his Spirit, which is a Spirit of Love, breeding and cherishing this Grace in us: and by his Word and Law, peculiarly aiming and scoping at Love to God and man; Now the end of the Commandment (viz. of the Law Moral) is Love out of a pure heart, and of a good Conscience and faith unfeigned. The more •… a godly man meditates and exerciseth himself in this Law of God, the more he shall be instructed in this blessed Love with comfort and delight, which is the Sum of the Law, and End of the Law.
(6) To be a Constant Rule of life and obedience. True Obedience in Holiness and Righteousness springs from sincere Love acted by Faith. This Holiness and Righteousness towards God and man, is Commanded and Directed in the Moral Law: as both our Blessed Savior, and his Apostles often intimate. Hereupon, The Law of God is also so highly commended by David, who made it A lamp to his feet, and a light to his paths, his Counselor in his pilgrimage, &c. In all Acts of Holiness towards God, of righteousness towards man, and fobriety and temperance towards a man's self, what other Rule have we to steer our Course by, but the Holy Scriptures; and in the Holy Scriptures what Rule but the Moral Law, Propounded by Moses from God, and expounded by Moses and all the Prophets, by Christ and all his Apostles, both in the Books of the Old and New Testament? This is the perfect unerring Rule of walking with God, and Communion with him: All others are Lesbian, crooked, at best imperfect Rules unto us. This discovers our wanderings out of the way, brings us into the way again, and guides us in the way being brought into it.
(7) To evidence to the regenerate themselves the Truth of their Holiness, Righteousness and Sobriety, that Law written in their Minds and Hearts, answerable to this Moral Law of God written in Tables of stone. The Moral Law is a Touchstone to try the truth of Regenerate Persons spiritual estate and condition: As well as a Rule to direct their Practice and Conversation. God hath Covenanted in his New Testament to put his Law into his people's minds, and write it in their hearts. The New Testament then brings a law into the Heart within, answerable to the Law in the Scripture without: As Indenture answers to Indenture, tally to tally, wax to the Seal, or One face in a glass to another. And this inward Law of Holiness and Righteousness is then true and sincere, when it answers in every part, though not in every degree, to the Outward Law. Then we are indeed God's workmanship, created in Christ unto good works, which God hath ordained that we should walk in them. Then we are inwardly, and not only outwardly, in a true New-Covenant-State. Then we have the witness of our Regeneration within ourselves. Then we may Hear, Read and Meditate upon the Moral Law with Comfort and Delight, as did David, and delight to walk therein Continually: finding this Law in our hearts, in the midst of our bowels.
And this is the more General and more Special use of the Moral Law now under the New Testament in the Church of God.
Thus much for opening those seven Questions touching the Law published on Mount Sinai to Israel. Now come we to the 8 •h and last thing propounded; viz. The Corollaries or Inferences resulting from the whole.
VIII. Inferences flowing from this Aphorism thus explained, are divers, and of consequence. As, Did God thus Give his Law to Israel on Mount Sinai? &c. Then,
I. God singularly manifested the Glory of his own Perfections, and highly Magnified the Goodness of his Dispensations to Israel, in Giving them his Law on Mount Sinai.
1. The glory of his own Perfections and excellencies God singularly manifested in giving the Law on Mount Sinai. Especially the Glory of his, 1. Supreme Majesty and Sovereignty over all; 2. Wisdom; 3. Holiness; 4. Justice; As hath been already discovered in the Manner of God's giving his Law, Q. III. and in the Inferences thereupon; 5. His Omnipotency; that could Create such Thunder and Lightnings, such Blackness and Darkness, and Tempest, such a Cloud, and such a devouring fire, Mount Sinai being all on a Smoke, and burning up with a fire to the heart of Heaven, that could send forth such Sound of a Trumpet, that could utter such a voice of words, so great a voice, as all Israel trembled and stood afar off, Moses himself did exceedingly fear and quake, and the very dead Mountain did tremble and shake; 6. His Spiritualness; that the LORD is not like the idol-gods of the Heathens, wood and stone, gold and silver, the works of men's hands, drossy Earthy bodies that may be Eaten up with worms or Consumed in the fire: but he is a perfect Spirit, promulging a most Spiritual and heavenly Law for spiritual worship, reaching to the most inward heart, soul and spirit of man, to the thoughts, imaginations of the thoughts, and to the very first actings and stirrings of the Heart before Consent; 7. His Eternity; that hath promulgated such a Law as for Matter and Substance is Eternal, obliging from the beginning to the end of the world, yea it shall have its full accomplishment in Heaven, when Holiness, Righteousness and Love shall be complete in the Saints in the highest degree. The righteousness of thy testimonies is everlasting. — Concerning thy Testimonies, I have known of old, that thou hast founded them forever. — Thy Word is true from the beginning: and everyone of thy righteous judgments endureth forever. Now an Eternal Law beyond all possibility of repeal doth notably evince an Eternal Law-giver.
2. The goodness of God's dispensation to Israel, in giving his Law to them on Mount Sinai, as hath been explained, God exceedingly magnified. This is evident, by the Testimony of Moses, and the Prophets in the Old Testament, declaring that God's Law thus given them was not a vain, but a great Matter; their life and Happiness did depend upon it, and God had not dealt so with any other Nation in the whole world, and by the Testimony of Christ and his Apostles in the New Testament, Highly commending the Law given, Truly expounding the sense and scope of it, and greatly extolling the Jews Prerogative herein beyond the Privilege of the Gentiles. More Particularly the Lord Magnified his great Goodness to Israel, three ways; I. In Giving them his Moral Law. For, 1. Hereby, God made his excellent Nature, Properties, and Will, to be eminently known of them. 2. Hereby, God made Israel's sinfulness and misery clearly known unto themselves. 3. Hereby, Israel was restrained and kept from Sin. 4. Hereby, Israel was shut up and Confined within the bounds of Faith, that they should not expect righteousness and life any other way, then only by faith in Christ, which should at Christ's coming be more fully revealed: The fulfilling of the Law being impossible, and the Curse inevitable to themselves. 5. Hereby, The Infant-Church of Israel was in part Tutor'd and Govern'd during her Minority, in preparation for, and expectation of Christ promised. 6. Hereby, Israel had a perfect Rule of Life, for all Holiness, Righteousness and Temperance: And an exact Touch-stone for trial of the Integrity both of their Inward Constitution, and Outward Conversation, in Church, in State; in Public, in Private Capacity. 7. Hereby, Israel had a more Perfect Covenant with God in Christ, then all fore-going ages or Periods of the Church ever enjoyd: and a more Perfect Direction for expressing their thankfulness to God for his Covenant and all Covenant-blessings whatsoever. II. In Giving them his Ceremonial Law, Annexed to the Moral. For, 1. Hereby, Israel was of a Family-Church advanced to the Political Constitution of a National-Church. And is styled, The Church in the Wilderness. 2. Hereby, The Pure, Holy, Just, and Merciful Nature of the Lord, their God is discovered: requiring such ceremonial purifications, washings, cleansings, Sacrifices, Satisfactions, &c. and promising such pardons, acceptance, &c. 3. Hereby, Their sinfulness and misery were notably preached to them every year, yea every day in the Blood and Death of the Sacrifices and offerings for Sin. These were as a Continual arraignment of Israel at God's bar, as extremely guilty of Death and Damnation. 4. Hereby, Christ was evidently set forth unto Israel as the only Remedy against Sin and Death. Christ being the Substance of all the Sacrifices: The Center of all the Ceremonies: The Truth of all the Types. 5. Hereby, The First Table of the Moral Law, The Table of Holiness was notably expounded: And the whole public Worship and Service of God fully described to Israel in all the Parts of it, that they might knowingly act what was pleasing to God in matters of Religion. 6. Hereby, Israel's hands were so filled with employment in the externals of his worship, full of outward beauty and Glory, that they were singularly preserved from the seducing idolatries of the Nations whereunto they were by nature extremely addicted. 7. Hereby, Finally as by a Partition-Wall, God's people Israel were separated and distinguished from all other people in the world, As God's peculiar Treasure and Inheritance. III. In giving them his Judicial Law, as an Appendix to his Moral, God magnifi •… also his goodness unto Israel. For, 1. Hereby, The Commonwealth of Israel was divinely Constituted, even by God himself. Hence, by some called A Theocracy, or A The-Archy▪ because God himself did immediately Constitute and Govern them. And his Political Constitution is most exquisite and excellent. 2. Hereby, Their Common-wealth was most justly Governed: without folly, Oppression or Tyranny, wherewith the Laws of other Common-wealths too much abound. 3. Hereby, The second Table of the Moral Law, The Table of righteousness, was excellently expounded to them. 4. Hereby, Impiety against God, and Iniquity against man was notably suppressed by just and equal Penalties. 5. Hereby, That Common-wealth and the Government thereof was supported; till Shiloh came, to whom the gathering of the people should be; till Christ came that should be the King and Head of his Church both of Jews and Gentiles till the end of the world, in whose Spiritual Government that Political Government should be swallowed up forever.
II. The fall of Adam and of all mankind in him did miserably deface and obliterate the Law of Nature. For, The Moral Law was promulgated for declaring and reviving thereof more clearly and convincingly: this was one Cause of its promulgation. Sin makes havoc of all excellencies and happy enjoyments: of the happiness of Heaven to lapsed Angels; of the happiness of Paradise to lapsed man. Sin cast man out of Paradise, and Paradise out of man: Sin disrob'd man of God's Image, dimmed the light, and defaced the Law of Nature so extremely in him, that very few and small sparks thereof remained. So much only remained as to leave man inexcusable, and be sufficient to damn him; though wholly insufficient to save him. God therefore published his Moral Law, which for Sum and Substance is the same with the Law of Nature, that the expunged Law of Nature might be perfectly restored: that so man might more clearly See, whence he was fallen; whereunto he should re-aspire; and what legal perfection in man, or in his Surety, was necessary to his Justification and Salvation. The Fall had so expunged this Law of Nature: That till God descended on Mount Sinai to reveal his Moral Law, it was not perfectly to be found among all the sons of men.
III. The Fathers and Church before Moses had a much more imperfect Rule of Religion and Righteousness, then the Fathers and Church had afterwards under Moses. A Rule of Religion and Righteousness they had before Moses; Partly, The imperfect Relics of the Law of Nature: Partly, Some few divine Revelations. And hereby they were Directed, 1. In some Morals, as, In Walking with God, Prayer to God, Faith, Fear, Love, and Obedience to God, &c. 2. In some Ceremonials, as erecting Altars, slaying and offering Sacrifices, &c. 3. Yea in some Judicials, as Punishing Whoredom with Death. Bring her forth and let her be burnt, said Judah of Tamar, though himself had committed incest with her being disguised, &c. But yet those Divine Revelations were very few and sparingly vouchsafed; and the Light or Law of Nature was extremely imperfect and obscure: whereas under Moses God fully revived and declared the Substance and Matter of the Law of Nature, and gave Israel a Compleat and Perfect Rule of Religion and Righteousness, not only by voice, but also by writing, for the greater Certainty thereof both to that present and all future ages of the Church.
Herein we may note, 1. The wisdom and order of God's dispensations, beginning with more imperfect, and proceeding to the More Perfect Discoveries of his will touching Religion and Righteousness: according to the proportion of his people's capacities. 2. The growth and increase of his Churches Privileges and happiness from age to age. Before Moses, there was little noise or notice of Religion in the world: But under Moses it grew famous, eminent and flourishing. 3. The surpassing obligation of the Church and people of God under and after Moses, more then ever before him after the fall, to all possible thankfulness unto the Lord for his enlarged Benefits in giving the Law unto them.
IV. As the Church of God is the chief of all Societies on Earth; So the Laws of this Society are the chief of all Laws. They were God's own Laws on Mount Sinai: therefore the choicest of all Laws. The Moral, Ceremonial and Judicial Laws whilst of force in the Jewish Church, far excelled the Laws of all Nations and people from Moses till Christ. The Moral Laws continuing of perpetual force in the Gentilish Churches also, as hath been explained, surpass the Laws of all Nations and Societies in the world. And this,
1. In their immediate Author and Law-giver, The LORD God himself. God spake these words, and said; &c. All other Laws but given by weak sinful mortal men: they by the infinite eternal most holy God.
2. In their Manner of Dispensation and Promulgation, as hath been evidenced in eight particulars. Never was there such a Solemnity of Law-giving from the beginning of the world to this day: nor shall be to the end.
3. In their Matter and Substance. No Laws so Holy, Just, Good. None so full and Comprehensive: so Spiritual and Heavenly: so wise and unerring: So cutting and Heart-piercing, &c. and accomplished with such Properties and Perfections. How did David Admire them, Affect them, Extol them!
4. In their End and Use, as hath been already declared. No laws in the world so useful, and of such high intentions.
As therefore the Jewish Church had great and manifold cause to bless God for his Moral, Ceremonial and Judicial Laws, from Moses till Christ: So the Churches of the Gentiles have like Cause of magnifyng God for his Moral Laws to the end of the world.
V. God's Church and Covenant-people must be a Composed, Regular, Orderly people, guided and governed by the exactest Laws. To this purpose God gave his Law on Mount Sinai to Israel; Not only that they might Hear it, Know it, Profess it, Talk of it, &c. but specially that they might be wholly guided and ordered by it, in heart and life, in thoughts, words and works, both towards God and towards man. And the Moral Law was intended for this purpose to the Israel of God among the Gentiles also. Christians under the New Testament must not live as they list, in Carnality, Looseness, Licentiousness, &c. but holily, righteously, soberly, conscientiously, unblameably, &c. according to this everlasting Law of God.
Be exhorted therefore all ye that sincerely fear, love, and believe in the Lord, to walk in the Law of the Lord blameless, to order your thoughts, words and actions sincerely according to this unerring Rule, to persevere and continue herein with great delight at all times. Let this be A light to your feet, and a lamp to your paths. Let this be your Counselor and Song in your pilgrimage. Let this be the voice behind you, saying; This is the way, walk in it, when you are turning to the right hand, or to the left. What this Law Condemns as sinful, decline it: what this Commands as Duty, perform and pursue it. Meditate herein day and night, Addict and give yourselves wholly hereunto. And lest any should say or think, That I should exhort Legally, and you Act Legally, not Evangelically, in this Matter: Let me here lay before you, 1. Evangelical Directions for Christians right observing, doing and walking in the Moral Law. 2. Evangelical Grounds or Motives inciting thereunto.
Gospel-Directions for Christians right Observing, Performing and Walking according to the Moral Law;
1. Observe and keep the Moral Law with a right judgment and understanding touching it, and the observance of it in all things. A misdeeming judgment herein, misleads a man's obedience to the Law, and renders it unacceptable to God. Miss-Obedience offends God as well as Disobedience. Error in the judgment, works obliquity in the Action. Many have done much about the Moral Law, but having a false judgment and Notion of the Law, and about the Doing of it, have lost all that they have wrought: As Ph •… risees that looked only at the Letter of Law, Papists that look for justification by the deeds of the Law, carnal men that rest in the work done, &c. Particularly beware of these Misapprehensions; 1. Judge not the whole and entire obedience to the Moral Law to consist only in performing the bare outward letter of the Commandment. This was the Pharisees error: which our Savior abundantly refutes and reproves. 2. Think not there is in any mere man since the fall a full ability perfectly to perform and keep the Moral Law. Though Bellarmine earnestly contends for it. For; The Law is weak through the flesh: that is, The Law hath not strength to justify us, by reason of our flesh that cannot keep it. — In many things we sin all. And, He that shall keep the whole Law, and yet offend in one point, he is guilty of all 3. Look not upon the Moral Law as a Covenant of Works, which will justify and give life by the deeds thereof: Neither rest upon any deeds thereof for that end. For, The Moral Law, was not given on Mount Sinai as a Covenant of works, but of Faith; as shall after appear. And the best works even of regenerate persons have so much iniquity and infirmity adhering to them, that they are matter rather of Condemnation, then of Justification. 4. In observing and doing the Moral Law, look not upon it as The Old Testament, or as Part of the Old Testament-dispensation, having reference to Christ that should come afterwards. For in the precise notion and formality (as hath been showed,) it is not now obligatory to us Christians. We are not bound to Ceremonial worship by the second Commandment, nor to the seventh-day Sabbath by the fourth, as the Jews were bound. So far it obligeth us, and is to be observed by us, as it is consistent with the New Testament.
2. Observe and do the Moral Law from true Gospel-principles: without which it can never be done rightly and acceptably. Such as are the Principles and Habits whereby we act, such are the acts put forth by them. Carnal Principles and Abilities produce only Carnal Acts. Sanctified Spiritual abilities bring forth Spiritual Acts. Let your obedience to the Moral Law flow, 1. From the New-Covenant-Law written in the Mind and Heart. When there's a Law within, harmoniously answering to the Law without, How sweetly and sincerely is the Law performed! 2. From Divine supernatural abilities of well-doing created in them through Christ; Without Christ we can do nothing: in Christ we can do all things. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Till we act from this divine working and Creation, all we do are but dead works. 3. From sincere Love; Love is the fulfilling of the Law. Our Savior teacheth us, That the first and great Commandment, or the Sum of the first Table is, To Love the LORD our God with all our heart, with all our soul, with all our mind and with all our might: And the second, viz. The Sum of the second Table, is, To love our neighbor as ourselves. Every right act of Duty towards God or man, flows from true Love. Hence, Paul saith; The end of the Commandment is Love, out of a pure heart and good Conscience and Faith unseigned. As obedience must arise out of love: so love must arise from these three roots. And such Love is The End of the Commandment; The Perfective End, the Scope and intended end which the Commandment aims at. Every duty is easy and delightful to love. This is love that we keep his Commandments: and his Commandments are not grievous.
3. Observe the Moral Law with alacrity and delight of Soul. In all our obedience God loves willingness, readiness, cheerfulness. It was Christ's meat to do the will of him that sent him, and to finish his work. Job went not back from the Commandment of his lips, but esteemed the words of his mouth more then his necessary food. Paul delighted in the Law in his inner man. David, how transcendently were all his affectious elevated to and transported with the Law of God! how did he abound in expressions, yea how did he as it were want words to set forth his ravished desires to, and delight in, the Law of God! And all Christ's true people are a willing people: as to Faith, so to obedience.
4. Keep and observe the Moral Law as an Evangelical Rule of Life, guiding the thoughts, words and actions of believers in all the duties of Holiness, Righteousness, and Sobriety, as well under the New Testament, as the Old. The Moral Law was Promulged on Mount Sinai as a Gospel-Rule of Life: being given there, not as a Covenant of works, but as a Covenant of Faith, as hath been already evidenced in part, and hereafter will more fully appear. And it was in this Notion, in all ages Confirmed, expounded and urged, by the Prophets, by our blessed Savior, and his Apostles, from time to time. Therefore being our Evangelical Rule of Life, pressed upon God's Covenant-people both under Old and New Testament: it is (so far as not peculiarly limited to the Old Testament) an Everlasting Rule, and Part of the Everlasting Gospel. And in this Notion we are still to observe the Moral Law. And in so doing we shall not warp from Christ, but walk after him; we shall not overthrow, but establish the Gospel; we shall not exclude, but exercise Faith: we shall not fall from, but persevere in Grace. Now the Moral Law as a Gospel-Rule may be kept and performed two ways, viz. By Faith, and by Love. 1. By Faith applying and appropriating Christ's perfect obedience thereunto to ourselves in particular. For Christ's obedience being ours by Faith, we perfectly fulfil the Law in him, his blood and sufferings washing away all our imperfections and failing therein. Hence, To keep the Law (said Luther,) is to have Christ the keeper of the Law by Faith. — By Faith we fulfil the Law compendiously. —And again; God's Precepts are sweet, when we can read them, not only in the Books, but also in the wounds of our sweetest Savior. By Love; Partly beginning to have sincere respect to the Law in this life. Inchoate Love, expressing inchoate obedience. Partly, completing the fulfilling of it in the life to come. Compleat love acting in complete obedience in Heaven: Every Saint becoming a perfect Living Law to himself forever.
5. Observe the Moral Law entirely and universally. The whole Law with the whole Heart. 1. Keep the whole Law with sincere respect to every Commandment therein, as in the sight of God. This is to keep the Law with integrity of the Object. As God hath extended his Precepts: So we are to extend our Performances. For, ( 1 ) The same God, that said, Thou shalt not kill, &c. said also, Thou shalt have no other God's before me; Thou shalt not take the name of the Lord thy God in vain; Remember the Sabbath-day to keep it holy, &c. If therefore we keep any of these Commandments because they are the Lord's: we must consequently keep every Commandment. ( 2 ) Hereby the Integrity and uprightness of our obedience will be evidenced Then shall we not be ashamed, when we have respect to all his Commandments. Though an upright heart may come short in the gradual Performance of every Commandment, yet hath he an universal respect unto all the Commandments. (3) To indent, omit, pick and choose, what Commandments we will keep, what not, argues an hypocritical and unsound heart: And that the Commandments are not kept because they are God's, but because of some other collateral and indirect respects. Ahab could do some things, Herod did many things, but still they had their Reservations and exceptions. (4) The sincere servants of God intend, and endeavor the observance of all God's Precepts, one as well as another. Caleb and Joshua ( d ) followed the LORD fully: Heb. fulfilled after the LORD. David had respect to all God's Commandments: not departing from any of them all his days, save in the Matter of Uriah the Hittite. Zachariah and Elizabeth were both righteous before God, walking in all the Commandments and ordinances of the Lord blameless. Paul exercised himself herein, to have always a Conscience void of offense towards God and towards men. (5) Integrity of obedience to all God's Commandments is most acceptable to God. How doth the Holy Ghost commend it in David, in Zachariah and Elizabeth! How did God reward it in Caleb a •… d Joshua, for this Cause granting them only of that generation the great privilege of coming into the promised Canaan! 2. Keep the whole Law with the whole heart. Let the united Stream of all the faculties and affections of soul and heart bend to the observance of it. This is to keep the Law with integrity of the subject. ( 1 ) This is often required; Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. This is the first and great Commandment. (viz. The Sum of the first Table.) And the second is like unto it, Thou shalt love thy neighbor as thyself. The Lord calls for whole-hearted, not half-hearted Obedience. ( 2 ) Hypocrites may reach to this; only sincere ones can reach to that. With my whole heart have I sought thee, (said David:) O let me not wander from thy Commandments. (3) Such are a blessed people; Blessed are they that keep his Testimonies: that seek him with the whole heart. Such hearts are undivided in obedience, therefore act strongly towards the Law of God, and are perfect with him. A divided heart, an heart and an heart, is a false unsound heart.
6. Observe and keep the Moral Law in the Spirituality of it. Paul saith The Law is Spiritual. It reacheth not only to the body and outward Acts: but to the soul, heart and Spirit, and the most inward acts thereof, as our Savior teacheth. It prescribes Soulduties, Spirit-duties, &c. forbids▪ Heart-iniquities, Spirit-Sins. Therefore so walk in the Law of the Lord, as especially to mind the Spirituality of it. The first and most acceptable worship of God, is the Spirit-worship. Inward Spirit-duties towards God and man are the most immediate and excellent acts and results of Grace in the Spirit: Inward Spirit-sins are the first, most immediate and dangerous fruits of original Corruption in the Soul, having the venom and poison of the old man, most immediately and strongly infused into them. Oh therefore keep thy heart with all keeping, for out of it are the issues of life, or death. Let this Spiritual Law guide thine heart and Spirit in all their inward Spiritual Motions and actions towards God and man. Delight in the Law of God in thine inward man.
7. Keep and observe the Moral Law in Testification of real filial thankfulness to God for Jesus Christ the end of the Law, for our Redemption by him, and for the effectual Application of this Redemption unto us. We are not to keep the Law that we thereby may have Christ, Redemption, Vocation, Sanctification, Justification, Adoption, &c. But because we are Redeemed, Called, Sanctified, Justified, Adopted, &c. therefore we keep the Law. Hereby we express our real gratitude for these greatest benefits For this end Christ was in fullness of time revealed, according to his Covenant, Promise, and Oath of old, That we being delivered out of the hands of our Enemies without fear, might serve him in Holiness and Righteousness before him all the days of our life. Moses therefore having reckoned up God's great favors to Israel in bringing them into Egypt, multiplying them in Egypt, delivering them and redeeming them out of Egypt, (A Type of their Redemption by Christ) and in his gracious dealings with them after that deliverance: in reference to all this presseth upon Israel the observance of God's Commandments as a due Testimony of their gratitude for all. And now Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the Commandments of the Lord and his Statutes, &c. — Thy fathers went down into Egypt with seventy persons, and now the LORD thy God hath made thee at the Stars in Heaven for multitude. Therefore thou shalt love the LORD thy God, and keep his Charge, and his Statutes, and his Judgments, and his Commandments always Luther said well▪ A man is not made just, by doing just things: but being made just, he doth just things. A man keeps not the Law, that he may have Christ and his benefits: but because he hath Christ & his benefits, he keeps the law, in token of his real gratitude.
8. Finally, Keep and observe the Moral Law continually. For 1. God hath not given it for this or that particular age or time, but He hath stablished it forever; therefore it is to be observed forever. 2. This constant perpetual obedience thereunto God frequently calls for. 3. Christ hath therefore redeemed us, that we might serve the Lord in holiness and righteousness before him all the days of our life. And Holiness and Righteousness comprehend all the duties of the Moral Law. Christ's Redemption of us is an everlasting mercy: therefore our obedience should be a perpetual Duty. 4. The godly and sincere do persevere and continue in their Obedience to God's Law. As David; — I have inclined mine heart to perform thy Statutes always, even unto the end.—My Soul breaketh for the longing that it hath unto thy judgments at all times.—So shall I keep thy Law continually: forever and ever. Thus Christ's meat was to do the will of him that sent him, and to finish his work. 5. The ungodly and hypocrites keep not the Law of God at all, or not always.
Gospel-Grounds, or Motives, inciting to this Evangelical observance of the Moral Law.
1. Jesus Christ, and his Apostles in the New Testament frequently and strongly enjoin the observance of the Moral Law. To cast off obedience thereto, will not be to cast off only the Authority of Moses and the Prophets under the Old Testament: but also of Jesus Christ and his Apostles under the New Testament.
2. Jesus Christ and his Apostles kept and observed the Moral Law diligently. Christ was made under the Law, and fulfilled it exactly in doing the Duty of it, and enduring the curse of it for us. His whole life was without sin: therefore his whole life was an observance of the Moral Law. His Apostles also (as Christ testified) kept God's word, manifested to them by Christ; therefore they kept his Law. Paul was not without Law to God, but under the Law to Christ: though he seemed to be as without Law, that he might gain them that were without Law. Now we are to follow Christ, and to walk as he walked: who is the chief Pattern of all Obedience. And we are to follow the Apostles, as they follow Christ.
3. Christ destroyed not the Law given by Moses, nor set up any New Law, or any New Duty that for Substance was not prescribed in the Moral Law: but only fulfilled and expounded the Old Law imposing the old Duties thereof upon his Disciples. This may be cleared upon these few following Considerations; For,
(1) Christ professeth, he came not to destroy the Law or the Prophets, but to fulfil. And he adds; For, verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. Here Christ, 1. Declares the end of his Coming into the world in regard of the Law and Prophets; Negatively, Not to destroy them: Affirmatively, But to fulfil. 2. Confirms this from the everlasting Nature of the Law, which shall continue till heaven and earth pass, viz. till the end of the world. By [ Law ] here Christ seems especially to intend the Moral Law, (expounded much by the Prophets:) as appears, by the next verse, and by his after-expositions of divers Moral Laws. Now Christ fulfils the Moral Law many ways in his own person, viz. Doctrinally, in teaching the true sense, and pressing the Duty of the Law. Practically, Both in his Active performance of the Duty of it, And in his Passive undergoing the Curse and Penalty of it for our sakes. In this place some think he hath a special eye to his Doctrinal fulfilling of it, because he opposeth teaching of the Law to the breaking of it. And consequently that he came not to preach down the Law or the Duties thereof, but to preach them up, and explain them truly, that they might see the true sense extent and spirituality of them.
(2) Christ declares, that whosoever shall break the least of these Commandments, and teach men so, shall be least in the Kingdom of Heaven (i. e. He shall be excluded the Kingdom of Heaven:) But whosoever shall do, and teach them, shall be great in the Kingdom of Heaven. He doth not say; who so shall do and teach New duties of a New Law: but whosoever shall do and teach these Commandments, these old Laws and duties. And he further adds, except your righteousness shall exceed the righteousness (not of the Moral Law, but) of the Scribes and Pharisees (who corruptly expounded the Moral Law, resting in the bare outward Letter, not reaching up to the Spirit thereof) ye shall in no case enter into the Kingdom of Heaven.
(3) The Moral Law is so perfect, that in regard of Moral duties of Holiness and Righteousness, as nothing ought, so nothing could be added thereto: no more excellent way could be prescribed. I have seen an end of all perfection: but thy Commandment is exceeding broad. Broader, Compleater, Fuller then all visible Perfection. This completeness of the Moral Law will easily appear, if we seriously Consider The Extensiveness and Intensiveness of it. 1. The Extensiveness of the Law is such, that there can be imagined no Moral duty for kind, but what is required in it: nor any kind of Contrary Sin, but what is forbidden in it. All Duties of Holiness towards God, All duties of Righteousness towards man, All duties of Sobriety towards a man's own self: and all sorts of sins opposite to these, together with all furtherances to those Duties, or Sins, are fully comprised in this Moral Law. 2. The Intensiveness of this Law is such, that all these Duties are required, and all contrary sins forbidden, to the uttermost. It calls not only for true love to God, but for extensive love to God, with all the heart, all the soul, all the mind, all the might: Not only for true love to our neighbor, but for intensive love; To love our neighbor as our self. The like understand proportionably of all other Duties, comprised under Love. All Duties are urged to the highest degree, with all their Amplifications: All sins are condemned to the least and lowest degree, with all their aggravations. And therefore the Law being thus exquisitely perfect, there could be no addition thereto. Christ imposed no new Law, or Duties: but expounded the old, Christ only opened and unfolded this Sacred Roll of the Law: that the beauty, glory and spiritualness of it might more evidently appear.
Object. 1. But Christ hath given new Commands, Appointing his Apostles and Ministers, To Baptize with water, and to Administer the Lord's Supper, &c. Answ. 1. Christ hath appointed no New Moral Commandments or Duties, Though he hath appointed a New way of outward and Positive worship under the New Testament, which was not under the Old. Now Sacraments are not completely Moral duties, but Positive worship. 2. The Scope of the second Commandment, being to teach and command us in the general, To worship the only true God according to his own will: This Commandment, as it comprised the whole Ceremonial Old-Testament worship while it was God's will to continue it; So it comprehends the whole New-Testament worship which since Christ God wills to succeed, and antiquate the former. And in this Sense New-Testament Sacraments, and way of worship are required in the Moral Law, and not a New Duty.
Object. 2. But Christ seems to have imposed New Moral Duties, which are not commanded in the Moral Law, as Faith, Repentance, Love, &c. And Christ himself calls Love a New Commandment; A New Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. Answ. 1. All these and like Spiritual Duties are required in the Moral Law. For, How can we have the Lord to be our God, but in Christ? And that cannot be without Faith in him through Christ, and without repentance from Dead works. We cannot intensively have both God and sin at once. Abraham, Noah, Enoch, Abel, had Faith in God under weaker and more imperfect Federal-dispensations: And shall not the Sinai-Covenant require Faith, which was a far more perfect Administration? 2. Love to our neighbor, or brother, is as strongly commanded for substance under the Old Testament as under the New: Thou shalt love thy neighbor as thyself, what brotherly love can be expressed more intensively? This therefore was an Old Commandment, and an Old Duty. 3. Christ calls this his Command of brotherly Love a New-Commandment; 1. Either in regard of his renewing of this Old Commandment. 2. Or in respect of his New manner of urging it from his own example: Love ye one another, as I have loved you. 3. Or in regard of the excellency of it. Excellent things are called New things. 4. Or in regard of the Perpetuity of it, because it should be always fresh and new, never waxing old. And thus the Covenant is called New. This Command of brotherly Love John also calls both an Old Commandment and a New: An old, for the Substance of it, being prescribed in the Law; A new, for Christ's renewing it, and their New receiving it, under the true and more clear▪light of the Gospel; As I have elsewhere intimated.
4. The New-Testament-Doctrine of Faith, that is, Of Justification by faith, doth not disannul, but establish the Moral Law. And if so, the Doctrine and Practice of Obedience to the Moral Law are not Anti-Evangelical, nor inconsistent with the Covenant of Faith. Now that it is so, The Apostle is very clear; Do we then make void the Law, through Faith? God forbid: yea we establish the Law. In these words, the Apostle having proved justification by faith only without the deeds of the Law, prevents an Objection that might thus arise. Object. If we be justified by faith only without the deeds of the Law, then the Law is utterly made void. Answ. 1. He denies the Consequence, with horror, God forbid. 2. He asserts the Contrary. We are so far from antiquating the Law by the Doctrine of justification by Faith, that we rather establish it. How is the Law established by Faith?
The Law is established by the Doctrine of Faith (to omit diversity of Opinions,) especially these two ways. 1. In the truth of it, The Law threatened death and curse to every transgression. This truth is established as irrevocable, whilst Christ is made under the Law for us, became a Curse and died to satisfy God's justice, according to the Doctrine of Faith. 2. In the righteousness of it. The Law requires a perfect and perpetual personal obedience, as a legal righteousness. Faith holds forth, Christ's perfect passive obedience to satisfy the penalty of the Law for man's redemption, and his perfect active obedience to purchase man a right to the life it promiseth. So that the Doctrine of Faith leads us to that perfect legal righteousness in Christ by faith, which we cannot find in ourselves: and hence The righteousness which it requireth is not abolished, but established. If any Object; Then we are in effect justified by the righteousness and obedience of the Law. I Answ. What absurdity or inconveniency is there in some sense to say so? For Legal and Evangelical Righteousness seem not to differ, quoad Substantiam & Materiam, in Substance or Matter: but only efficiente & Modo, viz. in the Efficient and Manner of it. Having Christ's righteousness and perfect legal obedience by faith, we have the same Righteousness which the Law requires: but in a different manner, and from a different Efficient then is required in the Law. The Law requires it in our own persons, and from our own principles: The Doctrine of Faith tells us it sufficeth to have it in Christ by Faith. Thus not only Christ's Passive, but also his active Obedience, becomes the Matter of our Justification. Furthermore, Persons thus justified are so renewed by God's Spirit, that they sincerely have respect to the whole Law to observe and keep it, not for justification thereby: but, Partly hereby to help forward their evidence and assurance of their justified state; Partly, To express their filial dutifulness to God their heavenly Father; Partly, to testify their sincere and real gratitude to God for Jesus Christ and Redemption by him. To which purpose Obedience to the Moral Law is still one Condition imposed on God's people by the Covenant of Faith both under Old and New Testament.
5. Christ died for us, that the Moral Law might be fulfilled by us: Therefore our endeavors to keep and fulfil the Moral Law, are not Legal, but purely Evangelical, Christian, and according to the New Testament. The Consequence cannot be denied. The Antecedent is clear in that of the Apostles; For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit, &c. In this Context the Apostle proves, that they that are in Christ are secure from Condemnation: Partly, From the Law of the Spirit of life in Christ, freeing them. Partly, From the Merit of Christ's Death and Sacrifice, condemning sin, and justifying us, which the Law could not do, because we could not keep it, it was weak through our flesh. And God did this, That the righteousness of the Law might be fulfilled in us, &c. This was one End and Scope which God aimed at in Christ's Death, amongst others, That the righteousness of the Law might be fulfilled in us, who walk, &c. The righteousness of the Law is fulfilled in us, two ways. 1. Virtually, by imputation of Christ's fulfilling of the Law in our flesh, to us, as truly and fully as it were our own. Hereby we are justified. 2. Actually and Formally, by inchoation of sincere Evangelical obedience to the Law from principles of Sanctification. Hereby we walk not after the flesh, but after the Spirit. And they that are carnal cannot thus fulfil the Law, but are enmity to it. Christ gave himself for us, (for what end? that we might be lawless, licentious, and live as we list? No; but) that he might redeem us from all iniquity, and purify unto himself a peculiar people, Zealous of good works. What good works? works of Sobriety, Righteousness, Godliness: which he had formerly mentioned, viz. the works of the Moral Law. They then that oppose and cry down the observance of the Moral Law by believers, Cry down the death of Christ, and what lies in them disappoint one end of his Death.
6. Till we have sincere desire and delight Evangelically to keep the Moral Law we cannot solidly persuade ourselves that we are actually and effectually Christ's New-Covenant-people. For, All Christ's New-Covenant-people, have God's Laws put into their minds, and written in their hearts; whence they are sweetly disposed and enabled to know and do them with delight. And they are God's workmanship in Christ, created to good works, to walk in them.
7. The Observance of the Moral Law is Encouraged by many Promises, and the violation of it dissuaded by many Threatenings in the New Testament of our Lord Jesus Christ, as well as in the Old. And therefore Keeping the Moral Law is a pure Evangelical Duty incumbent upon all believers both under Old Testament and the New.
New-Testament-Promises encouraging to the Observance of the Moral Law, are Many: expressed both by Christ, and his Apostles.
New-Testament-Threatenings, deterring from the breach of the Moral Law, are divers also: and very severe.
As against Ignorance of God, 2 Thes. 1. 8▪ 9. Unbelief, Joh. 3. 18, 36. Mar. 16. 16. Idolatry, 1 Cor. 6. 9, 10. Rev. 21. 8. Blasphemy and hard speeches against God, Matth. 12. 31, 32. Rash-Swearing, Jam. 5. 12. Against Any sort of ungodliness and unrighteousness against first or second Table of the Law, Matth. 7. 22, 23. & 25 41. to the end, Rom. 2. 5. to 13. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Rev. 21. 8.
VI. Hence, All lawless loose licentious people, that reject the Moral Law of God, are deeply to be condemned. The Moral Law was given, Immediately to Israel at Mount Sinai; Mediately to the Israel of God for all after ages, even under the New Testament, as hath been explained. And is of perpetual obligation, and use. Here therefore two sorts of Anti-nomians, or Adversaries to the Moral Law are to be convincingly blamed and condemned, viz. 1. Anti-nomians in Judgment, who maiantain sinful errors in Opinion against the Moral Law. 2. Anti-nomians in Practice, who walk in sinful errors of life contrary to the Moral Law. And it ofttimes comes to pass, that such persons as entertain loose opinions against the Moral Law, (through God's just judgment giving them up to their own lusts,) do at last fall into abominable offensive Courses against the Law of God: and of Anti-nomians in Judgment, become Antinomians in Practice.
(1.) Anti-nomians in Judgment or Opinion, (Luther stiles them Nomo-machists, Fighters against the Law▪ both of old and of late in these days, have belched out many unsavory and blasphemous things in their writings and speeches against the Law of God; and have implunged themselves into many other strange Errors about Sanctification, Justification, Good-works, Afflictions of God's people, &c. Their writings are very notorious in expressions: but their private discourses are double abominable. I intend not to point out a Synopsis of their Errors, and refute them, (I should then digress from my present intentions): but only to vindicate certain Scriptures from their misinterpretations, whereupon they seem to bottom their Opinion about the abrogation and uselessness of the Moral Law, to believers, now under the New Testament. Their foundations being destroyed: their building thereon cannot stand. The Scriptures chiefly urged by them, are these, viz.
1. The Lord thus prefaceth to the Moral Law; I am the LORD thy God which brought thee out of the land of Egypt, out of the House of servants, Exod. 20 2. whereby he shows that he intended his Moral Law only to his people redeemed out of Egypt. But believers under the New Testament were never in Egypt's bondage, nor brought by God thence.
Answ. 1. Here are three General grounds whereupon Obedience to the whole Moral Law is urged; viz. ( 1 ) God's Supreme Eternal Essence, I am the LORD; ( 2 ) His Covenant-Relation to his people, Thy God; ( 3 ) His wonderful Act of Redemption of them, That brought thee, &c. The two first grounds Equally concern all believers under the New Testament, as they did Israel under the Old: The bare Letter of the third ground more peculiarly concerned Israel of old. 2. The Mystery of the third ground reacheth as fully to believers Now, as to the Jews Then. Egypt was a figure of our Spiritual bondage under Sin, Satan, &c. by nature; Their Deliverance out of Egypt a Type of our Redemption by Jesus Christ from that Spiritual bondage and misery, as The Sacrament of the Passover Instituted upon that occasion doth clearly intimate. And this Redemption by Christ, far surpassed that from Egypt: and therefore more strongly binds to observe the Moral Law. 3. Some (and not without just cause) do affirm, That even all believing Gentiles now under the New Testament were in Egypt, and thence delivered in the Persons of their Fathers of old. For the Convert Gentiles are grafted into the stock of the true Olive tree, and so adjoined to the people of the Patriarchs. All believers (as the Apostle shows) are the children of Abraham, his Seed by Promise; according to that, A Father of many Nations have I made thee. Hence Paul writing to the believing Corinthians, which were Gentiles, saith, Brethren I would not have you ignorant that all our fathers were under the cloud, and all passed through the Sea, &c. To this effect also Augustine observes from Paul's Allegory, Gal. 4. that believing Gentiles are Abraham's children by Sarah the freewoman according to the mystery, and belonged to Israel; Lo how we are the sons of Israel by divine Adoption, not by human cognation, not openly but secretly, nor by the letter, but by the spirit, not Jews by Circumcision of the flesh, but of the Heart. Now being thus added to Abraham's family, the believing Gentiles as Abraham's children, and spiritual Israel, may be said to have been in Egypt, and to have been brought out thence in their forefathers. Consequently the Preface of the Decalogue concerns them throughout, as well as the Jews: and obligeth them to the observance of the Moral Law every way. Thus the Preface to the Moral Law makes clearly against, not for, the Antinomians.
2. The Law and the Prophets were until John, Luk. 16 16 Therefore the Law and Prophets ceased at John's Ministry, and oblige not believers after him.
Answ. 1. This proves not that the Moral Law was to expire, in reference to its force and Authority, at John's coming. Especially seeing Christ immediately adds, And it is easier for heaven and earth to pass, then one tittle of the Law to fail. And after John's Ministry Christ himself and his Apostles urge the observance of the Moral Law, (as hath been evidenced.) 2. The word Law in this place is to be taken in a large sense, as comprizing the whole Administration of the Law given by Moses, and not restrictively for the Moral Law only. Now the Law largely taken, hath in it Morals, Ceremonials, Judicials: The Ceremonials and Judicials of the Law vanished away after John the Baptist, who was the last Prophet of the Old Testament, as our Savior intimates; The Morals continuing still. And in this speech our Savior intended rather the Typicals and Ceremonials of the Law and Prophets, that prophesied and fore-shadowed Christ to come: then the Doctrinals and Morals: As appears by the parallel place in Matthew; For all the Prophets and the Law prophesied until John. Which Prophetical Types and figures, having their accomplishment at Christ's coming, ceased
3. For, Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. Rom. 6. 14. Therefore hence they conclude, that to the Regenerate the Law is of no use, but abrogated. And they insist much on this place, with great confidence and triumph.
Answ. For clearing of this Text, I shall inquire a little, 1. What is here meant by these words; Law and Grace. 2. What it is, To be under the Law, and To be under Grace. 3. What is the Apostles present Scope and sense in this expression. I. As touching the word [Law] the Apostle both in this Epistle, and in his other Epistles to the Galatians, And Hebrews, &c. useth it in very various and different senses: which must wisely be distinguished. As, 1. More Generally, for the whole Ministry of Moses under the Old Testament; which Administration was far short of the Administration of the New Testament. 2. More Particularly, for the Moral Law, which was the most Eminent of all other Laws. In this sense the word ( Law ) is often used in the seventh to the Romans. 3. Most Particularly, by a Synecdoche, for some part of the Moral Law, not the whole Moral Law. As for the Minatory, Maledictory, and Condemnatory part of the Law; contradistinct from the Mandatory and Promissory part of the Law. Thus the Apostle reckoning up the fruits of the Spirit, adds; Against such there is no Law. That is, there is no Threat, Curse, or Condemnation in the Law, against such fruits of the Spirit: though there was Precept, Command, Encouragement, and Promise in the Law, for such fruits of the Spirit. As touching the word [Grace ] The Apostles in their Epistles use it in divers significations, viz. 1. Sometimes for the fountain-Grace, the Free favor of God. 2. Sometimes for the Streams that flow from this fountain, the effects and fruits of God's free Grace and favor vouchsafed to us: whether Sanctification, or other Spiritual gifts flowing from mere divine Grace. 3. Sometimes for the Doctrine of Grace set forth in the Gospel, especially in the New Testament, which is called The Grace of God bringing Solvation; The word of his Grace, &c. because herein the Lord hath peculiarly revealed his gratuitous way of saving sinners by faith in Jesus Christ alone of mere Grace. II. As for the phrases of being under the Law, and under Grace: They are here opposed one to another, as Contra-distinct, and as setting forth two contrary states or Conditions. To be under the Law, 〈 in non-Latin alphabet 〉 ; 1. Sometimes signifies, To be in subjection under Moses his servile Administration of the Law, Ceremonial as well as Moral; Tell me, ye that are willing to be under the Law, &c. He speaks to them amongst the •… alatians that urged the Necessity of Circumc •… sion and the Ceremonial Law, unto Justification and Salvation. And in opposition to this sense, To be under Grace, is to be under the New-Testament's free and gracious dispensation in Christ. To be brought from the Old Testaments servile Condition; to the New Testaments free and filial condition 2. Sometimes it signifies, To be under the Rigour and Curse of the Moral Law, exacting obedience to the uttermost, upon pain of Curse and Death. Thus Christ was made under the Law; as Sinners Surety, voluntarily: And Sinners are under the Law as Principals in transgression, naturally and necessarily. The Apostle mentions both together: God sent forth his son made of a woman, made under the Law to redeem them that were under the Law, that we might receive the adoption of Sons. To redeem whom? Only the Jews which were under Moses servile dispensation of the Law? Nay, to redeem both Jews and Gentiles that by reason of sin were under the Rigour, Terror, Curse, and Condemnation of the Moral Law, and in opposition to this sense, To be under Grace is to be actually partakers of the power of supernatural grace, in Sanctification, Adoption, Justification, and other fruits of Christ's Redemption. And I find not this phrase ( 〈 in non-Latin alphabet 〉 , under the Law ) used in the New Testament in any other then in these two senses. Nor do I find the phrase applied to any believer under the N. Test. No Christian believer is said to be 〈 in non-Latin alphabet 〉 , under the Law, nor is he 〈 in non-Latin alphabet 〉 , without Law to God; but he is 〈 in non-Latin alphabet 〉 , in the Law, or within the Law to Christ. III. The Scope of the Apostle in this present text Objected is this; To comfort & encourage the believing Romans to go on in Mortifying of Sin, and living righteously to God, notwithstanding the relics of Sin remaining in them: for though sin had still some being in them: yet Sin should not have dominion over them, they should at last have the upper hand, and be conquerors. This he proves: because they were not under the Law, but under Grace. How were they not under the Law, but under Grace▪ ( 1 ) Were they not under the Old Testament's servile, but under the New-Testament's filial administration? That was true, but that was not a sufficient proof, that sin should not have dominion over them. For many are under the New Testament-dispensation, that remain still under Si •… 's dominion: and many were under the Old Testaments administration, that were delivered from sin's dominion. ( 2 ) Were they not under the Guidance of the Moral Law, as a Rule of life and obedience▪ So the Libertines would fain interpret it. But this cannot be the meaning: Partly, because it doth not prove the thing in hand: viz That Sin shall not have dominion over them. For, sin and death had dominion and reigned over all men from Adam to Moses before the Moral Law was given. And Sin and Death have dominion still, even over Pagans, that were never under the obedience of the Moral Law, nor heard of that Law. Partly, because the Apostle himself in the words presently subjoined prevents this misapprehension, and misinterpretation. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. As if he had said: I do not mean, ye are under Grace, not under the Law, so as to sin without control, and do what you list: God forbid that such a loose profane construction should be made of my words: ye must still be guided by the Law though ye be under Grace. (3) What then? were they not, (as carnal unregenerate men,) under the Irritation, Rigour, Terror, Curse, and condemnation of the Moral Law; but under Grace, in a Sanctified, Adopted, Justified state through Christ, who was made under the Law, to redeem them that were under the Law? &c. This I like best. This proves the matter in hand strongly. They that are thus under Grace, are delivered from the state, reign, and dominion of Sin, though not from the in-dwelling of sin: And consequently from the Irritation, Rigour, Terror, Curse and Condemnation of the Law: in which sense the Law is the strength of sin. Thus this text makes nothing at all for the Antinomians.
4. Wherefore my brethren, ye also are become dead to the Law by the body of Christ,—But now we are delivered from the Law, that being dead, wherein we were held, that we should serve in newness of Spirit, and not in oldness of the Letter, Rom. 7. 4, 5, 6. Therefore by Christ the regenerate are freed from the Law.
Answ. The Apostle insisting still in his former Subject of regenerate persons freedom from Sin's dominion, and from the Laws rigor and malediction, to explain it more fully; the Answer to the former place Objected, may serve much to clear this place also. But I add further, 1. As the woman is by the Law bound to her husband while he liveth, but he being dead she is free: So the unregenerate, while their husband ( Sin ) is alive and unmortified, are under the Law, viz. as irritating •… in, as Cursing and Condemning for sin; but they being regenerated and their husband ( Sin ) dead, ( that being the thing wherein they were held in bondage ) they are delivered from the Law, as Rigorously Exacting, Irritating, and Condemning, and are married to Christ a better husband to bring forth better fruit to God. This seems to be the plain and direct intent of the Apostle in this Paragraph. 2. This being delivered from the Law, in reference to the rigor, irritation and condemnation thereof, doth not deliver from the Obedience of the Law, as a Rule of life: but rather restores and enables to the true spiritual observance thereof.— that we should serve him in newness of Spirit, and not in the oldness of the Letter. As the Apostle afterwards professeth, He delighted in the Law of the Lord touching the inner man: and mourned, that the relics of sin in him, impaired his obedience. Hence some observe, the Law is not said to be dead; but they are dead to the Law.
5. Christ is the end of the Law, for righteousness to everyone that believeth. Rom. 10. 4. Therefore the Law is now abrogated to believers.
Answ. The Apostle here declares in what respect Christ is the end of the Law, viz. for righteousness or justification. Christ is the perfective end of the Law: having fulfilled it to the uttermost, so that every believer applying his obedience by Faith shall be justified. He needs seek no further then Christ's obedience for his justification. But Christ is not the Destructive end of the Law in reference to Holiness and obedience, which justified persons are still to perform to the Law Evangelically in testimony of thankfulness for their justification.
6. The Law is not made for a Righteous man, but for the Lawless, &c. 1 Tim. 1. 9, 10, 11. Therefore the righteous are not under it.
Answ. How the Law is not made for a righteous man, hath been formerly explained. The righteous are not under the Rigour, Irritation, Curse, Condemnation of the Moral Law, as the unrighteous are: but are still under the Information, Direction, Guidance, and Probation of it. Thus its said of the fruits of the Spirit, Against such there is no Law: That is, no Law condemning them: but commending and commanding them.
7. Wherefore then serveth the Law? It was added because of transgression, till the seed should come, to whom the Promise was made.—Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. But after that Faith is come, we are no longer under a Schoolmaster, Gal. 3. 19.—24, 25. Therefore, since Christ, believers are no more under the Law.
Answ. 1. The word Law is divers times used in this Epistle More Generally, for the whole Administration of Moses, comprizing the whole Law given by him, especially both the Moral and Ceremoal Law: And in this latitude, I take it, we must understand him in these two places alleged. Till the Moral and Ceremenial Law was given, Sin was in the world but not so clearly and fully imputed by the Jews unto themselves, as afterwards. Then the Moral Law distinctly gave the knowledge of sin. And the Ceremonial Law in the continual washings, and Purifications, and Sacrifices did yearly and daily arraign them at God's bar as deeply guilty of Sin. And both the Moral and Ceremonial Law discovered the Death and Curse which they had deserved by sin, withal typifying and pointing out Christ that should take away their sin and Curse. And thus, Partly by Correcting them for their faults, Partly by Directing to the right Remedy, both Moral and Ceremonial Law jointly were a Schoolmaster to bring them to Christ. 2. Whereas he adds; But after that Faith is come, we are no longer under a Schoolmaster: The meaning is, they are no longer under the Law as a Schoolmaster to Christ that was to come; Christ being come already, they could not be under the Law in this Notion any longer. Not under the Ceremonial Law: for now the body, the Anti-type, Christ, was come; and therefore all those shadows and Types vanished away, as the morningdarkness before the Sun. Nor under the Moral Law so far as part of Moses servile Administration, the Church now as an heir coming to fullness of age in Christ, and capable of filial Liberty. But still they were under the Light, Guidance, &c. of the Moral Law, as a Rule of Holy and Righteous life: As the Apostle plainly intimates afterwards in this very Epistle; For, brethren, ye have been called to liberty: Only use not liberty for an occasion to the flesh, but by love serve one another; for all the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbor as thyself. This being the Sum of the second Table.
8. But if ye be led by the Spirit, ye are not under the Law. Gal. 5. 18. Therefore the regenerate are not under the Law.
Answ. 1. The Apostle's Scope in this Context is, To exhort them To walk in the Spirit; that is, according to the guidance of God's regenerating, sanctifying, adopting Spirit, verse 16. Hereunto he urgeth them from two Privileges that would ensue upon such walking; ( 1 ) They should not fulfil the lusts of the flesh, which are contrary to the Spirit, ver. 16, 17. ( 2 ) They should hereby discover that (as regenerate persons,) they were not under the Law, ver. 18. that is, Not under the Rigour, Curse and Condemnation of the Law; though you have many failings and infirmities in your Obedience. God covers the frailties and imperfections of his regenerate people, and accepts their upright desires and endeavors of inchoate Obedience, as perfect in Christ. 2. But the guidance of the Spirit shuts them not from the guidance of the Moral Law; which a little before he had urged. And afterwards he explains himself, saying: ( Against such (that is, such fruits of the Spirit, wherein they were to walk) there is no Law, viz. No Rigorous, Cursing Condemning Law of God.
These are the principal places of Scripture urged by Anti-nomians in Opinion for the abolishing of the Moral Law to believers under the New Testament: But how weakly they are objected may appear by these Resolutions.
(2) Anti-nomians in Practice, Lawless ungodly unrighteous intemperate livers, do in their lives and practice reject the Moral Law of God, and trample it under their feet proudly, presumptuously, profanely. Despise God, and his authority: even to all excess of Riot, &c. hate to be reformed, &c. And usually Anti-nomians in Opinion, become Anti-nomians in Practice, through a just judgment of God. Let such lawless livers Consider,
1. That the LORD God, the Holy and just Law-giver is infinitely above them, and can crush them in a moment. It's dangerous, desperate to fight against the high and mighty God.
2. That, their Contempt of, and 〈◊〉 against the Law of God, is a certain evidence of their mere carnal condition, without God, Christ, and hope in the world; In which state remaining they cannot please God, or be eternally saved. They that have not crucified the flesh with the affections and lusts, are none of Christ's. They that have not God's Law written effectually in their hearts, are not savingly within the New Covenant.
3. That, All such as are not Evangelically Obedient to the Moral Law in Christ, are wholly under the Penalty, Curse, and Condemnation of the Moral Law without Christ.
4. That, As the Moral Law had at first a most majestical and terrible Promulgation: So at last it will bring upon all impenitent transgressors thereof a much more terrible doom and Condemnation. When God gave his Law, Mount Sinai was all on a smoke, and burnt up to the heart of Heaven: But when Christ shall come in flaming fire taking vengeance of them that know not God, and obey not his Gospel (whereof the Moral Law, as given on Mount Sinai, was an eminent part) Heaven and earth shall be all on a light flame and the very elements shall melt with fervent heat. Oh, it is a fearful thing to fall into the hands of the living God. For our God is a Consuming fire.
Question I.
I. Quest. How it may be evinced, That the Lord, having brought his people Israel out of Egypt into the Wilderness to go to possess the promised Canaan, did give the Law to Israel by Moses on Mount Sinai, 430 years after his Promise to Abraham?
Answ. This may be evinced clearly in these particular positions, by many Testimonies both of Old and New Testament. viz.
1. The LORD God brought his people Israel out of Egypt, that they might go to possess the promised Canaan. Until they came into, and whilst they were in Egyptian bondage and servitude, they were not actually capable of possessing Canaan: therefore they must first be brought into, and then brought out of Egypt, that they might after be brought into Canaan. For; 1. When God promised Canaan to Abraham and his Seed, he told him; that his Seed must first sojourn and be afflicted in a land not theirs 400 years; and then God would judge that Nation, and they should come out with great substance; and after this they should come into Canaan in the fourth Generation. 2. And when God came down to perform this promise, he told Moses; That he came to deliver them out of Egypt, that so they might go to take possession of Canaan according to God's Oath and promise. 3. The Law itself given on Mount Sinai evidenceth, That God brought his people out of Egypt, to give them the land of Canaan: Comparing the Preface to the Law, and the fifth Commandment together. 4. Hereby the Lord intended a Spiritual Mystery, viz. That man must be first brought out of the Egypt of his carnal state, ere he can go towards the heavenly Canaan.
2. The LORD having brought his people Israel out of Egypt, brought them into the Wilderness. He would not lead them the nearest way through the Philistines land, but conducted them about through the Wilderness of Sinai; this must be their Highway to Canaan. Hence Israel is called; The Church in the Wilderness. God made this Wilderness his people's way to Canaan; 1. That so they might escape wars with the Philistines, whereby they would otherwise have been discouraged. 2. That hereby God might: allure Pharaoh and the Egyptians to pursue Israel, that so he might got himself Honor upon them, by drowning them all at once in the Red-Sea for their cruelty to his people Israel. 3. That God might in the Wilderness eminently glorify his wisdom▪ providence, power, faithfulness, goodness, loving-kindness, patience, &c. towards his people Israel for forty years together. 4. That by their hardship in the Wilderness he might prepare them for war with the Canaanites, and dispose them to endure hardness as good Soldiers. 5. That, the Wilderness might be as a foil to set off Canaan with the greater luster to them: and their wants and miseries in the Desert might so much the more commend the enjoyments and mercies in the promised inheritance. How welcome is health after tiring Sickness; ease after tormenting pain; Liberty after servitude and Captivity; Canaan after the desolate Wilderness; yea and Heaven itself after Earth's troubles and perplexities! 6. That, As Egypt was a Type of our Natural miserable Condition under the bondage of Sin, Satan, &c. while we are destitute of Redemption by Christ; And as Canaan was a Type of the Eternal Rest of God's people in Heaven: So the Wilderness might be a figure of this present world, thorough which we must pass to heaven; and of the unsettled condition, wants, afflictions, Temptations, dangers, and many miseries incident to God's people therein. God's Covenant, Sacraments, Ordinances, and Presence with his people, being Israel's greatest comfort in the Wilderness; and our greatest comfort in this world.
3. The LORD having brought his people Israel into the Wilderness, Gave them his Law by Moses on Mount Sinai. The Lord was the Author of it, the great Law-giver. Moses was the Instrumental mean which God made use of betwixt himself and Israel in the giving of the Law: for, Moses carried the two Tables of the Law, written by God twice, to the people, and himself wrote the Ceremonial and Judicial Laws in a Book for Israel; Hence it▪s said, The Law was given by Moses. The place of this great Transaction betwixt God and Israel in giving the Law, was Mount Sinai: God descending to the top of the Mount in the sight of Israel, and the people standing below at the skirt of the Mount. All this is clear by the Historical Narration of God's giving the Law, and the Repetition thereof.
4. The Lord God gave his Law to Israel 430 years after his Promise to Abraham: viz. after his First Promise to Abraham in Ur of the Chaldees. This is plain, by comparing the Testimony of Moses, Steven, and of Paul together. This 430 years we may thus compute; The 430 years ended precisely at Israel's deliverance out of Egypt to a day. The Seed of Abraham sojourned in Canaan, and Egypt, &c. 400 years: from the birth of Isaac (when his Seed began to sojourn, and Abraham was now 100 years old▪) till Israel's departure out of Egypt, being 400 years. Abraham came first into Canaan to survey it, when he was 75 years old: So that from this his coming into Canaan, till the birth of Isaac; when Abraham was 100 years old, is 25 years. Hence by Consequence, from the First Promise, till Abraham's first▪ coming to Canaan, (which was while Abraham dwelt in Charran ) must needs be 5 years. All which in the whole make up 430 years. Now after those 430 years were expired, In the third Month, or New Moon (which was the first Day of the Month, the Hebrews accounting their Months by the course of the Moon,) after Israel came out of Egypt, they came and camped before Mount Sinai. This was their twelfth Station, or Encamping. This was about 45 days from their coming out of Egypt: one Day was taken up with Entercourse betwixt God and Moses there; three days the people were to prepare themselves for receiving of the Law; The next day the Law was given, viz. On the 50 th day after the Passover. Whereupon some make this Parallel; On the 50 th day after the First Passover, The fiery Law was given on Mount Sinai: On the 50 th day after Christ's last Passover, yea after Christ our true Passover was sacrificed for us, viz. on the Feast of Pentecost, The Spirit in form of fiery cloven tongues, for preaching the Gospel to all Nations, was given at Jerusalem.
Thus the 〈 in non-Latin alphabet 〉 , or Truth, of the first Question is evinced in all the several branches of it.
Question II.
II. Quest. What Law that was which God gave to Israel on Mount Sinai?
Answ. For the more clear resolving of this Question, I shall briefly handle; 1. The Notation of the word or name Law, used in Scriptures. 2. The various Acceptations of the word. 3. The Distribution or Division of God's Law given to Moses and Israel at Mount Sinai, into its several Sorts or Kinds.
I. Of the Notation of the word, LAW. 1. That LAW, which the Lord gave on Mount Sinai, is expressed by many Denominations in the Hebrew text: but the most usual and eminent name is 〈 in non-Latin alphabet 〉 Thorah, ordinarily rendered, Law. But the signification of this word is of larger extent and more comprehensive then our word Law: It may be translated, Doctrine, Instruction, Institution, Constitution, Disposition, &c. cast forth, or cast abroad by any. For, it ariseth from the Root 〈 in non-Latin alphabet 〉 Iarah, To cast, To cast forth, or to fling abroad, viz. 1. To cast forth stones, arrows, darts, or any other thing of like Nature. 2. To cast forth Rain and showers in moistening drops, for watering and refreshing the Earth. 3. Hereupon Metaphorically it signifies, To cast-forth Doctrine and Instruction like Dew or Rain, which makes the ignorant fruitful and flourishing in knowledge, understanding, &c. as the Earth is made fruitful and flourishing by showers. So that according to this last signification, (and that in the Conjugation Hiphil, ) it signifies▪ to Teach, Instruct, Show, Admonish, &c. Hereupon 〈 in non-Latin alphabet 〉 Thorah, notes An Instruction, Doctrine, Direction, Sh •… wing, &c. which is notably done by a Law. Gerhard alludes to▪ all these three significations of the Root, and thinks 〈 in non-Latin alphabet 〉 may comprehend them all, as being A Scope or mark to level and aim at; A watering, as it were, of the mind to make it fruitful in understanding; And as a Doctrine or Instruction especially. God's Law, is God's Doctrine or Instruction. Ainsworth renders this Hebrew word, Doctrinal: An orderly manner of Instruction, An Institution, or Disposition. Torah implying both Doctrine, and An orderly Disposition of the same. Therefore where one Prophet relating David's words, saith, The Law of man, 2 Sam. 7. 19. Another saith, The orderly estate ( or course) of man. 1 Chron. 17. 17. The holy-ghost in Greek calleth it Nomos, A Law, Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai, Deut. 33. 4 Mal. 4 4. John. 1. 17 & 7. 19. So he. 2. The Greek word 〈 in non-Latin alphabet 〉 in the New Testament, The Law was given by Moses;—is from 〈 in non-Latin alphabet 〉 , To Distribute: because (as Tully notes) it gives to everyone his own, Distributes to everyone his Due. 3. The Latin name Lex, (whence our English word, Law, seems to be derived,) is so called, either, A Legendo, from Reading, because Laws use to be publicly read that they may be known and observed; Or, Ab eligendo, from electing, or choosing, because therein is shown a choice of things to be desired or declined, done or left undone; Or, A ligando, from obliging, binding, tying, &c. because Laws bind to Obedience, and are the bond of Society. Scripture sets forth God's Laws under the Metaphoricall expressions of Bonds, Cords, Yoke, &c. But enough of the Grammatical Notation of the word.
II. Of the various Theological Acceptations of the word LAW. This word Law, is of various significations in the Scriptures of Old and New Testament. It shall suffice to point out some of the more principal and usual Acceptations and uses of the word. It is used 1. More Improperly, and 2. More Properly.
1. More Improperly, the word (Law) denotes, 1. The force, strength, or Power of anything. As, The force and strength of sin is called, The Law of sin; The Law of the members. The force and strength of Grace is styled, The Law of the mind. The strength and power of Death is called, The Law of Death. All these in a Metaphorical Allusion to a Law, that hath a kind of impulsive or compulsive force or power over them that are under it. 2. The Right, Authority, Rule, or Dominion that one hath over another. Thus the Right, Rule, or Authority which the Husband hath to and over his wife, is called, The Law of the Husband. 3. The Manner, order, course, or condition of anything. Thus David acknowledging God's familiarity to him in dealing with him by way of Covenant, saith; And this is the Law ( 〈 in non-Latin alphabet 〉 ) Of man, O Lord, God; that is, herein thou hast dealt familiarly with me, as one man with another. Hence, in the parallel place in the Chronicles it is thus expressed; And thou hast respected me according to the condition ( 〈 in non-Latin alphabet 〉 ) of a man of excellency, O LORD God. 〈 in non-Latin alphabet 〉 signifying, Term, •… ank, Order, Condition, Way, or Manner of anything.
2. More Properly, (Law ) is used for any Ordination of a Superior that hath power and authority over others as inferiors, prescribing or prohibiting anything to be done▪ promising rewards to the Obedient, threatening punishment to the disobedient. And in this sense it is used,
(1) For the Law of man, viz. Human Edicts, Decrees, Ordinances, Constitutions, &c. good or bad, Civil or Sacred. But the Hebrew useth other words for man's laws.
(2) For the Law of God. And thus the Hebrew 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 , Law, are put for divers things. viz.
Generally, For any, or all Divine Doctrine or Instruction, revealed and made known by God. Thus, the whole word of God is frequently styled, The Law of God; or, The Law of the LORD. Thus, the Doctrine of the Gospel is called, The Law; The Law shall go forth of Zion, and the word of God from Jerusalem. Thus the Doctrine of Justification and Salvation by Faith, is called, The Law of Faith. Thus, the Command of Love so frequently and earnestly urged by Christ, (as Mat. 5. 44. & 7. 12. & 22. 36. John. 15. 12.) is by way of emphasis called, The Law of Christ.
Particularly, The Law of God denotes,
1. Sometimes, The Law of Nature; consisting in certain Principles of Religion, Righteousness, and Temperance, at first Concreated in man, and naturally engraven in his heart in innocence: some imperfect sparkles or relics whereof remain even in hearts of Pagans, who have not God's written Law.
2. Sometimes, The Records of God's written Law, the Books of Scripture; The sacred Books being Holy Records and Instruments wherein God's will and pleasure is fully and sufficiently comprised in order to Mans Salvation. And in this sense it is put, 1. For the Books of the Old Testament; any of them, even the Psalms and Prophets being called the Law. Is it not written in your Law, I have said ye are gods? — That the word might be fulfilled that is written in their Law, They hated me without a cause. Thus the Book of Psalms is called Law. In the Law it is written, With men of other tongues and other lips will I speak unto this people, &c. Thus the Book of Isaiah is called Law. Yea the Apostle alleging sentences both out of Psalms and Isaiah jointly, calls them the Law. 2. For the Pentateuch, or five Books of Moses. viz. when the word Law is contradistinguished from the Psalms and Prophets, or from the Prophets alone. As, All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Again, All the Prophets, and the Law, prophefied until John▪ — The righteousness of God is manifested, being witnessed by the Law and the Prophets. 3. For any one of these five Books of Moses distinctly. Thus Genesis is called the Law: Exodus is called the Law: Leviticus, the Law: Numbers, the Law: Deuteronomy, the Law▪ Thus the word Law, is given to the Books of the Old Testament.
3. Sometimes, The Law of God given by Moses, or to Moses, for Israel on Mount Sinai. The LORD came from Sinai,— from his right hand went a fiery Law for them, (Heb. A Law of fire. )—Moses commanded us a Law. So, when God called Moses up into the Mount, he said; I will give thee Tables of stone, and a Law, and Commandments, which I have written, that thou mayest teach them. Hence it's called the Law of Moses, because God used him as an Instrument and Mean in giving of it; Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the Statutes, and Judgments. Now here it is diligently to be observed, that the word LAW, as used for God's Law given to Moses for Israel on Mount Sinai, is taken, 1. More Largely, 2. More strictly; and 3. Most strictly. 1. More largely and generally, for the whole Dispensation of all sorts of Commandments, Moral, Ceremonial, and Judicial, given and promulgated on Mount Sinai. For all these three sorts of Laws were given from God to Moses on Mount Sinai, and by Moses to Israel: And all these are sometimes intended and expressed under the word Law. As in that noted Preface prefixed to the Repetition of the Law; And this is the LAW, which Moses set before the sons of Israel. These are the Testimonies, and the Statutes, and the Judgments which Moses spake unto the sons of Israel after they came forth out of Egypt. This is, He meaneth, (saith Ainsworth well) That which hereafter followeth; So this belongeth to the next chapter where the Repetition of the Laws beginneth. God's Law is here branched out into Testimonies, viz. The Moral Law, testified by God to Israel: Statutes, viz. The Ceremonial Law: and Judgments, viz. The Judicial Law. And they are all comprised under that one word, Law: as the Genus to them all. 2. More strictly, and specially for the Moral Law, or ten Commaadements, taken complexively with the Preface prefixed, and the promises interwoven therein, as God spake them on Mount Sinai out of the midst of the fire to Israel, and afterwards wrote them, and gave them to Moses. In this sense▪ God said to Moses; I will give thee Tables of stone, and a Law, and Commandments, which I have written. Now God wrote only the Decalogue, or Moral Law. In this sense the word Law is used in Malachi, for the Moral Law, as contradistinct from Statutes and Judgments. Notwithstanding, The Ceremonial Laws may all be referred to the first Table; The Judicial Laws to the second Table of the Moral Law, as explications thereof to that people of Israel. The Law in these two Senses, was given to Israel, as a Covenant: what manner of Covenant, shall hereafter be in due time declared▪ 3. Most strictly, and restrainedly; the word [ Law ] is taken for The Law abstracted from Moses Administration of it, and precisely considered as An abstracted Rule of righteousness, holding forth life merely upon terms of perfect and perpetual personal Obedience, and denouncing Death and the curse upon everyone, and that without mercy, in case of the least contrary failing. And in this sense the Apostle takes the word [ Law ] in his dispute about Justification by Faith, and not by the works of the Law: opposing Law, to Gospel and to Grace; Works, to Faith; and Justification by works, to Justification by Faith. As▪ The Gospel was preached to Abraham, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham. 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 which are written in the book of the Law to do them. But that no man is justified by the Law in the sight of God, it is evident: for, the just shall live by faith. And the Law is not of faith: but, the man that doth them, shall live in them. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. And to the like effect he elsewhere opposeth The Law of works, to the Law of Faith: and being under the Law, to being under Grace. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. In these, and like passages, the word LAW is considered in this most restrictive sense, as abstracted and separated from all other additionals in Moses administration of it. And in this strictest sense, The Law is materially and for Substance the same with the Covenant of works written in Adam's heart in innocence: which now can justify none, because none can perfectly keep it; but condemns all mankind whilst they remain in their carnal lapsed state in the first Adam, because in him they brake it, and have not fled to Christ the last Adam for remedy, whose perfect fulfilling of the Law embraced by Faith should be their life and righteousness. In this last sense, Luther (as I judge) considered the Law, as it stands in opposition to the Gospel, when in the point of justification he speaks so detractingly of the Law. Legal Iustitiaries in the Apostles times looking too much at the Law of Moses in this last notion▪ sought to be justified by the works of the Law: herein mistaking utterly God's way and end in giving the Law by Moses; for the Law was not given in this sense by Moses at all, as after will appear. And the Antinomians of our times not duly considering this, have as much under-valued the Law, as those legal-Justitiaries did over-value it. But by this Distinct notion of the word LAW, when applied to the Law of Moses duly improved, the foundation of the Antinomian errors will be easily overthrown▪ and some Doubts or Difficulties in the Apostles speeches about the Law will be evidently cleared.
These are the principal Acceptations of the word LAW, and most usual in Scriptures. But as to the present Question, we are here to take it in the last sense, as denoting God's Law given to Moses on Mount Sinai, and by Moses to Israel. What Law this was, will appear in the next branch more particularly.
III. Of the Distribution or Division of God's Law given to Moses and to Israel on Mount Sinai. God's Law given to Moses and Israel on Mount Sinai, is, in respect of the Subject-Matter therein contained, most usually divided into three sorts; viz. Moral, Ceremonial, and Judicial. Or, if we rather affect a Dichotomy, into two forts; viz. 1. Perpetual, of obligatory force and power forever, as The Moral Law, contained in ten Commandments. 2. Temporary, of obligatory power and force only for a certain time, and then determinable: and this concerning, ( 1. ) The Worship and Service of God, as The Ceremonial Law; ( 2. ) The Civil State and Politie of the Jews, as The Judicial Law. Both which were to determine and expire after the death of Christ: Christ being the Substance or Body of those shadows, the accomplishment of those Ceremonies; and the Common-wealth of the Jews not long after Christ's death being utterly dissolved. The word [ Moral, ] in the general Notation of it, is That which appertaineth to Manners, directeth and obligeth▪ about Manners, &c. and in that latitude it is applicable both to the Geremonial and Judicial Laws, which are in some sense commanded in the Moral Law, though they be not perpetual but temporary only; But in this Distinction, by the word [ Moral ] I understand such Laws touching Manners as are always binding, and therein are opposed to Ceremonial and Judicial Laws, binding only for a a time. And in this sense we may receive this Distinction without Scruple. For further clearing it, I shall show, 1. That this common Distinction hath its foundation in Scripture. 2. What the Nature of these three sorts of Laws was. 3. That they were all delivered by God to Moses on Mount Sinai for Israel.
1. That this Distinction of God's Law, into Moral Ceremonial and Judicial, is founded on Scripture; is evident. 1. By Testimonies of Moses, frequently enumerating these three branches. As; The LORD spake unto you out of the midst of the fire,—and he declared unto you his Covenant, which he commanded you to perform, even ten Commandments, (Heb. ten words) and he wrote them upon two Tables of stone. And the LORD commanded me at that time to teach you statutes, and judgments, that ye might do them in the land whither ye go over to possess it. Here, By ten words (or ten brief Sentences by way of Command, Properly Ten sayings, as the Hebr. signifies,) understand, the Moral Law summarily comprised in the ten Commandments. By Statutes, The Ceremonial Law: and by Judgments▪ the Judicial or Political Law. And these are here expressly distinguished, both by variety of Denominations; and by difference of dispensation, The Moral Law being written by God; but not the Ceremonial and Judicial. Sometimes they are expressed, by Commandments, Statutes, and Judgments. Sometimes, by Laws, Statutes, and Judgments; These are the Statutes and Judgments and Laws, which the LORD made between him and the children of Israel, in Mount Sinai, by the hand of Moses. Sometimes by Testimonies, Statutes, and Judgments. All to the same effect for Substance, denoting the Moral, Ceremonial, and Judicial Laws. 2. By the Testimony of Malachi; Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the statutes, and judgments. Here's law, statutes, and judgments: as formerly. 3. By the Testimony of Paul. Who are Israelites: to whom pertaineth The Adoption, and The Glory, And the Covenants (or Testaments ), and the Giving of the Law, and The service of God, and The Promises. To omit vain curiosities in interpreting these particulars, this sense of them seems to me most genuine. The Glory; viz▪ The Ark of God, elsewhere called The Glory: The Covenants; viz. The Two Tables of the Covenant, which were put into that Ark, and there reserved; Here's The Moral Law▪ The giving of the Law; viz. The constituting of Judicial and Political Laws for that Common-wealth. The Service of God; viz. That manner of God's service and worship which was prescribed in the Ceremonial Law for that people till Christ should come in the flesh. I leave it to the judgment of discreet minds, whether this be not the true intent of the Apostle. And if so, then here's the Law distinguished into these three sorts.
2. What the Nature of these three sorts of Laws was. To unfold their Nature particularly and individually, would require a vast volume of itself: It shall suffice▪ as to my present purpose, to give only a small taste of these three Laws more Generally.
THE MORAL LAW hath the singular preeminence above both the other, in many regards. 1. That alone being uttered by the voice of God to all Israel from Mount Sinai▪ 2 That alone being twice written in Tables of stone by the finger of God. viz. First, In Tables of God's own preparing▪ which were broken, and never put into the Ark. Secondly, In Tables of Moses▪ his preparing; which were not broken▪ but reserved in the Ark. 3. That alone being the Base and foundation of the other two; which reductively are referred to the Moral Law, as particular Additions thereunto, and explanations thereof, for the condition and continuance of the Jewish Church and Common-wealth. But the Ceremonial and Judicial Laws are in no sense the foundation of the Moral Law. For, as one well observes▪ The Ceremonial and Judicial Laws are nothing else but special Appendixes to the Moral Law; Rivelets derived from the fountain of Pi •… ty and Equity; Special Ordinances peculiarly concerning the Jewish Church and Common▪ wealth. — The Ceremonial Laws are the Exercises of the First Table, determining the worship of God prescribed in the First Table by external Circumstances. The Judicial Laws are the exercises of the Second Table, determining in like sort righteousness towards men prescribed in the Second Table by outward Circumstances: yea upon this Moral Law hang all the Law and the Prophets . 4. That alone being, in all the branches of it, conform and answerable to the Law of Nature written in Adam's heart at his Creation. The Ceremonial Law being merely Positive, and instituted: Revealing only God's instituted worship, and Typifying only supernatural Mysteries in Christ Jesus. And the Judicial Law being only of positive Institution for that Common-wealth of the Jews, and obliging formally as such no other Common-wealth in the world thereunto, though the Matter of some Judicials, so far as bottomed upon Moral principles and foundations, may also analogically oblige other godly and Christian Commonwealths. 5. That alone being of perpetual force and power to all the Churches of God in all succeeding ages both under Old and New Testament. For, the Ceremonial Laws vanished at Christ's Death, having received their accomplishment in him: And the Judicials expired at the dissolution of the Jewish Common-wealth. In these, and like respects, the Moral Law far excels the Ceremonial and Judicial.
The Moral Law hath divers Denominations. It is called; 1. The Law, or A Law. By way of eminency: as being the Law of Laws. 2. The Law of the LORD, or The Law of God. I will put my Law in their inward parts. From the principal Author and Law-giver thereof. 3. The Law of Moses. From the Instrument used by the LORD in giving it. 4. A fiery Law; Heb. A fire of Law. From the manner of God's promulging it, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice. 5. The Commandment, or Precept; Now these are the Commandment, the Statutes, and the Judgments. Commandment, or Precept, in the singular number: for Commandments▪ in the plural, by an Enallage of the number. Or, because all the Commandments are comprised in that one great Commandment, viz. Love. 6. Words. Because God spake and uttered them with a great voice, in the hearing of all Israel. •… . Ten words, (we render it, Ten Commandments, ) that is, Ten brief Commanding Sentences, touching ten distinct sorts of Duties. 8. The Testimony of the LORD. Partly, because it Testifieth, as a Record, what is God's will, and the mystery of his Counsels, John. 5. 39. Partly, because of the Earnest testification, contestation and charge given by God and his Prophets concerning the observance of it, as Deut. 31. 28▪ & 32. 4. Psal. 81. 9. 2 King. 17. 15. Neh. 9. 29, 30. 9. God's Covenant. Because it was delivered on Mount Sinai in the notion and formality of a Covenant, and was one of the eminent Dispensations of God's Covenant of Faith, as after shall appear in its due place. 1 0 Covenants. In reference to the two Tables wherein this Covenant was written, &c. These and like Denominations tend something to clear the Nature of this Moral Law.
The Moral Law, and the Nature thereof, will further receive much light from A Due Distribution thereof into its several heads and Branches. Now there are three sorts of Divisions or Distributions of the Law, observable and useful to this End; viz. 1. Into two Tables. 2. Into Ten words, or ten Commandments. 3. Into Rules of Love To God, and To man. The First of these ariseth from the Subject containing the Law, viz. The two Tables of stone wherein God wrote this Law twice with his own finger. The second, from the Summary Heads or kinds of Arguments contained in the Law, which are evidently ten. The third, from the Scope and end of the Law, which is Love: and from the mutual connection or dependence of those duties or Acts of love, to or upon one another.
First, The Law is divided into Two Tables. This Distribution hath God's own authority for it. The LORD himself divided his Law into two General branches, by writing it in two distinct Tables of stone, once, and again: The one Table containing duties to God, as A Table of Holiness; The other Table containing duties to man, as A Table of Righteousness. The Lord could as easily have written his whole Law upon one Table, but he would distinguish his Laws into two General Heads according to their two sorts of Objects, God and Man.
Secondly, The Law is Divided into Ten words. And he declared unto you his Covenant, which he commanded you to perform 〈 in non-Latin alphabet 〉 Hashereth Haddebarim. Ten words: and he wrote them upon two Tables of stone. This Distribution also is of Divine Authority. By, Ten words, understand not only ten individual words and no more; but (as the Heb. phrase may well be interpreted) Ten sayings, or Ten speeches. viz. Ten commanding Sayings, comprised in Ten distinct compendious sentences, Aphorisms, or periods; touching ten distinct matters or Duties. Hence in Greek they are called, The Decalogue. These ten Commandments were written in the Two Tables. But how many were written in the one, how many in the other, is controverted. Here I find chiefly three Opinions. 1. The Jews refer five to one Table, and five to another, adding the fifth Commandment to the first Table, because Superiors and Rulers are called God's, Psal. 82. 6. But this ground is weak; For, inferiors are also comprehended in this fifth Commandment, and they are not styled God's. Besides this fifth Commandment immediately respects man, not God: Now our Savior refers all the Commandments immediately respecting God, to the love of God; and all the Commandments immediately respecting man, to the love of our neighbor; therefore doubtless God the wise Law-giver did so distinguish them in the two Tables. 2. The Papists refer but three Commandments to the First Table, making the First and Second Commandment all one, through the Subtilty of Satan, that the making and worshipping of any images except images of God, may seem the less palpably to be condemned; and they add seven to the Second Table, dividing the last Commandment into two that they may make up the number ten. And Gerhard notes, That all Lutherans who sincerely follow the Augustine Confession and Luther's Catechism, embrace this Division. Now this Division, (though it distinctly ranks all the Commandments touching Holiness, to one Table, and all the Commandments touching Righteousness to the other, yet) is liable to very just exception. For, it Conjoyns the First and Second Commandments into one, which are of quite different sense and intention; and it Divides the last Commandment into two, both which have the same Scope and Meaning. Both of them seem to brag that this also was Augustine's judgment. I grant, it was Augustine's judgment; but his ground for it, ( viz. the insinuating hereby the Trinity of Persons in the Godhead,) saith Dr. Andrew's, was very weak: saith Zanchi, was childish. 3. The Orthodox Protestant writers embrace the best Distribution; referring the four first Commandments touching Religion and holiness towards God, to the First Table; the six last touching Righteousness towards man, to the second Table. ( 1. ) Hereby they avoid all the inconveniences of the former Divisions. ( 2. ) Hereby they do most properly rank all the Commandments touching Religion to the first Table, and all the Commandments touching righteousness to the second. ( 3. ) Hereby the first and great Commandment of loving God is rightly ordered, before the second of loving man: this being subordinate to that, and depending thereupon.
Thirdly, The Law is divided, in reference to the Matter and Scope of it, which is love ) into two great Commandments▪ viz. The First, To Love the Lord our God with all our heart, Soul, Mind and might. The Second, To love our neighbor as ourselves. This is our Blessed Savior's Distribution: therefore of Divine Authority also. Love to God compriseth all the Duties of Religion towards God, in the first Table: Love to our neighbor comprehending all Duties of Righteousness towards man, in the second Table. Under these two General Heads, we may thus rank all the ten Commandments, according to this ensuing Scheme. viz.
-
The matter▪ & scope of the Moral Law is LOVE. 1 Tim. 1. 5. viz.
- I. Love to God, comprizing all Duties of Religion, Piety, Holiness, or of the worship of God, which are prescribed in the I Table, and condemning all contrary sins, wherein the Lord teacheth
- II. Love to our neighbor, comprizing all Duties of Sobriety, equity and righteousness, which are prescribed in the II. Table, and condemning all opposite vices. These Duties and vices are,
-
- 1. Who is to be had, and worshipped as our God: viz. JEHOVAH alone, the only true God in Christ. Com. I.
- 2. How this only true God JEHOVAH is to be worshipped; both
- 3. When and at what special times; the LORD our God is to be more solemnly worshipped, viz. On his Sabbath days, which are to be devoted, and Sanctified to God's worship and service peculiarly: under the New Testament, as well as under the Old. Com. IIII.
- 1. In his Solemn or set worship, whether Public or Private, viz. That this true GOD JEHOVAH will be worshiped only by such means, and in such manner, as himself hath appointed in his Word. Com. II.
- 2. In our whole Course of life: viz. That in all things, throughout the same, we sanctify and glorify his Name: that is, everything whereby he makes himself known, as man is known by his name. Com. III.
- 1. Of more Peculiar concernment to Persons, as in Relation of Superiors, Equals, and Inferiors; and that in all sorts of Societies, Political, Ecclesiastical, Domestical. Com. V.
- 2 Of more General and Common concernment to all persons. Here Vices are forbidden, W ch
-
- 1. Have the Will's consent to act them. And this against our neighbors
- 2. Go before the Will's deliberate and actual consent; as Concupiscence, or the first Motions of the heart, against our neighbors good in any respect. Com. X.
- 1. Person, life, health, &c. — Com. VI.
- 2. Purity or chastity— Com. VII.
- 3. Possessions or outward enjoyments Com. VIII.
- 4. Good-name.—— Com. IX.
Thus the Matter and End of the whole Moral Law jointly▪ and of every of the ten Commandments severally is so far discovered in a More General way, as to let us see, 1. How holy, just, and good the Law is; 2. How Spiritual, and heavenly it is; 3. How soul-searching, heart-penetrating, and Convincing it is; 4. How large, comprehensive, and complete it is, reaching to all sorts, sexes and degrees of persons, regulating all sorts and degrees of actions, words, thoughts and imaginations, and condemning all sinful failings in them all together, with all the Circumstances and aggravations thereof. Thus of the Moral Law.
THE CEREMONIAL LAW, was added by God as an Appendix to his Moral Law, and Regulated the people of the Jews, or the Jewish Church in the Outward Exercise of the acts of Piety, Religion, and Divine Worship, prescribed in the Commandments of the First Table. It was never imposed upon the Gentiles: but only upon the Jews, and that chiefly from Moses till Christ. The LORD imposed his Ceremonial Law upon the Church of the Jews, 1. That the Jews, (then God's peculiar people in the whole world,) might be hereby preserved and withheld from the idolatrous and superstitious worship of the Gentiles; God's instituted Ceremonial worship so abundantly taking them up, and filling their hands. 2. That they might hereby be particularly directed how to serve and worship God aright; and might be prevented from Contriving and devising a worship of God after their own inventions. 3. That the Church in her minority might be nurtured up under these Tutors and Governors till maturity in Christ. 4. That he might in these Typical Ceremonies familiarly (though under a veil) represent as in a glass the Person and Office of Christ that was to come in our flesh, according to God's Promises and Covenants▪ for Sinners recovery. Hence, The Law is said to have a shadow of good things to come: but the body is of Christ. And, The Law was our Schoolmaster to bring us unto Christ, that we might be ustified by Faith. 5. That God might instruct both Jews and us, That God will be worshipped, not only with the Soul and Spirit, inwardly and invisibly; but also with the body outwardly and visibly. According to that of the Apostle; ye are bought with a price: therefore glorify God in your body, and in your Spirit, which are God's. 6. That Hereby, as by a Partition-wall, God might distinguish clearly his own peculiar people the Jews, from all other people of the world destitute of this way of Divine worship. Hence its called, The middle Wall of Partition between Jews and Gentiles.
This Ceremonial Law hath various Denominations. 1. The Old Testament in Hebrew calls these Laws most usually 〈 in non-Latin alphabet 〉 Chukkim, or 〈 in non-Latin alphabet 〉 Chukkoth, that is, Decrees, Constitutions, Prescripts, &c. from 〈 in non-Latin alphabet 〉 signifying to imprint the form or image of anything: as Ceremonies were images, types and representations of Christ. The Septuagint sometimes renders this word, 〈 in non-Latin alphabet 〉 , Iustifications; not that the observance of these Ceremonies was Israel's righteousness before God, but as types of Christ our righteousness: Sometimes, 〈 in non-Latin alphabet 〉 , Ordinances, Constitutions, &c. Sometimes 〈 in non-Latin alphabet 〉 , A legal-Statute: Sometimes 〈 in non-Latin alphabet 〉 , A Law: Sometimes 〈 in non-Latin alphabet 〉 A Precept, &c. 2. The New Testament in Greek stiles these Ceremonial Laws, 〈 in non-Latin alphabet 〉 , The Service; by way of Emphasis, viz. The Service of God. For herein God had delineated the way and manner of his worship and service. And 〈 in non-Latin alphabet 〉 , shadows of things to come: because they typified and shadowed out the future mysteries of Christ. And 〈 in non-Latin alphabet 〉 , Weak and beggarly Elements, or Infirm and poor Rudiments: because they were as the A B C or first Elements of learning, to the Church during her Minority; weak and beggarly in Comparison of the more effectual and rich way of the New Testament; especially they were weak and beggarly after Christ's coming, when men ran back again to them from Christ. And 〈 in non-Latin alphabet 〉 , The Enmity, even the Law of Commandments in Ordinances: because the Ceremonial Law consisted in a multitude of positive Commandments and instituted Ordinances; and differencing the Jews from the Gentiles, was a Matter of Enmity betwixt them, so that they did not coalesce and incorporate into one Church till Christ's Death, whereby this Enmity of the Ceremonies was destroyed &c. 3. The Latin word Ceremony, or Ceremonial, (whereby we usually denominate and distinguish this from the Moral and Judicial Law, ) is of doubtful Original. Some deriving it from the old word Cerus, signifying as much as Sanctus, Holy: Some, from Ceres a town by Rome, which (as Polidore Virgil relates out of Livy ) when Rome was taken and possessed by the French, did courteously receive and constantly retain their Sacred things brought thither, till the Country was again recovered by Camillus; which act the Romans took so kindly, that afterwards from Ceres, they called all things belonging to Religion, Ceremonies; as Valer. Maximus also testifies: Some, à Carendo, from Wanting, because Religion wanting them, cannot well be exercised. These and like different Conjectures render the pedigree of this word Ceremony, uncertain: Nor need we here stand much upon the Criticism of the word, so long as we rightly apprehend the thing intended by it; viz. By Ceremonial Laws, such Laws as prescribed the outward form and manner of God's worship to the Jews, distinct from Morals and Judicials given by Moses.
Ceremonial Laws admit of many Distributions or Divisions; especially they may, according to their Matter and use, be more generally divided and ranked, as in this ensuing Scheme, viz. THE Ceremonial Law was The Law of Commandments consisting in Ordinances, Ephes. 2. 15. Which Ordinances were, 1. Of More Public; 2. Of More Private Concernment.
I. Ceremonial Ordinances of More Public Concernment, were principally of five sorts, viz. Touching Sacred 1. Places. 2. Utensils in those places. 3. Persons. 4. Things. 5. Times.
- 1. Sacred Places for God's public worship, were especially these, viz.
- 2. Sacred Utensils for the Tabernacle, were contained
-
- 1. The Tabernacle, divided into three parts. See Exod. 25, 26, 27. viz.
- 2. The Temple built by Solomon, according to the Pattern given by God to David, 1 Chron. 28. 11. 12, 13. with 2 Chron. 3. 1, &c.
- 3. The Temple built by Zerubbabel, after the Jews Return from Babylonish Captivity. Ezra 3. 8. & 6. 14, 15.
- 1. The Holy of Holies. Severed by a veil from the Sanctuary.
- 2. The Sanctuary. Severed from the Court by an Hanging for the door of the Tent.
- 3. The Court of the Tabernacle. Made with Hangings and Pillars. Uncovered.
- 1. In the Holy of Holies,
- 2. In the Sanctuary,
- 3. In the Court of the Tabernacle,
-
- 1. The Ark. The Glory, Exod. 40. 3, 21.
- 2. The two Tables of the Covenant, in the Ark, Exod. 40. 20.
- 3. The Mercy-Seat, Covering the Ark, Exod 40. 20.
- 4. The Cherubims of Glory over the Mercy-Seat, Heb. 9▪ 3, 4, 5.
- 5. The Golden Pot with Manna, by the Ark, Heb. 9. 4. Exod. 16. 33, 34.
- 6. Aaron's Rod that budded, by the Ark, Heb. 9. 4. Numb. 17. 10.
- 7. The Golden Censer, Lev. 16. 12, 13. Heb. 9. 4.
- 1. The Golden Altar for Incense, before the veil that was by the Ark, Exod. 30. 1. to 11. & 40. 26. Heb. 9. 8.
- 2. The Table, and shewbread thereon: on the Northside of the Sanctuary, Exod. 40. 22, 23.
- 3. The Golden Candlestick, with the seven lamps thereof: on the Southside, Exod. 40. 24, 25.
- 1. The Altar of Burnt-Offering, Exod. 40. 29.
- 2. The Laver of brass, for the Priests to wash their hands and feet with, before their approach to the Altar, and Entring into the Sanctuary, Exod. 30. 17. to 22.
- 3. Sacred Persons, employed about the Service of the Tabernacle, were of three Sorts, viz.
- 4. Sacred or Holy Things, which were of four sorts, viz.
-
- 1. The High Priest: touching whom note,
- 2. The Priests; touching whom Consider
-
- 1. His Holy Garments, Exod. 28. 1. to 40.
- 2. His Consecration, Exod. 29. 1, &c.
- 3. His office, Heb 9. 7, &c. Exod. 30. 7. and in many other places.
- 1. Their Garments, Exod. 28. 40, &c.
- 2. Their Consecration, Exod. 29. 1, &c.
- 3. Their Office, Heb 9. 6. Lev. ch. 1, 2, &c.
- 3. The Levites of Gershom, Koath, and Merari, Numb. 8. 6. to 23. & 4. throughout.
- 1. Sacraments, Instituted under the former Covenant-Dispensation, but further confirmed and continued under this, were
- 2. Sacrifices and offerings which were of many Sorts, viz. The
-
- 1. Circumcision, Lev. 12. 2, 3. Josh. 5. 2. to 10.
- 2. The Passover, Exod. 34. 25. Deut. 16. 1. to 9. Numb. 9. 5. Josh. 5. 10.
-
1. Holocaust, or Burnt-Offering, 1. Of the Herd; 2. Of the Flock; 3. Of Fowls, Levite. 1.
The Continual Burnt-Offering, Two Lambs: One in the Morning, the other in the Evening, Exod. 29▪ 38. to 42.
- 2. Meat Offering, which was of things without life, as flower, cakes, wafers, fruits of the earth, &c. called Mincah. There were two Sorts of these, viz. 1. Meat-offerings of the Congregation, which were three: 1. The waved sheaf, Lev. 23. 10, 11. 2. The two wave-loaves, Lev. 23. 17. 3. The Shew-bread made every week, Lev. 24▪ 5. This Shew-bread came not on the Altar, but was all eaten by the Priests. II. Meat-offerings of Particular Persons, which were nine, and all of them came to the Altar. 1. The poor man's Meat-offering for sin, Lev. 5. 11. 2. The Jealousy-offering, Numb. 5. 15. 3. 3. The Meat-offering of Initiation, which every Priest offered when he first entered upon his Service, Lev. 8. 26, 28. 4. The Meat-offering which the High Priest offered every day, Lev. 6 20. 5. The Meat-offering of Fine flower. 6. The Meat-offering baked on a plate. 7. In a frying pan. 8. In an Oven. 9. Wafers. All these are mentioned in Lev. 2. and all these five came for vows or voluntary offerings.
- 3. Peace-offerings, or Thank-offerings, 1 of the Herd. 2 of Sheep. 3 of Goats, Lev. 3.
- 4. Sin-offering for Ignorances or Infirmities of 1. High Priest; 2. Congregation; 3. Ruler; 4. Private persons, Lev. 4. & 5. & 16.
- 5. Trespass-offering, or The Ram for trespass: for Sins done knowingly and maliciously, Lev. 7.
- 6. Consecration-offering for the Priests, Lev. 6. 19, &c.
- 7. Purification offerings, made up for most part of former Offerings. And these For
- 8. Firstfruit-offerings of three sorts, Exod. 22. 29, 30. viz.
- 9. Tenths; (which were, Partly offered to God; Partly, for the Priests maintenance.) They were, 1. Of Seed of the land. 2. Of fruit of Trees. 3. Of Herd or Flock, Lev. 27. 30. to 34.
- 3. The Holy Annoynting Oil, Exod. 30. 22. to 34.
- 4. The Holy Perfume, Exod. 30. 34. to the end.
- 1. Child-bearing women, Lev. 12.
- 2. Leprous persons, Lev. 14.
- 3. Men having running issues, Lev. 15. 2, &c.
- 4. Womens issues, Lev. 15. 19, &c.
- 5. Any uncleanness of any person; viz. The water of Separation made with ashes of a Red Heifer, Numb. 19.
- 1. First-born of man, Exod. 22. 29. To be redeemed, Numb. 18. 15▪ 16▪
- 2. Firstlings of beasts, Exod. 22. 30. viz.
- 3. The First-ripe fruits of the Earth, Exod. 22. 29. viz.
-
- 1. Clean. Offered, Numb. 18. 17.
- 2. Unclean. Redeemed, Numb. 18. 15, 16.
- 1. The Basket of all First-fruits of Canaan, Deut. 26. 1. to 12.
- 2. Corn beaten out of full ears, yet green, Lev. 2. 12, 14.
- 3. The Sheaf of First-fruits in Harvest, Lev. 23. 1 •… &c.
- 4. Two wave-loaves, and two Tenth deals of flour, Lev. 23. 16.
- 5. A Cake of the First of their dough for an Heave-offering, Numb. 15. 20, 21.
- 5. Sacred or Holy Times, which were
-
- 1. Weekly, viz. The Seventh-day-Sabbath. Instituted in Memorial of God's Rest, having finished the Great Work of Creation, Exod. 20. 8, 9, 10, 11. with Gen. 2. 2, 3. and in Memorial of God's Redemption of Israel from Egypt's bondage: a type of our Redemption by Christ from Spiritual bondage, Deut. 5. 12, 13, 14, 15. But Altered by Christ now under the New Testament to the First-Day of the week in Memorial of his Rest, having finished the Greater work of Redemption, Mat. 28. 1. to 7. John. 20. 1, 14, 19. 26. Revel. 1. 10. Act. 20. 7. 1 Cor. 16. 2.
- 2. Monthly, viz. The New-Moons, even the First-Day of every Moon, Numb. 28. 11, &c.
- 3. Yearly, viz.
-
- 1. Every year, Lev. 23.
-
- 1. The Feast of unleavened bread for seven days together, beginning the next day after the Passover, viz. on the 15 th Day of the First Month called Abib, when Israel came out of Egypt, Exod. 12. 14. to 21. & 23. 15. & 34. 18.
- 2. The Feast of Harvest, or Feast of Weeks, being seven weeks after the former Feast: viz. on the 50 th Day following (on which the Law was given on Mount Sinai out of the fire, Exod. 19. 1. Deut. 4. 12. as the Spirit in form of fiery cloven tongues was given in Jerusalem on the 50 th day after the Death of Christ our true Passover, Act. 2. 1, &c. ) Hence called the Feast of Pentecost, Exod. 23. 16. Lev. 23. 15. to 22. Deut. 16. 9, 10, 11.
-
3. The Feast of In-gathering, or Feast of Booths, or Tabernacles, in the end of the year, when all their fruits were gathered in, Exod. 23. 16. & 34. 22. Deut. 16. 16. viz. On the 15 th Day of the 7 th Month for seven days together, Lev. 23. 34. to the end.
At these three precedent Feastival times, all the Males were to appear before the LORD every year, Exod. 23. 14. 17.
- 4. The Feast of Blowing of Trumpets on the First Day of the 7 th Month. This was Preparatory to the Day of Atonement, Lev. 23. 24. &c.
- 5. The Day of Atonement for afflicting their Souls on the 10 th day of the 7 th Month, from Evening to Evening, Lev. 23. 27, &c.
- 2. Every 7 th year, A Sabbath of Sabbatism, or Rest to the Land, wherein they should rest from Tillage and Husbandry, Exod. 23. 10, 11. Lev. 25. 2. to 8.
- 3. Every 50 th year, after every seven times seven years, the year of Jubiliee; proclaiming Liberty, Retum of every man to his family and possession, &c. beginning on the 10 th Day of the 7 th Month, Lev. 25. 8. to 18.
The Spiritual Mysteries shadowed out under these Ceremonies, are unfolded hereafter in Aphorism 7. Corollary 7.
II. Ceremonial Ordinances of more private concernment, had respect to private Persons, 1 Food, 2 Rayment, 3 Defilements, 4 Husbandry.
- 1. Food. They must not Eat
-
- 1. Any unclean Creatures. Hence, There were many Laws for distinguishing betwixt Creatures clean and unclean, Lev. 11. Deut. 14.
- 2. The Blood of any clean creatures, Lev. 7. 10, 11. Nor fat of Sacrifices, Lev. 3. 17.
- 3. Any thing strangled, or Dying of itself, Lev. 17. 15.
- 4. A Kid sodden in it's mothers milk, Exod. 23. 19. & 34. 26, Deut. 14. 21.
- 5. The young Birds and the Dam also, Deut. 22. 6.
- 6. The Fruit of Trees, whilst those trees remain uncircumcised, viz. during the three first years after planting, Lev. 19, 23, 24, 25.
- 2. Rayment, touching which they are charged
-
- 1. To wear Fringes on the borders of their Garments, and upon their Fringes a Ribband of blue, To remember them of all the LORDs Commandments to do them, &c. Numb. 15. 38, &c. Deut. 32. 9.
- 2. Not to wear Garments peculiar to the other Sexe, Deut. 22. 5.
- 3. Not to wear Garments made up of Linnen and Woollen, Lev. 19. 19.
- 3. Defilements Ceremonial, contracted
-
- 1. By any Running issue, Lev. 15. throughout.
- 2. By touch of Any
-
- 1. Leper, Numb. 5. 2, 3, 4.
- 2. Unpurified women, Lev. 15. 19, &c.
- 3. Dead body, Numb. 19. 11. to 17.
- 4. Unclean thing, Lev. 5. 2, 3.
- 4. Husbandry, wherein they are commanded▪
-
- 1. Not to plow with an Ox and an Ass together, Lev. 19. 19.
- 2. Not to sow their fields with divers sorts of Seed, Levite. 19. 19.
- 3. Not to reap up wholly all the Corners of their fields, but to leave them for the poor and stranger, Lev. 19. 9, 10.
This was the Ceremonial Law, The Law of Commandments in Ordinances: And these the Chief Sorts of those Ordinances, whereunto the rest may be easily reduced. In these things The Service of God by the Church of the Jews consisted till the coming of Christ, the Substance of these shadows, by a better and more perfect Tabernacle: whence we may easily See, 1. That, the way of God's worship and Service enjoined to the Jews was very chargeable, tedious and troublesome; An entangling yoke of bondage, A yoke which they were not able to bear; 2. That, their Service and worship of God was more Carnal and Corporal, according to the dullness and incapacity of that people, the Church then being under these Tutors and Governors, because under age; 3. That, The way of Religion was then very dark under types and shadows: under all these shadows, good things to come in and by Christ, were veiled and dimly represented, which the faithful Jews did, though obscurely, apprehend, for their Salvation: 4. That God hath provided better things for his Church under the New Testament, wherein we are happier then the Jews. Thus much of the Ceremonial Law.
THE IUDICIAL LAW, was added by God as an Appendix to▪ his Moral Law, and Regulated the People of the Jews (as now to be digested and formed into a Body Politique, Civil-State, or Common-wealth, ) in the exercise of all Acts of Equity, Righteousness, and Sobriety, towards themselves and one another, prescribed in the Commandments of the second Table especially: notwithstanding some of them also had reference to Acts of Piety and Religion in the first Table, with Civil mulcts punishing offenses, &c. contrary thereunto. The LORD himself was the Supreme Monarch, King, Judge, Ruler, Governor, and Law▪ giver of this Common-wealth peculiarly. He formed them into a Common-wealth; He gave them the best Political Laws that ever any Commonwealth had; He from time to time set Rulers and Governors of several sorts over them. Their Political Constitution was Monarchical, Aristocratical, and Democratical: and therefore most prudently and perfectly composed. 1. Monarchical, In that God would still have it Governed by One, as Supreme; viz. First by Moses, then by Joshua, then by Judges, then by Kings, then by Princes and Governors after the Captivity: The raising up and erecting of which Supreme Rulers, God reserved still to himself as Supreme over all▪ 2. Aristocratical. In that seventy chief, wise, understanding, and known men among their tribes were as Princes set over them as assistants to the Supreme Governor, Moses, &c. 3. Democratical, In that these chief Heads were chosen by the people themselves out of every Tribe. This was the form of their Politie; the best form, and most excellently composed, for preventing of Anarchy, Popular Confusions and Divisions, Ar •… itraryness, and Tyranny.
These Judicial Laws are styled, 1. Most usually 〈 in non-Latin alphabet 〉 Mishphatim, Iudgments; because they were the wise and Righteous Determinations or judgments of God for their Common-wealth, and were to be a standing Rule for all their Judgments, Sentences and proceedings in their Civil Courts of Judicature. So the Greek calls them, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Judgments. 2. Sometimes 〈 in non-Latin alphabet 〉 Hhhedouth▪ Testimonies;—And made a Covenant before the LORD to walk after the LORD, and to keep his Commandments and his Testimonies and Statutes, with all his heart, and with all his Soul. So called, because these Judicials were Testifications of God's will and pleasure, how he would have that Common-wealth guided, and their Judicial proceedings ordered. 3. Sometimes 〈 in non-Latin alphabet 〉 , The Legislation, or Giving-of-the-Law: which (being in this Enumeration of Jewish privileges contradistinct from The Covenants, viz. The two Tables of Covenant, containing the Moral Law; and from The Service of God, directed in the Ceremonial Law,) seems plainly and particularly to intend the Judicial L •… o, and not Generally the giving of the whole Law.
Judicial Laws may variously be Divided or D •… tributed; viz. 1. According to the Ex •… nt of Right; into Laws concerning Persons, Things or Actions. 〈◊〉 . According to the four Ranks and Relations of persons or People in every well-ordered Common-wealth; viz. 1. Rulers and Subjects; 2. Subjects and Subjects; 3. Family Relations; viz. betwixt Husband and Wife, Parents and Children, Masters and Servants; 4. Subjects and Forreiners. Thus that clear and learned Zanchi marshals all the Judicials. But these two ways of Dividing th