to his Father That (m) Ioh. 11.52 Prophesie was also true though spoken by a false man that he i.e. Christ should gather together in one all the children of God that were scattered abroad Hereby you see that all the Elect are accounted and termed the children of God as well those uncalled as those that are already called Ob. But the Lord saith of the Gentiles that he will (n) Ro. 9.23 call them his people which were not his people which plainly shewes that God did not account them to be his people before they were called A. The meaning is that they were not his people by outward profession as the Jewes were but doubtlesse they were his people by (o) Ro. 11.2 fore knowledge and (p) Eph. 1.4 15. 1 Pet. 1.2 election as our Saviour said of the same people Other sheep I have which are not of this fold Here marke he ownes them to be his Sheep though they were not as yet brought into the same sold Ob. But the Apostle saith that we are all the children of God by (q) Gal. 3.26 faith in Christ Jesus so that untill we doe beleeve we are not his children A. Men may be said to be the children of God severall wayes as by (r) So are all Angels all men Iob 1.6 2.1 Mal. 2 10. Creation by (s) Eph. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sealed us unto the adoption See Rom. 9.4 Election and Adoption and by (t) Gal. 3.26 Faith and (u) Jam. 1.18 Ioh. 3.3 Mat. 18.3 Regeneration In the latter of these senses men are not the children of God till they doe receive the Spirit and beleeve yet (w) Gal. 4.6 because they are children God gives his Spirit unto them It is (x) 1 Joh 3.24 Rom. 8.16 impossible that any should know themselves to be Gods children till they are converted and do really and actually beleeve Yet doubtlesse God may and doth know them to be his children long before and if none could be Gods children save onely by faith how then are those saved Infants who doe not actually beleeve for ought we can gather from Scripture the children of God Q. Can men be saved any other way but by the Covenant of Grace A. No sure for men must bee saved either by the Covenant of grace or by the Covenant of works for there be but those two wayes and the Apostle saith That (a) Gal. 2.16 no man is justified by the workes of the Law So (b) Ro. 3.28 elsewhere he saith That a man is justified by faith without the deeds of the Law and that (c) Rom. 4.6 righteousnesse is imputed without works If then a man cannot be justified and saved by the Covenant of workes and there be no other way but the Covenant of grace of necessity men must bee saved that way and by that Covenant or not at all Ob. But why cannot men be saved by the Covenant of works A. Because the Covenant of workes requires to salvation that which no man can perform viz. (d) Ro. 10.6 personall (e) Gal. 3.10 perfect and (f) Jam. 2.10 perpetuall obedience Ob. But may not men be saved partly by the Covenant of works and partly by the Covenant of grace A. No for if it is of grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more grace So that it is inconsistent to grace to have workes joyned and added unto it in the point of justification and salvation Rom. 11.6 Q. Are men then saved onely by grace A. Oh yes onely and altogether by grace for the whole way and path of salvation is paved with the grace of God the Father and the grace of Jesus Christ the grace of love the grace of good will the grace of mercy and the grace of Christ his merits and obedience So that from everlasting to everlasting from the first minute of time that God intended mens salvation to the last moment of Eternity if I may so expresse it there was nothing and there will be nothing but grace in mens salvation (g) Ro. 11.5 their predestination and election their (h) 2 Tim. 1.9 Gal. 1.15 calling and vocation their (i) Ro. 3.24 Tit. 3.7 redemption and justification their (k) Ro. 9.26 adoption and (l) Ezek. 36 25 26. sanctification their (m) Ro. 5.2 confirmation and consolation their (n) 2 Cor. 12 9. preservation and supportation their (o) Ro. 5.17 perseverance and (p) Tit. 3.5 glorification flowes all from free grace (q) Eph. 1.7 and 2.7 riches and exceeding riches of grace Nothing moved God to will mens salvation but his good Pleasure nothing perswaded God to send his Son Jesus Christ God gives all to men does all for men and works all in men freely Hos 14.4 Ro. 8.32 Rev. 21 6. 22.18 Esa 26.12 55.1 2. to worke mens redemption but his meere and dear love Observe here is nothing of self-will nothing of self-righteousnesse nothing of selfe-power neither fore-seene faith nor fore-seen workes no qualifications nor conditions no preparations nor performances no duties nor deserts of men having so much as avoice the least hand or place in their salvation The first and the last stone yea all the materialls in this glorious building of mens salvation is hewne out of the Quarry of Gods unspeakable Grace Oh soule consider how the God of grace owned thee how the Lord of grace bought thee how the Word of grace called thee how the Herbe of grace healed thee and how the Spirit of grace wrought in thee and sealed thee yea when thou didst slight and reject grace then like Hester thou didst obtaine grace above thousands cry therefore Grace Grace and say I had perished and been damned for ever had it not beene for Gods grace for where my sinne did abound his grace did abound much more and when I was exceedingly gracelesse the Lord was more abundantly and exceedingly gracious Ob. If men are saved onely by grace how then is it said that (a) Luk. 7.50 faith (b) Ro. 8.24 hope the (c) 1 Co. 15.2 Gospel and (d) 1 Pet. 3.21 Baptisme do save men A. I. Faith hope the Gospel and Baptisme are all (e) Eph. 2.8 2 The. 2.16 1 Cor. 2.12 fruits and effects of Gods grace and given freely unto men and so included in grace and therefore to be saved by any of these is to be saved by grace for these are of grace But Secondly Faith hope the Gospel Baptisme c. are considered as the instrumentall meanes of mens salvation As the Apostle (f) 2 The. 2.13 saith That God hath chosen men to salvation through sanctification of the Spirit and beliefe of the truth Marke he doth not say for sanctification and beliefe of the truth as making those the causes of mens salvation but through sanctification and beliefe
fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143
and seale of the Covenant of grace then sure it had no outward signe or visible seale to it before the comming of Christ Ob. Circumcision did binde men to keep the whole Law Gal. 5.3 and therefore sure it was a seale of a legali Covenant and not of the Covenant of grace A. 1. Circumcision was not of Moses but of the Fathers (a) Joh. 7.22 saith Christ and given foure hundred and thirty yeares before the Law or Covenant of works therefore it could not be a seale of that Covenant and of another legall Covenant unlesse it bee that made with Adam the Scripture speakes not as I apprehend 2 The Apostles meaning in those words Gal. 5.3 whosoever is circumcised is a debtor to the whole Law or bound to keepe the whole Law is this that those that would observe circumcision which was part of the Ceremoniall Law and not of the morall they were tied to observe the whole Ceremoniall law and this in effect was to deny Christ to be come in the flesh Againe suppose by the Law here he meant the Moral Law yet it doth not follow that Circumcision was part of that law Luther saith that the meaning is this that whosoever was circumcised did not performe any part of the law for what Paul spake here of circumcision he might have spoken of the whole Levitical Priesthood said thus you Jewes that do observe the Priest-hood of the Law now the everlasting Priesthood of Christ being set up and the other taken away you doe as good as renounce Christ and seek to bee justified by the Law therefore I tell you that you are bound to keep all the Law or else you cannot be justified thereby Q. What was the intent of God in giving Circumcision A. It was for to assure them that were circumcised that God was their God in (b) Gen. 17 13 Covenant and that he would performe what he had promised Also it was to put the circumcised in mind of (c) Vers 14 performing and observing the Covenant and Commandements of God though not to be justified thereby yet to certifie that they were a chosen and elect people and in Covenant with God Obj. Now you grant that circumcision did binde the circumcised to keep the whole Law A. Yes it did bind them to keep the whole law but not to that end which the false and judaizing Apostle did urge it for namely to be justified thereby Circumcision did binde the Jewes before Christ came in the flesh and dyed to keep the Law as Baptisme doth bind believers since Christ to observe the commandements of the Gospel by (a) Rom. 6.4 living in newnesse of life but neither to justifie them or us but for to shew our obedience to God And as now it would be unreasonable abusive and contrary to the first institution to urge baptisme as necessary to justification and salvation so it was then to (b) Act. 15.1.24 urge circumcision as necessary to justification and salvation Obj. Circumcision was an intollerable Yoke and burden to the Jewes and their forefathers therefore it could not be a seale of the righteousnesse of faith or of the Covenant of grace A. It is true that circumcision was a (c) Act. 15.10.24 yoke and burden to the Jewes and their forefathers so was also the whole (d) Gal. 5.1 and 4.3 Eph. 2.15 Ceremoniall Law which Paul doth slight and subvert as much as circumcision by calling it (e) Col. 2.20 worldly Rudiments and (f) Heb. 9.10 carnall Ordinances Yet it cannot be denied but that the Ceremonial Law was Gospell and part of the Covenant of grace at least an appendix to it during that administration and were (g) Heb. 9.9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes or copies figures (h) Heb. 10 1-8.5 shaddowes and significant Ordinances teaching and holding out Christ and his benefits for mens justification and salvation Obj. If Circumcision had been a sign or seale of the Covenant of grace it would still have remained and not have been taken away Answ It did remaine during the (i) Heb. 9.9 legall administration and untill the (k) Heb. 9.10 time of Reformation but there was no necessity that it or any other Ceremony should survive or out-live its time appointed to wit the (l) Col. 2.14 15. death or resurrection of Christ And seeing Christ did take a (m) Ro. 9.29 Eph. 2.13 new people viz. the Gentiles into the Covenant he thought it fittest to institute new Ordinances and to apply new seales And therefore (n) Joh. 1.33 Mat 28.19 2 Cor. 11.25 26. Baptisme and the Lords Supper are both of them by Christs owne institution set up and appointed to be observed by beleevers instead of (o) Col. 2.12 Circumcision and the (p) 1 cor 5.7 Passeover Obj. If Circumcision be a Ceremonie then it must signifie somewhat that is substantiall what was it then that circumcision did signifie A. 1. Circumcision did signifie and was a figure of Christ for I Circumcision did (q) Eph. 2.11 distinguish betweene the people of God and others so (r) 1 Cor. 4.7 Gal. 3.29 doth Christ 2. Againe circumcision was tyed to Abrahams (s) Gen. 17.12 seed or those bought by him and joyned to him to shew that Christ was to be born of his (t) Gal. 3.25 26. seed and not of the uncircumcised 3. In circumcision there was (u) Ex. 4.26 shedding of blood which signified the shedding of Christs blood Lastly By circumcision the people came to be (w) Ex. 12.44 accounted clean and so to have a right to the Passeover even so by Christs blood beleevers are made (a) 1 Joh 1 7 Heb. 10.10 with 9.13 clean and have a right to (b) Joh. 6.54 Eph. 1.11 2.18 Heb. 10.19 passe from earth to heaven 2. Circumcision in the flesh did signifie the (c) Deu. 30.6 Ro. 2.29 circumcision of the heart which is called the (d) Col. 2.11 circumcision of Christ because it is he that doth circumcise the heart by cutting off and (e) Esa 4.4 Ion. 15.2 purging out the superfluity and corruption thereof Q. What manner of Covenant was that which God made with Abraham and his seede called the Covenant of grace whereof circumcision was a signe and seale A. It was a free full wel-ordered sure peaceable holy and everlasting Covenant Q. Why doe you call it a free Covenant A. First Because the foundation of it was (f) Ier. 31.3 Cant. 3.10 free-love and proceeded from (g) Mic. 7.20 meer mercy and grace for ther was nothing either in Abraham himselfe or in any of Abrahams seed Christ excepted that deserved such love grace and favour at the hand of God For when God made this Covenant first with Abraham he was both an (b) Jos 24.2 Idolater himselfe and also the son of an Idolater And why should it be made with Isaacrather then with Ishmael or what was Jacob better then
come in to aggravate their sins that thereby a way might be made for him to display the banner of his grace Doubtlesse there was this gracious end and Evangelicall purpose in the promulgation and setting up of the Law and its Gods usuall way in enhanceing and advancing his love grace and mercy to lead men forth first into a state and condition of distresse and misery As he saith of Israel (b) Hosea 2.14 I will allure her into the wildernesse i.e. into a distressed and afflicted condition and there will I speak comfortably unto her Object How did the Law tend to exalt Christ seeing you said before the Law doth not at all hold forth nor teach Christ Answ Though its very true that the Law doth not directly discover and teach Christ no more then a Statute made against Treason or murther doth direct a Traitor or murtherer where and how to finde pardon or a bond that engages a man to pay a great debt upon penalty shew him where to finde usoney or a surety Yet doubtlesse accidentally the Law doth make a man seek and prize Christ even as the thundring lightning and smoake made the Children of Israell (c) Deut. 5.27 desire Moses to be a Mediator between God and them Fifthly The Law was given that it might be both a standing Covenant and a standing Testament unto the end of the world That it is a Covenant Page 2. I have hinted before and a Testament is very cleare if you consider these Scriptures Exod. 19.4.6 Deut. 4.13 Ier. 31.31 32. Heb. 8.7 8 9. Gal. 4.24 Eph. 2.12 Heb. 8.8 9. though the words in the lines be Covenants yet in the margents which is the best translations they are Testaments Quest What manner of Covenant was and is the Law Answ There be severall opinions herein and they may be reduced into these five Either 1. A Covenant of works or 2. A Covenant of grace or 3. A mix'd Covenant both of works and grace or 4. A subservient or annexed Covenant or 5. Arenewed Covenant Yet as they differ one from another so shall I differ somewhat from them all Quest But before you shew us your owne judgement herein Let us understand what they meane that hold those severall opinions distinctions Answ First they that understand it as a pure Covenant of works conceive that about the Covenant God did make it and intend it to be a Covenant that should give life upon condition of keeping and performing it personally and perfectly Secondly they that thinke it to be a Covenant of grace think that there was no Covenant of works made with men since that made within Adam in Paradice before his fall and so consequently it must be a covenant of grace Thirdly they that thinke it to be a mix'd Covenant doe looke upon it as having some grace in it as in the preface I am the Lord thy God and in the second Commandement God shewing mercy unto thousands Fourthly they that thinke it to be a subservient or annexed Covenant say that God did give it as an apendix to the Covenant of Grace which he made with Adam and renewed with Abraham Isaac and Iacob Fifthly they that make it a renewed Covenant hold that the summe of the ten Commandements was included in that command given to or agreement made with Adam and that the giving of the ten Commandements or morall Law to Israell was nothing else but a clearer and fuller delivery and discovery of that Law Q. Now what manner of Covenant is the Law and under what notion is it to be considered Ans The Law is considered two wayes either as a Covenant or else as a Testament and so relates to two distinct sorts of persons to the one in the former sense and to the other in the latter sense Q. What manner of Covenant is it A. Doubtlesse a pure Covenant of works to some men but not to all and that appeares clearely by these three following reasons 1. Reas 1. Reas Because it doth require works to justification and salvation Lev. 18.5 Ye shall therefore keepe my Statutes and my judgements saith the Lord which if a man doe he shall live in them So Rom. 10.5 Moses describeth the righteousnesse of the Law that the man which doth those things shall live by them so Gal. 3.12 Ezek. 20.11 Rom. 2.13 2. Reas Reas 2. Because it threatens damnation to those that doe not continue in doing the works and performing the conditions thereof Deut. Gal. 3.10 Deut. 27.26 Mat. 5.19 Iam. 2.10 and therefore must needs be a Covenant of works 3. Reas Reas 3. That which is directly opposite to the Covenant of grace in point of justification and salvation must needs be a Covenant of works but the Law is so see Gal. 3.18 Rom. 4.2.6 6.14 15. 11.6 Eph. 2.8 9. Object Object But doth not the Apostle say Is the Law against the promises importing strongly it was not against the Promises Gal. 2.21 Answ One thing may be said to be contrary to another either in way of (b) Mat. 12.30 enmity and opposition and inconsistencie or else in tearmes and conditions In the former of these senses the Law is not against the promises for they are both of them the will of God and consist without destroying each other or being adversaries one to another But in their tearmes and conditions they are very contrary one to another for the one requires works and the other faith which conditions are (c) See the Script in the third Reason often put in opposition one to another Secondly the meaning of that text in the Galathtans that the Law is not against the promise may be this that the Law did not nor could not hinder the promises to justifie those that did believe in Christ and in the promises As a statute-Statute-law amongst men though it be against the justifying of a man that breaks it yet it cannot hinder a man to be justified and acquitted by a pardon of grace Luther gives this exposition of the place that the promises of God hangeth not upon the Law for his promise doth not stand upon our worthinesse neither doth our sinnes committed against the Law hinder God to performe his promises to us Object Object Sure the Law or ten Commandements could not be a Covenant of works because the Covenant of grace was given foure hundred and thirty yeares before it Answ Answ Vpon the same ground there should be no Covenant of works at all for the Covena nt of grace was ever before the Covenant of works and God did never intend the salvation of men no other way then by grace as I have in the first part of this book proved Object Object You say the Law is a Covenant of works in what sence doe you understand it to be a Coveuant of works Answ Answ The greatest doubt and kruple about the Law doth consist in this objection and upon this hinge
chiefly doth the dore of entrance into the right understanding of the Law and Gospell and whole weight of the Controversie concerning this Subject hang. Therefore I will plainly though briefly declare what I apprehend to be the truth herein which is this God did not give the Law or ten Commandements intentionally and with purpose that any should be saved thereby For he knew that none after the fall could possibly keep and observe the same Also he did fully intend and purpose to save all such as should be saved and that he had ordained to salvation by Jesus Christ through the Covenant of grace without the works of the Law as is clear in 2 Tim. 1.59 10. Tit. 1.2 Rom. 3.24 25. Object Object But then you will say how is it a Covenant of works Answ Answ It s a Covenant of works occasionally and accidentally only othose that are not related to comprehended in or made partakers of the Covenant of grace And in that sence I conceive those words are to be understood in the 1 Timo. 1.9 Knowing this that the Law is not (d) it signifies is not put or put over them made for a righteous man but for the lawlesse and disobedient c. that is the Law was not intended nor ordained I meane as a Covenant for a justified man that walks obediently but for an unjustified man that walks disobediently Consider this that from the begining of the world there were two Covenants in force and being and all the world were under one of those two Covenants and still are and will be to wit under the Covenant of works or the Covenant of Grace And herein is the mystery great that many unbelieving and ungodly men that shall be damned were under the outward administration of the Covenant of grace but not really and actually under it so as to be saved by it also the elect and believers were under the outward administration of the Covenant of works yet not so as to perish or be damned thereby Object Object But I doe not well understand how the Law is occasionally and accidentally a Covenant of works therefore explaine what you meane thereby Answ Answ 1. I meane that God did not directly give the law unto any to be saved by it or say unto any Loe here is my Law which I have prescriscribed and assign'd as a way and meanes for you to be saved and I intend your salvation this way and by this meanes and I will deale with you upon this tearme and condition keepe my Law and observe my commandements and you shall be saved Yet secondly consider that God deales with those who are Iusticiaries and that looke to be justified by the works of the Law and refuse to accept of justification and falvation by Christ and the Covenant of grace under the Covenant of works As the (e) Mat. 19 15 17 18. man in the Gospel who would by doing have eternal life Christ sent him to the Law not that Christ did inrend that he should be saved by the Law but because the man himselfe was conceited that he should be saved that way and resolved that he would not be saved any other way As when Paul (f) Acts 25.11.12 appeal'd unto Cesar Festus answered him unto Caesar shalt thou goe So when a man appeales to the Law or Covenant of works God saith to him seeing thou hast appeal'd unto the law to the law thou shalt goe But as Agrippa (g) Acts 26.32 said of Paul this man might have been set at liberty if he had not appealed unto Caesar So may it be said unto that man that appeales to the Law if he had not appealed to it he might have been set at Liberty by Christ and the Covenant of grace Thus you fee the Law is not a Covenant of works to those that are saved nor ever was intended for that end But on the other side it is a Covenant of works to those that are damned and this is occasioned by themselves So that in oriefe it is thus all that perish and loose their soules stand upon their owne justification and in so doing God is necessitated to speake with reverence to put them upon the tryall of the Law and to say unto them thus You that have refused to submit unto my Gospell and to accept forgivenesse and salvation through my Sonne upon the tearme of believing and have put your selves upon my Law and your owne workes you shall be tryed thereby and in case you can bring such a righteousnesse as my Law requires h Oh but who can doe this See Rom. 3.20 and that you can worke the conditions thereof I will pardon and discharge you from all your sinnes and you shall be saved But if you cannot as it is impossible to fulfill the Law in every point then shall the Law have the full force of a Covenant of workes over you and you must be judged (i) Rom. 2.12 Jam. 2.12 according to the Law and (k) Rev. 20.12 13. 2 Cor. 5.10 according to your workes and must undergoe all the curses and plagues denounced in the Law against the Transgressors of it Quest Having shewed how the Law is a Covenant and in what sence it is a Covenant of workes now declare where it is called a Testament and in what sence it is so called Ans First that it is called a Testament these following Scriptures doe plainely declare Gal. 4. 24. Eph. 2.12 Heb. 8.8 9. and 9.4.15.17 Rev. 11.19 Though in some of these places it be read in our Bibles Covenant yet in the last translation as you shall finde in the margent it is Testament and so the word doth most properly signifie Secondly It is called a Testament because it is the will of Jesus Christ which he hath left and established for his owne Disciples and believers as well as others But here is the difference the Law is stablished by Christ as an absolute Covenant of works to those that believe not as he saith (l) Mat. 5.18 That not one jot or one tittle shall in no wise passe from the law till all be fulfilled i. e. fulfilled by them that were Pharisees to whom he spake this But the Law is established only and meerely Testament to believers to declare what he would have them yield obedience in love and not upon condition of salvation nor upon penalty of damnation (m) Joh. 14.15 If ye love me saith he to his Disciples keep my Commandements (n) Joh. 15.14 And yee are my friends if ye doe whatsoever I command you Object Object But is not the Gospell the Testament and will of Christ rather then the Law Answ Answ Both [o] Joh. 6.39 Gospell and [p] Rom. 12.2 Law are his will and [q] Mat. 22.37 38 39. instituted by him the one as well the other and both to continue in force one as long as another Yet this is very true that
father to be their Soveraigne and head as well as their Father God in Scripture is called the God and Father of our Lord Iesus Christ [h] 2 Cor. 11.31 and the [i] Eph. 1.17 God and [k] 1 Cor. 11.3 head of Jesus i.e. believers so our [l] Gal. 1.4 Col. 2.2 God and Father and Jesus Christ called him his [m] Joh. 20.17 Rev. 3.12 God as well as his Father and the Apostle writes to the Hebrewes who were believers that their God was a [n] Heb. 12.29 consuming fire So that believers are to looke upon God as he is in his infinite holy and glorious Majesty and Being as well as he is in his grace love and mercy to them through Jesus Christ Yet let not this knowledge be rested in not thought to be perfectly attained to for as Luther said it is not only a horrible but a damnable thing The Angels and Saints doe often stile God THE LORD GOD ALMIGH TY. Rev. 4.8 11.17 15.32 16.14 19.15 21.22 The Law is called the strength of sin because sin had no power to condemnt a man if it were not for the law to thinke of God without Jesus Christ Secondly The Law is usefull unto believers to make them more prize and praise the wonderfull free and rich love and graee of Iesus Christ to them This use Paul made of it when he look'd upon the Law as the strength of sinne he cries out with a joyfull acclamation Thanks be to God who giveth us the victory through Iesus Christ our Lord. 1 Cor. 15 56 57. Thridly the third use that believers may make of the Law is to be a Discoverer and Convincer of sinne unto themselves As the Apostle saith to believes [o] Jam. 2.9.11 If ye have respect to persons ye commit sinne and are convinced of the Law againe saith he If thou kill thou art ateansgressor of the Law Yea doubtlesse the words of Paul [p] Rom. 7.7 I had not knowne sinne except the Commandement had said thou shalt not covet doe declare that he had discoveries and convictions of sin by the Law after his first believing and that is the most proper and genuine scope and meaning of that text for Paul there vindicates the Law and the use of it Also the experiences of the Saints teach this to be true for seldome doe the Saints commit sinne especially if it be an outward sinne but the Commandement which they broke and against which they then sinned represents it selfe to them to reprove them for the sinne Object Object But doe not you hereby put believers againe under the Law for if the Law hath power to convince them hath it not then the force of a Covenant of works upon them Answ Oh no Answ I am very farre from bringing believers that are once rightly judiciarily and upon good grounds delivered from the Law under the power of it againe neither doth this at all bring a believer under the Law againe for note that the Law hath an enlightning and informing part and an accusing and condemning part And herein the Law is like a candle that a man may have light to see poyson in his chamber yet he need not burne his chamber with the candle A beleever may let the Law be his Informer but not his Iudge Fourthly the Law teacheth believers to have no confidence in the flesh Gal. 2.19 for it is a curse to the pride and presumption of believers as well as of unbelievers And therefore doth the Apostle experimentally say I through the (q) i.e. The Law of Moses or it may be understood of the law of Christ law am dead to the Law that I might live to God That is the law breaks off my hope and takes away my confidence of being justified or saved thereby As it was the people of Israell so it is with many now yea true believers that they thinke themselves (r) Exod. 19 8. holy till the Law appeares to them Obj. You make the Law as large to believers as to unbelievers Object and you shew of what uses the Law are to believers but under what other notions and considerations are believers to looke upon the Law Answ 1. Answ They are to look upon it as the Law of Christ Å¿ Gal. 6.2 Beare ye one anothers burden saith the Apostle and so fulfill the Law of Christ by the Law of Christ in this place is meant the same with that in the thirteenth of the Romans the ninth vers Thou shalt love thy neighbour as thy selfe Object Object But how are believers to consider it as the Law of Christ Answ 1. Answ Rom. 13.9 Although indeed the Gospell is more properly the Law of Christ Esa 42.4 As it is instituted by Christ as he is King Iohn 13.34 therefore called the royall law 2. As it s explained and expounded by Christ as he is Prophet and a new Command and doe not look upon it as it was first handed out and delivered by Moses 3. As it is fulfill'd and satisfied by Christ as he is Priest and so laid up in the Arke Christ Heb. 9.4 Secondly Believers are to looke upon the Law as contracted and epitomized and so instead of ten commandements to looke upon them as two yea one and comprehended in that one word love as the Apostle saith [t] Rom. 13.10 Love is the fulfilling of the Law and in another [u] Gal. 5.14 place the Law is fulfilled in one word Thirdly Beleevers are to looke upon the Law as weake and imperfect to help them now they are sinners For what the Law [u] Rom. 8.3 could not doe in that it was weak through the flesh and againe the Apostle [w] Heb. 7.19 saith the Law made nothing perfect And this was typed out in Moses who could not nor did not bring Moses to Canaan Fourthly Beleevers are to looke upon the Law as written in rheir hearrs [w] Esa 51.7 Hearken unto me saith God ye that know righteousnesse the people in whose heart is my Law And God promises faying [x] Heb. 8.10 I will put my Law into their mindes and write them in their hearts Object Object But are not believers to looke upon the Law in the Letter and written in the Bible Ans Yes doubtlesse Answ they are to goe to the Law and to the Testimony and to observe what is written Esa .. and to have an high and honourable esteeme of the Scriptures And to say as Paul [y] Rom. 4.3 said What saith the Scriptures It was the practise of [z] Joh. 7.38 Mat. 21.42 Christ and his [a] 1 Tim. 5.18 2.3.16 Jam. 4.5 Object Apostles when they did affirme any thing to prove it by Scripture Object But if the Law be written upon the tables of the heart a man need not at all looke upon the Letter without Answ Though Christ was the Law-giver
Answ and had all the Law of God written within him yet he looked upon the letter of the word and did make use of that as a weapon against Satan in that great combat of [b] Mat. 4.4.7 temptation and shall not wee that have the Law but imperfectly written in our hearts neglect the letter and wherefore was the word written Was it not for our [c] Rom. 15.4 learning Let us therfore as David or rather Christ personated and prophecied by him say [d] Psal 40.8 thy word is within my heart and yet make his outward word our [e] Ps 119.24 Object Counsellours as he did Obj. But the Apostle Peter saith that they did well to looke unto the word of Prophecie or the Scriptures untill the day dawne and the Day-starre did arise in their hearts but no longer Answ He doth not say Answ and no longer and the word VNTILL is often taken in Scripture for the space of time how long soever for ever See 2 Sam. 6.23 Psal 110. 1. Heb. 10.16 Obj. But how would you have believers looke upon the Law in their hearts and also upon the writ Object ten and verball Law Answ The Law of love written in the hearts of believers is the principle ground motive and agent that puts them a doing as the Apostle said 2 Cor. 5.14 See Joh. 14.23.24 the love of Christ eonstraineth us yet the outward letter is a good book in the hand of the Spirit to teach and guide believers what to doe and how to doe Fifthly Believers are to look upon the Law and the righteousnesse thereof fulfilled by them or in them as the Apostle testifies [f] Rom. 10.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the Spirit And another Apostle saith [g] 1 Joh. 3.22 We keep his Commandements and doe those things that are pleasing in his sight So it is said of those Saints that did not submit to Antichrist [h] Rev. 14.12 that they kept the commandements of God Sixthly That the law cannot judge them neither ought they to judge it Believers are to looke upon the Law as dead to them and they to it as Paul said of the world [i] Gal. 6.14 I am crucified to the world and the world to me So may a believer say I am dead to the law and the law to me Object Object But how doe believers keep the Commandements or the law Answ Answ They keepe it in their head [i] Rom. 8.4 10.4 Jesus Christ for what he did or does as Mediator it is reckoned and accounted to believers as well as their sins were reckoned and imputed unto him in this sence believers are to looke upon the law as if it had never been broken but performed by them in every tittle Secondly believers keep the law when they live in love towards God and men for [k] Rom. 13.10 love is the fnlfilling of the law And the more any abound and grow in love the more actually and personally they doe performe the Law l 1 Tim. 1.5 For the end of the Commandement is love out of a pure heart c. Thirdly believers doe keep the law in that they doe not transgresse the law willingly but as Paul [m] Rom. 7.19 said the evill which I would not that I doe The will is the great tunewheele of the soule and makes a thing in a manner good or evill for where the will is wanting in a good duty that duty is not rightly performed nor cannot be accepted againe where the will is present the Lord accepts that the power be wanting 2 Cor. 8.12 Object Object But doe any keepe the law perfectly in their owne persons Answ No doubtlesse Answ for in many things we offend all and if we say we have no sinne we deceive our selves and the truth is not in us Jam. 3.2 1 Joh. 1.10 Quest How and in what sences are believers said to be dead to the law free from the law as the Scriptures speake Gal. 2.19 Rom. Rom. 8.2 Answ Two wayes and in two sences either in respect of the Authority or else in respect of the Mosaicall administration of it Quest How in respect of the authority of it are they dead to it and freed from it How believers are dead to the law and free from the law Answ Fist As it is a Iudge the law hath no power to condemne them for what the law [n] Rom. 3.19 Certaiainly the law can say nothing in way of threatning or curse to a believer saith it saith to them that are under the law And a believer being justified cannot be againe condemned for the Apostle concludes that strongly in the eighth to the Romans the first verse There is no condemnation to them that are in Christ Iesus Therefore certainly the curses and maledictions of the law are ro more to believers then penall-statutes unto persons that are fully acquitted and discharged by a legall tryall Secondly believers are dead to the law and free from the law as it is an Accuser The law hath the property of an Accuser For Christ told the Jews [p] Joh. 5.45 There is one that will accuse you even Moses in whom you trust That is the law of Moses on which they did rest and depend [q] Rom. 8.33 But this law hath no power to accuse those that believe therefore doth the Apostle challenge all at once saying Who shall lay any thing to the charge of Gods elect you know it is the office of an Accuser to bring in a charge so it s the office of the law to charge those that are under it Object Object But are not believers sometimes charged and accused by the Law Answ Yes Answ the law doth sometimes especially upon the breaking of it accuse men if they will listen to it but it is such an accusation as was against Christ and against Paul that could not be proved Now believers have an [r] Rom. 2.15 excusation as well as an accusation Å¿ 1 Joh. 5.10 and a witnesse within them to justifie them from this accusation and when the law doth this ill office in the Conscience then appeale from the Court of Conscience to the Court of Christ and plead that Act of indemnity viz. the Covenant of grace and the composition of Christ which he hath paid for you and you shall have a discharge from the law and the law shall have a charge to sequester your peace and comfort no more Thirdly Believers are dead to the law and free from the law as it is a Lord for believers are not under tenants holding their spirituall and eternall estate by a lease from the law as a substitute of Christ Christ is the soules immediate Landlord or rather Soule lord And though the law may be Christs Solicitor and Steward yet it is not authorised by Christ to raigne
null'd and we Gentiles have nothing to doe with that administration but we are to receive both Gospell and Law at the hands of Christ and to learne to know the administration we are under and not to serve the Lord as the Iewes did in feare and in the oldnesse of the letter but [i] Luk. 74. without feare I meane a legall feare and in [k] Rom. 7.4 newnesse of Spirit and in this sence is the Law called a new Commandement because it had a new administration For note that Christ did with the Law and old Testament as a Gold-smith doth with old coyne that wants in goodnesse of mettle and weight he casts into the fire and among much more precious mettle doth cast it and stampt it anew with this impression THE NEW COMMANDEMENT AND LAW OF CHRIST Quest What is the difference or are the differences between the Law and the Gospell Answ Gods different ends in giving the law and Gospell First they differ in the ends of their institution for God did never intend that the two Covenants should be for the same end Object Object No did he not intend his owne glory in both Answ Answ Though God had that generall end viz. his owne glory in giving both Covenants 1. In respect of God yet two particulars it did much differ First First In respect of God himself For in giving the Law he had in I more speciall manner a regard to his owne Power and Justice but in giving the Gospel he had regard to his owne free grace mercy and goodnesse And he instituted his Law for the exaltation of the one and his Gospel for the advancement of the other 2. In respect of men 2. In respect of men God did intend the Law and Gospel for different ends for he never intended by giving the Law that any should be justified or saved thereby as I shewed before but in giving the Gospel Gods maine end with relation to men was that they should have [m] John 20.31 Life Secondly The Law and Gospel doe differ in their righteousnesse and conditions For the righteousnesse of the Law saith thus [n] Rom. 10.5 He that doth these things shall live in them But the righteousnesse of the Gospel called the righteousnesse of faith saith on this manner [o] vers 11. Whosoever beleeveth on him i. e. Christ shall not be ashamed or confounded Here you see plainly that the Law requires mans own righteousness but the Gospel reveales and requires Christs righteousness as it 's Written [p] Rom. 1.17 There i.e. in the Gospel is the righteousnesse of God revealed from faith to faith The Law requires doing and that by a mans selfe as a condition of Salvation but the Gospel requires beleeving in Christ Object But did you not say before that the Law was not given with an intention that any should be saved thereby and yet now you make doing a condition of salvation as if men might be saved by doing Answ See pag. 106. I say againe that God did never intend that men should be saved by the Law or by their owne doings but yet whosoever will attempt that way and put himselfe to be saved under that Covenant he must performe the condition thereof which is doing But it is impossible that the Law should give life it being not instituted for that end and it is as impossible that men should work and performe the conditions of the Law Thirdly They differ in their Mediators for [q] Lev. 26.46 Deut 5.26 27. Moses was the Mediator at least typically of the Law but [r] Heb. 8.6 9.15 12.24 Christ is the Mediator of the Gospel Fourthly They differ much in their promises for all the promises of the Law are conditionall or temporall but the promises of the Gospel are [Å¿] Heb. 8.6 farre better being for most part if not all in a sense free as also spiritual and eternall Fourthly They differ in their Ordinances For the legall Ordinances are called [t] Heb. 9.10 carnall i.e. more outward and lesse spirituall but the Gospel-ordinances are called [v] Rom. 15.27 spirituall things Fifthly They differ in their confirming Seales For the Law was sealed and confirmed to the Jewes by the [u] Heb. 9.13.18 19. bloud of beasts as of Buls Heifers Goats c. But the Gospel or new Covenant is sealed and confirmed by the [w] Mat. 26.28 bloud of Jesus Christ I might instance in other seales but I come to the sixth difference Seventhly They differ in this that the Spirit is not given by the Law but by the Gospel as the Apostle interrogatorily argues [x] Gal. 3.2 Received ye saith he the spirit by the works of the Law or by the hearing of [y] i. e. The doctrine of faith Gal. 1.22 faith Object What doe you meane that the spirit was not at all given under the Law Answ No I mean not so for the Spirit was given to [z] 1 Pet. 1.11 holy men of God under the Law though not in the like measure as since Christs Ascension but I meane that it is not the Doctrine or preaching of the Law that is the outward meanes to convey the Spirit unto men but the doctrine and preaching of the Gospel Eigthly They differ in their Light Lustre and Glory The holy Ghost [a] Heb. 9.8 signifies that the way into the holiest of all was not yet made manifest while as the first Tabernacle or Covenant was standing On the other side the same Spirit [b] 2 Tim. 1.10 testifies that life and immortality came to light by the Gospel And concerning the Lustre of the Gospel it is said to [c] 2 Cor. 4.4.6 shine And for the Law though it was glorious yet it had [d] 2 Cor. 3.9.10 no glory in this respect saith the Apostle by reason of the glory that excelleth which was the glory of the Gospel Ninthly They differ in the promulgation and manifestation of both For the Gospel hath two speciall priviledges and pre-eminences of the Law in the promulgation of it 1. That it is to be preached chiefly mainly but the Law accidentally and occasionally This is the Commission and Message of Christ [e] Mark 16.15 Luk. 9.2 Luk. 9.6 Goe and preach the Gospel and it was the [f] Acts 5.42 and 7 3. and 8.25 Rom. 15.9 practice of Christs Apostles to preach the Gospel altogether Insomuch that Paul [g] 1 Cor. 2.2 saith that he determined to know or make known nothing among the Corinthians save Jesus Christ and him crucified And the reason why Ministers were and are called [h] 2 Cor. 3.6 the Ministers of the New Testament and [i] 2 Cor. 1.15.23 Ministers of Christ and of righteousnesse because they did preach the New Testament and did teach Jesus Christ and his righteousnesse The Gospel hath this preeminence of the Law in the promulgation of it in that it is to be preached
in time and in order before the Law Object But how doth it appeare that the Gospel is to be preached before the Law Answ 1. By the practice of Christ and his Apostles who preached the Gospel first As for example our Saviour he pronounced [k] Mat. 5.3 to 12. See Mat. 4.23 Mat. 1.4 nine blessings of the Gospel in his Sermon on the Mount before he spake one word of the Law So Paul [l] 1 Cor. 15.3 when he came to the Corinthians he delivered unto them first of all that which he also received how that Jesus Christ dyed for their sinnes according to the Scriptures which was plaine and pure Gospel So Paul and Silas upon the first question propounded unto them by the Keeper of the Prison they exhort [m] Acts 16.31 and teach him to beleeve in the Lord Jesus And this was also the constant practice of the Apostles where-ever they came Gredere facere 2. Because that beleeving is to be taught before doing for [n] Heb. 11 6. without faith it is impossible to please God And that the preaching of the Law doth not teach men to beleeve i. e. in Christ as a Mediator I have shewed before Perkins on Gal. 3.11 See Gall. 2.20 for as that worthy man Mr. Perkins saith The Gospel requires faith in Christ the Mediator God-Man and this faith the Law never knew 3. Because that the Gospel is the word that doth inlighten and beget men againe 2 Cor. 4.3 4. 2 Tim. 1.10 1 Cor. 4.15 And to what end is it to teach any thing of duty unto men before they have either light or life to perform the same Observe what and how our Saviour spake to the sinfull woman thy sinnes are forgiven therefore sinne no more here was more Gospel then Law Many more reasons might be given but to answer some Objections that are brought against this truth Object But the Lord taught Adam and Eve in Paradice the Law before he did deliver the Promise unto them Gen. 3.11 13.16 Ergo the Law should be preach'd before the Gospel Answ For God to ask Adam hast thou eaten of the tree c. and Eve What is this that thou hast done is not at all to preach the Law Withall before he threatens Adam or Eve for their disobedience he declares the promise of Christ see v. 15 16 17. But put the case this had been a preaching of the Law to them yet this was an extraordinary manner of speaking and not an ordinary way and therefore the Argument is not good for by the same reason we may say that the Gospel must now be accompanied with miracles because Christs preaching and his Apostles was so 2. Object You say the Apostles preached the Gospel first but it is evident to the contrary for they discovered unto men their sins as Peter said Acts 2. Ye have crucified the Lord of Glory Answ 1. I have proved before that the Apostles did preach the Gospel before the Law and it is evident that Peter in that second of the Acts before he spake of the Jewes crucifying Christ did preach the free and blessed Gospel as concerning the powring out of the Spirit v. 17. and being saved by calling upon the name of the Lord v. 21. And those words of Peter spoken to the Jewes v. 36. which you have crucified were not cheifly intended by him to declare to them their sin but his aime and scope was to prove that that Jesus whom they had crucified was risen from the dead and was both Lord and Christ For mark the text Let all the house of Israel saith he know assuredly that God made that same Jesus both Lord and Christ But what if it were granted that this was Law yet what is this one occasionall word in a whole Sermon is no ground to preach whole Sermons yea many Sermons of the Law to fit men for Christ as too many doe Object But how can men come to see the want and need of Christ if the Law be not first preached unto them Answ The Scripture doth not command Ministers to shew men the need of Christ first but rather to shew the love of God in giving Christ and to shew and set forth the [o] John 3.1 Rom. 5.9 riches of Christs grace to sinners in generall and it is supposed that all men doe looke upon themselves as sinners and acknowledge themselves to be sinners although they have not such a particular and sensible conviction thereof Object But doth not Christ say that the whole need not the Physitian but they that are sick importing that they must first know their sins and be sick with the sence thereof Answ I have in a printed Sermon elsewhere answered that Objection and cleared that and such Scriptures yet observe this that our Saviour doth not intend there So that blessed Gospel Preacher Mr. Bridges expounds the place sinners that did see themselves lost but those that were so also the gentile Sinners with the Jewes so called and accounted Object But is it not the first worke of the Spirit to convince men of sin John 16.8 Answ by sinne in that place is meant the sinne of unbeliefe as our Saviour expounds it of sinne saith he because they beleeved not on me v. 9. and this sinne is not convinced by the Law as I have before declared For that which doth not command faith cannot discover that sin which is contrary to it even unbeliefe Object But repentance is the doctrine of the Law and this was the first thing that was taught by the Apostles and is also mentioned as the first principle or first thing to be taught Answ Though repentance be sometimes placed before beleeving and set down as the first principle in Heb. 6. Yet understand what this word repentance signifies this word in the Greek signifies as much as alter or change your mindes and being spoken to the Iewes doubtlesse is meant as much as this have other thoughts of Christ then you have and beleeve his Gospel and doe no more conceive of him as you have done as not to be the true Christ And Mr. Perkins on Gal. 3.11 in answer to an Objection saith Indeed the Law doth not teach true repentance neither is it any cause of it but onely anoccasion the Gospel only prescribes repentance and the practice thereof And when the Apostle cals it a principle yet he also there cals it a principle of the doctrine of Christ including it in the Gospel and doubtlesse a meere legall repentance is no way available to salvation Object If the Law be not to be preached first when and to whom is the Law to be preached Answ 1. The Law is to be preached after the Gospel and unto justiciaries or such as doe justifie themselves as the Jewes did and that thinke by misunderstanding the Law that they keep the Law and worke the righteousnesse that the Law requireth Thus Christ did preach the Law Matth. 5. And thus