Esau or wherein was the people of the Jewes to bee preferred before other people that he should enter into Covenant with them God himselfe shewes the reason thereof that it was because he (a) Rom. 9.13 Deut. 7 7 8. freely loved them and because it was his pleasure so to doe Ob. But Abraham was a Beleever and circumcised and so were Isaac Jacob and the Israelites and therefore more worthy and deserving then others A. Abraham as I said before was an Idolater and dwelling in (b) Act. 7.1.2 Caldea a land full of (c) Ezek. 23.14 Idolaters Diviners (d) Dan. 2.2 and 4.7 South sayers Sorcerers (e) Job 1.17 Robbers and Spoylers yea the most (f) Hab. 1.6 7 vile hasty bitter persecuting'st and prophanest Nation in the world Yet God out of such an ungodly generation and race cho oses and (g) Esa 51.2 calls out Abraham blesses him and enters into Covenant with him whilst he was yet (h) Rom 4.10 uncircumcised And was not Jacob Esau (i) Mal. 1.2 his brother begotten and born of the same father and mother and at the same time And were not the Jewes (k) Ezek. 16 6 7 8. polluted in their blood naked bare filthy unsavoury and unlovely when the Lord looked upon them and entred into Covenant with them Secondly It may be called a free Covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veethenah ber thi they are very significant Ethenah from nathan dare and berith from barah eligit because it s given unto those that partake of it Gen. 17.2 the words I will make my Covenant are in the Hebrew I will give my Covenant God saith as it were thus to Abraham Abraham I have chosen thee and thy seed and that onely out of my free love and not out of any merit or demerit in thee and I will enter into a Covenant of grace with thee yea God to assure the Gentiles that it was as free unto them as unto Abraham and the beleeving Jewes he saith twice in one (b) Esa 42 6-49.8 Prophesie that he will give Christ for a Covenant or Christ the Covenant unto them Thirdly because there is no condition required of men when God enters into Covenant with them but what he gives with and through the Covenant unto them for were there any previous precedent condition required of men as from men and not given of God it could not be free For if one man did give to another man but one pound for an estate which is worth a thousand pound it cannot be said that this estate is altogether given for there is some though an invaluable confideration given for and towards it In like manner were man tyed to give to or bring to God any thing as a condition and consideration of the Covenant it could not be altogether free nor properly called a Covenant of grace Ob. But is not faith the condition of the Covenant of grace A. If faith be a (a) Indeed faith is mentioned after the forme and manner of a condition but in truth it is the gift of God as well as life eternall Perkins on Gal. p. 157 condition of the Covenant of grace yet it is such a condition as is promised in the Covenant and freely given by God and therefore not in man nor expected from man till first bestowed on man and wrought in man by God himselfe And therefore God when he enters into Covenant with men doth not come unto them and say men I am come unto you and I am willing to make a Covenant with you if you doe beleeve then I will bee your God and you shall be my people by Covenant but he speaks absolutely positively and without any condition (b) Ier. 31.33 34. I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people and I will forgive their iniquity and remember their sin no more Marke here is no condition at all but every word free and absolute Ob. Nay Sir There is no doubt to be made of it but that faith is a condition of the Covenant of grace for there is nothing more ordinary in Scripture especially the New Testament then to make faith or beleeving a condition of Justification and Salvation as Act. 13.39 he that beleeveth is justified from all things and John 3.36 He that beleeveth on the Son hath everlasting life So that sure faith is the condition of the Covenant of grace and there is no other condition A. 1. It is true and it is not denied but that faith is necessary to Salvation and likewise to Justification in a sense which 1 intend afterwards to treat of yea I affirm as the Scriptures prove at large that no unbeleever shall be saved But that is not the question but the question is whether man must have faith in him before God enters into Covenant with him or whether unbeliefe excludes and barres God from making the Covenant with those that he intends to make it with 2. Whereas you say that faith is the onely condition of the Covenant consider seriously whether the Gospell doth not require (a) Joh. 17.3 2 Thes 1.8 knowledge (b) Lu. 13.3.5 repentance (c) Joh. 3.35 Mar. 18.3 conversion (d) Heb. 12.14 sanctification c. to be in those that are saved If so then I know no reason but that these may be called conditions of the Covenant as well as faith But sure neither these nor faith are found in men when God comes to enter Covenant with them but they are brought with the Covenant yea they are (e) Ezek. 34 25 30 31. Heb 8.11 Ezek. 36.25 26. particular members and branches of the Covenant and therefore cannot be before the Covenant Ob. But is it not Gods part to propound and offer the Covenant unto men and mens part to receive and accept of the Covenant being offered and tendred unto them by God A. It is Gods part not onely to propound and to offer the Covenant but it is his part also yea his (a) Ez. 20.37 promise to bring men into the bonds of the Covenant and to worke a (b) Psa 110.3 Phil. 2.13 willingnesse and (c) Es 40.29 Joh. 1.12 ability in men to receive what he offers and gives to (d) Mat. 12.21 Phil. 1.29 beleeve what he promises and to (e) Ro. 15.18 obey what he commands Ob. Hereby you free the creature from doing any thing at all and you lay the whole worke upon God and so man by this may sit still and doe nothing A. Although God (f) Esa 30.7 saith in another case of men it is their strength to sit still for before God puts forth himselfe to worke on and in men they can do nothing yet this doth not exclude men at all from doing But it shews that at Gods first entring into Covenant with men they are meer passives having no
28 29.35 Pag. 7. Isa 24.6 Pag. 79. 63.9 Pag. 24. Daniel 12.1 Pag. 121. Zechariah 9.11 Pag. 6. 11.10 11. Pag. 79. John 5.40 Pag. 160. 6.51 Pag. 128. Acts 15.29 Pag. 102. Rom. 4.11 Pag. 43. 4.13 Pag. 132. 5.19 Pag. 121. 9.23 Pag. 151. 11.15 Pag. 130. 1 Cor. 15.22 Pag. 125. 2 Cor. 5.15 Pag. 124. 5.19 Pag. 131. Gal. 2.21 Pag. 204. 3.19 Pag. 194. 5.3 Pag. 47. 1 Tim. 1.9 Pag. 207. 2.6 Pag. 125. 2 Tim. 1.9 Pag. 5. Titus 1.2 Pag. 5. 2.11 Pag. 124 Hebrewes 2.9 Pag. 126 8.9 Pag. 89. 93. 96 9.15 Pag. 112 2 Peter 1.9 Pag. 136 2.1 Pag. 137 2.2 Pag. 134 2.20 Pag. 135 Christ and Moses Excellency OR Sion and Sinai's Glory Question HOw many Covenants did God make with men concerning their salvation (a) Gal. 4.24 Rom 9.4 Eph. 2.12 Answer Two Gal. 4.24 Rom. 9.4 Ephes 2.12 Quest How are these two Covenants called Answ The (b) Mat. 11.5 Gospell and the (c) Joh. 1.16 law or commonly the Covenant of (d) Ac. 20.32 grace and the Covenant of (e) Ro. 3.24 works Quest Why doe you place the Covenant of grace before the Covenant of workes Answ Because the Covenant of grace was in being (f) Gal. 3.17 before the Covenant of works Q. What do you mean by the Covenant of workes A. I mean the (g) Deu. 10.4 ten Commandements called the (h) Mal. 4.4 Law of Moses which was delivered upon (i) Deu. 29.1 Mount Horch or (k) Gal. 4.24 Synai unto Moses for the children of Israel Q. Doe you then take the ten Commandements for the Covenant of works A. Yea sure and they are often in Scripture called a (l) Deu. 4.13.5.23 Is 24 5. Jer. 31.32 Heb. 8.9 Covenant Q. But was not that the Covenant of works which God made with Adam in Paradise before his fall A. I deny not but that it was of the nature of a (m) Hos 6.7 Like Adam they transgressed the Covenant Covenant yet we find no more expressed but a command (n) Gen. 2.17 doe this and live with a penalty In the day thou eatest thereof thou shalt dye but there is no promise made of eternal salvation upon the keeping of it Q. But do not you conceive that God did intend to give salvation unto Adam if he had kept that command though God did not expresly promise it A. I doe conceive that Adam should have continued in that happy state he was in and should never have dyed if he had not sinned for (o) Ro. 5.12 1 Cor. 15.21 by sin came death Q. What might be the reason why God did not declare as well the promise as the command and penalty A. Though this be a secret and known perfectly onely to God himselfe yet we may judge probably by the event that God reserved and kept secret to himselfe that part of his mind which concerned Adams eternall salvation because he intended not that Adam should be saved by his works Q. How does it appear that God did not intend to save Adam by his works A. Because God had pre-ordained determined and appointed another (p) Eph. 1.3 4 5. 2 Tim 1.9 2 Thes 2 13. Rev. 13.8.17.8 way and means viz. Jesus Christ to save Adam and part of his posterity Q. If God had pre-ordained Christ as the means of mens salvation was there not then a necessity that Adam should sin A. Although God put no necessity upon Adam to sinne but left him to his free choice yet there was a necessity of bringing to light that heavenly plot and contrivement wherein lay hid the mystery of Gods counsell and the wonderment of mens salvation which could not be revealed untill Adam had sinned and so with reverence be it mentioned the Son of man gave vent unto the grace of God and the fall of naturall Adam to the exaltation of spirituall Adam Jesus Christ Q. But was there any agreement about the salvation of men before Adam sinned A. Yes there was an agreement and Covenant (q) Es 42.6.55.3 Zac. 6.13 Es 50 5 6. betweene God the father his (r) Who was then the word of God Joh. 1.1 Son Jesus Christ Q. When was that Covenant made with Jesus Christ A. (s) Tit. 1.2 2 Tim. 1.9 Before the world began Objection But is it not in the Greek from the foundation or beginning of the world meaning that the Covenant was made with Adam immediatly after his fall and not with Christ before the foundation of the world A. The Greeke will not beare it so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words in both places before cited signifie before the foundation of the world or beginings of times for note that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it governes a Genitive Case as here it doth it signifies before as 1 Pet. 1.20 1 Cor. 4 5. 2 Tim. 4.21 so Ephes 1.4 1 Pet. 1.20 1 Cor 4.5 2 Tim. 4.21 Eph. 14. we are chosen in Christ before the foundation of the world the word before there is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if election be before the foundation of the world as sure it is then also by the same ground a Covenant or promise is made before the foundation of the world for the word proves the one as well as the other Q. But where in Scripture doe you finde that agreement if there were any made with Christ before the foundation of the world called a Covenant A. I suppose the word Covenant could not be found in Scripture in this sense and case yet if there be found words of the same signification and holding forth the truth of the thing it is sufficient for many words are used by the godly and learned which are not in Scripture as Trinity Sacrament c. now in Scripture it is called the (t) Tit. 1.2 the promise of eternall life and so is the Covenant that God made with Abraham called the (u) Gal. 3.18 19 22. promise 2. We have the word Covenant applyed in this case as in Zach. 9.11 As for thee by the bloud of thy Covenant or whose Covenant is by blood here God the Father speakes to Christ with relation to some Covenant between them both and we read of no other but this fore-spoken of Psa 89.28 Also in Psal 89.28 God the Father saith againe My Covenant shall stand fast with him i.e. with Christ if you consider 1 v. 25. he saith that he would set his hand or power in the Sea that is Christ should have power to governe the Nations 2 v. 27. he is called Gods first begotten son a title most properly given to Christ Rom. 8.29 Col. 1.15 3 v. 29. Rom. 8.29 Col. 1.15 His seed should endure for ever meaning the members of Christ which are so called in Esa 53.10 Esa 53.10 Obj. In verse 35. it is I have sworne that I will not lie unto David therefore this Covenant was
if God be at peace with men he cannot damn them Obj. vide Is 53.5 Ro. 5.1 2 Col 1.20 All things in earth are said to be reconciled to God but all things in earth are not saved A. There is difference between things and persons and as all things that are figuratively said to be reconciled are not saved so none of them are damned The fourth and last Reason to omit many others that Christ hath not taken away the sins of all are the words of Christ himselfe his Prophets and Apostles As for example Christ saith This is my blood of the new Testament which is shed for many if he had intended it for all f mat 26.28 sure he would then have told it to his Disciples plainly this is shed for all (g) Joh 17.9 I pray not for the world sure he would have prayed for those that he shed his blood for (h) Joh 8.21 ye shall dye in your sinnes which if he had taken away he would not have so said (i) Joh 10.11 I lay down my life for the sheepe and for my (k) and 15.13 friends So the words of the Prophets (l) Is 53.5 The chastizement of our peace was upon him and by his (m) ver 11. stripes we are healed Hee shall justifie man for he shall beare their iniquities (n) ver 12. he bare the sins of many and made intercession for the transgressors here is plainly held forth that those for whom Christ was wounded they are healed those that he dyed for they are justified and those for whom he poured out his soule he interceded for and as another (o) Dan. 9.24 Prophet prophesied of Christ that hee should finish the transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousnesse And to this agree the words of the Apostles (p) Ro. 4.25 He viz. Christ dyed for our sins and rose againe for our justification (q) 2 cor 5.21 be was made sin for us that we might be made the righteousnesse of God in him So saith another Apostle (r) 1 Pet. 3.18 Christ hath once suffered the just for the unjust that he might bring us to God Hence it may bee inferred that those whose sins were imputed to Christ his righteousnesse was imputed to them and those for whom hee dyed he brought them or reconciled them to God and justified them Now that men may have Christs righteousnesse imputed to them and they reconciled to God and justified and yet be afterwards damned the Scriptures doe not prove but clean contrary as for example (s) Rom 4.6 Blessed is the man unto whom the Lord imputeth righteousnesse c. (t) Chap. 5.9 much more being now justified by his blood we shall be saved from wrath through him and (u) Cha. 8.30 whom he justified them he also glorified See further Mat. 1.21 Heb. 9.28 Rev. 5.9 Obj. Though Christ speakes there of shedding his blood for many yet by many may be meant all A. It is true the word many seems to be taken for all in two places of Scripture viz. Dan. 12.1 Rom. 5.19 and in no more as I finde yet in our Saviours language who spake plainest though in the New Testament we finde him himselfe use the word near 20 times yet never in that sense for all Obj. But in other Scriptures Christ is said to dye for all as 2 Cor. 5.15 1 Tim. 2.6 Christ gave himselfe a ransome for all A. 1. The word all is not to be alwayes taken for every one but sometimes for many as (w) Ps 118.10 All nations compassed me about All Judea and all (x) Mat 3.5 Mark 1.5 See more Zach. 8.10 Ioh 8.2 Act 2.47 Act 1.1 the Region round about Jordan are said to goe out to John and to bee baptized of him It cannot bee thought that all Nations in the World compassed the Prophet round about but many Nations or that every particular man woman and childe in Judea were baptized of John for it is (y) Luk 7.30 said expresly that the Pharisees and Lawyers were not baptized of him 2. The word All is very often taken in Scripture for all kinde as Paul (z) 1 Tim. 2.1 exhorteth that supplication prayer and intercession be made for all men that is men of all sorts and degrees as well Rulers as others (a) Act 7.22 Moses was learned in all the wisdome of the Egyptians that is in all kind of wisdome (b) Ro 14.2 One beleiveth that bee may eate all things that is all manner of things (c) Mat 4.23 Christ healed all diseases that is all manner of diseases 3 All is restrained oft in Scripture to Gods peculiar people Ioh. 12.32 saith Christ I will draw all men to me that is * Ioh 6.45 Isa 54.13 all that the father gave him They shall be all taught of God not all the world sure but all Gods people I (d) Act 2.7 will poure out my spirit upon all flesh this cannot be meant of all the wicked (e) 1 Thes 2.15 They please not God and are contrary to all men that is all good men And sometimes the word all is to bee understood of all wicked men as Christ saith (f) mat 10.22 ye shall bee hated of all men for my name sake that is of all wicked men Hereby you see how the word All is taken variously and therefore it is to be limited and determined to persons or things according as the text will beare Obj. But you have answered nothing to the texts before cited A Now I come more particularly to answer those texts the Apostle saith that if one dyed for all then were all dead and that hedyed for all 1. This place must be meant of all those to whom the Apostle did write this 2 Cor. 5.15 opened or of all those that Christ rose again for because the Apostle joyns Christs death and his resurrection together but unto him which dyed for them and rose again Also in several otherplaces as Ro. 8.34 It is Christ that dyed yearather that is risen again so Ro. 4.25 He was delivered for our offences and rose again for our justification 2. The Apostles scope here is not to declare for whom Christ dyed but that those for whom he di'd should live to him as Paul writes * Tit. 2.11 elsewhere The grace of God which bringeth salvation hath appeared unto all men teaching them to deny ungodlines c here the Apostles end is not to shew that the grace of God hath appeared to every man in the world but that those to whom this grace had appeared it appeared for this end And this with what hath been declared before concerning the word all may serve to answer the other text in 1 Tim. 2.6 He gave himselfe a ransome for all that is clearly to be understood 1 Tim. 2.6 opened for all sorts of men
world Ob. But where are the Elect called the world in Scripture A. In severall places as 2 Cor. 5.19 God was in Christ reconciling the world unto himselfe not imputing to them their trespasses These cannot be reprobates for he saith their sins are not imputed to them So Ro. 4. 13. for the promise that he should bee heire of the world by the world is here meant the (o) Ro. 4.16 faithfull who are the (p) Gal. 3.29 Luk. 13.16 children of Abraham so Joh. 3.17 God sent not his Son into the world to condemne the world but that the world through him might be saved they that Christ intended to save or really saves cannot be Reprobates Also in Joh. 6.33 For the bread of God is that which commeth downe from beaven and giveth life unto the world Sure Christ doth not give life to all Again Christ promiseth that his Spirit should convince the world of sin Sure this must needs be a (q) This is the judgement of most or all godly Interpreters see Ioh 17.21 which expounds it that the world may beleeve i.e. those of the world that are appointed to beleeve saving conviction and they must needs be the Elect and not Reprobates that are convinced for they are convinced of unbeleefe of their owne and Christs Righteousnesse which I think no Reprobate is convinced of So also the Apostle (r) Heb. 2.5 saith That God hath not put in subjection to the Angels the world to come whereof we speake marke that meaning by the world to come the (s) Or the heirs of salvation Chap. 1.14 Church of the New Testament which hath appointed the Angels to be Ministers unto and not to be Rulers over I might instance in other places where the word world is taken for the Elect as Psal 22.27 All the ends of the world shall remember and turne unto the Lord so the Apostle saith He was beleeved on in the world or as the Greeke will beare it (t) Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by Mat. 5.34 35. by the world So Joh. 1.29 The Lanb of God which taketh away the sins of the world this must be of the Elect and Beleevers for how doth he take away the sins of Reprobates when they are damned for them Ob. But is it not said God loved the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Yes God is said to love the world and that shewes that by the world is not meant all the world for other Scriptures say that God (u) Ps 5.5 11.5 hateth the wicked or reprobate wicked and that God (w) Mal. 1.3 Ro. 9.13 hated Esau God is not capable of loving and hating the same person for that would argue both weaknesse and change which far be it from us to think that either should be in God Ob. But doth God hate any of his creatures A. God doth not hate them as they are his creatures no not the Devils themselves for their being but not their sin is from him but as now by their fall and degenerated condition they have enmity in their natures against him it is just for him to hate them also Ob. But doth not God hate the Elect also before and untill they beleeve A. Oh no he loved them with an (a) Jer. 31.3.2 Tim. 1.9 everlasting love and this love of his was the (b) Eph. 1.4 Ro. 9.11 12 13. cause of their election Ob. Doubtlesse Christ hath taken away the sins of all for be is said to be the propitiation for the sins of the whole world 1 Joh. 2.2 A. 1. The whole world is oft-times in Scripture taken either for a great part and number of the world or for the nations of the world the Gentiles as the Apostle (c) Rom. 1.8 saith The faith of the Romans was spoken of throughout the whole world So (d) Rev. 13.3 all the world wondered after the Beast (e) Mat. 24.14 This Gospell of the Kingdome saith Christ shall be preached in all the world So the Jewes said the whole world is gone after him And the Evangelist saith (f) Luk. 2.1 All the world came to be taxed The Apostle John also saith (g) 1 Joh. 5.19 The whole world lyeth in wickednesse and the (h) Rev. 12.9 devill deceiveth the whole world The whole world in these and such places cannot be understood of all and every one in the world But Secondly That text may be expounded by another which (i) Ro. 3.25 saith That propitiation is through faith in his i.e. in Christs blood And according to these Objectors (k) Vid. A book called The fountaine of Free-grace p. 4. own opinions their sins are not done away nor they pardoned or justified till they doe believe and yet they say all the sinnes of all the world yea the sinne of unbeliefe are washed away in the bloud of Christ This is a Riddle and Paradox how they are done away and yet imputed to men how unbeleefe is washed away and yet men are damned for it Sure they must either be done away (l) Heb. 10.12 perfectly and for ever or not at all And if they be once pardoned they are so far from being imputed againe to men that the Lord (m) Heb. 8.12 saith He will not remember them any more Ob. But some are said to be purged from their old sins which shews that their sinnes were done away and yet they were blinde still A. Purging must here be taken one of these three wayes as it s taken in Scripture 1. For Justification and forgivenesse of sins as Heb. 1.3 and 10.2 Psal 79.9 and 51.7 Or 2. For true and reall Sanctification as Job 15.3 Esa 1.25 Heb. 9.25 Tit. 2.14 Or 3. For an outward and seeming sanctification as Ezek. 24.13 Lev. 12.7 Or as the Apostle (n) Heb. 9.13 speaks a purifying of the flesh If you take purging in either of the two former senses then you must either conclude that those who are truly and really justified and sanctified may be blinde i.e. miserable againe (o) Ro. ◠30 Act. 20.32 contrary to the Scriptures or else that these were not quite blinde or without the knowledge of Christ altogether but that they were Christians who could not see afareff as the Apostles expression is and so this text is understood by some that are most knowing and spirituall But this purging here may rather be understood of an outward and seeming sanctification and holinesse which the Apostle seemes to relate to in the (p) 2 Pet. 2.2 20. next Chapter If saith he after they have escaped the pollutions of the world c. they are againe intangled therein and overcome the latter end is worse with them then the begining These men had indeed a sanctification in shew and they seemed to be made holy by the bloud of Jesus and through the knowledge of him to escape the pollutions of the world but yet
ungodlinesse worldly and wicked lusts (u) Rom 6.1 14 15. What shall we continue in sinne that grace may abound God forbid He that sinnes against the grace and Gospell of Christ declares hee hath no grace yea such a one makes himselfe tenne times more gracelesse then if hee had never heard the Gospel Ob. But there be many that say your preaching of free grace doth give liberty and many take liberty thereby to sin A. 1. The preaching of free grace doth not give liberty to sin for then Christs preaching and his Apostles preaching did give liberty to sinne For none ever preached grace so (w) Lu. 4.22 Mat. 9.13 Lu. 15.1 2 and 1 Cor. 15.3 Ubi pater familias est largus ibi dispensator non debet esse avarus freely to sinfull men as they did And shall the Master be so free-hearted and full-handed and the servant nigard of what is not his owne but his Masters 2. Suppose some doe abuse the grace and Gospel of God must not therefore this Grace and Gospel be preached Was the Manna to bee withheld from the many thousands of Israel that wanted it because some scornfull men (x) Num. 11.6 slighted it or because some unbeleeving men abused it Shall water be kept from the thirsty because mad men drowne themselves therein or shall wine be denied to the sad and sorrowfull because it makes some unsober The Gospel is and must be Though accidentally the (y) 2 Cor. 2.16 savor of death to some as well as the savour of life to others As a sick man whose stomach is weake and ill when he hath eaten meat becomes ficker so a sinfull man when hee hath heard the Gospel may become more sinfull yet as the cause of the sick mans ilnesse was not the meat but for want of stomach and strength to digest it so for want of faith to beleeve and power to obey the Gospel men become worse by it 3. Consider this that there were in the Apostles dayes many wanton loose carnall and ungodly Professors that did (z) Jud. v. 4. turne the grace of our Lord Jesus Christ into lasciviousnesse and thereby did cause the true wayes and servants of God to be evill spoken of So there may be and doubtlesse are many in these dayes that tread in the steps of those ungodly men as the Spirit (a) Rev. 2.14 speakes of some who held the doctrine of Balaam many hundreds of years after Balaams death yet the Churches and Saints of Christ doe utterly hate and abhorre the vile and wicked practices of such men and they refuse to have any fellowship with such that they may bee ashamed and doubtlesse shame sorrow (b) Rom. 3.8 2 Pet. 2.3 and damnation will befall such men as make Gods grace a stirrup for to help them up into the saddle of sin Ob. But it is no wonder that these men doe abuse the grace of God seeing there is a generall tolleration granted them A. The Churches and Saints of Christ doe not hold nor grant a Generall Tolleration witnesse the severall books which are (c) As Mr. Tho. Goodwins Sermon before the Parl. called The Interest c. So M. Borroughs heart division Also many others extant This is therefore the opinion of the Churches that though they are tender in censuring and judging such as differ from them in matters of Discipline and Government or other Circumstantialls Yet they doe not nor cannot approve of or maintaine either the principles or practices of Hereticks nor of Schismaticks truly so called Much lesse can they joyne with such men for they deny them fellowship yea such as deny the head Christ and walk ungodlily they excommunicate and cast out of the Churches according to the (d) Tit. 3.10 1 Tim. 1.19 20. 1 Cor. 5.5 Mat. 10.16 17. The Churches of Saints called Independents are neither for toleration of heresie nor any grosse iniquity Scripture and then leave them to the Civill Magistrate And what can or would Presbyterians doe more unlesse they would have the power of the Magistrate into their hands Therefore let them not father that falshood upon Independents so called that they are for a Tolleration of all Sects and Opinions whereas they plead onely for such as are truely consciencious not at all for those that are carnal and corrupt Objection But yet these Freegratians or those that preach Free-grace doe altogether neglect the Law in their preaching nay they doe utterly reject and destroy the Law and this is the cause why so many doe run into errours and wickednesse in these dayes A. As it was in the dayes of Christ and his Apostles so is it now for then they (e) Mat 5.17 thought especially the Pharisees that Christ did intend to destroy the Law So they said of Stephen that he (f) Act. 6.13 spake blasphemous words against the Law Also of Paul that he (g) Act. 18 13 taught men to worship contrary to the Law and that he taught (h) Act. 21.28 against the Law Wherefore having in some measure cleared the Gospel and Covenant of works being the first part of this Book I now come to vindicate and cleare the Law or the Covenant of works which is the second part of the Booke The second Part of this Treatise Wherein Most of the materiall Questions concerning the LAW are briefly handled and cleared Question HOW is the word Law to bee understood and in what sence is it taken in the Scriptures Answer 1 It is taken for the whole Word and revealed Will of God As Psal 19.7 The Law of God is perfect converting the soule so Jam. 1.25 Whosoever looketh into the perfect Law of Liberty c. here and in (a) See more Psal 37.31 and 119.1 70. Pro. 6.23 28.9 severall other places by the Law is meant the Word of God in generall Then 2 By the Law sometimes is meant all the bookes of the Old Testament as John 10.34 Is it not written in your Law I said ye are gods so John 15.25 This saith Christ is come to passe that the word might be fulfilled which is written in their Law 3 The Law is taken also more restrictively for the five bookes of Moses as Mat. 11.13 Iohn 1 45. and 12.34 Gal. 3.21 and so comprehending the Ceremonial and Judiciall Lawes as well as the Morall Law see 1 Cor. 9.18 Gal. 5.3 Ex. 21.1 4 By the Law is meant the Morall Law called in Scripture the Tenne Words or usually by us the * Deu. 4.14 10.4 Ten Commondements or Decalogue and in this sense it may be applyed either to the (b) Rom. 3.21 Gal. 3.10 11 12 Deut 33.4 Joh. 1.17 whole Ten Commandements or to (c) Rom 13.8 one Table or to (d) Rom 7.7 one particular Commandement thereof Quest How many Lawes did God give unto men Answ Three the Naturall Law or the Law of Nature the Mosaicall Law or the Law of Moses and the Evangelicall Law
to curbe checke and chaine men from running madly and greedily according to the inclinations of their wicked and desperate hearts And in that sense the (r) 1 Tim. 1.9 Apostle speakes That the Law was made for the lawlesse and disobedient for the ungodly and sinners c. Even as amongst men the occasion of making Lawes commonly is either some evill done or foreseen will be don God when he gave the Law at first to Israel did see that they were prone to follow the wicked wayes and examples of the Egyptians and therefore gives the Law by way of anticipation and prevention Secondly The Law was given that it might be a Schoolemaster unto men as the Apostle (s) Gal. 3.24 saith the Law was our Schoolemaster unto (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was unto Christ So Calvin and others Christ Now the office of a Schoolemaster and so of the Law as it is a Schoolemaster consifts in two things 1. In giving Instruction the Law doth teach men what they should not do and also what they should doe For doe but look into the Ten Commandements and most of them are negative Commands Exod. 10 and teach men what they should not doe As Thou shalt have no other gods but mee Thou shalt not make to tby selfe any graven Image c. Yet when Jesus Christ reduces the ten Commandements into two he delivers them affirmatively (v) Mat. 22.37 39. Thou shalt love the Lord thy God with all thy heart and Thou shalt love thy neighbour as thy selfe So that by comparing both places together it evidently appeares that the Law does teach men their duty negatively and possitively both towards God and men And in this sense the law may be said to be a mans Counsellour as David (u) Ps 119.24 said thy Statutes are my Counsellours Also the Apostle saith the Scripture whereof the Law is a part is given for instruction and without all controversie call it a Rule or what else you please the Law doth guide men in their duties and may be called a light unto a mans feete and a Lamp unto his pathes 2. The office of a Schoolemaster is to correct the undutifull and disobedient This also the Law doth for what is said of the (w) 2 Tim. 3.16 Scripture in generall may be appropriated to the Law in particular viz. that it is for correction Object How doth the Law correct men Ans By rebukes and humili. uions for when men have sinned the Law doth sharply smartingly and cuttingly wound and pierce their Consciences that it makes them crie out as David (x) Psal 39.11 remove thy stroke away from me Then it humbles men and makes them stoope and subject themselves with shame and silence to the judgement of God As the Apostle speaks what soever the Law saith it saith to them that are under the Law that all the world may become guilty before God or subject to the judgement of God Rom. 3.19 Rom. 3.19 Quest To whom was the Law a Schoolemaster and how long was it to continue so Answ First the Law was in a speciall manner a Schoolemaster to the people of the Iewes and it was to continue as a Tutor and Teacher unto them See Luther on Gal. 3.19 untill Christ came in the flesh Gal. 3.19 The Law was added because of transgression untill the seed should come that is till Christ should come in the flesh and then according to that administration the Law ceaseth Secondly the Law is also a Schoolmaster unto both Iewes and Gentiles untill such time as they doe believe in Christ and are redeemed from the power and dominion of it As the Apostles words plainly shew Rom. 7.2 in Rom. 7.2 Know ye not saith he how that the Law hath dominion over a man as long as he liveth Marke those words a man i. e. every man or any man whether Iew or Gentile as long as he liveth either under the Law or undivorced from it the Law hath dominion over him Object Object I doe apprehend that the Law was a Schoolemaster onely to the people and Nation of the Jews and that it did not conccrne the Gentiles at all as a Schoolemaster and that the meaning of that third of the Galathians the 25. vers is that the Law was no longer a Schoolemaster then untill Christ came in the flesh who is there called faith Answ Answ Though some pious and able men are of that judgement and though the word Faith be taken objectively for Christ yet I suppose the text cannot be so restrictively understood First because then you must hold that the Law was given to and intended for the Iewes onely which afterwards I shall shew to the contrary for if it concernes the Gentiles at all doubtlesse it concernes them as a Schoolemaster as long as they are under it Then Secondly many or most of the Galatians to whom that Epistle was writ were Gentiles and if the Law had never been a Schoolemaster unto them then the Apostles assertion would not have been pertinent to them Thirdly by faith seemes to be meant there as in (y) Gal. 1.23 32.1 Tim. 19. 4.1 other Scriptures either the Gospell and word of faith or else the grace and gift of faith as it appeares in the 26. vers We are all the children of God by faith in Christ Iesus that 's the second end of giving the Law Thirdly the Law was given to keep men under and shut up men in sinne (z) Gal. 3 23. Before faith came saith the Apostle we were kept under the Law shut up unto the faith and in ver 22. The Scripture i. e. then saith hath concluded all under sin i. e. till the doctrine of his grace was revealed apply'd and believed and (a) Rom. 11.32 shut them up in unbeliefe and disobedience so that they may crie as the Prophet did I am shut up and I cannot get forth Psal 88.8 The Law of God is to a sinner as the Law of a Nation is to a Malefactor who transgresseth it that hath fore'd to imprison and detaine the offendor till that Law which he hath broken be satisfied When a sinner is enlightned and convinced so as to see his great danger by reason of sinne he would like a Prisoner or Debtor either compound or make an escape but the Law hath such an eye to him and such a hand over him that though he should seeke to worke the righteousnesse thereof and to escape damnation thereby yet it keeps him still to this that there is no way to be freed or delivered no meanes to be attempted or tried to escape and avoid hell unlesse he can finde out a meanes of satisfaction Then Fourthly The Law was given that Christ and his grace might be the more advanced Rom. 5.20 Moreover the Law entered that the offence might abound but where sinne abounded grace did much more abound That is God would have the Law
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
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
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