the Law of God being part of Gods word doth convert as well as the Gospel and this must needs be the opinion of all sound Divines whatsoever may fall from them at other times as appeareth by their common answer to the Papists Question If the Law and the commands thereof be impossible to what purpose then doth he command them why doth he bid us turne to him when we cannot Then we answer that these commandements are not onely informing of a duty but they are practicall and operative means appointed by God to work at least in some degree that which is commanded Hence those commands are compared by the Learned to that command of our Saviour to Lazarus that hee should rise up and walke Therefore for the clearing of this generall take notice 1. That the word of God as it is read or preached worketh no further The Word real or preached concurres objectively onely to mans conversion then objectively to the conversion of a man if considered in it selfe Take it I say in it selfe not animated by the Spirit of God and the utmost effect it can reach unto is to worke onely as an object upon the Understanding And in this sense it is that the Scripture is compared to a light Now wee know the Sun giveth light by way of an object it doth not give a seeing eye to a blind man It is a noble Question in Divinity Seeing regeneration is attributed both to the Word and to Baptisme how one worketh it differently from the other Or If both work it why is not one superfluous Now concerning the Word preached we may more easily answer then about the Sacraments viz. that it workes by way of an object upon the soul of a man and were it not set home by the Spirit of God this is the furthest work it could obtaine And this doth plainly appeare in that the word of God doth onely convert those who are able to heare and understand And the word of God being thus of it selfe onely a directive and informative rule hence it s compared to the Pilots Compasse to Theseus his thred leading us in the Circean gardens of this world and therefore take away the Spirit of God and we may say the whole Scripture is a letter killing yea that which wee call the Gospel Preach the promises of the Gospel a thousand times over they conveigh no grace if the Spirit of God be not there effectually Indeed if the communicating of grace were inseparably annexed to the preaching of the Gospel then that were of some consequence which is objected by the Antinomian Therefore in the next place consider this Whatsoever good effects All the benefits conveyed to the soule by the preaching of the Word are efficiently from Gods Spirit or benefit is conveighed to the soul by the preaching of the Law or the Gospel it 's efficiently from Gods Spirit so that we must not take the Law without the Spirit of God and then compare it with the Gospel having the Spirit of God for that is unequall And by the same reason I may preferre the Law sometimes before the Gospel for I may suppose a Minister opening the duties of the Law as Christ doth here in this Chapter and the Spirit of God accompanying this to change the heart of a man and on the other side one preaching the Gospel in the greatest glory of it yet not accompanyed with Gods Spirit there may not be the least degree of grace wrought in any hearer Therefore I cannot well understand that the Law indeed that sheweth us our duty but the Gospel that giveth us grace to do it for if you take the Gospel for the Promises preached how many are there that heare these that yet receive no benefit by them And on the other side if the Law setting forth our duty be accompanyed with Gods Spirit that may instrumentally work in us an ability to our duty and without the Spirit the Gospel cannot doe it It is true if this were the meaning that had there been only Law there could never have been any grace vouchsafed but it is by reason of Christ and so the Promises of the Gospel that any good is brought to the soules and so the Law worketh as a medium to our Conversion by Christ as the Gospel If I say this be the meaning then it 's true but the obscure and unclear expressing of this giveth an occasion to the Antinomian errour Now that the Scripture as it is written or preached without The Word without the Spirit cannot convert us and why the Spirit of God cannot convert us is plaine partly because then the devils and great men of parts which do understand the letter of the Scripture better then others would be sooner converted partly because the Scripture so farre as it 's a word read or preached cannot reach to the heart to alter and change that Hence the Word of God though it be compared to a sword yet it 's called a Sword of the Spirit Ephes 6. 17. Yet although this be true we must not fall into that extreme errour of some who therefore deny the necessity of the Scripture and would have us wholly depend upon the Spirit of God saying The Scripture is a creature and we must not give too much to a creature for the Spirit is the efficient and the Word is the subordinate and these two must not be opposed but composed one with the other Now having cleared this generall I bring these Arguments Six Arguments to prove the Law and the preaching of it meanes of Conversion to prove the Law and the preaching of it the meanes of Conversion 1. That which is attributed to the whole Word of God as it is Gods Word ought not to be denyed to any part of it Now this is made the property of the whole Word of God to be the instrument of Conversion 2 Tim. 3. 16. where you have the manifold effects of Gods Word To reprove to correct and to instruct in righteousnesse that the man of God may be thorowly furnished to every good work Now mark the universality of this All Scripture whether you take all collectively or distributively it will not invalidate this argument because every part of Scripture hath it's partiall ability and fitnesse for these effects here mentioned Thus Matth. 13. the Word of God in generall is compared to seed sown that bringeth forth fruit see also Heb. 4. 12. 2. The second Argument is taken from those places where the Law is expresly named to be instrumentall in this great worke Not to name that place of Rom. 7. 14. where the Law is called spirituall in this respect as well as in others because it is that which works spiritually in us as Paul was carnall because he worked carnally The places are cleare out of the 119. Psal and Psal 19. 7. The Law of God is perfect converting the soul It is true some understand the converting of the soul
strict rule of things to be done by way of command but denoteth any heavenly doctrine whether it be promise or precept He that distinguisheth well teacheth well Now I observe a great neglect of this in the books written about these points and indeed the reason why some can so hardly endure the word Law is because they attend to the use of the word in English or the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lex as it is defined by Tully and Aristotle which understand it a strict rule onely of things to be done and that by way of meere command But now the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth comprehend more for that doth not only signifie strictly what is to be done but it denoteth largely any heavenly doctrine whether it be promise or precept and hence it is that the Apostle calleth it The law of faith which in some sense would be a contradiction and in some places where the word Law is used absolutely it s much questioned whether he mean the Law or the Gospel and the reason why he calls it a law of faith is not as Chrysostome would have it because hereby he would sweeten the Gospel and for the words sake make it more pleasing to them but happily in a meere Hebraisme as signifying that in generall which doth declare and teach the will of God The Hebrewes have a more strict word for precept and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some say this also sometimes signifieth a promise Psal 133. 3. There the Lord commanded a blessing i. e. promised so John 12. 50. his commandement i. e. his promise is life everlasting So then if we would attend to the Hebrew words it would not so trouble us to heare that it is good But yet the use of the word Law is very generall sometimes it signifieth any part of The acceptions of the word Law in Scripture are divers the Old Testament John 10. It is said in the Law You are gods And that is in the Psalmes Sometimes the Law and the Prophets are made all the books of the Old Testament sometimes the Law and the Psalmes are distinguished sometimes it is used for the ceremoniall law onely Hebr. 10. 1. The Law having a shadow of things to come sometimes it is used synecdochically for some acts of the Law onely as Galat. 5. Against such there is no law sometimes it is used for that whole oiconomy and peculiar dispensation of Gods worship unto the Jewes in which sense it is said to be untill John but grace and truth by Christ Jesus sometimes it is used in the sense of the Jewes as without Christ And thus the Apostle generally in the Epistle to the Romans and Galatians Indeed this is a dispute between Papists and us In what sense the Law is taken for the Papists would have it understood onely of the ceremoniall law But we answer that the beginning of the dispute was about the observation of those legall ceremonies as necessary to salvation But the Apostle goeth from the hypothesis to the thesis and sheweth that not onely those ordinances but no other works may be put in Christs roome Therefore the Antinomian before he speaks any thing against or about the Law he must shew in what sense the Apostle useth it Sometimes it is taken strictly for the five bookes of Moses yea it is thought of many that book of the Law so often mentioned in Scripture which was kept with so much diligence was onely that book called Denteronomy and commonly it is taken most strictly for the ten Commandements Now the different use of this word breeds all this obscurity and the Apostle argueth against it in one sense and pleadeth for it in another 2. The Law must not be separated from the Spirit of God This is 2. The Law and the Spirit of God must not be separated a principle alwaies to be carried along with you for the whole Word of God is the instrument and organ of spirituall life and the Law is part of this Word of God This I proved before nay should the Morall Law be quite abolished yet it would not be for this end because the Spirit of God did not use it as an instrument of life for we see all sides grant that circumcision and the sacraments are argued against by the Apostle as being against our salvation and damnable in their owne use now yet in the Old Testament those sacraments of Circumcision and the Paschall Lamb were spirituall meanes of faith as truly as Baptisme and the Lords Supper are It is true there is a difference in the degree of Gods grace by them but not in the truth and therefore our Divines doe well confute the Papists who hold those sacraments onely typicall of ours and not to be really exhibitive of grace as these are in the New Testament Therefore if the Apostles arguing against the Morall Law would prove it no instrument of Gods Spirit for our good the same would hold also in Circumcision and all those sacraments and therefore at least for that time they must grant it a help to Christ and grace as well as Circumcision was If you say Why then doth the Apostle argue against the works of the Morall Law I answer Because the Jewes rested in them without Christ and it is the fault of our people they turne the Gospel into the Law and we may say Whosoever seeks to be saved by his Baptisme he falls off from Christ 3. To doe a thing out of obedience to the Law and yet by love 3. Obedience and love oppose not one another and delight doe not oppose one another About this I see a perpetuall mistake To lead a man by the Law is slavish it 's servile say they a Beleever is carried by love he needs no law and I shall shew you Chrysostome hath some such hyperbolicall expressions upon the words following The Law is not put for the righteous But this is very weak to oppose the efficient cause and the rule together for the Spirit of God worketh the heart to love and delight in that which he commandeth Take an instance in Adam While he stood he did obey out of love and yet because of the command also We may illustrate it by Moses his mother You know she was hired and commanded by Pharaoh's daughter to nurse Moses which was her own childe now she did this out of love to Moses her childe yet did obey Pharaoh's daughters commandement upon her also so concerning Christ there was a commandement laid upon Christ to fulfill the Law for us yet he did it out of love It is disputed Whether Christ had a command laid upon him by the Father strictly so called and howsoever the Arrians from the grant of this did inferre Christs absolute inferiority to the Father yet our orthodox Divines doe conclude it because of the many places of Scripture which prove it Acts 7. 37. John 14. 31. As my
that the law of Nature condemneth Doth not Nature condemne lying couzening in your trades lusts and uncleannesse How many Trades-men are there that need not a Paul Even Tully in his Book of Offices will condemne their lying sophisticate wares and unlawfull gaine It 's much how far they saw this way Sins against naturall conscience are called Crying sins and though men have repented of them yet how long is it ere faith can still their cry Have not many Heathens been faithfull and just in their dealings It 's true that man hath not godlinesse enough who hath naturall honesty therefore there are many spirituall sins that he never humbleth himselfe for as Paul saith he knew not the motions of his heart to be sin Hence men are to be exhorted to get further light and more tendernesse then a naturall conscience can ever attaine unto Neverthelesse if men so live as if they had not this Law in their hearts they are the more inexcusable Are there not men who call themselves Christians that yet the very Heathens will condemne at that great day Vse 3. Why it is so hard to beleeve in the Lord Christ because here is nothing of nature in it it 's all supernaturall The Papists say we make an easie way to heaven for let a man be never so great a sinner yet if he doe but beleeve all is well Now the people of God sensible of their sin find nothing harder for it 's in the law of Nature they should not lye or steale but that they should beleeve in Christ for pardon when labouring under their offences here nature doth not help at all I acknowledge it 's a dispute among Divines Whether in that law implanted in Adams heart there was not also a power to beleeve in Christ when revealed But of that hereafter but the orthodox deny that he had explicite justifying faith for that was repugnant to the condition he was in But the thing I intend is to shew how supernaturall and hidden the way of beleeving is No marvell therefore if it be made such a peculiar worke of the Spirit to convince of this sin LECTURE VII ROM 2. 14. For when the Gentiles which have not the law doe by nature the things of the law c. THe Doctrine already gathered from these words is that The Gentiles have a law of Nature written in their hearts Which law doth consist partly in light and knowledge of speculative principles and partly in practice and obedience to practicall principles So then from hence we may consider first Of the light of Nature and then secondly Of the power of Nature and from both these we may have profitable matter and also may confute some dangerous errours which have poysoned too many I shall begin therefore with the light of Nature or Reason and shall endeavour to shew the Necessity of it and yet the Insufficiency of it It is not such a starre that can lead us to Christ In the first place take notice that this light of Nature may be considered in a three-fold respect First As it 's a relict or remnant of the image of God for howsoever The light of Nature is a remnant of Gods image the image of God did primarily consist in righteousness and true holinesse yet secondarily it did also comprehend the powers and faculties of the reasonable soule in the acts thereof And this later part abideth It is true this light of Nature comparatively to that of faith is but as a glow-worme to the Sun yet some light and irradiation it hath God when he made man had so excellently wrought his owne image in him that man could not fall unlesse that were also destroyed as they write of Phidias who made Alexanders statue yet had wrought his owne picture so artificially in it that none could break Alexanders statue but he must also spoile Phidias his image who was the maker of it And thus it is in Adams fall yet there remaineth some light still which the Apostle calleth Rom. 1. Truth he vouchsafeth that name to it They detaine the truth in unrighteousnesse Now this moon-light or glimmering of Nature is of a threefold use 1. For societies and publike Common-wealths whereby they have 1. The light of Nature usefull and necessary for the making of wholsome lawes in Common-wealths made wholsome lawes It 's wonderfull to consider how excellent the Heathens have been therein Thus Chrysostome speaking how the most excellent men need the counsell of others instanceth in Jethro's advice to Moses about choosing assistant officers That great man Moses saith he who was so potent in words and workes who was the friend of God which commanded the creatures was helped in counsell by Jethro his father-in-law an obscure man and a Barbarian Although to speak the truth Jethro when he gave this counsell was not so but had the knowledge of the true God 2. This light of nature serveth for the instigation and provocation 2. It instigateth to good duties towards God and man of men to many good actions and duties towards God and man Hence still observe that phrase They detaine reason and naturall light is bound as a prisoner by the chaines of lusts and sinfull affections which thing Aristotle doth fully set forth in his incontinent person whom he describeth to have a right opinion in the generall about that which is good yet being too much affected to some particular pleasure or profit by that meanes the better part is over-borne and therefore Aristotle saith the better part of the mind did provoke to better things This agreeth with that of Paul And as they bound captivated practicall truths towards man so they also imprisoned them about God Plato had the knowledge of one God yet he dared not to communicate it to the vulgar Therefore saith he Opificem universorum neque invenire facile neque inventum in vulgus promulgare tutum Here for feare of the people he detained this truth And Austin hath a most excellent chapter cap. 10. lib. 6. de Civit. to shew how Seneca kept the truth in unrighteousnesse he speaks of a Book Seneca wrote which now is lost against Superstitions where hee doth most freely and boldly write against the practices of their worship but saith Austin Libertas affuit scribenti non viventi I will name some passages because they are applicable to Popish Idolatry as well as Paganish Immortales does in materia vilissima immobili dedicant Numina vocant quae si spiritu accepto subitò occurrerent monstra haberentur Faciunt tam indecora honestis tam indigna liberis tam dissimillima sanis ut nemo fuerit dubitaturus furere cos si cum paucioribus furerent nunc sanitatis patrocinium est insanientium turba But Seneca when he had spoken thus and much more in the scorne of those gods what doth he resolve upon that his wise man shall doe in those times In animi religione non habeat sed in
it that so the people might be raised up to fear and reverence of the Law-giver Hence Rev. 4. 5. God is described in his Majestie sitting upon his throne and lightnings with thunders proceeding from him Now it 's very probable that these were raised by God in an extraordinary manner to overcome the heart of the stoutest And in this nature we are still to suppose the Law preached to us for howsoever all that terrour be past yet the effect of it ought to abide upon every man so farre forth as corruption abideth in him for what man is there whose pride lukewarmnesse or any sinfull corruption needs not this awakening It 's said Exod. 19. 18. God descended upon the mount Sinai in a smoake of fire and a cloud all was to shew the incomprehensible Majesty of God as also his terrour to wicked men and in this respect the dispensation of the Gospel was of greater sweetnesse Hence Gal. 4. 24. the Apostle makes this mount Sinai to be Agar generating to bondage This I say must be granted if you speake comparatively with Gospel-dispensations but yet the Psalmist speakes of this resolutely in it self as a great mercy Psal 50. 2. Out of Sion the perfection of beauty God hath shined and the fire about him did signifie his glorious splendour as also his power to overthrow his enemies and consume them so Psal 96. All the earth is bid to rejoyce at the Lords reigning which is described by his solemne giving of the Law which the Church is to rejoyce at yea ver 7. it is applyed to Christ Heb. 7. though the Apostle followes the Septuagint so that if you take these things absolutely they are lookt upon as mercies yea and applyed to Christ And it is made a wonderfull mercy to them that God did thus familiarly reveale himself to them Deut. 4. 7. and Deut. 5. 4 yea learned men think that Christ the Son of God did in the shape of a man deliver this Law to Moses and spake familiarly with him but especially see Deut. 33. 3. where the word loving signifies imbracing by way of protection in the bosome The gifts of the holy Ghost were given with fiery tongues and a mighty rushing wind so that the Gospel is fire as well as the Law 3. Gods immediate writing of these with his own fingers in tables 3. The Law was written by God in Tables of stone to denote the dignity and perpetuity of it What meant by the finger of God of stone Exod. 31. 18. Which honour was not vouchsafed to the other Lawes Now by the Finger of God howsoever some of the Fathers have understood the holy Ghost and because the Finger is of the same essence with the body inferre the holy Ghost to be of the same nature with God yet this conceit is not solid yet Luke 11. 20. that which is called the finger of God is Matth. 12. 28. called the Spirit of God We must therefore understand it of the power and operation of God who caused those words to be written there The matter upon which this is written is said to be tables of stone The Rabbins conceit saying that because it is said of stone in the singular number that therefore it was but one table which sometimes did appeare as one sometimes as two is not worthy the confuting That which is here to be considered and makes much to the dignity of the Law is that it was written by God upon tables of stone to shew the perpetuity and stability of it And howsoever this of it selfe be not a demonstrative argument to establish the perpetuity of the Law against any Antinomian yet it may prevaile with any reasonable man Hence Law-givers that have laboured the stability of their lawes caused them to be ingraven in Brasse or a Marble so Pliny lib. 39. ca. 9. Job 19. 14. speakes of brassie tables ad perpetuitatem monimentorum and Plato as Rhodoginus reports lib. 25. cap. 2. thought that Lawes should be written in tabulis cupressinis quod futuras putabat aterniores quà m aereas It is true there is also a mysticall signification which is not to be rejected because the Apostle alludes to it that hereby was signified the hardnesse of the Jewes heart which could not easily receive that impression of the Law Hence the excellency of the Gospel doth appeare in that it is by grace wrought in the hearts of men But yet this is not so to be understood as if God did not in the old Testament even then write his Law in the hearts of men Therefore that Promise of the Gospel mentioned by Jeremiah is not to be understood exclusively as if God did not at all write his Law in their hearts but comparatively 4. The sad breaking of this Law by the people of Israel As the 4. The Israelites notwithstanding the delivery of this Law was with power and Majesty quickly broke it Law given by God to Adam was immediately broken so this Law given in such a powerfull manner to keep the Israelites in an holy fear and reverence yet how soon was it forgotten by them For upon Moses his delay they presently fell into idolatry Some think they thought Moses was dead and therefore they desired some visible god among them as the Egyptians had and because they worship'd Apis an Oxe hence they made a Calfe wherein their wickednesse was exceeding great though against the truth some Rabbins excuse them from idolatry because they did immediately upon the promulgation of the Law when they had so solemnely promised obedience fall into this sinne and not only so but worshipp'd it and gave the glory of all the benefits they injoyed unto this not as if they were so simple as to think this a god but to worship the true God by this And this confuteth all those distinctions that Idolaters use especially Papists about their false worship We are not to follow our own hearts but the Word As the childe in the wombe liveth by fetching nourishment by the navell only from the mother so doth the Church by fetching instruction and direction from Christ 5. The time of Moses his abode on the Mount This also is observable 5. Moses his abode in the Mount procured authority both to himself and the Law in the story for hereby God did not only procure great ground of Authority for Moses among the people but also unto the Law And therefore as some compare the time of giving the Law with the effusion of the gifts of the holy Ghost in the Gospel making the former to be the fiftieth day of their egresse out of Egypt called Pentecost so at the same time the holy Ghost was given to the Church Thus also they compare Moses forty dayes upon the Mount with our Saviours forty dayes in the wildernesse when he was tempted It was certainly a miraculous preservation of Moses that he should be there so long and neither eate nor drinke But this example of
he saith The promise or the Gospel and not the Law is the seed or doctrine of our new birth Assert of grace page 163. Now here are ambiguites as first the promise or Gospel for by this hee seemeth to decide a great Question that whatsoever is a promise in the Scripture that belongs to the Gospel and whatsoever is not that but a command or threatning that belongs to the Law whereas this needeth a great discussion 2. The state of the Question is not about the Gospel or the Law as they are both a doctrine in the Scripture but about the Spirit of God working by one or the other and the not attending to this makes the arguments so confounded 3. Hee saith it 's not the seed of the new birth whereas conversion or regeneration is made the writing of the Law in the heart and Mat. 13. The Word of God in generall is compared to seed sowen that brings forth different fruit as was said before but to let this passe The first instance that is brought cometh from John 17. v. 17. Instance 1 Sanctifie them through thy truth thy Word is truth Where saith the Authour to sanctifie is to separate any thing from a common use and to consecrate it to God and applied here to man includeth two things 1. Justification by the communication of Christs perfect holinesse whereby the beleever is presented holy and without blame to God 2. An inward renewing and changeing purifying the heart and life by degrees c. pag. 165. I answer 1. The word sanctifie when applied to men doth Answer 1 not onely signifie justification or renovation but setting a part to some peculiar office and charge and there are Learned men who take this to be the meaning of Christs prayer here That as the Priests and Levites who were to enter into the sanctuary did first wash their hands and feet being also cloathed with goodly garments so the Apostles are here prayed for by our Saviour that they may be fitted for their great charge And thus Chrysostome you have a parallel place Jer. 1. 5. Before thou camest forth out of the womb I sanctified thee and I ordained thee a Prophet unto the Nations And this exposition is confirmed by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth so they reade it and mention not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not in some copies so that they take it as an expression opposing the sanctification of the Priests which was by legall types and shadowes But that which doth especially confirme this exposition seemeth to be the two verses following As thou hast sent mee into the world so have I also sent them into the world and for their sakes I sanctifie my selfe that they also may be sanctified through the truth Now sanctification as it comprehends justification and renovation cannot be applied to Christ but it must signifie the segregating and setting apart himselfe for the office of the Mediatour Besides if sanctification doe here include justification how by the Antinomian principle can our Saviour pray for the justification of those who are already justified But in the next place grant that interpretation of sanctification Answer 2 for renovation how doth this prove that the Law is not used instrumentally For our Saviours argument is universall thy word is truth And may not this be affirmed of the Law as well as the Gospel Doth not David speaking of the Law call it pure and cleane that is true having no falshood in it Yea it is thought probable by a learned man that this speech of our Saviours is taken out of Psal 119. 142. where are these words Gerbard expresly Thy Law is the truth Where the word Law cannot exclude the Morall Law though it may include more The next instance is Tit. 2. ver 11 12. For the grace of God that Instance 2 bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and wordly lusts c. I answer All this may be granted and nothing makes against Answ this opinion for none deny the Gospel to be the instrument of holinesse But is not here a contradiction The Author before made the Gospel and a Promise all one whereas here it doth command holinesse and godlinesse Is not this with the Papists to make the Gospel a new Law Let him reconcile himself In the next place he doth ambiguously put into the argument the word effectually which is not in the Text for although God doth by his grace in the Gospel effectually move those that are elected to Godlinesse yet Scripture and experience sheweth that where the grace of the Gospel hath appeared thus teaching men yet all are not effectually turned unto holinesse from their worldly lusts Besides the argument may be retorted upon him What word teacheth to deny all ungodlinesse that sanctifieth instructeth but the Law doth so insomuch that the Psalmist saith Psal 119. A young man whose lusts are strongest and temptations most violent may be cleansed by attending thereunto only you must alwayes take notice of the preheminency of the Gospel above the Law for the Law could never have any such good effect upon the heart of man were it not for the gracious Promise by Christ Therefore all the godly men in the Old Testament that received benefit by the Morall Law in studying of it and meditating upon it did depend upon the Gospel or the grace of God in Christ as appeareth by David praying so often to be quickned by Gods Law And here by the way let me take notice of a remarkable passage of Peter Martyr in his Comment on the seventh Chapter of the Epistle to the Rom. ver 14. where speaking of the great commendation the Psalmist gives the Law of God that it converts the soul and we may adde those places of inlightning the minde that they clense a mans way c. he maketh this Question Whether the Law doth ever obtain such effects or no And he answereth affirmatively that it doth but then when it s written not in tables but in the hearts and bowels of men so that he conceiveth the Spirit of God doth use the Law instrumentally so that he writeth it in our hearts And this is all we so contend for A third and last instance out of Scripture in answering of Instance 3 which all is answered is from Gal. 3. 2. Received ye the Spirit by Answ the works of the Law or by the hearing of faith that is of the Three Errours to be taken heed of in opening Gal. 3. 2. Gospel the doctrine of faith In the opening of this text we must take heed of three errours First of those who hold we have faith first before we have the Spirit for how can we come Errour 1 to have faith by our own reason and will This were to make it no work of God The Apostle therefore certainly speakes of the increase of the graces of the Spirit for it is well observed by Peter
Martyr that in causes and effects there is a kinde of circle one increasing the other As the clouds arise from the vapours then these fall down again and make vapours only you must acknowledge one first cause which had not its being from the other and this is the Spirit of God which at first did work faith The second errour is of the Papists that maketh this difference Errour 2 between the Law and the Gospel That the same thing is called the Law while it is without the Spirit and when it hath the Spirit it is called the Gospel This is to confound the Law and Gospel and bring in Justification by works The third is of the Socinian mentioned afterwards These rocks avoided we come to consider the place and first I Errour 3 may demand Whether any under the Old Testament were made partakers of Gods Spirit or no If they were how came they by it There can be no other way said but that God did give his Spirit in all those publique Ordinances unto the beleeving Israelites so that although they did in some measure obey the Law yet they did it not by the power of the Law but by the power of Grace Again in the next place which hath alwaies much prevailed with me did not the people of God receive the Grace of God offered in the Sacraments at that time We constantly maintain against the Papists that our Sacraments and theirs differ not for substance Therefore in Circumcision and the Paschall Lamb they were made partakers of Christ as well as we yet the Apostle doth as much exclude Circumcision and those Jewish Ordinances from Grace as any thing else Therefore that there may be no contradiction in Scripture some other way is to be thought upon about the exposition of these words Some there are therefore that doe understand by the Spirit the wonderfull and miraculous works of Gods Spirit for this was reserved till the times of the Messias and by these miracles his doctrine was confirmed to be from Heaven and to this sense the fifth verse speaketh very expresly and Beza doth confesse that this is the principall scope of the Apostle though he will not exclude the other gracious works of Gods Spirit And if this should be the meaning it were nothing to our purpose Again thus it may be explained as by faith is meant the doctrine of faith so by the works of the Law is to be understood the doctrine of the works of the Law which the false Apostles taught namely that Christ was not enough to justification unlesse the works of the Law were put in as a cause also And if this should be the sense of the Text then it was cleare that the Galathians were not made partakers of Gods Spirit by the corrupt doctrine that was taught them alate by their seducers but before while they did receive the pure doctrine of Christ and therefore it was their folly having begun in the spirit to end in the flesh This may be a probable interpretation But that which I shall stand upon is this The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ consider Rom. 2. 17 18 19. or when they went furthest they joyned Christ and the observance of the Morall Law equally together for justification and salvation whereas the Law separated from Christ did nothing but accuse and condemne not being able to help the soul at all Therefore it was a vain thing in them to hope for any such grace or benefit as they did by it So that the Apostles scope is not absolutely to argue against the benefit of the Law which David and Moses did so much commend but against it in the sense as the Jewes did commonly doat upon it which was to have justification by it alone or at the best when they put the Law and Christ together Now both these we disclaime either that God doth use the Law for our justification or that of it self it is able to stirre up the least godly affection in us More places of Scripture are brought against this but they will come in more fitly under the notion of the Law as a covenant Thus therefore I shall conclude this point acknowledgeing that many learned and orthodoxe men speak otherwise and that there is a difficulty in clearing every particular about this Question but as yet that which I have delivered carrieth the more probability with me and I will give one text more which I have not yet mentioned and that is Act. 7. 38. where the Morall Law that Moses is said to receive that he might give the Israelites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lively Oracles that is not verba vitae but verba viva vivificantia so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving life not that we could have life by vertue of any obedience to them but when we by grace are inabled to obey them God out of his mercy bestoweth eternall life Let me also adde this that I the rather incline to this opinion because I see the Socinians urging these places or the like where justification and faith is said to be by Christ and the Gospel that they wholly deny that any such thing as grace and justification was under the Law and wonder how any should be so blind as not to see that these priviledges were revealed first by Christ in the Gospel under the new Covenant whereas it is plain that the Apostle instanceth in Abraham and David who lived under the Law as a schoole-master for the same kinde of justification as ours is And thus I come to another Question which is the proper and immediate ground of strife between the Antinomian and us and from whence they have their name and that is the abrogation of the Morall Law And howsoever I have already delivered many things that doe confirme the perpetuall obligation of it yet I did it not then so directly and professedly as now I shall The Text I have chosen being a very fit foundation to build such a structure upon I will therefore open The Text opened the words and proceed as time shall suffer The Apostle Paul having laid down in verses preceding the nature of justification so exactly that we may finde all the causes efficient meritorious formall instrumentall and finall described as also the consequent of this truth which is the excluding of all self-confidence and boasting in what we doe he draweth a conclusion or inference ver 26. And this conclusion is laid down first affirmatively and positively A man is justified by faith the Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all equivalent with the Apostle And then to prevent all errours and cavils he doth secondly lay it down exclusively without works And this proposition he doth extend to the Jewes and Gentiles also from the unity or onenesse of God
of our Saviour in a sense which some explaine it in I come not to call the righteous but sinners to repentance By repentance they meane conversion and by the righteous not Pharisees but such as are already converted Now that these interpretations much agreeing in one may the better be assented to consider some parallel places of Scripture Galat. 5. 23. speaking of the fruits of the spirit Against such there is no law The Law was not made to these to condemne them or accuse them so that what is said of the actions and graces of the godly may be applyed to the godly themselves You may take another parallel Rom. 13. 3. Rulers are not a terrour to good works but to evill Wouldst thou not be afraid of them doe no evill And thus the Apostle to shew how the grace of love was wrought in the Thessalonians hearts I need not saith he write to you to love for you have been taught of God to doe this His very saying I need not write was a writing so that these expressions doe hold forth no more then that the godly so farre as they are regenerate doe delight in the Law of God and it is not a terrour to them And if because the godly have an ingenuous free spirit to doe what is good he need not the Law directing or regulating it would follow as well he needed not the whole Scripture he needed not the Gospel that calls upon him to beleeve because faith is implanted in his heart This rock cannot be avoided And therefore upon this ground because the godly are made holy in themselves the Swencfeldians did deny the whole Scripture to be needfull to a man that hath the Spirit And that which the Antinomian doth limit to the Law It is a killing letter they apply to the whole Scripture and I cannot see how they can escape this argument Hence Chrysostome that spake so hyperbolically about the Law speaks as high about the Scriptures themselves We ought to have the word of God engraven in our hearts so that there should be no need of Scripture And Austin speakes of some that had attained to such holinesse that they lived without a Bible Now who doth not see what a damnable and dangerous position this would be That the Law must needs have a directive regulating and informing power over a godly man will appeare in these two particulars 1. We cannot discerne the true worship of God from superstition 1. The true worship of God cannot be discerned from false but by the Law and idolatry but by the first and second Commandement It is true many places in Scripture speak against false worship but to know when it is a false worship the second Commandement is a speciall director How do the orthodox Writers prove Images unlawfull how doe they prove that the setting up any part or meanes of worship which the Lord hath not commanded is unlawfull but by the second Commandement And certainly the want of exact knowledge in the latitude of this Commandement brought in all idolatry and superstition And we shall shew you God willing in time that the Decalogue is not onely Moses his ten Commandements but it 's Christs ten Commandements and the Apostles ten Commandements as well as his 2. Another instance at this time is in comparing the depth of 2. The depth of sin cannot be discovered without it the Law and the depth of our sinne together There is a great deale more spirituall excellency and holinesse commanded in the Law of God the Decalogue then we can reach unto Therefore we are to study into it more and more Open mine eyes that I may understand the wonderfull things of thy Law thus David prayeth though godly and his eyes were in a great measure opened by the Spirit of God And as there is a depth in the Law so a depth in our originall and native sinne There is a great deale more flith in us then we can or doe discover Psal 19. Who can understand his errours Cleanse me from secret sins Therefore there being such a world of filth in thy carnall heart what need is there of the spirituall and holy Law to make thee see thy selfe thus polluted and abominable Certainly a godly man groweth partly by discovering that pride that deadnesse that filth in his soule he never thought of or was acquainted with The practicall use that is to be made of this Scripture explained is to pray and labour for such a free heavenly heart that the Law of God and all the precepts of it may not be a terrour to you but sweetnesse and delight Oh how I love thy Law cryeth David he could not expresse it And againe My soule breaketh in the longing after thy judgements In another place he and Job doe account of them above their necessary food you do not hale and drag an hungry or thirsty man to his bread and water I doe not speak this but that it 's lawfull to eye the reward as Moses and Christ did yea and to fear God for who can think that the Scripture using these motives would stirre up in us sinfull and unlawfull affections but yet such ought to be the filiall and son-like affections to God and his will that we ought to love and delight in his Commandements because they are his as the poore son loveth his father though he hath no lordship or rich inheritance to give him There is this difference between a free and violent motion a free motion is that which is done for its owne selfe sake a violent is that which cometh from an outward principle the patient helping it not forward at all Let not to pray to beleeve to love God be violent motions in you Where faith worketh by love this maketh all duties rellish this overcometh all difficulties The Lacedemonians when they went to war did sacrifice to Love because love only could make hardship and wounds and death it selfe easie Doe thou therefore pray that the love of God may be shed abroad in thine heart and consider these two things 1. How the Law laid upon Christ to dye and suffer for thee was not a burthen or terrour to him How doth he witnesse this by crying out With desire I have desired to drink of this cup Think with thy self If Christ had been as unwilling to dye for me as I to pray to him to be patient to be holy what had become of my soule If Christ therefore said of that Law to be a Mediatour for thee Lo I come to doe thy will O God thy Law is within mine heart how much rather ought this to be true of thee in any thing thou shalt doe for him Thou hast not so much to part with for him as he for thee What is thy life and wealth to the glory of his Godhead which was laid aside for a while And then secondly consider how that men love lusts for lusts sake they love the world because of the
as you heard makes God converting of a man to be as when a Physician poureth downe his potion into the sick-mans throat whether he will or no For it is most true that the Will in the illicite and immediate acts of it cannot be forced by any power whatsoever It's impossible that a man should beleeve unwillingly for to beleeve requireth an act of the Will The School-men dispute Whether feare or ignorance or lust doe not compell the Will and they doe rightly conclude that it cannot Therefore though a mans conversion be resisted by the corrupt heart and will of a man yet when it is overcome by the grace of God it turneth willingly unto him Therefore this argument though it seem strange yet we may say of it as he in another case Hoc argumentum non venit à Dea Suada 7. Then men may sit still and never stirre onely expecting when Gods working upon the heart of a sinner for conversion excludes not mans working grace shall come for if we have no power why are men exhorted to come to Christ and reade the word And indeed this hath so wrought upon some that they have not used any meanes at all but expect Gods providence to be a supplyer of all as Brentius if I mistake not relateth of an Anabaptist woman who invited many to supper and never provided any thing expecting God would doe it Now this Question is built upon a falshood as if a mans working were wholly excluded whereas you are to know that there are two kinds of holy things 1. There are holy things that are internally and essentially so and these we cannot doe without God John 15. Without me ye can doe nothing Austin observes the emphasis he doth not say No hard thing but nothing and he doth not say Perficere perfect but Facere you cannot doe it any way 2. There are holy actions externally so as to come to heare the word preached to reade and meditate upon the word experience teacheth that men have a naturall power to this witnesse those many Comments and learned Expositions that men without any grace have made upon the Scripture Now it 's true to doe any of these holily is Gods act The naturall man perceiveth not the things of God and God opened Lydia's heart But yet God converteth in the use of these meanes He will not ordinarily change the heart of any that doth not wait at the gates of wisdome Therefore God doth not work upon the heart as the Artificer useth his instrument but he commands to reade and hear and this is the organ or the meanes by which the Spirit of God will change his heart Now indeed when a man readeth or heareth any naturall or philosophicall truth he is able by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength left in nature to comprehend them but he cannot in the same manner bring forth any thoughts or affections of heart sutable unto those spirituall mysteries laid open before him But now the patrons of Nature speak otherwise they say it is as if a man almost spent by a disease should receive physick and so that physick doth repaire and increase strength not infuse strength Or as a bird tyed by a string that hath a power to flye onely is outwardly hindered so that they suppose a latent power in Nature to be excited and stirred up by grace we say the power must be first infused 8. If they thus necessarily sin then they were not bound to pray nor Though wicked men cannot but sin in praying and hearing yet they are bound to these duties to come to hear the Word of God preached for then also they sin and no man is bound to sin Now to this the answer is clear that though a wicked man cannot but sin in praying and hearing yet hee is bound to these things and the reason is because that he sinneth in them it is meerly accidentall but the duty is a duty essentially in it selfe and a man must not omit that which is per se requisite for that which is accidentally forbidden so that his resolution should not be not to pray or to heare but deponere peccatum to lay downe his sin which corrupteth leaveneth and maketh sowre all he doth Besides there is lesse judgement to him that prayeth then to him that prayeth not although in some particular consideration his aggravation may be the greater 9. The Scripture doth say To him that hath shall be given God doth not bind himselfe to this way and when God distributed his talents it was to every one as he was able Matth. 25. If we answer to this that theologia symbolica non est argumentativa that is denied and is now a-late questioned although Austins and others comparisons about parables must needs be granted which are As in a picture there are lineaments and essentialls of it but besides these the shadowes and colours which are for meere ornament so in parables Or as others As in the musicall instrument onely the strings touched make the noise or tune yet they could not doe so unlesse fastened unto the wood so onely the scope of the parable is that which is argumentative though this principall have many accessaries joyned to it And thus we may say of that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it 's taken from the custome of men and goeth to make up the parable But let us consider it otherwise and Theophylact referreth it dangerously to our preparations and dispositions In the vessell saith he which I am to bring to God he poureth in his gift If I bring a little vessell he giveth a little gift if a great vessell he giveth a great gift But seeing that under the name of these talents be understood not onely dona sanctificantia but ministrantia and the Apostle saith expresly that the Spirit of God giveth these diversity of gifts as he pleaseth this wholly overthroweth that exposition Therefore the Papists Barradius and Maldonat doe confesse it makes onely ad ornatum non ad rem per parabolam significatam and that it 's taken from the custome of men who use indeed to look to the gifts of men their prudence and fidelity but we know by experience God did not so But if we make an argument of it then this disposition or capacity must be either supernaturall and then it 's the gift of God or if of naturall capacity as sometimes to him that hath excellent parts a prompt wit an happy memory God giveth the habit of Divinity for there is such a thing that is distinct from the habit of faith and a gift of interpreting Scripture although that naturall dexterity be a gift of God also but in another kind and then God doth not tye or bind himselfe to this way and therefore if we should say as some doe God gave the spirit of government to Moses because by nature he was most prudent and meek yet it 's not universally so because God
every particular beleever but generally of the whole dispensation of the Gospel under the New Testament 7. We will grant that to a beleever the Law is as it were abrogated The Law to a beleever is abrogated in these particulars 1. In respect of Justification Though I say mitigation might 1. In respect of justification be properly here used yet we will call it abrogation with the Orthodox because to the godly it is in some sense so And that which is most remarkable and most comfortable is in respect of justification for now a beleever is not to expect acceptation at the throne of grace in himself or any thing that he doth but by relying on Christ The Papists they say this is the way to make men idle and lazy doing in this matter as Saul did who made a Law that none should eate of any thing and so Jonathan must not taste of the honey Saul indeed thought hereby to have the more enemies killed but Jonathan told him that if they had been suffered to eate more honey they should have been more revived and inabled to destroy their adversaries Thus the Papists they forbid us to eat of this honey this precious comfort in Christ as if thereby we should be hindered in our pursute against sinne whereas indeed it is the only strength and power against them 2. Condemnation and a curse Thus still the condition of a beleever 2. In respect of condemnation is made unspeakably happy Rom. 1. There is no condemnation And Christ became a curse for us so that by this meanes the gracious soule hath daily matter of incouragement arguing in prayer thus O Lord though my sinnes deserve a curse yet Christ his obedience doth not Though I might be better yet Christ needeth not to be better O Lord though I have sinned away my own power to doe good yet not Christs power to save Heb. 6. 18. you have a phrase there flying for a refuge doth excellently shew forth the nature of a godly man who is pursued by sinne as a malefactor was for his murder and he runneth to Christ for refuge and so Beza understands that expression of the Apostle Phil. 3. 9. And be found in him which implyeth the justice of God searching out for him but he is in Christ Now when we say he is freed from condemnation that is to be understood actually not potentially There is matter of condemnation though not condemnation it selfe 3. Rigid obedience This is another particular wherein the 3. In respect of rigid obedience Orthodoxe declare the abrogation of the Law but this must warily be understood for Christ hath not obtained at Gods hands by his death that the Law should not oblige and tye us unto a perfect obedience for this we maintain against Papists that it 's a sinne in beleevers they doe not obey the Law of God to the utmost perfection of it And therefore hold it impossible for a beleever to fulfill the Law But yet we say this mercy is obtained by Christ that our obedience unto the Law which is but inchoate and imperfect is yet accepted of in and through Christ for if there were only the Law and no Christ or grace It is not any obedience though sincere unlesse perfect would be entertained by God Neither would any repentance or sorrow be accepted of but the Law strictly so taken would deale as the Judge to the malefactor who being condemned by the Law though he cry out in the anguish of his spirit that he is grieved for what he hath done yet the Law doth not pardon him 4. It is not a terrour to the godly nor are they slavishly compelled 4. In respect of terrour and slavish obedience to the obedience of it And in this sense they are denyed to be under the Law But this also must be rightly understood for there is in the godly an unregenerate or carnall part as well as a regenerate and spirituall See Rom. 7. 22 25. with my minds I serve the Law of God but with my flesh the Law of sinne Now although it be true that the Law in the terrible compelling part of it be not necessary to him so farre as he is regenerate yet in regard that he hath much flesh and corruption in him therefore it is that the Scripture doth use threatnings as so many sharpe goads to provoke them in the waies of piety But what godly man is there whose spirit is so willing alwayes that he doth not finde his flesh untoward and backward unto any holy duty How many times doe they need that Christ should draw them and also that the Law should draw them So that there is great use of preaching the Law even to beleevers still as that which may instrumentally quicken and excite them to their duty Qui dicit se amare legem mentitur nescit quid dicat Tam enim amamus legem quam homicida carcerem said Luther and this is true of us so farre as we are corrupt 5. It doth not work or increase sinne in them as in the wicked The 5. In respect of the increase of sin Apostle Rom. 7. 8. complaineth of this bitter effect of the Law of God that it made him the worse The more spirituall and supernaturall that was the more did his carnall and corrupt heart rage against it so that the more the Law would damme up the torrent of sinfull lusts the higher did they swell Now this sad issue was not to be ascribed to the Law but to Paul's corruption As in the Dropsie it is not the water or beere if frequently drunk that is to be blamed for the increase of the disease but the ill distemper in the body Now in the godly because there is a new nature and a principle of love and delight in the Law of God wrought in him his corruption doth not increase and biggen by the Law but is rather subdued and quelled although sometimes even in the godly it may work such wofull effects And this also take notice of that as the commandement of the Law so also the Promises of the Gospel doe only stirre up evil in the heart totally unsanctified 6. It is abrogated in many accessaries and circumstantials Even 6. In respect of many Circumstantials the Morall Law considered in some particulars is abrogated totally as in the manner of writing which was in tables of stone We know the first tables were broken and what became of the last or how long they continued none can tell and this makes Paul use that opposition 2 Cor. 3. 3. Not in tables of stone but in the fleshly tables of the heart Although this you must know that the doctrine of the Gospel as written with inke and paper doth no more availe for any spirituall working then the Law written in tables Therefore the Apostle useth in that verse this phrase Not written with inke as well as Not in tables of stone And this
is said to fill the Law in respect of the Pharisees who by their corrupt glosses had evacuated it And one of his reasons which hee brings to prove his assertion makes most against him viz. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees c. This maketh against him because our Saviour doth not say Except your righteousnesse exceed the righteousnesse of the Law and the Prophets which hee must have said if his opinion were true but of the Scribes and Pharisees who had corrupted the text with their false glosses I will not consider his other reasons for they are so weak that he seemeth to be afraid of them And certainly it would be strange Divinity to say that a Jew might have lusted after a woman in his heart and not have sinned but now it would be sin in a Christian The second particular difference is in respect of the measure of grace The measure of grace ordinarily greater in the Gospel then under the Law Hence the Scripture speakes as if they had under the Old Testament none at all meerly because there was not such a plentifull effusion of his Spirit upon them not but that if wee consider some particular persons they might have such degrees of grace that few under the Gospel can be compared unto them as Abraham and David but this was not according to the ordinary dispensation of his graces then So that as one starre differeth from another in glory thus did the Church of the Jewes from that of Christians They had drops but we have the fountaine they had glimmerings but wee have the sun it selfe Now as these are priviledges so they are also great engagements for more eminent knowledge and holinesse then was in those dayes But all that the Prophets reproved in their people ignorance self-confidence resting upon externall duties c. the same may we in our hearers 3. Their condition was more servile All things did presse The Jews under the Law were in a more servile condition then Christians under the Gospel more to fear and bondage then now among us Hence the Apostle Gal. 4. 30. compareth their condition to the sons of the bond-woman Hence Austine makes Timor and Amor the difference of the two Testaments God met man sinning in the Law as he did Adam with terrour charging sin upon him but under the Gospel as the father did the prodigall son coming home to him See Hebr. 12. this difference considered by Paul Yee are not come to Mount Sinai c. Onely you must rightly understand this The Jewes had a two-fold consideration one as being servile and another of them as sonnes but under age so that they were not wholly excluded from the spirit of Adoption yea the Apostle saith That the Promises and Adoption did belong unto them and David doth appropriate God unto himselfe as his God in his prayer which argued hee had the Spirit of Adoption inabling him to call Abba Father Now as they were more obnoxious to an inward bondage so they were under an outward bondage also opposite unto which is that Christian liberty Paul speakes of whereby the yoke of all those ceremonious burdens is taken off them and Paul doth vehemently and fervidly dispute against those that would introduce them In the asserting of this difference one scruple is to be removed which is this How could the Jewes be said to be in more servitude then the Christians meerly because of those ceremonies and sacrifices for seeing they were commanded by God and had spirituall significations they did thereby become helpes unto their faith and were exercises of their piety As under the Gospel none can say that the Sacraments are a burden and tend to bondage because they are visible signes But rather God doth hereby condescend in his great love unto us for as Chrysostome observeth if wee had been incorporeall God would not then have appointed visible Sacraments no more then hee doth to Angels but now consisting of soul and body he doth institute some things in an accommodated way to help us and to promote our faith But this may be answered that although they were spirituall in signification yet they being many and requiring much bodily labour they could not be observed without much difficulty and therefore no Priest or Levite that was spiritually minded in those dayes but would rather choose to exercise the ministery under the Gospel then to busie himself in the killing of beasts and fleaing of them which was their duty to doe Therefore well did Austine observe the love of God in appointing for us Sacraments fewer in number easier in observation and more cleare in signification Againe those bodily exercises did rather fit those that were children and were more convenient to that low condition then unto the full age of the Church and Sacraments though they be an help yet they suppose some imbecillity in the subject therefore in heaven there shall be none at all Onely take notice that Popery having introduced so many ceremonious observations and such a multitude of Church-precepts hath made the times of the Gospel to be the times of noneage againe This also discovereth that such are not spirituall that delight in ceremoniall waies and the more men fixe their heart upon sensible observations the lesse they partake of spirituall I will instance but in a fourth because these differences are The continuation of the Law was last but till the coming of Christ given by most that treate on this subject and that shall be the continuance and abode of it The Law in that Mosaicall administration was to indure but till Christ the fulnesse came and then as the scaffolds are pulled downe when the house is built so were all those externall ordinances to be abolished when Christ himselfe came A candle is superfluous when the sun appeareth A School-master is not necessary to those that have obtained perfect knowledge Milke is not comely for those who live on solide meat The chaffe preserves the corne but when the corne is gathered the chaffe is thrown away And when the fruit cometh the flower falleth to the ground And in this sense the Apostle Heb. 7. doth argue against it saying it could bring nothing to perfection Neither could any of those purifications work any good and spiritual effect It behoved therefore that a Christ should be exhibited which would work all those spirituall mercies for us Hence had there been no farther proceeding but wee must alwaies have stayed in such offerings and sacrifices it had been impossible for ever that God should have been pleased with us It is therefore in this respect that it was to be antiquated and a better covenant to come in the roome of it The Apostle calleth those things Heb. 10. a shadow Now a shadow that doth shew a man but yet the shadow that doth not live or eate or speake so those sacrifices they shadowed out Christ but yet they could not exhibite the