Chapter XXV: Part 25

A _gift_, a _blow_, the making a _wound_, or _shedding_ of _blood_,
considered in themselves, have no _absolute_ fitness, but are fit or
unfit according to any variety of incidental circumstances.

When therefore God, by his Will, makes any thing fit to be done, he
does not make the thing fit in _its self_, which is just in the _same
state_ considered in _its self_, as it was before; but, it becomes fit
for the person to do it, because he can be happy, or do that which is
fit for him to do, by doing the Will of God.

For instance, the _bare eating_ a fruit, considered in _its self_, is
neither fit nor unfit. If a fruit be appointed by God for our food and
nourishment, then it is as fit to eat it, as to preserve our lives. If
a fruit be poisonous, then it is as unfit to eat it, as to commit
self-murder. If eating of a fruit be prohibited by an express order of
God, then it is as unfit to eat it, as to eat our own damnation.

But in none of these instances is the eating or not eating, considered
in _its self_, _fit_ or _unfit_; but has all its fitness, or
unfitness, from such circumstances, as are entirely owing to the Will
of God.

Supposing, therefore, God to require a person to do something, which,
according to his present circumstances, _without_ that command, he
ought not to do, God does not make that which is _absolutely_ unfit in
_itself_, fit to be done; but only adds _new circumstances_ to an
action, that is neither fit nor unfit, moral nor immoral in _itself_,
but _because_ of its circumstances.

To instance, in the case of _Abraham_ required to sacrifice his son.
The killing of a man is neither good nor bad, considered _absolutely_
in _its self_. It was unlawful for _Abraham_ to kill his son, because
of the _circumstances_ he was in with regard to his son. But when the
divine Command was given, _Abraham_ was in a _new state_; the action
had _new circumstances_; and then it was as lawful for _Abraham_ to
kill his son, as it was lawful for God to require any man’s life,
either by _sickness_, or any _other means_ he should please to
appoint.

And it had been as unlawful for _Abraham_ to have disobeyed God in
this extraordinary command, as to have cursed God at any _ordinary
calamity_ of providence.—

Again, it is objected, _If there be nothing right or wrong, good or
bad, antecedently and independently of the Will of God, there can be
no reason, why God should will, or command one thing, rather than
another_.

It is answered, _first_, That all goodness, and all possible
perfection, is as _eternal_ as God, and as _essential_ to him as his
existence. And to say, that they are either _antecedent_ or
_consequent_, _dependent_ or _independent_ of his Will, would be
equally absurd. To ask, therefore, whether there be not something
right and wrong, antecedent to the Will of God, to render his Will
_capable_ of being right, is as absurd, as to ask for some antecedent
cause of his existence, that he may be proved to exist necessarily.
And to ask, how God can be good, if there be not something good
independently of him, is asking how he can be infinite, if there be
not something infinite independently of him. And, to seek for any
other _source_ or _reason_ of the divine Goodness, besides the divine
Nature, is like seeking for some external cause, and help of the
divine omnipotence.

The goodness and wisdom, therefore, by which God is wise and good, and
to which all his works of wisdom and goodness are owing, are neither
_antecedent_, nor _consequent_ to his Will.—”

HUMAN REASON.

Footnote 197:

_See Quest._ xvii.

Quest. XCIII., XCIV., XCV., XCVI., XCVII.

QUEST. XCIII. _What is the moral law?_

ANSW. The moral law is the declaration of the will of God to
mankind, directing and binding every one to personal, perfect, and
perpetual conformity and obedience thereunto, in the frame and
disposition of the whole man, soul and body, and in performance of
all those duties of holiness and righteousness which he oweth to God
and man; promising life upon the fulfilling, and threatening death
upon the breach of it.

QUEST. XCIV. _Is there any use of the moral law to man, since the
fall?_

ANSW. Although no man, since the fall, can attain to righteousness
and life by the moral law; yet there is great use thereof, as well
common to all men, as peculiar, either to the unregenerate, or the
regenerate.

QUEST. XCV. _Of what use is the moral law to all men?_

ANSW. The moral law is of use to all men, to inform them of the holy
nature and will of God, and of their duty, binding them to walk
accordingly; to convince them of their disability to keep it, and of
the sinful pollution of their nature, hearts, and lives; to humble
them in a sense of their sin and misery, and thereby help them to a
clearer sight of the need they have of Christ, and of the perfection
of his obedience.

QUEST. XCVI. _What particular use is there of the moral law to
unregenerate men?_

ANSW. The moral law is of use to unregenerate men, to awaken their
consciences to fly from wrath to come, and to drive them to Christ;
or, upon their continuance in the estate and way of sin, to leave
them inexcusable, and under the curse thereof.

QUEST. XCVII. _What special use is there of the moral law to the
regenerate?_

ANSW. Although they that are regenerate, and believe in Christ, be
delivered from the moral law as a covenant of works, so as thereby
they are neither justified, nor condemned; yet beside the general
uses thereof common to them with all men, it is of special use to
shew them how much they are bound to Christ for his fulfilling it,
and enduring the curse thereof in their stead, and for their good;
and thereby to provoke them to more thankfulness, and to express the
same in their greater care, to conform themselves thereunto, as the
rule of their obedience.

In these answers we have,

I. A description of the moral law, in which we may observe,

1. That it is a declaration of the will of God to mankind, that so we may not be destitute of a rule to guide and regulate our behaviour, both towards God and man. This is the first idea contained in a law; and there is another, which respects the obligation which we are laid under hereby, arising from our being creatures, and consequently subject to God, who, as the supreme governor, has an undoubted right to demand obedience from us to every thing that he prescribes and reveals to us, as a rule for our direction therein. Moreover, that which God requires of us in this law, is, personal, perfect, and perpetual conformity and obedience thereunto.

(1.) It must be personal, as denoting that it is not to be performed by proxy; so that whatever services we may expect from men, we must not conclude that they can perform obedience for us to God, and thereby fulfil the obligation we are personally laid under. Yea, we may proceed farther, and assert, that what Christ has performed for us, does not exempt us from an obligation to yield perfect obedience; though it is not to be performed by us with the same view with which he performed it, as will be farther considered under a following head, where we shall shew, that though it is not to be obeyed by us as a covenant of works; nevertheless we are obliged to obey it as a rule of life.

(2.) Our obedience to the law of God must be perfect. The same obligation that man was under at first, to yield perfect obedience, remains still in force, though we are not able to perform it. The insolvency of man by the fall, did not cancel or disannul this debt[198]. And how much soever God may own and approve of the sincerity of his people, which is all the perfection which fallen man can arrive to in this world; yet we must not suppose, that hereby we fulfil the obligation which God, as a law-giver, has laid us under. This I the rather take notice of, that there may not be the least ground to suppose that we make void the law, but rather establish it, and thereby assert the right which God has to that perfection of obedience, which is due from us, though unable to perform it.

(3.) It must be perpetual, without backsliding from God, or the least remissness in our duty to him; and therefore there is no abatement or dispensation allowed of, that may give countenance to the least defect of this obedience. Thus the Psalmist says, _I will never forget thy precepts_, Psal. cxix. 93. and, _Every day will I bless thee, and I will praise thy name for ever and ever_, Psal. cxlv. 2. Moreover, we may observe, that this obedience is to be performed with the whole man, and in particular, by the soul, with the utmost intenseness, in all the powers and faculties thereof. Accordingly our understandings are to be rightly instructed, as to what respects the matter and manner of performing it; our wills to be entirely subjected to the will of God, and our affections engaged therein, as being sanctified and excited by the Spirit, to the end, that duty may be performed with delight, arising from the love which we bear to him, whose servants we are.

It is also to be performed with our bodies. The former, includes in it that obedience more especially which is internal; this, that which is external. This is what is styled a lower sort of obedience; and if we rest here, it is so far from being acceptable, as the apostle says, that _Bodily exercise profiteth little_, 1 Tim. iv. 8. Nevertheless, as the body is an instrument of the soul in acting, that service which is performed therein, is absolutely necessary; and therefore all religious worship is to be engaged in with a becoming reverence that is external, as well as that which is internal; without which the soul cannot be said to engage in any religious duties, in a becoming manner.

It is farther observed, that this obedience includes in it holiness and righteousness. The former of these respects more especially our duty to God, which, being a branch of religious worship, ought to be performed with a reverential fear of his divine Majesty, and that due regard to his infinite purity, and entire dedication and consecration of ourselves to him, as becomes those who are sanctified by his Spirit, and enabled to exercise all those graces whereby we may approve ourselves his faithful servants and subjects. The latter more especially respects those duties which we owe to men, in the various relations we stand in to them, which is incumbent on us as what is enjoined by God.

2. The moral law is farther considered as having a promise of life annexed to it, and a threatning of death upon the breach thereof. This is what is generally called the sanction annexed to the law. A law without a sanction would not be much regarded, especially by those who have not a due sense of their obligation to obedience. Persons are very much disposed to enquire, when a command is given, what the consequences of their obeying or disregarding it will be? and this being made known before hand, is a strong motive to obedience. If God is pleased, out of his abundant grace, to encourage his people, by giving them to expect some blessings that he will bestow on those that obey him, it is, in some respect, necessary that this should be known. But especially since punishment, in proportion to the nature of the crime, will be the consequence of disobedience, it is becoming the divine perfections to let it be known, that the wages of sin is death. And this was not only annexed to the moral law, but equally impressed on the nature of man, who could not but know, that rebellion against God would be punished with a separation from him, and that all those miseries would attend it, in proportion to the respective aggravation thereof, that it deserves.

II. We have an account of the use of the moral law since the fall; and that either with respect to mankind in general, or the unregenerate and regenerate. And here it is observed, that no man since the fall, can attain righteousness and life by it; therefore it is not to be used with that view. From whence we may infer, that this might have been attained by man before the fall, according to the tenor of the covenant which he was under, the sum and substance whereof was that _the man that doth these things shall live by them_, Rom. x. 5. as the apostle says. Eternal life was promised to man in innocency; and he was then able to yield sinless obedience, which was the condition thereof. But it is impossible for fallen man thus to obey; for how perfect soever his obedience may be for the future, it is supposed, from the nature of the thing, that it cannot be sinless, after sin has been committed; and it would be a reflection on the justice and holiness of God, for us to conclude that he will accept of imperfect obedience, instead of perfect. Therefore it follows, that a right to life is not to be expected from our imperfect obedience to the law, as the apostle says, _By the deeds of the law there shall no flesh be justified_, chap. iii. 20. in God’s sight; in this respect our own righteousness is represented not only as faulty and defective, but as altogether insufficient to procure an interest in the divine favour, or to exempt us from the punishment which is due to us for sin. It is one thing to say, that eternal life is connected with obedience, so that no one can have the least ground to expect it without it; and another thing to say, that it is founded upon it, or, that it gives us a right and title to it. Nevertheless, we are not to conclude that the law is of no use; for,

1. It is of use to all men, in several respects:

(1.) It informs us of the holy nature and will of God, and of our duty to him. This is the first idea we have of a law[199], which signifies more especially a doctrine; and, as the subject-matter thereof, respects our being taught what we are obliged to, as commanded by a law-giver, it signifies a law. The divine perfections are eminently instamped on it in very legible characters; his sovereignty, as having a right to demand obedience; his holiness in the matter thereof, and in the obligation we are herein laid under to be _holy in all conversation; because it is written, be ye holy, for I am holy_, 1 Pet. i. 15, 16. and therefore this perfection is set forth in those threatnings that are annexed to it, whereby _the wrath of God is revealed against all ungodliness and unrighteousness of men_, Rom. i. 18. As it is designed to discover our secret faults, that we may be humbled for them, and hereby a multitude of sins may be prevented, so it not only sets forth the holiness, but the goodness of God; and indeed there is nothing enjoined therein as our duty, but what includes in it some advantage. Thus the Psalmist describes it as _more to be desired than gold, yea, than much fine gold; sweeter also than honey and the honey comb; and adds, that in keeping thereof, there is great reward_, Psal. xix. 10, 11.

(2.) The moral law is of use to all men, as it binds them to perform that which is therein enjoined as matter of duty, which is another idea contained in a law, _viz._ as it is that which binds the consciences of men, that so we may not vainly and presumptuously conclude, to our own destruction, that we may live as we list, or say, who is Lord over us? It is a great instance of the care and goodness of God, that he has taken this method to prevent that ruin which would arise from our withdrawing the allegiance which we owe to him, and lay us under the strictest engagement to seek after that blessedness which is connected with obedience to him.

(3.) We are hereby convinced of our inability to keep the law, and of the sinful pollution of our nature, hearts, and lives, as an expedient to humble us under the sense of sin and misery. The law being spiritual, we are thereby convinced that _we are carnal_, and _sold under sin_, as the apostle expresses it, Rom. vii. 14. And he also says, _I had not known sin, but by the law_, ver. 7. When we consider ourselves as being obliged to yield perfect obedience, and compare our hearts and lives therewith, we shall see nothing but holiness and purity on the one hand, and a wretched mass of corruption and impurity on the other. God demands perfect obedience; and we are unable, of ourselves, to perform any obedience. And our best duties being attended with many imperfections, we are hereby led to be humbled under a sense of sin, whatever thoughts we, before this, had of ourselves. When _the law enters, sin_ will _abound_, chap. v. 20. and if we were apprehensive that we were alive, as the apostle expresseth it, _without the law; when the commandment comes, sin_ will _revive and we die_, chap. vii. 9. and see ourselves exposed to the miseries threatened to those that violate it.

(4.) From hence arises a clear sight of the need that persons have of Christ, and of the perfection of his obedience. When we find ourselves condemned by the law, and that righteousness is not to be attained by our own obedience to it, then we are led to see our need of seeking it elsewhere; and when the gospel gives us a discovery of Christ, as ordained by God, to procure for us righteousness, or a right to eternal life by his obedience, this will shew us the need we have of faith in him, whereby we derive from him that which could not be attained by our own conformity to the law.

2. The moral law is of use in particular to the unregenerate. We have considered, under the former head, that it is of use to all men (among whom the unregenerate are included) as it gives them a discovery of the pollution and guilt of sin; and now we are led to enquire into the consequence hereof. Sin may be charged on the conscience, and the guilt thereof make it very uneasy, so that a person may apprehend himself under the condemning sentence of the law, and yet receive no saving advantage hereby; he may have a sight of sin, and not be truly humbled for it or turned from it. In some, corruption is hereby excited, and the soul grows worse than it was before; thus the apostle says, _sin taking occasion by the commandment, wrought in me all manner of concupiscence_, ver. 8. Others, when filled with a dread of the wrath of God, are inclined to stretch out their hand against him, and strengthen themselves against the Almighty; resolving, some way or other, to disentangle themselves, though they render their condition much worse thereby. These are compared to _a wild bull in a net, full of the fury of the Lord_, Isa. li. 20. or, as our Saviour says concerning Paul, before his conversion, _they kick against the pricks_, Acts ix. 5. Every step they take to free themselves from the horrible pit and miry clay, into which they are cast, sinks them deeper into it. Others are convinced of sin by the law, and, at the same time, despair of obtaining mercy; they complain with Cain, _My punishment is greater than I can bear_, Gen. iv. 13. or, as it is in the margin, _Mine iniquity is greater than that it may be forgiven._ These see themselves lost, or condemned by the law, but have no sight of Christ as coming into the world to save sinners, or, at least, the chief of them. The wound is opened, but there are no healing medicines applied. But there are others whose condition is no less dangerous, in whom the _wound is healed slightly_, who _say, Peace, peace, when there is no peace_, Jer. vi. 14. They are indeed, convinced of sin, and this is attended sometimes with an external humiliation, arising from the dread of God’s judgments. This effect it had in Pharaoh, Exod. x. 16, 17. and Ahab, 1 Kings xxi. 27-29. and they are willing to part with some particular sins, while they indulge others, that by this partial reformation they may free themselves from the condemning sentence of the law; but all this is to no purpose, sin gains strength hereby, and the guilt thereof is still increased. This is a wrong method taken to flee from the wrath to come; and therefore, when these convictions of sin have a good issue, in flying from it, they have recourse to Christ. This is called a being driven to Christ; by which we are to understand that they see themselves under an unavoidable necessity of going to him, as not being able to find peace or solid rest elsewhere. But since this effect is, in a peculiar manner, ascribed to the gospel, the law being only the remote means hereof, I would rather express it by their being drawn to him, or encouraged by the grace contained therein, to close with him by faith; and then the work is rendered effectual, and convictions end in a saving conversion. But if it be otherwise, or they apply themselves to indirect means, to ease themselves of the burden that lies on them, they are farther described as left inexcusable, and still remaining under the curse and condemning sentence of the law.

3. The moral law is of use to the regenerate. In considering which it may be observed; that there is something supposed in the answer, which treats on this subject, namely, that they who believe in Christ are delivered from it as a covenant of works; which is the only sense in which we are to understand those scriptures, which speak of believers as _not_ being _under the law_, Rom. vi. 14. and being _dead to the law_, chap. vii. 4. as _being redeemed from the curse thereof_, Gal. iii. 13. The moral law is to be considered in two respects, as a rule of life, and so no one is delivered from it; or else, as a covenant of works, in the same sense in which it was given to man in innocency, the condition of which was his performing perfect obedience, in default whereof he was liable to a sentence of death. In this latter respect a believer is delivered from it.

This is the great privilege that such are made partakers of in the gospel; which sets forth Christ as our Surety, performing perfect obedience for us, and enduring the curse we were liable to; so that though it was a covenant of works to him, it ceases to be so to them who are interested in him; and accordingly it is farther added, that they are hereby neither justified nor condemned. Not justified; thus the apostle says, _By the deeds of the law shall no flesh be justified_, Rom. iii. 20. This is therefore only to be expected from him who is _the Lord our righteousness_, Jer. xxiii. 6. _in whom all the seed of Israel shall be justified, and glory_, Isa. xlv. 25. Nor are they condemned by the law; for that is inconsistent with a justified state; as the apostle says, _There is no condemnation to them which are in Christ Jesus_, Rom. viii. 1. However, we must distinguish between a believer’s actions being condemned by the law, or his being reproved thereby, and laid under conviction, for sins daily committed; and his being in a condemned state, according to the sentence thereof. We are far from denying that a believer is under an obligation to condemn or abhor himself, that is, to confess that he deserves to be condemned, by God, for the sins that he commits, which, if he should mark, or punish him according to the demerit of, he could not stand. Thus the Psalmist says, though speaking of himself as a believer, and consequently in a justified state, _Enter not into judgment with thy servant; for in thy sight shall no man living be justified_, Psal. cxliii. 2. This a believer may say, and yet not conclude himself to be in a state of condemnation; inasmuch as he sees himself, by faith, to have ground to determine that he is delivered from, and so not condemned by the law, as a covenant of works.

Moreover, it is observed, on the other hand, in the answer under our present consideration, that the moral law is of use to a believer, in those respects in which it is of use to all men; and therefore he is laid under the strictest obligation to perform all the duties which we owe to God and man, and to be humbled for those defects which he has reason to charge himself with, which call for the daily exercise of repentance towards God, and faith towards our Lord Jesus Christ.

But as to the special use of the moral law to those who are regenerate, as distinguished from all others, it is said to shew them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good. Thus _Christ is_ said to be _the end of the law for righteousness_, Rom. x. 4. that is, he has answered the end and demand of the law, by performing that obedience which it requires, and thereby procuring a justifying righteousness, which is applied to every one that believes. This lays them under a superadded obligation to obedience, peculiar to them as believers; so that they are not only engaged to the practice of universal holiness, from the consideration of the sovereignty of God commanding in common with all others, but from _the love of Christ_, which does as it were _constrain them_ hereunto, 2 Cor. v. 14. And hereby they are said to be provoked to more thankfulness, as they have greater inducements hereunto than any others; and this gratitude cannot be better expressed than by the utmost care to approve themselves to him in all things. Therefore the grace of God is so far from leading to licentiousness, that all who have experienced it, are hereby put upon the exercise of that obedience which they owe to God as their rightful Lord and Sovereign, and to Christ as their gracious Redeemer, whom they love entirely; and therefore keep his commandments.

I cannot but here take occasion to observe, not only with dislike, but a just indignation, how some, under a pretence of religion, sap the very foundation of it, while they frequently make mention of the gospel, and the liberty wherewith Christ has made his people free, and at the same time abuse it, not only by practising, but pleading for licentiousness. The Epicureans were libertines among the Heathen, and the Sadducees among the Jews; but these were vile and profligate out of principle; either denying the being of a God, or disowning his perfections as well as future rewards and punishments; and therefore it is no wonder they had no regard to the divine law. But I want words to express the wickedness of those who pervert the gospel of Christ, as though that exempted them from the obligation which all are under to universal obedience.

The apostle had to do with some such in his day; and therefore he represents them as saying, _Is the law sin?_ that is, since we are delivered from the condemning sentence thereof, may we not take encouragement from thence to sin? or, as he elsewhere brings them in as saying, _Shall we continue in sin, that grace may abound?_ chap. vi. 1. To both which he replies, with the greatest detestation, _God forbid_. After this, in an early age of the church, the Nicolaitans, Rev. ii. 6. and Gnostics, and among them, the Valentinians held these pernicious opinions, and encouraged themselves in the practice of the greatest immoralities[200]. And Augustin speaks of the Aetians and Eunomians, who lived in his time, who pretended that any one who persisted in the vilest crimes, would receive no detriment thereby, provided they adhered to the sentiments which they advanced[201]. And there are many, in later ages, whose sentiments have been, in this respect, subversive of all religion; and from their denying the obligation we are under, to yield obedience to the law of God, are justly called Antinomians.

However, that we may not appear to be unjust to the characters of men, let it be considered, that we are not here speaking of the charge of Antinomianism, which some, who defend or oppose the doctrines of grace, bring against each other; as supposing that their respective sentiments lead to licentiousness. The Papists and Pelagians pretend, though unjustly, that the doctrine of predestination, efficacious grace, and the final perseverance of the saints, is liable to this charge; while they on the other hand, lay themselves open to the like charge, by advancing doctrines which have the most pernicious tendency, as subversive of practical godliness, in various instances; particularly their asserting, that God in the gospel-covenant, dispenses with imperfect obedience instead of perfect; and this is no other than what we are able to perform without the aids of divine grace. But this we pass over, leaving each party to defend their scheme from this imputation.

As to others, who are more especially known by the character of Antinomians, these are of two sorts, namely, such who openly maintain that the moral law is not a rule of life in any sense; and that good works are not to be insisted on as having any reference to salvation; and therefore, if persons presume, as they, according to them, ought to do, that Christ died for them, and they were justified before they had a being, they may live in the practice of the greatest immoralities, or give countenance to them that do so, without entertaining the least doubt of their salvation; and that it is a preposterous thing for those who thus presumptuously conclude themselves to be justified, to confess themselves guilty of sin; since that would be to deny that they are in a justified state, or in any sense, to pray for the pardon thereof; since that would argue that it is not forgiven. Neither can they, with any tolerable degree of patience, entertain the least exhortations to practical godliness; because they pretend, that they are exempted from the obligation to perform any branch thereof, by their not being under the law. Nay, some of them have been so impudent, and daringly wicked, as to assert, that if they should commit murder, adultery, or any other crimes of the like nature, even this would be no bar in the way of their salvation; nor the most vile sins that can be committed, do them any hurt, or in the least affect their eternal state. I have, indeed, sometimes thought that this representation of Antinomianism was no other than a consequence, deduced from some absurd doctrines that have been maintained; or that so much of hell could never put on the mask or shew of religion in any degree; and that this character belonged to none but those who are open and professed Atheists. But though my lot has not been cast among persons of so vile a character, yet I have been informed, by those whose souls have been grieved with such conversation, that there are some in the world who thus set themselves against the law of God.

There are others, indeed, who are styled Antinomians, whose conversation is blameless, and are not therefore to be ranked with these men, or judged Antinomians in practice; who, nevertheless, do great disservice to the truth; and, it may be, give occasion to some to be licentious, by advancing unguarded expressions, which will admit of a double construction, without condescending to explain some bold positions, which they occasionally lay down.

Thus when they maintain eternal justification, without considering it as an immanent act in God, or as his secret determination, not to impute sin to those who are given to Christ; but ascribe that to it, which is only to be applied to justification, as it is the result of God’s revealed will, in which respect it is said to be by faith: and when they encourage persons from hence, to conclude that their state is safe; and to maintain that it is the duty of every one to believe that he is thus justified; this has certainly a tendency to lead some out of the way of truth and holiness, whether they design it or no. And when others speak diminutively of good works as though they were in no sense necessary to salvation, because they are not the matter of our justification. This may give occasion to some to think that they may be saved without them.

And when others deny the law to be a rule of life, or assert that believers have nothing to do with it; though, it may be, they understand nothing else by it, but that it is not that rule, according to which God proceeds in justifying, or giving his people a right to eternal life; or, that a believer is not under the law, as a covenant of works; yet many would be ready to think the words had a different meaning, and so be led out of the way thereby, how far soever this might be from their intention. And if a person seems studiously to avoid confessing of sin, or praying for forgiveness, some would be ready to judge of his sentiments by his practice; and certainly our denying this to be a duty in any sense, is not only contrary to scripture, but inconsistent with that humility and faith which are essential to practical godliness. Or when persons deny that self-examination is a duty; and speak of all marks and evidences of grace, though never so just and agreeable to the scripture-account thereof, as legal, or a low way, in order to a person’s coming to the knowledge of himself; or suppose that they are unnecessary, as being inconsistent with the Spirit’s testimony: This has a tendency to lead to presumption, which is a degree of licentiousness.

Moreover, when they assert that God is not angry with his people for their sins, nor, in any sense, punishes them for them, without distinguishing between fatherly chastisements, and the stroke of vindictive justice, or the external and sensible effects of that hatred which God cannot but exercise against sin, and his casting them out of a justified state: Such doctrines as these lead some persons to licentiousness, whatever be the secret meaning of those that advance them.

We have an instance of this, as the historian observes[202], in Agricola, who was Luther’s towns-man, and great admirer; who, as it is probable, did not thoroughly understand what he maintained concerning the subserviency of the law to the gospel, and its having no place in the justification of a sinner; or else, from some unguarded expressions, which he was sometimes apt to make use of; this friend of his took occasion to advance some Antinomian tenets, _viz._ that repentance ought not to be urged from the consideration of the breach of the law; and that the gospel ought to be preached to sinners before they are brought under conviction by the law; and that how scandalous and debauched soever persons be in their lives, yet, if they do but believe the promises of the gospel, they shall be justified. In this, Agricola was followed by a party of men; and accordingly Antinomianism is said to have taken its rise, in this part of the world, from that time. Luther, on the other hand, was forced to take a great deal of pains to rectify his mistakes; which, though it tended to his conviction, yet it did not put a stop to the spread of his errors, which he had before propagated.

As for those who were charged with Antinomianism in England, in the last century, such as Dr. Crisp, Eaton, Saltmarsh, Town, and others, whatever their design might be, and how much soever they were remote from the charge of Antinomianism in practice; though it be alleged in their vindication, by some, that the principal thing they had in view, was to bear their testimony against the prevailing doctrine of Arminianism, that was studiously propagated by some persons of great character and influence in the nation: Nevertheless, we cannot but conclude, that they had done more service to the cause of truth, had they been more cautious in explaining their sentiments, and saved those, who had favourable thoughts of them in other respects, the trouble of producing some expressions out of their writings, to convince the world that they did not hold those dangerous notions which were charged upon them: and it is too evident to be denied, that many have taken them in the worst sense; who have from hence been ready to charge the most important doctrines of the gospel, as leading to licentiousness, and this has made some more sparing in defending those truths which ought to have been insisted on, and explained, though in other words more intelligible and unexceptionable.

Footnote 198:

_It is a known maxim in the civil law, Cessante capacitate subditi non
cessat obligatia._

Footnote 199:

_Thus the word_ הודה, _is derived from_ ורה, didicit, _or_ viam
monstravit.

Footnote 200:

_Vid. Cov. Hist. lit. Tom. I. Page 30._

Footnote 201:

_Vid. Aug. de Hæres. Cap. liv. where speaking of Eunomius, he says,
Fertur etiam usque adeo fuisse bonis moribus inimicus, ut asseveraret,
quod nihil cuique obesset, quorumlibet perpetratio ac perseverantia
peccatorum, si hujus quæ ab illo docebatur, fidei particeps esset._

Footnote 202:

_See Slled. Comment. de Stat. Relig. & Repub. Lib._ xii.

Quest. XCVIII.

QUEST. XCVIII. _Where is the moral law summarily comprehended?_

ANSW. The moral law is summarily comprehended in the Ten
commandments, which were delivered by the voice of God upon mount
Sinai, and written by him in two tables of stone, and are recorded
in the twentieth chapter of Exodus; the four first Commandments
containing our duty to God, and the other six our duty to man.

Having considered the moral law, as written on the heart of man at first, and the knowledge thereof, in some degree attainable by all who exercise their reasoning powers: We are in this, and some following answers, led to consider that epitome, or abstract thereof, that was given to the Israelites by the voice of God upon mount Sinai, which is contained in the Ten Commandments.

But since we are considering this instance of divine condescension to them, it may not be reckoned altogether foreign to our present design, for us to give some brief account of those other laws which God gave, together with the moral law; most of which were communicated from mount Sinai: And therefore we may observe, that together with the moral law, there were several forensic or judicial laws given by God for the government of the people of Israel, which more especially respected their civil rights. And there were other laws which had a more immediate subserviency to their attaining the knowledge of those things which related to the way of salvation by the promised Messiah, which are more fully revealed in the gospel: And this is what we call the ceremonial law. Both these are to be considered before we come to speak concerning the moral law, as summarily comprehended in the Ten Commandments.

I. Concerning the judicial law. It cannot be supposed that so great a people, so much interested in the care of God, to whom he condescended to be their king, should be without a body of laws for their government: Accordingly there were some given them by him, which were founded in, and agreeable to the law of nature and nations; which all well-governed states observe unto this day, viz. that murder should be punished with death; theft with restitution, or some other punishment that may best tend to deter from it. Moreover, besides these, there were other judicial laws given to Israel, which had a more immediate tendency to promote their civil welfare, as a nation distinguished from all others in the world; which laws expired when their civil policy was extinct. And these were,

1. Such as tended to prevent the alienation of inheritances from the respective families to which they were at first given. Accordingly God commanded, that if a man died without children, his brother should marry his widow to raise up seed to him, to inherit his estate and name, Deut. xxv. 5, 6. Matt, xxii. 24.

2. If an Israelite was waxen poor, and obliged to sell his land, for the payment of his debts; the purchaser was to admit any of his family to redeem it; or, if they could not, he was, nevertheless, to restore the land at the _year of Jubilee_, which was every _fiftieth_ year, Levit. xxv. 11, 12, 13, 25, 26, 27.

3. If an Hebrew servant was sold for the payment of debts, which he could not otherwise discharge; his master was obliged to release him after six years service, Exod. xxi. 2. But if the servant chose to stay with his master longer than that time, out of the love he bore to him; then he was to have his ear bored, as a token that he should serve him, without being subject to the aforesaid laws, which made provision for his discharge after a certain number of years, ver. 5, 6.

4. The land was to lie untilled, and the vine-yards and olive-yards were to be free for every one to come and eat of the fruit thereof every _seventh_ year; designed more especially for the relief of the poor, amongst them, who had no distinct inheritance of their own, chap. xxiii. 10.

5. They were prohibited from taking usury of an Israelite, though they might of a stranger. The reason of which law might be, either that they might exercise brotherly kindness and charity to one another, in which sense the law is in force to this day; especially when the poor borrow money to supply themselves with necessary food, in which case it is now unlawful to take usury. Or else it is to be considered, that the Israelites lived upon their farms or cattle, by which they seldom got more than what was a necessary provision for their families. And therefore the paying usury whenever they were necessitated to borrow money, would have procured their ruin in the end. Therefore they were not to take usury of an Israelite, but of a stranger they might; because they enriched themselves by merchandise, and were gainers in a way of trade, by what they borrowed.

6. All the males were to come up to Jerusalem, to appear before God, and perform public worship in the temple three times a year, viz. at the solemn festivals; the passover, pentecost, and the feast of tabernacles, Deut. xvi. 16, 17.

7. Six cities of refuge were appointed for those to fly to, for protection, who killed any one by accident. Though a near kinsman, as an avenger of blood might kill the man-slayer before he came to one of these cities. The design of which law was to induce them to take care that none might lose their lives through inadvertency. And there was provision made in these cities for the man-slayer to dwell safely; whereby a just difference was put between such an one, and a wilful murderer, Numb. xxxv. 15, 26, 27. Thus concerning the judicial laws.

II. We now proceed to consider the ceremonial laws that were given them, the end whereof was to lead them into the knowledge of Christ, and the way of salvation by him, then to come, Heb. x. 1. Gal. iii. 24, 25. These may be considered under six heads, which we shall speak briefly to;

[1.] It was ordained, that all their males should be circumcised. This was designed to be a visible mark put on the church, whom God had set apart for himself, that hereby they might be distinguished from the world: But the principal design hereof was, that it might be a sign or seal of the blessings of the covenant of grace, in which God promised that he would be _a God to them_; and they were hereby to own themselves as his people, Gen. xvii. 7, 10.

[2.] There were various ways whereby persons were reckoned unclean, and ordinances appointed for their cleansing. They were rendered unclean, by eating those birds, beasts, fishes, and creeping things, which God had pronounced unclean, and not designed for food, Lev. xi. Moreover, they were polluted by touching the dead bodies of such unclean birds, beasts, fishes, or creeping things, ver. 31. Again, some diseases, incident to the bodies of men, which were more than ordinarily noisome, rendered them unclean, as the issue, leprosy, _&c._ Lev. xv. 2, _& seq._ and ch. xiii. and the clothes they wore, the houses they lived in, the beds on which they lay, their ovens and the vessels used in eating or drinking, were, on several accounts, deemed unclean, and accordingly were either to be cleansed or destroyed; otherwise the owners thereof would be polluted hereby[203].

This law was designed to signify how odious and abominable sin, which is a moral pollution, is, in God’s account, who is _of purer eyes than to behold iniquity_, Hab. i. 13. We might also observe; that there are various ordinances appointed for their cleansing, in order to which, several sacrifices were to be offered, and divers washings with water, Lev. xiii—15. The former of these signified the way of our being delivered from sin by the blood of Christ, as the procuring cause of forgiveness, Heb. ix. 13, 14. Eph. i. 7. the latter, our being cleansed from sin by the internal, powerful influences of the Holy Spirit, in regeneration and sanctification, Ezek. xxxvi. 25-27. Heb. x. 22. Tit. iii. 5, 6.

[3.] There were holy places, such as the tabernacle and temple, with the vessels and ornaments thereof. The tabernacle was erected according to the pattern which God shewed to Moses in the mount, Exod. xxv. 40. and was so framed, that it might be taken to pieces, and removed from place to place, as often as the host of Israel changed their station in the wilderness: And accordingly there were Levites appointed to take it down and set it up; and also waggons with oxen, to carry it, excepting those parts of it which belonged to the holiest of all, which were to be carried on their shoulders, Numb. vii. 6.

The temple was that fixed place appointed for public worship at Jerusalem; first built by Solomon, and afterwards rebuilt by Zerubbabel. And both this and the tabernacle signified, that God would dwell in the midst of his people, and accept of that solemn and instituted worship that was to be performed by his church, in all ages. This was designed to be a type of the incarnation of the Son of God, who is styled _Emmanuel, God with us_; and in allusion hereunto, he calls his body _a temple_, John ii. 19.

Moreover, the courts of this tabernacle and temple, and the ministry performed therein, had each their respective signification annexed to them. That, in which the priests came daily to minister, wherein gifts and sacrifices were offered, prefigured Christ’s offering himself a sacrifice upon earth, for the sins of his people. And the inner court, which was the holiest of all, into which none but the high-priest was to enter, and that with blood and incense, signified Christ’s _entering into heaven, to appear in the presence of God for us_, Heb. ix. 24.

As for the vessels of the tabernacle and temple, these were either such as were in the first court, which is also called _the sanctuary; in which was the candlestick, the table, and the shew-bread_, Lev. xxiv. 2-7. Heb. ix. 2. the laver and the altar, Exod. xxx. 18. all which were designed for types. The candlestick signified the church, and the preaching the gospel therein; whereby light is held forth to the world, Rev. i. 20. Matt. v. 14. The shew-bread set up, signified the communion which the members of the church have with Christ, and with one another, 1 Cor. x. 17. as he styles himself, the _bread of life_, or, _the bread of God, which cometh down from heaven, and giveth life unto the world_, John vi. 33. The laver signified, that when we draw nigh to God, our persons and services ought to be pure and holy; to which the apostle alludes, when he says, _Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water_, Heb. x. 22. The altar, which was holy, and sanctified the gift that the high-priest offered thereon, Matt, xxiii. 19. so that _every thing that touched it was holy_, Exod. xxix. 37. this signified, that the divine nature of Christ added an infinite worth to what he did in the human; in which he offered himself a sacrifice to God. These were the vessels in the outer court.

The vessels in the inward court, or holiest of all _in which were the golden censer, the ark of the covenant, and the Cherubims of glory shadowing the mercy seat_, Heb. ix. 3-5. were a symbol and type of God’s special presence with his people, which is their glory; or of the Son of God’s dwelling with us, in our nature. The mercy-seat, which was placed over it, signified that the mercy of God was displayed to sinners, through Christ. The cherubims of glory with their wings spread, overshadowing and looking down upon the mercy-seat, signified that the angels behold and admire the stupendous work of redemption, 1 Pet. i. 12. The altar of incense, and the golden censer, were types of the intercession of Christ for his people; and its fragrancy typified the acceptableness thereof in the sight of God.

There were, besides these, three more things in the holiest of all, which are particularly mentioned, viz. the _pot of manna_, which was miraculously preserved from corruption throughout their generations, as a memorial of the bread which God had fed them with in the wilderness, and a type of Christ, the bread of life, who was to come down from heaven, John vi. 48-50. There was also Aaron’s rod, which was preserved in memory of the wonders that were wrought by it in Egypt, at the Red Sea, and in the wilderness: And it is said to have _blossomed and yielded almonds_, Numb. xvii. 8. which seemed to typify the flourishing state of the gospel; which is called, _The rod of God’s strength_, Psal. cx. 2. Moreover, the two tables of the law were put into the ark, whereby the exceeding holiness of it was signified; and also that the law should be fulfilled and magnified by Christ, when he came to dwell among us. Thus we have given a brief account of the holy vessels of the temple and tabernacle.

We might also have added, that there were various ornaments thereof; they were adorned with silver, gold, and precious stones, carved, and curious needle-work; which rendered them exceeding rich and beautiful. The temple in particular, was the wonder of the world, far surpassing all other buildings, either before or since, Exod. xxv. 3-7. 1 Chron. xxix. 2-5. And this may be supposed to shadow forth the spiritual beauty and glory of the gospel-church, and of the heavenly state, in which it shall be brought to its utmost perfection, Rev. xxi. 11-23. Thus concerning those holy places, which were immediately designed for worship.

There were other holy places, such as the land of Canaan, which was styled the _Holy land_, and the inhabitants thereof a holy nation, or _the people of his holiness_, Isa. lxiii. 18. And as this was a place where God gave them rest, and a settlement, after forty years travel in the wilderness, it was a type of that rest which the church was to expect from Christ under the gospel, Isa. xi. 10. Heb. iv. 9. Moreover, Jerusalem was an holy city, Nehem. xi. 1. Matt. iv. 5. because thither the tribes went up to worship, Psal. cxxii. 4. and God was present with them there, Ezek. xxxvii. 27, 28.