Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. IIII. Treateth of the use of the Morall Law.

SECT. 1.

IT is reported that those under the notion of Antino∣mians, are such people as deny the use of the Morall Law, since the publishing of the Gospel.

To the clearing of which point, we are to consi∣der of the Law of Moses in generall, and of the differences of them.

1. The Law of Moses delivered unto the children of Israel,* 1.1 were of three sorts, viz. Morall, Judiciall, and Ceremoniall; the first doth prescribe a persect rule of righteousnesse, discer∣ning* 1.2 things that are right and just, from them that are contrary

both towards God, and Man, in externall and internall duties, requiring obedience under paine of everlasting death.

2. The Ceremoniall Law concerned such rites, and services, as* 1.3 belonged to the externall worship of God, prescribed unto that people, both to distinguish them from other Nations of the world, and to be signes and simbals unto them of the Spirituall grace in the New Testament, to be fulfilled by the Messiah.

3. The Judiciall Lawes belonged to the Civill State, which* 1.4 were such ordinances as contained rules of equity, for the judge∣ing, and deciding of Civill controversies, and questions, and de∣creed punishments for the transgressions, against both the Mo∣rall, and Ceremoniall Lawes, and kept the people under obe∣dience.

As touching the difference of these Lawes, the Morall are* 1.5 generally grounded upon the Law of Nature, and so are not the other. 2. They are perpetuall to endure for ever, and so doe not the other. 3. The Morall requireth both externall, and internall obedience, the other only externall; the Morall Law was given as principall, and the other Lawes were to give place unto them, and were the end unto which the other tended; and yet these three sorts of Lawes are not severally, but joyntly handled by Moses, so that amongst the Moralls are found some Ceremonials, and amongst the Judicials, both Morall and Cere∣moniall Lawes; this being the difference betwixt the Morall Law contained in the Commandements, and the other, that the first was delivered by the Lords owne voyce to the people, and the other was received by Moses from God.

SECT. 2.

2. AS touching the validity of these Lawes; 1. The Ceremo∣nials* 1.6 are utterly abolished, so that there is now no plac•• for them under the Gospel, neither can they be revived without derogation to the Gospel of Christ, as the Apostle saith, If ye be circumcised, Christ shall profit you nothing, Gal. 5. 2. for when the body is come, the shadow must be abolished, but the Ceremonials were shadowes, the body is Christ, Col. 2. 17. their Temple signified the Church of God, their holy place, Hea∣ven, their Sacrifices, the Passion of Christ; their expiations, the

remission of sins; these things then being fully exhibited, and fulfilled in Christ, have now no more place in the Church.

Again, the Ceremonials served only for that carnall people,* 1.7 which were as children kept in bondage, under the rudiments of the world, Gal. 4. 3. but now we are no longer under tutors, and governours, (the time appointed by the Father being expired) but are set free, and redeemed by Christ.

Another reason for the abolishing of them is, in respect of that people to whom they were prescribed, as a marke, and cogni∣zance to discerne them from all other Nations, but now this di∣stinction being taken away, and the wall of partition being bro∣den downe, both Jewes and Gentiles being made all one in Christ, that also is abolished, which discerneth them from other people, for the causes being changed for the which the Law was made, there must needs also follow an alteration of the Law it self. As* 1.8 for the Judicials, they are neither abolished, nor yet with such necessity to be injoyned, the equity of them bindeth, but not the strict severity, they doe not hold affirmatively (that we are tyed to the same severity of punishment now, as was inflicted then) but negatively they doe hold (that now the punishment of death should not be adjudged where sentence of death is not given by Moses) Christian Magistrates living now under Christ, the prince of peace, Isa. 9. 6. that is, of clemency, and mercy, may abate of the severity of Moses Lawes, and mittigate the punish∣ment* 1.9 of death, but they cannot adde unto it, to make the bur∣then more heavie. To shew more rigor then Moses, becommeth not the Gospel, to extend more favour is not unbeseeming, of which two assertions, these are the reasons.

1. The first is urged from Lukes Gospel, where our Saviour* 1.10 reproveth his Disciples, because they would have had fire to have come downe from Heaven upon the Samaritans, by which we are shewed that vengeance is not alwaies to be taken on them that offend, because oftentimes clemency is more profitable, both for patience in the offended, and amendment in the offend••r, and that by the example of our Saviour, Luk. 9. 54. The Son of man is not come to destroy mens lives, but to save them.

2. In that example of Christ, who suffered the woman taken* 1.11 in Adultery to escape without punishment of death, Joh. 8. 11.

from which may be inferred, that the Adultresse now is not to be put to death, but to live rather to be reconciled to her Hus∣band, or to come to repentance; in which instance our Saviour doth not abrogate the Law against Adultery, but refuseth only to meddle with the Magistrates office. And albeit Christ did not exercise the Magistrates office in his owne person (giving unto Caesar the things that was Caesars, according to his owne dire∣ction) yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate, as in another case (he did send the Leaper to the Priest, Mat. 8. 4.) if it had pleased him to impose still the severity of the Law; yea, our Saviour sheweth by this answer (Let him that is amongst you without sinne) cast the first stone at her, Joh, 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others, but rather be severe Judges of them∣selves, and with charitable affections to support the frugality of others, to which they themselves were subject unto.

SECT. 3.

THe difference betwixt the time of the Law and the Gospel* 1.12 must be considered, then they received the spirit of bondage to feare, but now the spirit of adoption, Rom. 8. 15. Then they which came neare the Mount (where the Morall Law was gi∣ven) were stoned, or strucken through with a Dart, whether man or beast, Heb. 12. 20. but it is not so now, then the blood of Abel called for vengeance, but the blood of Christ now cal∣leth for mercy, and so speaketh better things then that of Abel, ver. 24. therefore to mittigate the severity of Moses Law in some cases, (yet not leaving sin unpunished, nor by connivance cherished) it is more sutable to the profession of the Gospel, of peace, and mercy.

4. The continuall practice of the Church sheweth as much,* 1.13 that the rigour of Moses Judicials is mittigated, the Apostle on∣ly willing the infectious man to be excommunicated, 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death; neither therefore was the Law cruell then, neither now doth the Gospel seeme to be desolate but in them both, the be∣nignity of God appeared yet by a divers dispensation. Then by

the death of the body, the people was rather parged from their sins, then cond••mned, but unto us, sin is not purged by corporall punishment, but by repentance. The death of the body then ser∣ved a•• an expiation of their sins, prefiguring the death of Christ, Gal. 3. 13. but now the expiation of sins, is by repentance, and remission of sins in Christ. Now a greater punishment abideth the contemners of the Gospel, even eternall in the next world; and therefore corporall death is not so much inflicted now.

As to the continuance of the Morall Law, it is yet in force,* 1.14 and is not abrogated in respect of obedience (which thereunto is still required under the Gospel) but in respect of the curse and ••alidictio•• which Christ hath taken away; so that it is most true which our Saviour saith. He came not to dissolve the Law, but to fulfill it, Mat. 5. 17. he hath fulfilled it in his owne person in keeping it. ••. In paying the punishment which was due by the Law, to the transgressors thereof. 3. By inabling us by his grace to walk in obedience to the Law.

SECT. 4.

Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour, and speaketh nothing of man toward himself. 2. It forbiddeth perjury, whereas blasphemy and heresie was ••s needfull to be forbidden. 3. The precepts of the Sabbath is only expressed, whereas there were divers other Feasts, as of the Passe∣over, P••ntic••ast, and others which the Israelites were bound to keep. 4. The duty of Parents is commanded, but not the the love of Parents againe unto their children. 5, The inward act of Mur∣der is not forbidden, as the inward act of Adultery, namely concu∣pisence, therefore there is not a sufficient enumeration in the M••∣rall Law of all Morall duties.

Ans. The Morall Law is perfect, and every way sufficient, as may appeare by the generall contents thereof, in prescribing all kinde of duties, both towards God, and man. 1. A•• these things are to be performed by us to ••••rr•••••• Governours▪ namely fidelity, reverence, and obedience; so likewise the like duties (but in a higher nature and degree) are required towards God; as 1. Fi∣delity, in acknowledging him to be the only God, which is com∣manded in the first and second Pr••••ept. 2. Re••••r•••••••• in the

third, not to prophane his glorious name. 3. Obedience, and Ser∣vice, which is performed in consecrating the Sabbath Day holy, unto Gods Worship. Againe, as to our Neighbour, our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit, as we are in our Parents, and Superiours (which is required in the fifth precept;) or generally towards all men, in forbea••ing to doe them any hurt. 1. Either in deed, as in their single persons, concerning their life, or their coupled per∣sons, touching their Wife; or in their Goods▪ we must not steale; as also in words, where fals witnesse bearing is forbidden; either in heart, as in the tenth Commandement, yea there can be no duty rehearsed, either by God, or Man, which is not comprehended un∣der some of these; therefore the decal••gue containeth a per∣fect Law.

Again, it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe, both because nature is not corrupted in such duties, but that a man still retaineth love to himselfe, as it is in our love towards God, and our Neighbour; as also in that the rule of our love one to∣ward another, is taken from a mans love towards himselfe, he shal love his neighbour as himselfe. And the Apostle saith, That no man ever yet hated his owne flesh; this is therefore presupposed as granted of all, and as a ground to the rest, that a man loveth himselfe.

2. The Law giveth instance in the more generall, and no••orions Transgressions, such as at the first would be acknowledged of all; and therefore because perjury is more generall, and more easily discerned then blasphemy, and heresie, under that the rest are understood.

3. The other Festivals were memorables of particular bene∣fits, which concerned the Israelites only, as the Passeover, and ••east of Tabernacles, of their deliverance out of Aegypt; but the Sabbath was a memorable benefit of the Creation, which concerneth all Nations, and therefore it only was to be inserted into the Morall Law.

4. The love of Parents towards their children, though it be naturall, yet the duty of children towards their parents is more agreeable to the Law of Nature, and the contrary, namely their

disobedience more unnaturall; and therefore instance was to be given in this, rather then in the other; and besides, the name of Father, and Son, being relatives, the duty of each towards o∣ther are reciprocall, and one may be inferred upon the other.

5. Concupisence is expresly forbidden, rather then the first motion of anger and revenge; First, because it is harder to resist the motion of Concupisence, then of rage, and revenge, and we are more apt to sin by that, then this. 2. Because the inward wrath and purpose of revenge beginneth with a desire. For there are two things in revenge; as 1. That which we pursue. 2. The pursuit it selfe; that which we pursue we judge to be evill, and so hate it; but the action of pursuit we think to be good, name∣ly, to seek revenge, and so we desire it. Seeing then that all kinde of coveting and desire is forbidden, even that also is included; from which rage, and revenge, taketh its rise or beginning.

SECT. 5.

Obj. IN the next place it is requisite to consider of the perpetuity, and continuance of the Law, for in some places the Scrip∣ture saith, that Christ came to fulfill the Law, not to destroy it,* 1.15 and in other places as though the Law was abrogated, as Rom. 6. 14. Ye are not under the Law, but under grace, with Heb. 7. 12. If the Priest-hood be changed, there must of necessity be a change of the Law.

Ans. For the solution hereof this is to be added here, though* 1.16 the question be partly answered before. And first in relation to the Ceremoniall Law, which was prescribed unto the Jewes, to be observed in the Worship of God, it is wholly abrogated. 1. The body being come the shadow is to be done away. 2. These Ce∣remoniall observations were tyed to a certaine place; as 1. To the Tabernacle. 2. To the Temple of Solomon, but now the Worship of God is not tyed to a certaine place, as at Jerusalem, where the Temple was, Joh. 4. ••••. 3. Other Sacraments are in∣stituted, as Baptisme, and the Lords Supper, ergo they are to be abrogated. 4. The Ceremonies doe binde the observers, to keep the whole Law, but Christ having freed us from the bon∣dage, ergo. 5. The Ceremonies were a wall of partition, and distinction betwixt the Jewes, and the Gentiles, but now that

distinction is taken away, all being one in Christ.

2. Touching the Pollitick, and judiciall Lawes of Moses, nei∣ther doe they absolutely binde now. 1. In regard that many of them were particular to the pollicy of that Common-wealth, as the Lawes concerning their inheritances, and possessions, which were not to passe from Tribes. They also shewed the fashion, and manners of their Country, as in building their houses with slat roofes, Deut. 22, 8. of these positive constructions there is now no use amongst other Nations. 2. The condition of all people are not alike, some are more stubborne and obstinate, some more civill and tractable, and therefore some have need of more strict and severe Lawes then others; one kinde of pollitick Law, then cannot serve all Nations. 3. The Gospel which is perpetuall, prescribeth not a certaine forme of Government to all Nations, neither overthroweth their severall pollicies, but in generall commandeth obedience to higher powers, Rom. 13. 1. ergo much lesse the Law which was to be changed; but the judiciall Law is▪ not abrogated in respect of the substance, end, and universall equity, which is punishing of vice, and maintaining of peace.

3. The Morall Law is not now in force in respect of Justifica∣tion,* 1.17 Rom. 3. 28. A man is justified by faith without the workes of the Law; but it bindeth in respect of obedience, we are bound to keep all the precepts of the Law; but yet in respect of the terror of the Law, and manner of obedience (to which we was to be obe∣dient, and subject, for feare of punishment) we are freed from it; and therefore the Apostle saith, The Law is not given to a righteous man, 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience, and so are a Law unto them∣selves. But this is a priviledge only of the regenerate; as for car∣nal, and unregenerate men, they are stil under the curse, and ter∣rour of the Law, according to that saying, Cursed is every one that contin••eth not in all things that are written in the booke of the Law to doe them.

SECT. 6.

BUt though the Morall Law be now in force, and bindeth us* 1.18 to obedience, as well as it did the Jewes, yet there is a great difference betwixt the Law, and the Gospel; as 1. In the know∣ledge,

and manifestation thereof; for by the Morall Law we have some directions by the light of nature; but the knowledge of the faith in Christ, by the Gospel, is revealed by grace. 2. The Law teacheth what we should be, by faith and grace in Christ, we are made that which the Law prescribeth, which the Gospel effecteth in us. 3. The conditions are unlike, the Law tyeth the promises of eternall life to the keeping of the Commandements, the Gospel to the condition of faith, apprehending the righte∣••••snesse of Christ. 4. The effects are divers, the Law worketh terrour, the Gospel peace and comfort; the Law striketh ter∣rou•• by the manifestation of sin, as the prodigall Childe confes∣sed, I am not worthy to be called thy sonne; it causeth us to goe afarre of with the Publi••an, as not worthy to come neare to the presence of God; but the Gospel hath two other contrary ef∣fects, for it comforteth and alureth, as our Saviour saith, Come unto me all ye that are weary and heavie laden, and I will refresh you, Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects, doe shew that they neither understand the Law revealing sin, nor the Gospel giving remission of sins, the one being Lex timoris, the law of feare, and the o∣ther Lex amoris, the Law of love; and these two Lawes have al∣so a three-fold difference, viz. The law of feare maketh its ob∣server servile, the law of love maketh free. 2. The first is kept by constraint, the other willingly. 3. The first is hard and hea∣vie, the other easie and light.

Notes

• * 1.1

  The Law of Moses of three sor••▪
• * 1.2

  Morall.
• * 1.3

  Ceremoniall.
• * 1.4

  Judiciall.
• * 1.5

  The Morall Law groun∣ded upon the Law of Na∣ture.
• * 1.6

  The validity of Moses Lawes.
• * 1.7

  To what end Ceremonies served.
• * 1.8

  Of the judi∣tiall Law.
• * 1.9

  The severity of the judicial Law to be abated.
• * 1.10

  Example.
• * 1.11

  Example.
• * 1.12

  The diffe∣rence of time to be consi∣dered.
• * 1.13

  The practice of succeeding Churches de∣cline th••m to b•• mitigated.
• * 1.14

  The Morall Law yet in force.
• * 1.15

  Mat. 1. 17.
• * 1.16

  How the Lawes of Mo∣ses are in force and how not.
• * 1.17

  How the Mo∣rall Law is not in force.
• * 1.18

  The difference be••wixt the Law and the Gospel.