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The Law as a Rule, and Christ's Exposition of It

164622 min read

MATTH. 5. 21, 22.

THe Law as you have heard, may be considered either absolutely, as a Rule, or relatively, as a Covenant: We are handling of it in the first consideration, and have proved, that, as it was delivered by Moses, it doth belong to us Christians. I shall now handle the Perfection of it, and labour to shew, that Christ hath instituted no new duty which was not commanded before by the Law of Moses. And this Question will be very profitable, partly against the Antinomians, partly the Papists, and lastly the Socinians, as will appeare in the handling of it. That therefore I may the better come to my matter intended, take notice in the generall, that these words are part of Christs Sermon upon the Mount; so that as the Law was first given upon a Mount, so also it is explained and interpreted by Christ upon a Mount. And in this Sermon is observable; first, that Christ begins with the end of actions, Blessednesse; for so Morall Philosophy, which is practicall, doth also begin. Secondly, he describes the Subjects who shall be made partakers of this, and they are described by severall properties. In the next place as some think ver. 13. he instructs the Apostles about their peculiar Office, Ye are salt (not honey, as one observeth) which is bitter to wounds: Ye are light, which is also offensive to sore eyes. In the next place he instructs the people (though some make this only spoken to the Disciples) and that first about the substance of the Precepts, what duties are to be done, against the false interpretations of the Pharisees and Scribes: and in the next Chapter he sheweth the end, Why we do the good things God requireth of us, and that is for the glory of God, which ought to consume all other ends, as the Sunne puts out the light of the fire: and the first substantiall duty of the Commandments which he instanceth in, is this in my text.

Now, before I raise the Doctrine, I must answer some Questions: as, First,1 What is meant by these words, [It hath been said by themof old] For here is some difference. It is understood by some in the dative case, (thus) It hath been said to them of old: and hereby our Saviour would comprehend the Auditors, or Hearers that have been heretofore. Others do understand it equivalent unto […], as if […] did answer the Ablative case among the Latines; and so it seemeth our Interpreters take it, and thus others that are Orthodox: but, truly, the opposition that seemeth to be in those words, [It hath been said to them of old: but I say unto you] makes me incline to the former way, […] is in the dative case. It is also demanded, who are meant2 by those of old, to what age that doth extend? Some referre it to those times only, that were between Esdras and Christ: but I rather think it is to be extended even unto Moses his time, for we see our Saviour instanceth in commands delivered then, and thus the word […] generally (except Act 21. 16.) referreth to the times of Moses, or the Prophets.

Secondly, Whether those Precepts which are said to be heard of old,3 be the Law and words of Moses, or the additions of corrupt glossers. And that most of them are the expresse words of Moses, it is plain; as Thou shalt not kill, or Commit adultery: but the doubt lyeth upon two places; The first is ver. 21. Shall be in danger of judgement. Here is, say some, a two-fold corruption: 1. By adding words, which are not in the Scripture; for they speake peremptorily, He shall dye: whereas these words seem to be obscure and doubtfull, He shall be brought before the judges to be tryed, whether he be guilty or no. The second corruption they conceive in the sense, and that is, as if the Pharisees did understand the Commandment only to forbid actuall murder, but not murderous thoughts, affections, or intentions: And this last seemeth clearly to be the truth, as is to be shewed afterwards: but for the former I do something doubt, because, though that addition be not exprest in so many words, yet there seemeth to be that which is equivalent; for, Numb. 35. 30. there we read, the murderer who was to be put to death, was to be tryed by witnesses, which argueth there were Judges to determine the cause. The second particular, is that ver. 43. Thou shalt hate thy enemy: where some learned men observe a three-fold depravation: 1. An implyed one, as if a friend were only a neighbour: 2. A plain omission; for Lev. 19. it’s added, as thy self, which is here omitted. 3. A plain addition of that which was not only not commanded or permitted, but expresly prohibited, as Exod. 23. 4. Prov. 25. 21. And this may probably be thought an interpretation of the Scribes and Pharisees arguing on the contrary, that if we were to love our neighbours, then we were to hate our enemies; yet there are some who would make the sense of this in the Scripture; that is, in a limited sense to the Canaanites; for they think that because they were commanded to make no Covenant with them, but to destroy them, and not to pity them, therefore this is as much as to hate them: and thereupon, they understand the two fore quoted places, that speak of relieving of our enemies, to be only meant of enemies that were Jews their Country-men and not of strangers. And the Jews thought they might kill any idolaters; Therefore Tacitus saith of them, there was misericordia in promptu apud suos, mercy to their own; but contra omnes alios hostile odium, hostile hatred against all others: yet this command of God to destroy those Nations, some understand not absolutely but limitedly, if so be they did refuse the conditions of peace. I therefore incline to those, who think it a perverse addition of the Scribes and Pharisees, yet am not able to say the other is false.

  1. Whether our Saviour do oppose himself here to others as a Law-giver, or as an Interpreter, cleansing away the mud and filth from the fountain. And this indeed is worthy the disquisition: for this chapter hath been taken by the Manichees and Marcionites of old, and by other erroneous persons of late, to countenance great errours; for some have said, that the Author of the Old-Testament, and the New Testament are contrary; some have said, that the New-Testament or the Gospel containeth more exact and spirituall duties then the Old: Hence they conclude, that many things were lawful then which are not now; and they instance in Magistracy, resisting of injuries, swearing, and loving of our enemies; and many counsels of perfection added. And this is a very necessary Question; for hereby will be laid open the excellency of the Law, when it shall be seen, that Jesus Christ (setting aside the positive precepts of Baptisme and the Lords Supper, &c.) commanded no new duty, but all was a duty before, that is now.

Now, that our Saviour doth only interpret, and not adde new Laws, will appear,

  1. From that protestation and solemn affirmation he makes,4 before he cometh to instruct the hearers about their duties: Think not that I came to destroy the Law, but to fulfill it. Now, although it be true, that Christ may be said to fulfill the Law diverse wayes: yet I think he speaks here most principally, for his doctrinall fulfilling it; for he opposeth teaching the Law, to breaking of the Law: and if this be so, then our Saviours intent was, that he came not to teach them any new duty, to which they were not obliged before; onely he would better explicate the Law to them, that so they might be sensible of sin more then they were, and discover themselves to be fouler, and more abominable then ever they judged themselves. Thus Theophylact, As a painter doth not destroy the old lineaments, only makes them more glorious and beautifull, so did Christ about the Law.

In the next place, Christ did not adde new duties, which were not commanded in the Law, because the Law is perfect, and they were bound not to adde to it, or detract from it: Therefore we are not to continue a more excellent way of duty, then that prescribed there.

Indeed the Gospel doth infinitely exceed in regard of the remedy prescribed for afflicted sinners, and the glorious manifestation of his grace and goodnesse; but if we speak of holy and spirituall duties, there cannot be a more excellent way of holinesse, this being an idea and representation of the glorious nature of God.

  1. That nothing can be added to the Law, appeareth by that Commandment of loving God with all our heart and soul: Now there can be nothing greater then this; and this command is not only indicative of an end which we are to aime at, but also preceptive of all the means which tend thereunto.

And lastly, our Saviour saith not, Except your righteousnesse exceed that of Moses his Law, or which was delivered by him, but that of the Scribes and Pharisees; implying by that plainly, his intent was to detect and discover those formall and hypocriticall wayes which they pleased themselves in, when indeed they never understood the marrow, and excellency of the Law.

Question 4. What was the opinion received among the Pharisees5 concerning the Commandments of God? That you may know the just ground our Saviour had thus to expound the Law, it will be manifest, if you consider the generall opinion received among the Jews about the sense of the Commandments; and that was, The Law did onely reach to the outward man, did only forbid outward acts, and that there was no sin before God in our hearts, though we delighted in, and purposed the outward acts, if they were not outwardly committed. And this we may gather by Paul, that all the while he was bewitched with Pharisaicall principles, he did not understand inward lust to be sin: and as famous, as it is false, is that exposition brought by the Learned of Kimchy upon that Psalm 66. 18. If I regard iniquity in my heart, he will not hear: he makes this strange meaning of it, If I regard iniquity onely in my heart, so that it break not forth into outward act, the Lord will not hear, that is, hear, so as to impute it, or account it a sin. And thus it is observed of Josephus, that he derideth Polybius the noble historian, because he attributed the death of Antiochus to sacriledge onely in his purpose and will, which he thought could not be; that a man, having a purpose onely to sin, should be punished by God for it. But the Heathens did herein exceed the Pharisees, fecit quisque quantum voluit: its Seneca’s saying. And, indeed, its no wonder if the Pharisees did thus corrupt Scripture, for its a doctrine we all naturally incline unto, not to take notice, or ever be humbled for heart sins, if so be they break not out into acts. Oh, what an hell may thy heart be, when thy outward man is not defiled? Good is that passage, 2 Chron 22. 26. Hezekiah humbled himself for the pride of his heart. Certainly, as God, who is a spirit, doth most love spirit-graces; so he doth most abhor spirit-sins. The Schools do well observe, that outward sins are majoris infamiae, of greater reproach, but inward heart-sins are majois reatûs, of greater guilt, as we see in the devils. And from this corruption in our nature, ariseth that poisonous principle in Popery, which is also in all formall Protestants, That the commands of God do onely forbid the voluntary omission of outward acts, whereas our Saviours explication will finde every man to be a murderer, an adulterer, &c. Now our Saviours explications of the Law go upon those grounds which are observed by all sound Divines, viz. 1. That the Law is spirituall, and for. bids not onely the fruit and branches of sin, but even the root it self and fountain: And 2. that wheresoever any sin is forbidden, and in what latitude soever; the contrary good things are commanded, and in that proportionable latitude. This therefore considered, may make every man tremble and be afraid of his own heart, and with him to cry out, Gehenna sum Domine, I am a very hell it self. Let us not therefore be afraid of preaching the Law as we see Christ here doth, for this is the great engine to beat bown the formality, and Pharisaisme that is in people.

And thus I come to raise the Doctrine, which is, that The Law (Doctr) of God is such a perfect rule of life, that Christ added no new precept or duty unto it: But even as the Prophets before did onely explicate the Law, when they pressed morall duties; so also Christ and the Apostles, when they urge men unto holy duties, they are the same commanded heretofore: I do not speak of Sacraments, or the outward positive worship, which is otherwise then was in the Old-Testament (they had circumcision, and we have Baptisme) but of the Morall duties required of us.

It is true, in the Old-Testament many things were expressed6 more grosly and carnally, which the people for the most part understood carnally; yet the duties then commanded were as spirituall as now: There is onely a graduall difference in the manifestation of the duties, no specificall difference of the duties themselves. And that this may appeare the more to the dignity and excellency of the Law, I will instance in particulars:

First, The Law of God required the heart-worship and service. That this may be understood, take this for a generall rule, which is not denied by any: That when there are any Morall duties pressed in the Old-Testament, the Prophets do it, as explainers of the Law; they do but unfold and draw out that Arras which was folded together before. This being premised, then consider those places in the Old-Testament that call for the heart: Thus Pro. 3. 1 Let thine heart keep my commandements; So Pro. 23. 26. My sonne, give me thine heart: So that all the duties then performed, which were without the heart and inward man, were not regarded: God required then heart-prayer, and heart humiliation. Its true, the people for the most part understood all carnally and grosly, thinking the outward duty commanded onely: and that is no marvell; for do not people, even in these times of the Gospel, look to the externall duty, not examining whether they pray or humble themselves according as the Word speaks of such duties? Thus David was very sensible of his heart-neglect, when he prayed, Unite my heart to feare thy Name: and are not the people of God still under the same temptations? They would pray, they would humble themselves; but oh how they want an heart! That is so divided and distracted, that if after any duty we should put that question to it, as God did to Satan, From whence commest thou? it would returne Satans answer, From compassing the earth.

  1. It preferred duties of Mortification and Sanctification, before7 religious outward duties. This you shall see frequently pressed and inculcated by the Prophets. Isaiah 1. how doth God abhorre there all their solemne duties, making them abominable even like carrion, and all because they did not wash them, and make them clean? So David saith, A broken and contrite heart, it was more then any burnt offering now under the times of the Gospel. This is an high duty, and few reach unto it. Doth not the Apostle reprove the Corinthians for desiring gifts, rather then graces; and abilities of parts, rather then holinesse? So that this is an excellent duty prescribed by Gods Law, that to be able to mortifie our affections, to have sanctified natures, is more then to have Seraphicall knowledge, and Cherubinicall affections in any duty. Who then can be against the preaching of the Law, when it is such an excellent and pure rule, holding forth such precious holinesse?8

  2. It required all our duies to be done,

  3. In faith: for who can think, that when God required in the first Table having him for their God, that hereby was not commanded faith and trusting in him, as a God in Covenant, who would pardon sinne? How could the Jewes love God, or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be considered most strictly, as it containeth nothing but precepts of things to be done in which sense, it is sometimes, though seldom, taken. And 2. more largely, as it had the Preface, and Promises added unto it: and so it did necessarily require justifying faith; for it cannot be conceived, that when God commanded the people of Israel by Moses, to worship him, and to acknowledge him as their God, but that his will was, they should beleeve on him as a Father: But more of this when we speak of the Law as a Covenant.

  4. In love: and this is so much commanded by the Law, that Christ makes the summe of the Law to be in these two things;9 love of God, and of our neighbour. Therefore I wonder at the Antinomian, who is so apt to oppose the doing of things in love, and doing of them by the Law together: for, doth not the Law of God command every duty to be in love, to pray in love to God? Yea, by the law we are to love God, because hee hath given Christ for us; for the Law commands us to love God for whatsoever benefits he bestoweth upon us: now, if we are to love him for temporall benefits, much more for spirituall.

It is true, the dispensation of the Law was in a terrible way, and did gender to bondage; but the doctrine of the Law, that was for love, and the more any Jew did any thing in love to God, the more conformable he was to Gods Law.

  1. It required such an heavenly heart, that we are to love God more then any thing else. It did not only require love to God, but also it commanded it in such a preheminency, as that none under10 the times of the Gospel can do an higher duty, or expression of love than then was commanded; suppose a man be a Martyr, will lose his life for Gods cause, this is an obedience to the first Commandement. When our Saviour saith, He that loveth father or mother more then me, is not worthy of me; he commands no higher thing of any Christian, then every Jew was bound to do; hence Levi was so commended, because in executing of Justice, he knew not father or mother: and it must needs be so; for what can be more then all? and yet God requires all the minde, all the heart, all the strength; not that we are bound to love God in quantum est diligibilis, for God can only can love himself, but nihil supra, aequè, or contra.

  2. It required spirituall motives for all our solemn addresses unto him. There are some men who look upon all the Jewes under11 the Old Testament as so many bruit beasts, that did only minde earthly things: and that as children are allured by Apples and Nuts rather then by a great Inheritance; so they were only invited to duties by carnall and temporall motives, not by any spirituall considerations. Now how false this is, appeareth by the Prophets generall complaints, that when they fasted, it was not to him, even to him; and so they howled, because of their miseries, but not becase God was offended: And thus David, though he had received the pardon of his sinne, yet how kindly, and spiritually doth he mourn, Against thee, thee only have I sinned? Thus Micah 7. I will beare the indignation of the Lord, because I have sinned against him. What can be more spirituall?

  3. It required joy and contentednesse in him more then in any12 creature; yea, to the contempt of all creatures: & doth the Gospel-administration rise higher in any command? We judge those very spirstuall expressions, Reioyce in the Lord alwayes; and, set your affections on things above; and, Our Conversation is in Heaven: but doth not David go as high, when he saith, Whom have I in heaven but thee, and none in earth in comparison of thee? Did not David preferre the Word of God above gold and honey? Did not his heart faint, and yern within him? What a sweet strain is that of him, when banished, he doth not wish for his kingdome, nor outward estate, but to see God in the beauties of holinesse? Therefore, howsoever the dispensation was not so cleare and manifest, yet those that were diligent and blessed by God, did arise to such excellent tempers.

  4. Yea, it required all perfection. But what need I runne further13 in perfection, seeing it comanded all perfection? Perfection of the subject, the man ought to be in minde and soul and affections all over holy; Perfection in the object, there was no duty, or performance, but the Law requireth it; Perfection in degrees, it did require love without any defect, without any remissenesse at all: so that there cannot be a more excellent doctrinall way of holinesse then the preaching of the Law.

  5. God […]d work grace in us by this, as well as by the Gospel. I14 a[…] this particular, lest any should say, All this terrifieth the more, because it only commands, and doth not help: I answer, That God doth use the Law instrumentally, for to quicken up grace, & increase it in us, as David, Psal. 119. doth at large shew. It is true, the Law of it self cannot work grace; no more can the Gospell of it selfe work grace: only here is the difference, we cannot be justified by any works of the Law that we are inabled to do, only we are justified by Faith; not as it is a work, for so its commanded in the Law, but as an instrument applying Christ. Therefore Gods spirit doth graciously accompany us in the pressing of these duties; and hereby we become like a living Law: neither doth this exclude Christ, but advance him the more.

Use. Of Instruction, How necessary a duty it is for a Minister15 of Iesus Christ to be diligent in preaching and explicating of the Law of God. We see Christ here, the first, and the longest Sermon that ever he preached, was to vindicate the Law, and to hood forth the excellency of it: and if we be legall Preachers in so doing, then Christ also is so to be accounted: And indeed some have not been affraid to speak so of Christ. But to speake the truth, the preaching of the Law is so necesstry, that you can never be spirituall, heavenly, heart-Christians, unlesse these things be daily set before your eyes. Can the boy ever learn to write well, unlesse an exact Copy be laid before him? Therefore you can never advance the Law too much, or heare of it too much, if so be it still be propounded as a Rule, as a Doctrine. Indeed when it is made a ground for our Justification, then we turne the precious Manna into corrupt wormes. Therefore be so farre from condemning, or disputing against the Law, as that you would earnestly desire to have more and more of this excellent Rule laid downe before your eyes. How proud will be my best humility? How carnall will my best heavenly-mindednesse be, if so be that I go to this Rule? Where will formality, and customary duties appeare, if so be that we attend to this guide? Oh know, there is a great deale of unknowne sinfulness in thy heart, because the Law is unknown to thee.

Footnotes

  1. What is mean by It hath been said by them of old. ↩

  2. VVho meant by those of old ↩

  3. Those precepts said to be of old, are the Law and words Moses. ↩

  4. Christ does only interpret the old, adds no new laws. ↩

  5. The Pharisees were of opinion, that the law did only reach the outward man, and forbid out ward acts. ↩

  6. No specificall difference of the duties in the Old Testament, from those of the New, but only graduall in their manifestation. The Law did not only command the outward duty, but required the worship of the heart. ↩

    1. The Law preferred inward graces before outward duties.
    ↩

  8. All the duties required by the Law, were to be done, 1. In Faith. ↩

    1. In love.
    ↩

  10. Love to God in as great a measure commanded by the Law as by the Gospel. ↩

  11. In all our addresses to God, it required spirituall motives. ↩

  12. It required joy in God above all things else. ↩

  13. It required perfection of the subject, object. degrees &c. ↩

  14. The Law instrumentall to work grace in us, as well as the Gospel. ↩

  15. It is the duty of Ministers to be diligent in preaching and expounding the Law. ↩

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