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27; Gal. vi. 2; and therefore, I pray you, tell me, when you say the law ought to be a rule of life to a believer, which of these three laws you mean.

Nom. Sir, I know not the difference betwixt them; but this I know, that the law of the ten commandments, commonly called the moral law, ought to be a rule of life to a believer.

there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself; therefore love is the fulfilling of the law." It is a fulfilling of the second table directly, and of the first table indirectly and consequentially therefore by the law of Christ is meant, not one command only, but the whole law.

The law of works is the law to be done, that one may be saved; the law of faith is the law to be believed, that one may be saved; the law of Christ is the law of the Saviour, binding his saved people to all the duties of obedience, Gal. iii. 12; Acts xvi. 31.

The term law is not here used univocally; for the law of faith is neither in the Scripture sense, nor in the sense of our author, a law, properly so called. The apostle uses that phrase only in imitation of the Jews' manner of speaking, who had the law continually in their mouths. But since the promise of the gospel proposed to faith, is called in Scripture "the law of faith," our author was sufficiently warranted to call it so too. So the law of faith is not a proper perceptive law.

The law of works, and the law of Christ, are in substance but one law, even the law of the ten commandments-the moral law-the law which was from the beginning, continuing still the same in its own nature, but vested with different forms. And since the law is perfect, and sin" is any want of conformity unto, or transgression of it," whatever form it be vested with, whether as the law of works or as the law of Christ, all commands of God unto men must needs be comprehended under it, and particularly the command to repent, common to all mankind, pagans not excepted, who doubtless are obliged, as well as others, to turn from sin unto God; as also the command to believe in Christ, binding all to whom the gospel revelation comes, though in the meantime this law stands under different forms to those who are in a state of union

with Christ by faith, and to those who are not so. The law of Christ is not a new proper preceptive law, but the old proper preceptive law, which was from the beginning, under a new accidental form.

The distinction between the law of works and the law of faith cannot be controverted, since the apostle doth so clearly distinguish them, Rom. iii. 27.

The distinction between the law of works and the law of Christ, as above explained according to the Scriptures, and the mind of our author, is the same in effect with that of the law, as a covenant of works, and as a rule of life to believers, and ought to be admitted, (Westm. Confess. chap. 19, art. 6.) For (1.) Believers are not under, but dead to the law of works. Rom. vi. 14, "For ye are not under the law, but under grace." Chap. vii. 4, Wherefore, my brethren, ye also are become dead to the law. But they are under the law to Christ; ye also are become dead to the law -that ye should be married to another, even to him who is raised from the dead." 1 Cor. ix. 21, "Being not without law to God, but under the law to Christ." Some copies read here "of God," and " of Christ;" which I mention, not out of any regard to that different reading, but that upon the occasion thereof the sense is owned by the learned to be the same either way. To be under the law to God is, without question,

Evan. But the law of the ten commandments, or moral law, may be either said to be the matter of the law of works, or the matter of the law of Christ and therefore I pray you tell me, in whether of these senses you conceive it ought to be a rule of life to a believer?

Nom. Sir, I must confess, I do not know what you mean by this distinction but this I know that God requires that every Christian

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to be under the law of God; whatever it may be judged to import more, it can import no less; therefore to be under the law to Christ, is to be under the law of Christ. This text gives a plain and descisive answer to the question, "How the believer is under the law of God?" namely, as he is under the law to Christ. (2.) The law of Christ is an easy yoke," and a "light burden," Matth. xi. 30; but the law of works, to a sinner, is an insupportable burden, requiring works as the condition of justification and acceptance with God, as is clear from the whole of the apostle's reasoning, Rom. iii. (and therefore it is called the law of works, for otherwise the law of Christ requires works too) and cursing every one that continues not in all things written in it to do them," Gal. iii. 10. The apostle assures us, that "what things soever the law saith, it saith to them who are under the law," Rom. iii. 19. The duties of the law of works, as such, are, as I conceive, called by our Lord himself, "heavy burdens, and grievous to be borne," Matth. xxiii. 4, " For they," viz. the Scribes and Pharisees, "bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." These heavy burdens were not human traditions, and rites devised by men; for Christ would not have commanded the observing and doing of these, as in this case he did, ver. 3, "Whatsoever they bid you observe, that observe and do; neither were they the Mosaic rites. and ceremonies, which were not then abrogated, for the Scribes and Pharisees were so far from not moving these burdens with their own fingers, that the whole of their religion was confined to them, namely to the rites and ceremonies of Moses' law, and those of their own devising. But the duties of the moral law they laid on others, binding them on with the tie of the law of works, yet made no conscience of them in their own practice: the which duties nevertheless our Lord Jesus commanded to be observed and done.

"He who hath believed on Jesus Christ, (though he be freed from the curse of the law,) is not freed from the command and obedience of the law, but tied thereunto by a new obligation, and a new command from Christ. Which new command from Christ importeth help to obey the command.”—Practical Use of Saving Knowledge, title, The Third Warrant to Believe, fig. 5.

What this distinction amounts to is, that thereby a difference is constituted betwixt the ten commandments as coming from an absolute God out of Christ unto sinners, and the same ten commandments as coming from God in Christ unto them; a difference which the children of God, assisting their consciences before him to "receive the law at his mouth," will value as their life, however they disagree about it in words and manner of expression. But that the original indispensable obligation of the law of the ten commandments is in any measure weakened by the believer's taking it as the law of Christ, and not as the law of works; or that the sovereign authority of God the Creator, which is inseparable from it for the ages of eternity, in what channel soever it be conveyed unto men, is thereby laid aside,-will appear utterly groundless, upcn au impartial consideration of the matter. For is not our Lord Jesus Christ, equally with the Father and the Holy Spirit, JEHOVAH, the Sovereign, Supreme, Most High

should frame and lead his life according to the ten commandments; the which if he do, then may he expect the blessing of God both upon his own soul and body; and if he do not, then can he expect nothing else but his wrath and curse upon them both.

Evan. The truth is, Nomista, the law of the ten commandments, as it is the matter of the law of works, ought not to be a rule of life to a believer. But in thus saying, you have affirmed that it ought; and therefore therein you have erred from the truth. And now, Antinomista, that I may also know your judgment, when you say the law ought not to be a rule of life to a believer, pray tell me what law you mean?

Ant. Why, I mean the law of the ten commandments.

Evan. But whether do yon mean that law, as it is the matter of the law of works, or as it is the matter of the law of Christ?

Ant. Surely, sir, I do conceive, that the ten commandments are no way to be a rule of life to a believer; for Christ hath delivered him from them.

Evan. But the truth is, the law of the ten commandments, as it is the matter of the law of Christ, ought to be a rule of life to a believer; b and therefore you having affirmed the contrary, have therein also erred from the truth.

God, Creator of the world? Isa. xlvii. 4; Jer. xxiii. 6; with Psalm lxxxiii. 18; John i. 3; Rev. iii. 14. Is not the name (or sovereign authority) of God in Christ; Exod. xxiii. 21. Is not he in the Father, and the Father in him? John xiv. Nay, doth not all the fulness of the Godhead dwell in him? Col. ii. 9. How then can the original obligation of the law of the ten commandments, arising from the authority of the Creator, Father, Son, and Holy Ghost, be weakened by its being issued unto the believer from and by that blessed channel, the Lord Jesus Christ?

As for the distinction betwixt the law of faith and the law of Christ, the latter is subordinated unto the former. All men by nature are under the law of works; but taking the benefit of the law of faith, by believing in the Lord Jesus Christ, they are set free from the law of works, and brought under the law of Christ. Matth. xi. 28, 29, "Come unto me, all ye that labour and are heavy laden-take my yoke upon you."

b The law of the ten commandments, being the natural law, was written on Adam's heart on his creation; while as yet it was neither the law of works, nor the law of Christ, in the sense wherein these terms are used in Scripture, and by our author. But after man was created, and put into the garden, this natural law, having made man liable to fall away from God, a threatening of eternal death in case of disobedience, had also a promise of eternal life annexed to it in case of obedience; in virtue of which he, having done his work, might thereupon plead and demand the reward of eternal life. Thus it became the law of works, whereof the ten cemmandments were, and are still the matter. All mankind being ruined by the breach of this law, Jesus Christ obeys and dies in the room of the elect, that they might be saved; they being united to him by faith, are, through his obedience and satisfaction imputed to them, VOL. VII.

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Nom. The truth is, sir, I must confess, I never took any notice of this threefold law, which, it seems, is mentioned in the New Testament.

Ant. And I must confess, if I took any notice of them, I never understood them.

Evan. Well, give me leave to tell you, that so far as any man comes short of the true knowledge of this threefold law, c so far he comes short both of the true knowledge of God and of himself; and therefore I wish you both to consider of it.

Nom. Sir, if it be so, you may do well to be a means to inform us, and help us to the true knowledge of this threefold law; and therefore, I pray you first tell us what is meant by the law of works. freed from eternal death, and become heirs of everlasting life; so that the law of works being fully satisfied, expires as to them, as it would have done of course in the case of Adam's having stood the time of his trial; howbeit it remains in full force as to unbelievers. But the natural law of the ten commandments (which can never expire or determine, but is obligatory in all possible states of the creature, in earth, heaven, or hell) is, from the moment the law of works expires as to believers, issued forth to them (still liable to infirmities, though not to falling away like Adam) in the channel of the covenant of grace, bearing a promise of help to obey, (Ezek. xxxvi. 27,) and, agreeable to their state before the Lord, having annexed to it a promise of the tokens of God's fatherly love, for the sake of Christ, in case of that obedience; and a threatening of God's fatherly displeasure in case of their disobedience. John xiv. 21, "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father; and I will love him and will manifest myself to him." Psalm lxxxix. 31-33. "If they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail." Thus it becomes the law of Christ to them; of which law also the same ten commandments are likewise the matter. In the threatenings of this law there is no revenging wrath; and in the promises of it no proper conditionalty of works; but here is the order in the covenant of grace, to which the law of Christ belongs; a beautiful order of grace, obedience, particular favours, and chastisements for disobedience. Thus the ten commandments stand, both in the law of works and in the law of Christ at the same time, being the common matter of both; but as they are the matter of (i. e. stand in) the law of works, they are actually a part of the law of works; howbeit, as they are the matter of, or stand in, the law of Christ, they are actually a part, not of the law of works, but of the law of Christ. And as they stand in the law of Christ, our author expressly asserts, against the Antinomian, that they ought to be a rule of life to a believer; but that they ought to be a rule of life to a believer, as they stand in the law of works, he justly denies, against the legalist. Even as when one and the same crime stands forbidden in the laws of different independent kingdoms, it is manifest that the rule of life to the subjects in that particular is the prohibition, as it stands in the law of that kingdom, whereof they are subjects respectively, and not as it stands in the law of that kingdom of which they are not subjects.

c Not of the terms here used to express it by, but of the things thereby meant, viz. the covenant of works, the covenant of grace, and the law as a rule of life to believers, in whatever terms these things be expressed.

CHAPTER I.

OF THE LAW, OR COVENANT OF WORKS.

Sect. 1. The nature of the Covenant of Works.-2. Adam's Fall.-3. The Sinfulness and Misery of Mankind by the Fall.-4. No recovery by the Law, or Covenant of Works.-5. The Covenant of Works binding, though broken.

"And if

In which "Do this;" secondly,

§ 1. Evan. THE law of works, opposed to the law of faith, (Rom. iii. 27,) holds forth as much as the covenant of works; for it is manifest, says Musculus, that the word which signifies covenant, or bargain, is put for law: so that you see, the law of works is as much as to say, the covenant of works; the which covenant the the sum Lord made with all mankind in Adam before his fall; whereof was, "Do this, and thou shalt live," Lev. xviii. 5, thou do it not, thou shalt die the death," Gen. ii. 17. covenant there was contained, first, a precept, a promise joined unto it, "If thou do it thou shalt live;" thirdly, a like threatening, If thou do it not, thou shalt die the death." Imagine, says Musculus, that God had said to Adam, Lo, to the intent that thou mayest live, I have given thee liberty to eat, and have given thee abundantly to eat let all the fruits of paradise be in thy power, one tree excepted, which see thou touch not, for that I keep to mine own authority: the same is "the tree of knowledge of good and evil;" if thou touch it, the meat thereof shall not be life, but death.

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Nom. But, sir, you said, that the law of the ten commandments, or moral law, may be said to be the matter of the law of works; and you have also said, that the law of works is as much as to say the covenant of works; whereby it seems to me, you hold that the law of the ten commandments was the matter of the covenant of works, which God made with all mankind in Adam before his fall.

Evan. That is a truth agreed upon by all authors and interpreters that I know. And indeed the law of works (as a learned author says,) signifies the moral law; and the moral law, strictly and properly taken, signifies the covenant of works. d

d The moral law is an ambiguous term among divines. (1.) The moral law is So the law in the ten taken for the decalogue, or ten commandments, simply. commandments is owned to be commonly called the moral law, Westmin Confes. And thus our author has hitherto used that term, reckoning the chap. xix, art. 2, 3. moral law not the covenant of works itself, but only the matter of it. (2.) The moral law is taken for the ten commandments, having the promise of life, and threatening of death annexed to them; that is for the law, or covenant, of works.

Thus

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