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3. Those who never heard the gospel will not be condemned for their not believing it; for the revelation of God's will must go before our actual obligation to do it, Rom. ii. 12. “As many as have sinned without law, (that is, the written or revealed law of God] shall also perish without law. This ought to stir up all who bear the Christian name, to be vigorous and lively in obeying God, particularly the great command of believing in the name of his Son; as considering, that whosoever doth not so obey and believe the gospel, shall be damned, Mark xvi. 16.

4. All men are allowed for themselves to examine the will of their superiors, whether in church or state, to see whether it be not against the will of God; and if it be so, not to obey it, 1 Cor. x. 15. The Bereans were commended for so doing, Acts xvii. 11. There is a difference betwixt subjection and obedience. These two may be separated in our dealings with men that are our superiors; we may and must refuse obedience to them in evil actions, while subjection to them remains in other things. Thus the apostles shewed subjection to the Jewish rulers, while they refused to obey their unlawful commands, Acts iv. 8, 9, 19. God alone is Lord of the conscience, and bath left it free from the doctrines and commandments of men, when they in any respect clash with his written word. To obey men's unlawful commands, is to sin against God. But in our relation to God, we owe him both subjection and obedience in all things.

5. Let us remeniber then, that we owe a duty to God, and that is, that we obey his will. Let us therefore lay out ourselves to do his will, and give that sincere, constant, tender, ready, universal, and perfect obedience to him in all things which he requires, looking for acceptance with God through the merits and mediation of Christ; praying to him, that he may graciously forgive all our acts of disobedience, and cover our very imperfect and sinful obedience with the perfect and complete obedience of his Son, who fulfilled all righteousness in the room of his people.

6. Lastly, Let believers be excited to yield this obedience to the will of God, as they have the most noble encouragement thereto, namely, that whatever God requires of them as an article of duty, there is a promise of ability and strength for the performance thereof contained in his word. Thus he says, Ezek. xxxvi. 27. 'I will cause you to walk in my statutes, and ye shall keep my judgments, and do them.'— The Lord puts no piece of service in the hands of his people, but he will afford them sufficient supplies of grace for the doing thereof. Let them not, then, decline any duty he lays before them.


Rom. 11. 14, 15.—For when the Gentiles, which have not the law, do by

nature the things contained in the law, these, having not the law, are a law unto themselves ; which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.

The apostle here shews three things. 1. That the Gentiles have not the law ; that is, the law of Moses, or written law. They want the scriptures. 2. That yet they have a law within them, they are a law unto themselves ; they have the natural law, which for substance is all one with the moral law. Only it is less clear and distinct, and wants the perfection of the moral law written : several points thereof being, through the corruption of nature, obliterated in it. 3. How they have it. It is not of their own making, nor by tradition, but they have it by nature derived from Adam. The work of that law is written in their hearts ; it is deeply inscribed there, and cannot be erased; it is such a work as tells them what is right and what wrong; so their consciences, by virtue thereof, excuse their good actions, and accuse the evil.

Now, this natural law is nothing else but the rubbish of the moral law left in the heart of corrupt man: from whence we gather, that the moral law in its perfection was given to Adam in innocence, while we see the remains of it yet with those of his posterity, who have not the advantage of the written law.

The doctrine arising from the words is,
Doct. The rule which God at first revealed to man for his obedi-

ence, was the moral law.

First, It is here supposed, that man always was and is under a law: for being a rational creature, capable of obeying the will of God, and owing obedience to his Creator by virtue of his natural dependence upon him, he behoved to be under a law. The beasts are not capable of government by a law, because of the imperfection of their nature : so those that will be lawless, seeing they cannot lift up themselves to the throne of God, who has no superior, they do in effect cast down themselves to the condition of beasts, whose appetite is all their rule. Indeed all the creatures are subjected to laws suitable to their various natures. Every thing has a law imprinted upon its being. The inanimate creatures, sun, moon, and stars, are under the law of providence, and under a covenant of night and day. Hence it is said, Psalm cxlviii. 6. 'He hath esta

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blished them for ever and ever, he hath made a decret which shall not pass.' They have their courses and appointed motions, and keep to the just points of their compass. Even the sea, which is one of the most raging and tumultuous creatures, is subjected to a law. God hedges it in as it were with a girdle of sand, saying to it, 'Hitherto shalt thou come, but no farther : and here shall thy proud waves be stayed,' Job xxxviii. 11. But much more are rational creatures subject to a law, seeing they are capable of election and choice. Man especially, being a rational creature, is capable of and fitted for government by a law; and seeing he is an accountable creature to God, he must needs be under a law.

Quest. How could man be under a law, before the law was given by Moses, for we are told, that the law was given by Moses, but grace and truth came by Jesus Christ, John i. 17 ?

Ans. Before the law was given at Sinai, all the race of Adam had a law written in their hearts, even the light of reason, and the dictates of natural conscience, which contained those moral principles concerning good and evil which have an essential equity in them, and the measures of his duty to God, to himself, and to his fellowcreatures. This was published by the voice of reason, and, as the apostle says, Rom. vii. 12. was 'holy, just, and good : Holy as it enjoins things holy, wherein there is a conformity to those attributes and actions of God, which are the pattern of our imitation. Just ; that is, exactly agreeable to the frame of man's faculties, and is most suitable to his condition in the world. Good ; that is, beneficial to the observer of it; for, 'in keeping of it there was great reward.' And thus Adam in the state of innocence had the law of God written on his heart; and therefore it is said, Gen. i. 27. that 'God created man in his own image, in the image of God created he him.' This image consisted in the moral qualities and perfections of his soul. He was made after the image of God, in righteousness and true holiness. The Lord imparted to him a spark of his own comeliness, in order to communicate with himself in happiness. This was an universal and entire rectitude in his faculties, disposing them to their proper operations. But of this I spoke largely, when discoursing of the creation of man.

Secondly, There are three sorts of laws we find in the word.

1. The ceremonial law, which was given by Moses. This bound only the Jews, and that to the coming of Christ, by whom it was abrogated, being a shadow of good things that were then to come : a hedge and partition-wall betwixt them and the Gentiles, which is now taken down.

2. The judicial law, which was the civil law of the Jews, given


also first by Moses, by which their civil concerns were to be regulated, in respect of which the Jewish government was a Theocracy. What a happy people were they under such a government! Yet does it not bind other nations farther than it is of moral equity, being peculiarly adapted to the circumstances of that nation.

3. The moral law, which is the declaration of the will of God to mankind, binding all men to perfect obedience thereto in all the duties of holiness and righteousness. The ceremonial law was given to them as a church in their particular circumstances; the judicial law as a state ; but the moral law was given them in common with all mankind. But of these laws I spoke more largely in a preceding discourse.

Thirdly, This moral law is found, 1. In the hearts of all men, as to some remains thereof, Rom. ii. 15. There are common notions thereof, such as, That there is a God, and that he is to be worshipped; that we should give every one his due, &c. Conscience has that law with which it accuses for the commission of great crimes, Rom. i. ult. This internal law appears from those laws which are common in all countries for the preserving of human societies, the encouraging of virtue, and the discouraging of vice. What standard else can they have for these laws but common reason? The design of them is to keep men within the bounds of goodness for mutual commerce. Every son of Adam brings with him into the world a law in his nature; and when reason clears up itself from the clouds of sense, he can make some difference between good and evil. Every man finds a law within him that checks him if he offends it. None are without a legal indictment, and a legal executioner, within them. This law is found, 2. In the ten commandments summarily. 3. In the whole Bible largely. This is that law which the carnal mind is enmity against in the natural man, which is written over again in the heart in regeneration, Heb. viii. 10; and that was fulfilled by Christ in the room of the elect.

Fourthly, As to the revelation thereof, we may consider three special seasons thereof.

1. It was revealed to Adam in innocency, and to all mankind in him. Not by an audible voice, but it was written in his heart: the knowledge of it was concreated with his pure nature; his understanding was a lamp of light, whereby he plainly saw his duty as it was revealed to him.

Note, (1.) That it is a part of the moral natural law, that man is to believe whatever God shall reveal, and obey whatever he commands. Accordingly God did reveal to him the symbolical law of the forbidden fruit, for the trial of him; and then the law so extended was the rule of his duty.

(2.) God added to this law a promise of life upon obedience, and a threatening of death upon disobedience. So it was cast into the form of a covenant, called the covenant of works.' This prohibition was founded upon most wise and just grounds. As, first, to declare God's sovereign right in all things; and, next, to make trial of man's obedience in a matter very congruous to discover it. For if the prohibition had been grounded on any moral internal evil in the nature of the thing itself, there had not been so clear a testimony of God's dominion, nor of Adam's subjection to it. But when that which was in itself indifferent became unlawful, merely by the will of God, and when the command had no other excellency but to make his authority more sacred, this was a confining of man's liberty, and to abstain was pure obedience.

2. It was revealed to the Israelites again upon mount Sinai, in ten commandments. For Adam having fallen, and so man's nature being corrupted, the knowledge of this law was darkened, howsoever the godly patriarchs kept up the knowledge of it. But in Egypt they had lost much of the sense of it, which made it necessary to be renewed.

3. By Jesus Christ and his apostles, the law was again revealed to the world, the knowledge of it being then much lost among the Jews as well as the Gentiles. And now we have it comprehended in the scriptures of the Old and New Testament.

Fifthly, As to the properties of it, it is,

1. An universal law, binding all men, in all places, and at all times, Rom. ii. 14, 15. For when the Gentiles, &c.

2. It is a perfect law, comprehending the whole of man's duty to God, and to his neighbour. There were no new duties added to it by Christ, for it was perfect before. So says the Psalmist, Psal. xix. 7. The law of the Lord is perfect.'

3. It is indispensable and perpetual, Luke xvi. 17; It is easier for heaven and earth to pass, than one tittle of the law to fail,' Matt. v. 18; Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.'

Lastly, For what use is the law revealed ? I answer,

1. It was revealed at first, that man by obedience to it might be justified; but now it is not revealed for that end, seeing no man by obedience to it can obtain justification : For 'that the law could not do, in that it was weak through the flesh,' Rom. viii. 3. 'Since the fall no mere man can attain happiness by the law; for all are guilty of sin, and cannot possibly yield that perfect obedience which the law requires. For there is not a just man upon earth that doeth good, and sinneth not,' Eccl. vii. 20. 'In many things we offend all.' Yet it is of use,

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