Wilson on Article VII: Of the Old Testament

• If we be the people of God, how can the word and law of God not appertain to us ? St. Paul, alleging one text out of the Old Testament, concludeth generally for other Scriptures of the Old Testament as well as that, saying, ” Whatsoever is written before” (meaning in the Old Testament) “is written for our instruction :” which sentence is most specially true of such writings of the Old Testament, as contain the immutable law and ordinances of God, in no age or time to be altered, nor of any persons of any nations or age to be disobeyed. Horn. xiv. I.

Although many did take Christ to have swerved from Abra- ham and the old Fathers, and to have brought in a certain new religion in his own name, yet answered he them directly, ” If ye believed Moses, ye would believe me also. For my doc- trine is not so new as ye make it. For Moses, an author of great antiquity, and one to whom ye give all honour, hath spoken of me.” St. Paul likewise, though the Gospel of Jesus Christ be of many counted to be but new, yet hath it, saith* he, a testimony most old, both of the Law and of the Prophets. Jewell.

• Let us reverently hear and read holy Scripture, which is the food of the soul. Matt. iv. 4. Let us diligently search for the well of life in the books of the New and Old Testaments. Horn.

Behold the great goodness and tender mercy of God in his behalf : albeit that man’s wickedness and sinful behaviour was such, that it deserved not in any part to be forgiven ; yet to the intent he might not be clean destitute of all hope and comfort in time to come, he ordained a new covenant, and made a sure pro- mise thereof ; namely, that he would send a Messias or Mediator into the world, which should make intercession, and put himself as a stay between both parties ; to pacify the wrath and indig- nation conceived against sin, and to deliver man out of the mi-

• Think not that I am come to destroy the law or the prophets : I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be ful- filled. Matt. v. 17, 18. Which are a shadow of things to come, but the body is of Christ. Col. ii. 17.

h God, who at sundry times and

in divers manners spake in time past unto the fathers by the pro- phets, hath in these last days spoken unto us by his Son. Heb. i. 1. Search the Scriptures ; for in them ye think ye have eternal life : and they are they which testify of me. John v. 39. These are the words which I spake unto you, while I was yet with you, that all things might be. fulfilled, which

everlasting life is offered to mankind by Christ,

serable curse and cursed misery whereunto he was fallen head- long, by disobeying the will and commandment of his only Lord and Maker.

This covenant and promise was first made unto Adam himself immediately after his fall, we read in the third of Genesis, where God said to the serpent on this wise ; ” I will put enmity between thee and the woman, between thy seed and her seed. He shall break thine head, and thou shalt bruise his heel.” Afterward the self-same covenant was also more amply and plainly reserved unto Abraham, where God promised him, that ” in his seed all nations and families of the earth should be blessed.” Again it was continued and confirmed unto Isaac in the same form of words as it was before unto his father. Gen. xii. 3. xxvi. 4.

And to the intent that mankind might not despair, but always live in hope, Almighty God never ceased to publish, repeat, confirm, and continue the same by divers and sundry testimonies of his prophets : who for the better persuasion of the thing, prophesied the time, the place, the manner, and circumstance of his birth, the afflictions of his life, the kind of his death, the glory of his resurrection, the receiving of his kingdom, the de- liverance of his people, with all other circumstances belonging thereto. Horn. xxiv. 1.

were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Luke xxiv. 44. The Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. Gal. iii. 8, 9. For unto us was the Gospel preached, as well as unto them. Heb. iv. 2. That the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through faith. Gal. iii. 14. To Abraham and his seed were the promises made. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ. Gal. iii. 16. Ye are the children of the prophets, and of the cove- nant which God made with our fa- thers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Acts iii. 25. To whom he expounded and testi- fied the kingdom of God, persuad-

ing them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. Acts xxviii. 23. A cer- tain lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life ? He said unto him, What is written in the law ? how readest thou ? Luke x. 25, 26. For there (Zion) the Lord com- manded the blessing, even life for evermore. Ps. exxxiii. 3. For had ye believed Moses, ye would have believed me ; for he wrote of me. John v. 46. Of which salvation the prophets have enquired and search- ed diligently. 1 Pet. i. 10. The testimony of Jesus is the spirit of prophecy. Rev. xix. 10. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. John v. 45. To him give all the prophets witness, that through his name whosoever believcth in him shall receive re- mission of sins. Acts x. 43.

who is the only • Mediator between God and man, d being both God and, man. ‘Wherefore

c See Article XVIII. d See Article II.

e All these fathers, martyrs, and other holy men, whom St. Paul spake of, had their faith surely fixed in God, when all the world was against them. They did not only know God to be the Lord, Maker, and Governor of all men in the world ; but also they had a special confidence and trust, that he was and would be their God, their comforter, aider, helper, main- tamed and defender. This is the Christian faith, which these holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian faith that they had ; for they looked for all benefits of God the Father, through the merits of his Son Jesus Christ, as we now do. This difference is between them and us, that they looked when Christ should come, and we be in the time when he is come. Therefore, saith St. Augustine, the time is altered and changed, but not the faith. For we have both one faith in one Christ. ” The same Holy Ghost, also that we have, had they,” saith St. Paul, (1 Cor. xii. 4, 13.) For as the Holy Ghost doth teach us to trust in God, and call upon him as our Father, so did he teach them to say, as it is written, ” Thou, Lord, art our Father and Redeemer ; and thy name is without beginning and ever- lasting.” (Isa. lxiii. 16.) God gave them then grace to be his children, as he doth us now. But now, by the coming of our Saviour Christ we have received more abundantly the Spirit of God in our hearts, whereby we may conceive a greater faith,

c There is one God, and one me- in a voluntary humility, and wor-

diator between God and men, the shipping of angels, intruding- into

man Christ Jesus. 1 Tim. ii. 15. thing’s which he hath not seen,

For though there be that are called vainly puffed up by his fleshly

gods, whether in heaven or in earth, mind, and not holdingjthe head, &c.

(as there be gods many, and lords Col. ii. 18, 19. There is one body,

many ;) but to us there is but one and one Spirit, even as ye are

God, the Father, of whom are all called in one hope of your calling ;

things, and we in him; and one one Lord, one faith, &c. Eph. iv. 6.

Lord Jesus Christ, by whom are all But now the righteousness of God

things, and we by him. 1 Cor. viii. without the law is manifested,

5, 6. That in all things he might being witnessed by the law and the

have the pre-eminence. For it prophets; even the righteousness

pleased the Father that in him of God which is by faith of Jesus

should all fulness dwell. Col. i. 18, Christ unto all and upon all them

19. He ever liveth to make inter- that believe. Rom. iii. 21, 22.

cession for them. Heb. vii. 25. He « For verily I say unto you, that

is the mediator of a better cove- many prophets and righteous men

nant. Heb. viii. 6. He is the me- have desired to see those things

diator of the New Testament. Heb. which ye see, and have not seen them;

ix. 15. Jesus the Mediator of the and to hear those things which ye

new covenant. Heb. xii. 24. Let hear, and have not heard them,

no man beguile you of your reward Matt. xiii. 17. Jacob said, I have

F

they are not to be heard, which feign that the old fathers did look only for transitory pro- mises. Although the Law given from God by Moses, as touching Ceremonies and Rites, fdo not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any common-wealth ; yet notwithstanding, ?no Chris-

and a surer trust than many of them had. But in effect they and we be all one : we have the same faith that they had in God, and they the same that we have. Horn. xiv. 1.

Even at those days there was the very same God that is now, the same Spirit, the same Christ, the same faith, the same doc- trine, the same hope, the same inheritance, the same covenant, and the same efficacy and virtue of God’s word : Eusebius also saith, All the faithful, even from Adam until Christ, were in- deed very Christians, though they were not so termed. Jewell.

f The law, as the highest reason, was by God grafted in the

waited for thy salvation, O Lord. Gen. xlix. 18. Your father Abra- ham rejoiced to see my day; and he saw it, and was glad. John viii. 56. By faith Noah became heir of the righteousness which is by faith. By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter j choos- ing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season ; esteeming the reproach of Christ greater riches than the treasures of Egypt : for he had respect unto the recompence of the reward. Heb. xi. 7, 24 — 26. And did all drink the same spiritual drink : for they drank of that spiritual Rock that followed them : and that Rock was Christ. 1 Cor. x. 4. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and con- fessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mind- ful of that country from whence they came out, they might have

had opportunity to have returned. But now they desire a better coun- try, that is, an heavenly: wherefore God is not ashamed to be called their God : for he hath prepared for them a city. Others were tor- tured, not accepting deliverance, that they might obtain a better re- surrection. Heb. xi. 13 — 16, 35.

f Stand fast in the liberty where- with Christ hath made us free, and be not entangled again with the yoke of bondage. Gal. v. I. For the priesthood being changed, there is made of necessity a change also of the law (ceremonial.) Heb. vii. 12. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. — Let no man therefore judge you in meat, or in drink, or in re- spect of an holy-day, or of the new-moon, or of the sabbath-days : which are a shadow of .things to come ; but the body is of Christ. Col. ii. 14, 16, 17. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances. Eph. ii. 15.

g Do we then make void the law through faith ? God forbid : yea,

tian man whatsoever is free from the obedience of the Commandments which are called Moral.

nature of man, while man’s nature was yet sound, and un- corrupted, being created after the image of God; so this law is indeed, and is called, the law of nature. Nowell, p. 28.

Merciful God, minding to renew the same image in us, hath by his law written in tables, set forth the rule of perfect right- eousness, and that so lively and fully, that God requireth no more of us but to follow the same rule. For he accepteth no other sacrifice but obedience, and therefore he hateth all, whatsoever it be, that we admit in religion, or in the case of worshipping without his prescribed ordainance. Nowell, p. 29. See also Article XIV. b.

In these tables the Lord hath briefly and summarily compre- hended all those things which in the Scriptures are each where most largely set out concerning the several commandments and duties of every several man. Nowell, p. 29.

Q. Seeing then the law doth shew a perfect manner of wor- shipping God aright, ought we not wholly to live according to the rule thereof? A. Yea, and so much, that God promiseth life to them that live according to the rule of the law ; and, on the other side, threateneth death to them that break his law. Nowell, p. 29.

In making the law, God respected not so much what we were able to perform, which by our fault are very weak, as what was meet for his own righteousness. — Moreover the law requireth nothing of us, but what we are bound to perform. Nowell, p. 30.

The law in requiring so precise perfectness of life, doth shew- to the godly, as it were, a mark for them to level at, and a goal to run unto, that, daily profiting, they may with earnest endea- vour travel toward the highest uprightness. This purpose and desire the godly by the guiding of God do conceive. But prin- cipally they take heed, so much as they are able to do and to attain to, that it may not be said there is any notorious fault in them. Secondly, whereas the law requireth things far above men’s power, and where they find themselves too weak for so great a burden, the law doth raise them up to crave strength at the Lord’s hand. Moreover, when the law doth continually accuse them, it striketh their heart with a wholesome sorrow, and driveth them to repentance, and to beg and obtain pardon

we establish the law (moral.) Rom. neighbour as thyself, ye do well:

iii. 31. Circumcision is nothing1, but if ye have respect to persons,

and uncircumcision is nothing, but ye commit sin, and are convinced

the keeping of the commandments of the law as transgressors. For

of God. 1 Cor. vii. 19. If ye whosoever shall keep the whole

fulfil the royal law according to law, and yet offend in one point, he

the Scripture, Thou shalt love thy is guilty of all. James ii. 8 — 10.

F 2

of God through Christ, and therewithal restraineth them, that they trust not upon their own innocency, or presume to be proud in the sight of God, and is always to them as a bridle to with- hold them in the fear of God. Finally, when beholding by the law, as it were in a glass, the spots and uncleanness of their souls, they learn thereby that they are not able to attain perfect righteousness by their works : by this mean they are trained to humility, and so the law prepareth them, and sendeth them to seek righteousness in Christ. The law is, as it were, a certain schoolmaster to Christ, to lead us the right way to Christ, by knowing of ourselves, and by repentance and faith. Nowell, p. 31.

The law is holy, and the command- from heaven against all ungodli- ment holy, and just, and good. Rom. ness and unrighteousness of men, vii. 12. Fear God, and keep his who hold the truth in unrighteous- commandments j for this is the ness. Rom. i. 18. The wages of sin whole duty of man. Eccles. xii. 13. is death. Rom. vi. 23. For the wrath of God is revealed