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THE

MARROW

O F

MODERN DIVINITY,

III Two PART S.

PART I.

Touching both the CovESfAKT of Works, and the Covenant of Grace : With their VCg and End, both in the Time of the Old Teftarnent, and in the Tin>e of the New. Clearly defcribing the: W AV to eternal Life by Jesus Christ.

In a Dialogue betwixt

EvANGELisTA, a Minifter of the Gofpe!,

NoMisTA, a Legilift,

Antinomista, an Antinoniian, and

Neophitus, a young Chriflian.

By EDWARD FISHER, A.M.

THE EIGHTH E D irlQN,

Willi NOTES,

By that eminent and faithful Servant of Jesus Christ,

Mr THOMAS BOSrON,

Late IVIinifter of the Gofpel at Ettrick. To which is added, The Twelve Oueries, which were propofed to the TwjIvs Marro-jj-mm, by the C 6 MM i s S I o n of the General Assembly of the Church c^ Scotland, i 7 2 i . W ith the Marrow- men\ AnJ'wsrs to fa id ^^rks»

2C0R. xiii.8. For ive can do mihhp^ .^galnfi ths Truth, but for the Truth.

FALKIRK:

Piinted and fold by Patrick Maui,

M.DCC.LXXXIX,

Mr CARTL^s Recommendation and Imprimatur^

I H A V E pcrufcd this enfuing Dialogue, and find it tending to peace and hoiinels ; the author endeavouring to reconcile and heal thofe unhappy diiFerenccs, which have lately broken out afrefh amongfl: us, about the points therein handled and cleared : for which cauCe, 1 allow it to be printed, and recommend it to the reader, as a difcourfe (lored with many iiecefTary and fcafonable truths, confirmed by icripture, and avowed by many approved writers : all compofed in a familiar, plain, moderate ftile, without bitterneis againft, or uncomely rcflrdions upon, others : which flies have lately corrupted many boxes of (othcrwife precious) oinment.

JOSEPH CARYL.

T H E

PREFACE

WHOSOEVER thou art, to whofe hands this book ihaii conic, I pre fume to put thee in mind of the divine command, binding on thy confcience, Deut. i. ij. *' Ye Ih dl not refpect perfons in judgment, but you fliall '' hear the (mall as well as the great." Reject not the book with contempt, nor with indignation neithef, when thou iihdeft it intituled, The Marrcyw of Modern Divinity^ left thou do it to thine own hurt. Reraemijcr, that out* blelTed Lord himfelf was accounted '* a friend of publi- cans and fmners," Mat. xt. 19. " Many faid of him. He hath a devil, and is mad ; why hear ye him?" John X. 20. TJie apoftle Paul was (lander oufly reported to be an Antinomian ; one who, by his dodrine, encouraged men to do evil, Rora.iii. 8. and made void the law, verfe 31. And the firtt martyr, in tlie days pf the gofpel, was ftoned foi* pretended " bUfphemous words againft Moles, and againft the law," Afts vi. Xi, 13.

The golpel metliod of fanctification, as well as of juftification, lies fo far out of the ken of natural rea(bn, that if all the rationalifts in the world, philofophers and divines, had conCuUed together to lay down a plan, for repairing the loft image of Govl, in man, they had never hit on that which the divine wifdom hath pitched upon, VIZ. That Tinners ftiould be fantftified in Chrift Jefus, I Cor. i. 2. by faith in him, Ads xxvi. iZ. Nay, being laid before them, they would have rejected it with dil- duin, as fooliihnefs, 1 Cor. i. 23.

In all views, which fallen man hath, towards the means of his own recovery, the natural bent is to the way of the covenant of works. i Ifis is evident in the ca(c of the vaft multitudes throughout ths world em- bracing Judaifm, Pr.ganifm, Mahometanifm, and Popery. All this agree in this one principle, *' That- it i« by doing

A 2 niert

iv The PREFACE,

men muft live,*' tho' they hugely difTer as to the things to be done f^.r life.

Tlie Jews, in the time of Julian the apoflate, attemp- ted to rebuild their temple, after it had lain many years in ruiiis, by the decree of heaven never to be built a^atn ; and cealed not, till, by an earthquake, r,'hich fhuck the old k undatioii, and turneil all down to the ground, they were forced to forbear, as Socrates the hiltorian tells us, I'lb. 2- cap ao. But the Jews were never more addicied to that temple, than mankind natu- rally is, to be building on the firft covenant ; and Adam's children wiD by no means quit it, until mount Sinai, where they dc-fire to work what they do work, be all on a fke about them. O that theTe, who have been frighted fronj It, were not lo ready to go b^ck towards it.^

Howbek, that can never be the channel of fanif^ifici- tion, what way focver men prepare it, and fit it out for that purpt)re ; becaufc it is not, by divine appointment, tiie miniftration cf righieouiners and life, i Cor iii.

And hcrvre it is a?wavs to be obferved, that as the dtK^rine of the r^ofpcl is corrupted, to introduce a more rational fort of religion, the flood of loofenefs and liten- tiouGiefs fwells proportionably ; infounichthat mortality brought in for dodrine, in room and i}cz?i{\ of the gofpel (?f the grace. of God, never falls to be, in efFj<Il, a (ignal for an inund.jtitm of immerality in prajftice. A pltiii iiiflance hereof, is to be leen in the grand apoflafv' from the truth and holinefs of the golpel, i/z. Popery: and on the other hand, real and thorow reformation in churches is always the effect of gofpel-light breaking forth agiiii froi7i urider the cloud which had gone over it; and hcre- ofthechurth of Scotland among oih rs, hath oftener than once had comfortable experience.

- The real friends of true holinefs do then e:iceec'ingly miftake their meaflires, in affording a handle, on any occu-licn whatfcever, for advancing the princ'ples of

LegiU

The P R E F A C S. >

Legalifm ; for bringing under contempt me ^ood olif way, in which our fathers found rert to their ibuls, and for removing the ancient land-marks which th«y (et.

It is now about fourfcore years (ince this book made \ks firft entrance into the world, under the titfe of The Marrow of Modern Divinity ^ at that time, not urjfitly prefixed to it : but it is too evident, it hath oottivcd the Htneis of that title. The truth is, the divinity therein taught, is no more the modern^ but the ancient divinity, as it was recovered from underneath the antichriftiari darknefs ; and as it ftooJ, before the tools of the late refiners on the Proteftant dodlrine were lifted up upon it ; a dotilrinc which, being from Gud, mull needs be according to godlinefs

It was to contribute towards f^e prererviug of this tloctrine, and the withftancjing of its beiiig run down, under the odious name of Antinomianifm, in the diHid- vantageous (ituation it hath in this book, whole unde. ferved lot it is to be every- where fpokcn agamrt, that the folbwing notes were written.

And herein two things chiefly, have had Wcighc* One is, Left that doctrine, being put into luch an ill name, ihould become the obje^ of the fettled averfion of fobcr per^ins ; and they be thereby betrayed into LegaliGn. The other is, Left in thele days of God's indignation, (<3 much appearing in fpiritual jaclgments, fome taking up the principles of it, from the hand of this author and ancient divines, for truth ; ihouM take the fenfe, fcope, and delign of them, from (now) common im\Q', and lobe betrayed into real Antinomianifm.

Reader^ Lay afide prejudices, look aud fee %vith thine G^svn eyes, call things by their own names, and do noc reckon Anti-Baxterianifm, or Anti-Neoiionnanifm to be Antinomianifm ; and thou llialt find no Antinomianifni taught here ; but thou wilt perhaps be furprized to find, tiia- tliac talc is told of Luther, and other famous Pro-

A 3 teftanc

vi The P R E F A C E.

t«?tlart divines, under the IxTrowed name of the defpifed ^. F. the author of the Flarro-'x' cf M'^dcrn D'rvinity ,

For thy eafe snd benefit in this edition, the book is divided into Chapters and Sections^ grertter and lefier, according to th^ rubjfct-mitter, with rijnuiRg Titles, not uled in any addition of it heretofore ; -Typographical errors, not a few, are by ccmparing of copies of re\ eral imprefTions, here corrected : the peiiods, \Nhich in many places were' foniewhat indiflinct, are, thro' tire whole, more careful'y diftinguiihed, to the rendering of the ferifcif of the aurhor more clear : the letters of refc^rence, bror'^ht into the Hdinbur'TJi edition I7i8, for avoid in e of tlie fide m irocin, which preceding editions had, are here rciahied for the fame rcaibn ; and Co are tlie icripture texts in the bodv of the book, \\ hich were there brought friiai the fide niargin of fore -going iin- prefhons ; tiie proper places being alligned to fuch of ihem as were found to be mifplaced. The appejidix is. referved for i\\t lecond pai-t, where the au.thor liinirtlf placed it.

As fur the notes, in tiiem, words, phra(es, and tliings^ s^e explained ; trmh cleared, confirmed and vindicated:: the- 3nnot;Uor m tking no bones of detlarhig liis diiTenc Irom the author, w here he faw juft groiind f^r it.

I make no quellion but he will be thought by fome to h-ive conftruclcd too favx^urably of Ic^'cr.a! palFages : bur, as it is nothimi- llranee, that he inclU^e to the charitable nde, the Look bavuig been many years ago* biefietl of pod to his own T ul ; lb, if he hath erred on ihat fide, it is the fafeit of the two, f-r thct: and me, judging of the words of another roan, whofe ends, I be- lieve wuh Mr Burrough?, to hive been very Jincerc f';r (joJ^ ai^d ths reaiJc'r's gyCiL However, I am I'atisfied he has dealt candidly in that matter, according to his light.

Be advifed always to read over a JefTer fection of the bock, before reading :my of the notes thereupon, that you niny have the n.cie c'ear underlbndin^ of, the vJiJe. ' I

The PR E F A C E. vU

I conclmie this preface, in the words o/two err'r.ent prof^flbi-s of theology', deG rving our feHcas regp.rer

<* 1 dread nvghrily that a ratiunal fort cf r^ligi ui is " couiintT in among us : I mean by it, a religion that '* coiifrds in a bare attendance on oatvv;?rd duties and ** ordinance?, without the power of godlinef^; and thence ** people ihr.ll fall into a vvwy of Itrving Gcd, which is '* mere deifni, having no relatioii to Chrlil: Jefbs, and '^ the Spirit of God." Memoirs of Mr Hahburton's Life, puge 19^.

, " AiifncH 0 igl:ur vos, Sec. re. Therefore I warf> ' you, and each one of you, efpecially fuch as are to

* be directors of the confcitnce, th u you exercife your* ' felvvs in lludy, reading, meditation and prayer, To as ' you may be able to iiiilruct and comfort both your f own and otiiers confciences in the time of temptation, ' and to bring thein back from the law to grace, frnnr

* the active (or working) righteon fncfs to the p::.i]ive* ' (cr received) righteoufnefs : in a wort!, from Moies

* to Chrift." Luih. comment, in ep'p. ad Gal. p. 27. April, 1726.

^4^-^' ^ ^ -^ 4* ■^- *^ -4^ ">/ -^ -^ -^ -^ -^ To the READER.

T F tliou wilt pleafe to perufe this little book, thon Ihalt X liiid great worth in it. There is a line v{ jt. gracious fpiri: drawn through it, vvhich hath filleaed many pre- cious truths togtilier, and pre fented them to thy view: according to the variety of mens (pirits. the various ways of preftnting known truths are profitable. The crface txf G(»d hatli helped this autliiir in making liis works;, if it in like manner he-'p thee in- reading, thou {halt have caufe to blefs God for thefe truths thus brought to thee, and for the labours of tliis good man, whofe ends, I believe, are very fincere for God and thy good.

JER. BUKROUGHS.

ADVERTISEMENT.

WHEREAS it hath been handed about, and by fome publHhed» to tliminilh tlie credit of the enfuing book, That the author Edward Filher, was a poor illiterate barber, without any authority to vouch it ; it is thought proper to prefix the following accoiuit of him^ from XVood's Alhstia Oxjnisnjis^ Vol. II. p 198.

" Edward Fifher, the eldeft (on of a knight, became ** a gentleman-conunoner of Brazen-nofc college^ Aug. 25. ** 1627 took on his degree in Arts, and foon after left '* that houfe. Afterwards, being called home by his ** relations, who were then, as 1 have been informed, '* mucli in debt 5 he improved that learning, which he ** had obtained in the univerfity, fo much, that he be- ** came a noted perfon among the learned, fu- his great ^ reading in ecclefiaftical hidory, and in the fathers, and " for his admirable {kill in the Greek and Hebrew ** languages. His works are.

u

^ I. Au appeal to the conlcience, as thou wilt an- fvver it at the great and dreadful day of Jefus Chrill.

•* Oxford, 1644. (juarto.

^(

** II. The Marrow of Modern Divinity. i(f|6. Odtavo. -

'* III. A Chriftian caveat to old and new Sabbata- *^ riaiis. 1630.

**' W. An anfwer to fixteen queries', touching the ** rife and obfcrvation of Chriilmab."

r E S r I M 0 N I E S.^ ix

OCcafionaliy lighting upon this dialogue, under the approbation of a learned and judicious divine ; I was thereby induced to read it, and afterwards, on a firious confideration of the ufefulnefs of it^ to conimend it to the people in my public miniftry.

Two things in it efpecially took with me r Firft, The maxter, the main fubftance being dillindly to difcover the nature of the two covenants, upon which all the myileries, both of the law arid gofi^el, depend. To fee the firft A<la:n to be prhnuifGeueratus in the one ; and the fecond Adam In the other : to diftinguifii rightly betwixt the law {tandintr alone as a covenant, and liand- ihg in fubordination to the gofpc'l as a fervant ; this I afTure myfelf to be the key, which opens the hidden treafure of the gofpel. As foon as God had givea Luther but a glimfe hereof, he profefled that he ieenied to be brought into Paradife again; and the whole face of the fcripture to be changed to him * : and he looked upon every truth with another eye.

Secondly, tlie manner ; becau{e it is an ircn'icum^ and tends ^o an accommodation and a right uiiderllanding. Times of reformation have always been times of divifion : Satan will cad out a flood after the woman, as knowing t^iat more die by the difagreement of the humours of their own bodies, than by the fword ; and that, if men be once engaged, they will contend, if not for truth, yet for victory.

■ Now, if tiie deffcrence be in things of leiler confe-

quence, the be{l way to quench ir, were fdence. This

was Luther's counfel,. given in an cpilllc written to the

d. vines afl'emblcd in a fynod :\i Nuremberg : Mcum cnu

jil'tum fujr'it (cian mdlnm fit eccl:Ji£ periculum) ut banc

caufam Jlmitis, vel ad tcmpusf pltum (utimmi exthnlam)

jitcerey donee tutiore el mcHore tcrrpare^ aniviis in paccf

firrnaiis, et cbaritatc adwmils, earn difpuUlis. I think

it were good counfel cone erring m.ny of the difputr s of

our times. But

* Portls apcrtiw Paradifum iutraiTe. Tom. i.

s TESTIMONIES.

But if the difference be of greater concernment than this is, the beft way to decide it, is to bring in more 1 ght ; which this author hath done, with much evidence of fcripture, backed with the authority of nioft modern divines : fo that whofoevcr defines to have his judgment cleared in the main controverfy between us and the Antinomians, with a fmall expence, either of money, or time, he may here receive ample fntisfaclion. This I tellify upon requeil, profeiling myfelf a friend both to truth and peace.

November 12. W. S T R O N G.

^: >K ^ ^ ^ * ^ ¥ )K )K 5^ ;^ ^^ ^ ^ ^ ^ )K

To the R E A D E R.

THIS book, at firll VvcU accommodated with Co valuable a telHraony as Mr Caryl's ; befides its better approving itfelf to the choice fpirits every where, by the fpeedy diftribution of the whole impreihon ; it might fccm sl needlefs or fupeifluous thing, to add any more to the praife thereof: yet meeting with de- trac'^ing language from lome few, (by reafon of (brae phrafes, by them either not duly pondered, or not rightly undcrftood} it is thought meet, in this fecond impremon, to relieve that worthy teltnnony, which ftill fiands to it, with freili fupplies ; iirot for any need the trutfe, therein contained, hath thereof, but becaufe either the prejudice or darkneis of fome mens judgments doth require it : I therefore, having thoroughly peruled it, cannot but teltify, that, if 1 have any the Icaft judgment, or relilh of truth, ** he that finds this book, Hnds a good thing,'' and not unworthy of its title ; and may accounc tlie (aints to have obtained favour with the Lord in the uiiniltration of it ; as that, whicli, with great plainnels and evidence of truth, compnfes the chief (if not all the) differences that have been lately ingendei'ed about the law. It hath, I mult confefs,, not only fortified my JLidgtneat; but alfo warmed my heart, iu the reading of

it;

TESTIMONIES. xi

\t ; as indeed inculcating throughout the whole dialogue, the clear and familiar notion of thofe things, by which we live, (as Ezek xvi. fpeaks in another cafe) and it appeareth to me, to be written from much experimental knowledge of Cnrift, and teaching of the Spirit. Let all men, that tafte the fruit of it, confefs, to the glory of God, ** He is no refpcifter of perfons ; and endeavour to *^ know no man henceforth aftfer the flefh," nor envy the corjpiler thereof tlie honour to be accounted, as God hath made him in this point a healer of breaches, and a rcftorer of the overgrown paths of the gofpel. As for my own part, I am fo fatiified in this teilimony I lerd ? it i reckon whatever credit is thus pawned wilt be a f k>ry to the name that (lands by, and avov/s this truth, (o long as the book Ihall endure to record it.

JOSHUA SPRIGGE.

xxxxxxxxxxxxxxxx

Grace and peace to you in Chrijl Jejus^

My loving Friend In Chrlfiy

I Have, according to your defire, read over your book, and find it full of evangelical light and life; and I doubt not, but the oftener I read it, the more true comfort I fliall find in the knowledge of Chrift thereby ; the matter is pure, the method is apoftolical, wherein the works of love, in the right place, after the life of faith, be clfe(n:ually required. God hath endowed his Fl/her, with the net of a trying underftanding, and difcerning judgment and difcretion ; whereby, out of thp cryftaline ftreams of the well of life, you have takea a mefs of the fweeteft and wholelbmeft filh that the world can afford ; which if I could daily have enough of, I fhould not care f©r the flefh, or the wprks thereof.

SAMUEL PRITTIK.

PREFACE/0 <3 i:eiv Imp^ejfwn rfth'is BOOK,

THIS book came to my hand by a merciful and moll unexpected difpolbre of providence, and I read it with great and fweet complacence. It is now cntiedy out of print, tho* much defired, and highly prized by many exercifed to godlinels, who had the jiappinefs lo fee and perufe it. But, in regard one copy could not Icrve many, and the demands for it arc flrong by fundry excellent ones of the earth, and (onie perfons of a clear difcerning in thefe moi\ necefikry aiul weighty matters ; the motion of a new impreflion fell in, as a native refult from defires of more light, excited by the i'pirit of truth in the hearts of wifdom's chi'dren, and Tome of thefe endowed with learning, as well as piety. It contains a great deal of the marrow of revealed and gofpel truth, felecled from authors of great note, clearly enlightened, and of moft digefted experience ; and fome of them ^^■ere honoured to do eminent and heroical f{ rvices in their day. Thus the Chriftian reader hath the flower (jf tlieir labours communicated to him very briefly, yet clearly and powerfully. And the manner of conveyance, being by way of amicable conference, is not only fitted to afford delight to the judicious reader, bat layeth him alfo at the advantage of trying, thro' grace, his own heart the more exactly, according to what echo it gives, or how it reliiheth or is difpleafed with the feveral fpeeches of the communers. Touching the matter, it is of the greateft concernment, viz. The ftating aright both law and gofpel, and giving true and cle^r narrations of the courfe of the cloud of witnefles, ill the following of which, many have arrived at a glorious reft. T.he excellent accounts are managed in fuch a manner, as to detect the rocks on either hand, upon which the danger of fplitting is exceedingly great. Here we hnve the greateft depths, and molt p-iinted delufions cf hell, in oppolidon to the only way of falva- ticn, difcovcred with marvellous brevity nnd evidence, and that by the concurring lufferages of burning and Ihining lights, men of the cleareit experience, and honoured of God to do eminent fervice in their day/ for advancing the iuterefts of our Lord's kingdom and gofpel.

TESTIMONIES. xiii

The relucence of gofpel-ligbt has been the choice mean, blefTed by the Lordj for the effeftuating of great things, in the teveral periods of the church, lince that light brake up in Paradife, after ourfirft fin and fall : and ever fince the balance hath fwayed, and will fway, according to the better or worfe (late of matters in that important regard. When gofpel-light is clear, and at- tended with power, Satan's kingdom cannot iiand be- fore it ; the prince and powers of darknefs muft fall as lightening from heaven. And, upon the contrary, ac- cording to recellions from thence, Chiiflian churches went oif, by degrees, from the only fonndation, even from the rock Chrid, until the man of fin, the great An- tichrili, did mount ihe throne. Neverthelefs, while the world is wondering after the beafl:, beholr! ! evangelical light breaks forth in the midir of Papal darknefs ; and herf upon Antxhrift's throne in :kes, and is at the point of falling ; yet hi? woui:ds are cured, and he recovers i>ew (trength and fpirits, thro' a darkening of the glo- rious gofptd, and perverfion thereof, by anti-evangelical •errors ami herefies.

That the tares of fuch errors are Town in the reform- ed churches, and by men who profefs reformed faith, is beyond debate ; and thefe, v. ho lay to heart the purity of the gofpel doctrine. Such drrgs of Antichriftianifm do yet remain, or are brought in amongft us. Herein the words of the apoftle are verified, viz. *' Of your *^ own felves Ihall men arife, fpeaking pervcrfe things^ ^^ to draw away difciples after them :" and as this ren- ders the effays fur a further diffaHon of evangelical light the more necelTary and feafonable ; fo there is ground to hope, that, in thefe ways the cliurches of Chrill v/ii[ gradually get the afcendant over their enemies, until the gr^at AncichriR ihall fall, as a trophy before a gofpel- dii'penfation. For the Lord will »•' deftroy him by the ** breath of his mouth, and wi:h the brightnefs of his ^^ coming." That this excellent and Ipiritual piece may be blciled to the reader, is the prayer of, fbc.

Their Jincere 'wellvji/hcry and Jervant in ihe 'ihork tf the goJ^eL Charnock, Dec. 3. 1717. JA. HOG

To the HONOURABLE

Colonel JOHN DOWNES.Efq;

One of the Members of the Honourable Houfe of Commons in Parliament, Judice of Peace, and one of the Deputy-Lietenants of the County of Suflex, and Auditor to the Prince his highnels of the Dutchy of Cornwall, E. F. wiflieth the true knowledge of GOD in JESUS CHRIST.

Mojl Honoured Sir^

ALtho' I do obfcrvc that new editions, accompanied with new additions, are fometimes publifhcd with new dedications ; yet fo lonj? as he, who formerly owned the labjed, doth yet live, and hath the fame afFcc^ tions towards it, I conceive there is no need of a new patron, but of a new epiftle.

Be pleafed then, mofl honoured Sir, to give me leave to teil you, that your clemency of place did fomewhat induce me, both now and before, to make choice of you for its patron ; but your endowments with grace did invi:e me to it, God having beflowcd upon you Cp^- cial fpirltual bleffings in heavenly things in Chrifl ; for it hath been declared unto me by them that I^ncw you, when you were but a youth, how Chrift: met with you then ; and, by fending his Spirit into your hearty Firfl:, Convinced you of fin ; as was manifefl by thofe conflitSls. v.'hich your foul then had, both with

iJatan

DEDICATION. xv

Satan and itfclf, whilfl you did not believe in Chrifl. 2dly, Of righeoufnefs ; as was manifeft by the peace and comfort, which you after- wards had, by believing that Ciuifl: was gone to the Father, and appeared in his prefence, as your advocate and furety, that had undertaken for you. Thirdly, Of judgment j as hath been manifell: ever fmce, in that you have been careful, with the truly godly man, Pial.cxii. 5. to guide your affairs with jadgment, in walking according to the mind of Chrift.

I have not forgotten what defircs you have cxprefFcd to know the true difference between the covenant of works^ and the covcncmt of grace ; and experimentally to be acquaiatcd widi the doclrine of iit^. grace, the myderies of Chriil^ and the life of faith. Witnefs not only your high approving of fome heads of a lermon, which i once heard a godly minidcr preach, and repeated in your hearing, of the life of faith ; but alio your carnefl requcft to me, to write them out fair, and fend them to you into. the country; yea, witnefs your high- ly approving of this Dialogue, when I firfl ac- quainted you with the Contents thereof, en- couraging me to expedite it to the prefs \ and your kind acceptance, together with your cor- ctial thanks for my love, manifefted in dedi- cating it to your honoured name.

Sith, then, worthy Sir, it hath pleafed the Lord to enable me both to amend it, and to enlarge it, I hope your affeiSlion will alfo be enlarged towards the matter therein contained,

B 2 con-

xvi DEDICATION.

confidcring that it tends to the clearing of thofe forenamed truths, and thro' the blelFing of God, may be a means to root them more deeply in your heart. And truly, Sir, I am confident, the more they grow and ilourifli in any man's heart, the more will all heart- , corruptions wither and decay. Oh! 6/ir, if the truths, contained in this Dialogue, were but as much in my heart, as they are in my head, I were a happy man ; for then fljould I be more free from pride, vain-glory, wrath, anger, felf-love, and love of the world, than i am : and then (liould I have more humility, meekncrs, and love both to God and man, than i have; O ! then fhoukl I be content with Chriil alone, and live above all things in the world; then fliould I experimentally know, both how to abound, and how to want; and then fliould I be fit for any condition, no- thing could come amifs unto me. Oh that the Lord would be pica fed to write them in our hearts by his blcfTed Spirit !

And fo, mofl humbly befeeching you ftill to pardon my boldnefs, and to vouchfafe to take it into your patronage and protedion ; I hum- bly take my leave of you, and remain,

Tour obliged Servant^

io be commanded^

E. F.

TO ALL SUCH Humble-hearted READERS,

As Tee any need to learn, either to know themfelvesy or God in Christ.

Loving Christians,

COnfider, I pray you, that as the firll Adam did, 3S a common pcrfon, enter into covenant with God- far all. mankind, and brake it, whereby they became linful and gudty of everlafting death and damnation : even fo Jcfus Chrift, the fecond Adam, did, as a com- mon perfon, enter into covenant with God his Father, for all the ele<^ *, that is to fay, all thofe that have, or fhall believe on his name f , and for them kept it J; where- by they become righteous, and heirs of everlaAing life and falvationll : and therefore it is our greated wifdom, and ought to be our greatcft care and endeavotir, to come out §, and from the firft Adam, unto, and into, the fecond Adam «jf ; that fo we may have life through his name, John xx. 3 1 *, And

* The covenant (viz- of works) being made with Adam not only for bimfclf, but for liis poilerity, all maokiiid> dtfcending from him by ordi- nary gencratioD, finned in him and fell with him ia bis firlt tranfgreffion. Shorter Calc- ciiifm. Qaeft. 16

The covenant cf grace v?a3 made with Chrift, as the fecond Adan» ; and) in him, with all tlivi ehO:, as his feed. Larger Catscbifo); Qjeft 31.

i See Chap. II. Se<5t. s.

X Namely, by doing and dying for tbcm, viz. tht e\t6t.

jj Thus the impetration or purchafe of redemption, and the appH<rdtion of it are taught to be of the fame extent ; even as Adam'i reprtfentation, aud the ruins by lits »i!l, are: the former extending to ihe elect, as the latter unto all man'&iad.

§ Of.

II Uniting with Chri.a by faith.

i8 ro THE READ E R.

' And yet alas ! there is no point in all praftical divi- nity, that we are naturally fo much aver fe and back- ward unto, as unto this ; neither doth Satan ftrive to hinder us, (o much from doing any thing elfe as this : and hence it is, thar we are all of us naturally apt to abide and continue in that fmfal 'and miferable eibte that the firft Adam plunged us into; wirhout -either taking any notice of it, or being at all a5e<^ed with it ; fo far are we from coming out of it And if the Lord be pleafed by any means to open our eyes, to fee our miTery, and we do thereupon begin to ftep out of it ; yet alas ! we are prone rather to go backwards towards the firfl Adam's pure eftate *, in ftriving and ftruggling to leave fjn, and perform duties, and do good works, hoping thereby to make ourfelves fo righteous and holy, that God will let us into Paradife again to eat of the tree of life, and live for ever ; and this we do, until we fee the flaming fword at Eden's gate, turning every way to keep the way of the tree of life f, Gen. iii. 24. Is it not ordinary, when the Lord convinceth a man of his {in (either by means of his word or his rod) to cry after this manner : O I am a fmful man ! for I have lived a very wicked life ; and therefore furely the Lord is angry with me, will damn me in hell : O what ihali 1 do to fave my foul ? And is there not at hand fome Ignorant, miferable comforter, ready to fay, Yet, do not difpair, man, but repent of thy fms, and afk God for- givennefs, and reform your hfe ; and doubt not but he will be merciful unt© you % ; for he hath promifed (you

* s. e. To the way of the and ignoraace of the hw, tn

covenaat of works, which in- its fpiriiuality and vaft ex-

iiocent Adam was fet upon tent, Rom.vii. 9. and x- 3, 3.

+ /'. e. Till we be brought to defpair of obtaining falva- % There is not one word

tion in the way of the covC' of Jefus Chrift the glorious

uant of works. Mark h?re. Mediator, nor of faith io his

the fpring of Legalifm, name- blood, in all (he advice given

ly, the natural bias of man's by this Cafuift to the afflic-

heart toward* the way of the ted ; and agreeable thereto

!aw; as a covenaQt of worke; is the cffc^, it baib upoa the

TO THE READER. 19

know) that at what time foever a {inner repenteth him of his fins, he will forgive him *.

And doth he not hereupon comfort himfelf* and fav, in his heart at leaft, O if the Lord will but fpare my life, and lengthen out my days, I will become a new man \ I am very forry that I have lived fuch a fmful life ; but I will never do as 1 have done fcr all the world : O, you ihall fee a great change in me ! believe it.

And hereupon he betakes himfelf to a new courfe of hfe ; and, it may be, becomes a zealous profeiToi- of religion, performing all Chnitian exercifes both public

afflicted ; who takes com- fort unto himfelf, «^ithout lookiog unto the Lord Jtius Chrift at all ; as appears from the next paragraph

Behold the fcripture pat- tern ia fuch a cafe, Ads ii. 37, 38. ** Men and b'ethren, ' what fhall we do? Then

* Peter faid unto them, Re-

* pent, and be baptized every

* one of you in the name of

* Jefus Chrift, for the remif-

* fionoffins* Chap. xvi. 30. Zl* * Sirs, what muft I do to

* be faved ? And they faid,

* Believe go the Lord Jcfus

* Chrift, and thou (halt be

* faved.' And thus the di rectory, title, concerning the vifilation oi the fick, para* graph 8. '* If it appear that

* he hath not a due fenfe of

* his fins, endeavours ought

* to be ufed to convince him

* of his fioi, to make known

* the danger of deferring re-

* pentance, and of falvatioo

* at any time offered, to awa-

* ken the confcicnce, and to

* rouze him out of a ftupid

* and fecure condition, to ap-

* prebend the iuftice, and wrath

* ot God.' [Here this* mifcr- able comforter finds the afflic- ted, and Ihould have taught him coDcerning an offended God. 33 there immediattly followsj ' before whom, none

* can fi-dod, but he that, being

* ioft in himfelf, layeth hold

* upon Chrift by faith.'

* This fcnt'. nee, taken fr-om the Engliih fervice book is in the practice of piety, edit. Edio. 167a p. 12a. cited from £zek. xxxiii 14, 16. and reck- oned amongft thefe fcripturee, an ignoraat raiftake of which keeps back a finner from the practice of piety. But the truth is, it is not to bt found in the Old or New Teftament ; and therefore it was objected &• gainft, as ftanding in the fer- vice* book, under the name of a fentence of fcripture, pre- tended to be cited from Ezek. xviii. ai,2i Rcafons ftiewmg the neccflity of reformation,&c LoD. 1660. p. a6>

20 TO THE READER.

and private, and leaves off his old companions, and keeps company with religious men ; and fo, it may be, goes oa till his dying day, and ihmks himfelf fure of heaven and eternal happinefs : and yet, it may be, all this while is ignorant of Chrift and his righteoufnefs, and therefore cltablilheth his own.

Where is the mm or where is the woman, that is truly come to Chrift, that hath not had fomc experience, in themfelves, of fuch a difpofition as this ? If there be any that have reformed their lives, and are become pro-" feflbrs of religion, and have not taken notice of this in themfelves more or lefs, I wilh they have gone beyond a legal profeflbr, or one flill under the covenant of works.

Nay, where is the man or woman, that is truly in Chrift, that findeth not in themfelves an nptncfs to with- draw their hearts from Chnft, and to put fome confi- dence in their o\\ti works and doings I If there be any that do not find it, I wiih their hearts deceive them not.

Let me confcfs ingenuoufly. I was a prcfeffor of religi- on, at leaft a dozen of years, before I knew any otlier way of eternal life, thaii to be forry for my fms, and slk forgivennefs, and ftrive and endeavour to fulfil the kiw, and keep the commandments, according as Mr Dod, and other godly men had expounded them : and truly, I remember, I was in hope, I ihould at laft attain to tlie perfc(5t fulfilling of them ; and, in the mean time, I conceived, that God would accept the will for the deed, or what I could not do, Chrift had done for me.

And tlio* at laft, by means of conferring with IVIr Thomas Hooker in private, the Lord was pleafed to convince me, that 1 was yet but a proud Pharifee; and to (liew me the way of faith and falvatioii by Clirift alone ; and to give me (as 1 hope) a heart in fome mea- fure to embrace it ; ^et alas! thro' the weaknefs of my faith, 1 have been, and am ftill apt te tuni afide to the covenant of works ; and therefore have not attained 10 that joy and peace \\\ beReving, nor tliat meaf ire of

love

TO THE READER. 2i

love to Ghrift, and man for Chrift's fake, as I am confi- dent many of God's faints do attain inito in tlie time of of this life. The Lord be merciful unto me, and increafe my faith.

And are tliere not others (though I hope but few) who being enlightened to fee their mifery^ by reafon of the guilt of fin, tho' not by reafon of the filth of fm ; and hearing of juftification freely by grace, thro' the redemption which is in Jefus Chrift, do applaud and magnify that docli-ine, following them that do moft preach and prefs the fame, Teeming to be (as it were) raviihed with the hearmg thereof^ out of a conceit that ihev are by Chrift, freely juitihed from the guilt of im, tho' Hill th€y retain the filth of fin *. Thcfe are they that content themfelves with a gofpel knowledge, with mere notions in the head, but not in the heart ; glory- ing and rejoicing in free grace and juftification by faith alone ; profelfing fai'«^h in Chrifl, and yet are not pof- felTed of Chnil: thele are they that can talk like belie- vers, and yet do not walk like_ believers : thefe are they that have language hke faints, and yet have converfa- tions like devils ; thefe are they that /i-e not obedient to the law of Chrift, and therefore are julily called Antinomians.

Now both thefe paths f leading from Chrift, hnve been juftly judged as erroneous ; and, to my knowledge, not only a matter of eighteen or twenty years ago, but alfo within thefe three or four years, there hath been much, ado. both by preaching, writing, and difputing, both to reduce men out of them, and to keep them from them ;

* Mark here the fprlng of and reft on Chrift for all hia

Antinomianifm; namely, the falvation ; but will go about

want of a found convidion of to halve it, grafping at his

the odioufnefs and filthinefs of juftifying blond, ifieglecting his

fin, rendering the foul loth- fmcfifying Spirit ; and ^o falls

fome and ahominabie in the (hort of all part or lot in that

fight ot a holy God Hence as matter.

the finncr fees not hie need \ Viz. Lrgalifm acd Anl«i-

of, fo neither will be receive nomiauifm-

^2 TO THE READER.

and hot contentions have been on both fides, and all, I fear,, to little purpofe : for, hath not the flri^ft profefibr accord- ing to the law, whilit he hath ftriven to reduce the loofe profcflfor according to the gofpel, out of the Anti- nomian path, intangled both himfelf and others the fafter in the yoke of bondjige ? Gal. v. i. And l>ath not the loofe profcflfor according to the gofpel, whilft he hath Itriven to reddce the ftrid profelTor according t» the law, out of the legal path, by promiling liberty from the law, taught others, and been himfelf the fervant of corruption ? 2 Pet. ii. 19.

For this caufe I, tho' I be nothing, have, by the gr.?ce of God, endeavoured in this dialogue, to walk as a middle man betwixt them both ; in fhewing to each of them his erroneous paili, with the midtlle path (which is Jefus Chrift received truly, and walked in anfvverably) * as a means to bring them both unto him, and make them both one in him : and oh 1 that the Lord would be plea fed fo to blefs it to them, that it. might be a- means to produce that effe6t» L

* A fhort and pithy defcrip- tion of the middle path, the only path-way to Iscaven j Jcfaa Cbrift (the way, John xtv. 6 ) received truly by faith, John i. 1%, Ibis is overlooked by the LcgAlift) and walked in anfwerably, by holinefs of heart and iifc> Col. ii. 6. this is neglected by tne Antinonni- an. Tne Aniinorrjian'e failh is but pretcn led, and not true faith ; Cnce he walks not in Chrift anfwerably: The Lega- lift's holinefe is but pretended, and not irue,holincfs; fincc he hath r»ot received Chrift truly, and therefore ia incapable of vralking in Chrift* which is

the only true holinefs com- petent to fallcQ mankind. — Thus both the Legalift and Antinomian are, each of them, deftitute of true faith, and true holiacfsr : forafmuch as there can be do walking lo Chrift, without a true receiv- ing of him ; and there can- not be a true receiving of him, without walking in him. So both of them are off the only way of falvaiion-; and coniinuing fo, nriuft needs pe- rifh. Wherefore it coacerns every one, who has a value for his own foul, to take heed that he be found ia the mid- die- patb.

ro THE READER, a^

1 have (as you may fee) gathered much of it, oilt cf known and approved authors ; and yet have there* in wronged no man ; for I have reflored it to the right owner again in notes. Some part of it my raanufcripts have afforded me ; and of the reft I hope I may fay, as Jacob did «f his venifon, Gqx\. xxvii 10. The Lord hath brought it unto me. Let me fpeak it without vain glory, I endeavoured herein to imitate the 1-aborious bee *» who out of divers flowers gathers honey and wax, and tliereof makes one comb ; if any loul feels any fweet- , nefs in it, let them pralfc God, and pray for me, who am weak i« fiith, and cold in love.

E, F, * Burt. Mel. p. 8.

Ml- Belfrage's Recsmmsndetlbn io this Edition.

I HAVE frequently perufcd, with great fatisfadioR, The Marrdiv of Modern Divinity j Firfl: and Second f^arts : and as far as I can judge^ it will be found by thofe who carefully read it, very ufeful for illuflrati»^g the DifTerence betv/een the Law and the Goipel, and preventing them from fplitting eithei* on tlic rock of Legality on the one hand, or the rock of Antinomianiriii on th*; other. And accordingly recommend it (by cleGre) as a Book filled with precious, feafonable and necefiary Truths, clearly founded upon the Sacred Oracles.

Falkirk, O^c.pth, i783. John Bklfraqe.

A CATALOGUE of lIi« Wriiers Names, out of whom I have collecfied much of tlie matter contained in this enfuing dialogue.

Mr Ainfworth Dr Ames

B

Bp Babington

Mr Ball

Mr B 5lHngius

IVIr Beza

Mr Robert Bolton

Mr Samuel Bolton

Mv Bradford

Mr Bwllinger

Mr Calvin Mr Carelefs Mr Caryl Mr Cornv/all Mr Cotton Mr Cuiverwell

D

Mr Dent Dr Diodati Mr D. Dixon Mr Down ham Mr Du PkfTe Mr Dyke

E

Mr Elton

F

Mr Forbes Mr Fox

Mr FriLli

G

Mr Gibbons* Mr Thos. Good-

win Mr Gray, junr. Mr Greenham Mr Grotius

H

BpHall

Mr T. Hooker

Mr Laefl:arino Mr L'ghtfoot Dr Luther

M

Mr Marbcck Mr Marfliall Peter Martyr Dr Mayer Wolfangius Muf- culus

O

Bernardin Ochine

P Dr Pemble Mr Perkins Mr Polanus Dr Prcfton

R

Mr Reynolds Mr Bollock Mr Roufe

Dr Sibbs

Mr Slater Dr Smith Mr Stock

Mr Tindal

Mr Robert Tov.ii

V

Mr Vauchan Mr Vaumeih Dr Urban Regius Dr Urfmus

W

Mr Walker Mr Ward DrWillet Dr Williams Mr Wilfon.

THE

MARK O W

O F

MODERN DIVINITY,

WITH NOTES.

INTERLOCUTORS. ,

Evangelist A, a Minifler of the Gofpel, NoMisTA, a Legalift. Antinomista, an Antinomian. And, Neophitus, a young Chriftiaii.

The INTRODUCTION.

§ I. Differences about the Law* § 2. A threefold Law o

Nom. O I^> ™y neighbour Neophitus and I, having k3 lately had Ibme conference with this our friend and acquaintance Antinomifta, about ibme points of religion, wiierein he differing from us both, at laft faid, he would be contented to be judged by you our minifler ; therefore have we made bold to come unto you, all three of us^ to pray you to hear us, and judge of our differences-

26 Differences about the haw, Iritrod. J i.

Evan. You are all of you very welcome to me : and it you pleafe to let me hear what your diJerences are, I will tell you what I think.

§ 1. N:m. The truth is. Sir, he and I differ in very many things ; but more efpecially abjut thd lavj : for I fay. The law ought to be a rule of life to a believer ; snd he faith, It ou::Tht not.

Neo, And fureiy, Sir, the greateft difference betwixt him and I, is this : fie would perfunde me to believe in Chrift ; and bids me rejoice in the Lord, and live merrily, tho' I feel never fo many corruptions in my heart, yea, tho' I be never fo fmful in my life : the uhich I .cannot di^, nor, I think, ought not to do ; but rather to fear, and forrow, and lament for my fms.

Ant. The truth is. Sir, the greateft difference be- twixt my friend Nomifta, and I, is about the law ; and therefore, that is the greaieft matter we come unto you about.

Evan. I remember, the apoftle Paul willeth Titus, to ^ avoid contentions and firivings about the law, becaufs they are unprofitable and vain,'^ Tit. iii. 9. And fo I fear, 5'ours have been.

Nom. Sir, for my own part, I hold it very meet, that every true Chriilian fnould be very zealous for the holy law of God ; efpecially now, when a com- pany of thefe Antinomians do fet themfelves againll it, and do what they can quite to abolifh it, and utterly to root it out of the church : furely, Sir, I think it not meet they iliould live in aCliriftian common- wealth.

Evan. I pray you, neighbour, Nomifla, be not fo hot, neither let us l..\ve fuch unchriilian-like ex- prefjions aiiiongft us ; but let us reafon together in love, and with the fpirit of meeknefs, i Cor. iv. 21. as Chriihans ought to do. I confefs with the apoiiie, ^' It is good to be zealoufly affected always in a good thing," Gal. iv. 18. But yet, as the fame apollle faid of the Jews^ £q I fcar^ I may fay of fome Chriltians^

Intro;.:. §2. A threefold Laxv. . 27

thnt ^^ they are zealous of the law," Afts xxi 20". yea, feme would be doftors of the law ; and yet neither underiland ^* what they fay, nor whereof they affirm/' 1 Tim. i. 7.

Nom. Sir, I make no doubt, but that I both know what I fay, and whereof i afiinn ; when I fay and affirm, that the holy law of God ought to be a rule of life to a believer ; for I dare pawn my foul of the, truth of it.

Evan. But what law do you mean ?

Nom. Why, Sir, what law do you think I mean ? Is there any more laws than one ?

§ 2. Evan. Yea, in the fcriptures ihrre is mention made of divers laws, but tlity may all be comprifed under ihefe three, viz. The law of works, the law of faith, and the law of Chrid * ; Rom. i;i 27. Gal. vi. 2.

* Thefe terms are fciiptura!, ?.% appears from tl;e lex's quoted by our au'h;^-, Tiaineiy, R'-ni. iii. 27. " "Where ia *' boaningthen? it-is excluded: by what Isvv ? of works ? *' nay; but by the law of faith," Gal. vi. a. ** Bear ye 0T5e *' another's burdens, and fo fulfil the law of Chrift.'' By the l.'.w of v.'orks is tr.ea'jt the law of the ten commanda as the covvnant of works; by the law of f^ith, the gcfpc), or covenant of grace: for, juftliicaticn bting the point upon v/hich the apoltle there »tates the opptif-iion beiv»'ixt thefe two law?, ii: is evident that the fortr.cr only is the law that doth not exclude boafiing; ar^d tkat the ht'er only is it, by which a finr.er isf jaRified, in a way that doth exclude boafting. By the hw of Chrifl is rr.cant the farre law of the ten corr'mandg, as a rule of lif^ in the hand of a Mcdintor, to believers already juitiHed, and Dot any one C'-mnnnnd of the law only; for bearing one anc* ther's burdens is a fulfilling of the hw of Chriff', as it is a Jcving one another : but, acccrdicg to the fcripture, that lore is not a fulfilling of one comnand only, but ®f the whole law 06 the ten corcrjandg, Rom. xiii. S, 9, 10. " Ke that loveth ano- *' ther hath tulfilkd the law. For thif, Thou (halt not com- •* rnit adultery, Thou fiult not kill, Thou fbak not fieal, Thou ** fh^it not bear fnire witnt-ff, Thou Ihalt not covet: and if *' there be any other connraandmenr,'-it is brietly comprehended .** in tbi^ fayifigj namely, Thru fiialt love thy neighbour as ** thyfelf.*' Ihertf. re K ve is the fulalling of the hw : It is a fulfilling of the kcun4 table direflJy, aad of llie firll tabic- in-

C2 .

at A threefold Laiv. Introcl. § 2.

and therefore I prsy you tell me, when you fay, the law ought to be a rule of life to a believer, which of ihefe three laws you mean ?

directly and confequentially ; therefore by the law of Chrift is meant, not one command only, but the whole law.

The law of works is tl-e law to be dooe, that one may be faved ; the law of faith is the law to be believed, that one may befaved; the law of Chrift, is the law of the Saviour, binding hia faved people to all the duties of obedience, Gal. ill. ia» A<5^3 xvi. 31.

The terra /anu la not here ufed unnlvocally ; for the law of faith is, neither in the fcripture fenfe, nor in the fcnfe of our author, a law properly fo called. The apoftle ufeth that phrafe only in imitation tf the Jews manner of fpeaking, \vho h^d the law continually in their mouths But fince the promife of the f'ofp^l, propofed to filth, i? called in fcripture, " the law of '* faith ;" our author was fufficiently warranted to call it fo too. See Chap. J. § 3- fo the law of faith is not a proper preceptive law.

The law of works, and the law of Chrift, are in fubftance but <:;ne_4a\y ; even the law of the ten commandments, the moral law, that law which was from the beginning, (Cbap-II. Sed 3-) continuing ftiU the fame in its own nature, but vefted with fiiiferept forms. And fince that law is perfedt, and fin is any want of conformity unto, or trarifgreffion of it ; whatever form it be vtfted with, whether as the law of works, or as the law of Chrift ; all commands of God, unto men, muft needs be com- prehended under it ; and particularly, the command to repent, common to all mankind, Pagans not excepted, who doubtlefs are obliged, as well as others, to turn from fin unto God; as aifo the commarjcT to believe in Chrift, binding all, to whom the gcfpel-rcv-latioo conr.es; tho' in the mean time this law ftand* under different forms, to thefe who are in a Rate of union with Chrift: by faith, and to thefe, who are not. So the law of Chrift is Rot a r.e\r prrper preceptive law, but the old proper precep- tive law, which wis froaa the beginning under a new accidental form.

The dtftin(5l:on between the law cf work"*, and the law of f4ith, cannot be controverted, fines the apoftle doth fa clearly dift-nguifti them, Rom. i:i. a?-

The diftindlicn betwixt the law of works and the law of Chrift, 23 above explained, according to the fcripture, and the mind of our author, is the fame in effccT: with that of the law, as a covenant cf works, and aa a rule of life to believers. Weftm. Confef chap. 19 art. 6. and ought to be admitted.. For (i.) Seiievers are nut un Jer, but dead 10 the law of works.

Introd. §.2. A threefold Lawl ^

Norn. Sir, I know not the difFerence betwixt tiiem •• but this I know, that the law of the ten commandments.

Rom. vi. 14. *' For ye are not und<?r the law, bat linder grace.** Chap. v\\. 4- ** Wherefore, my brethren, ye alfo are become •' dead to the law.** But they arc under the lawtoChriftj *' Ye alfo are become dead to the law, — That ye fhould be *' married to another, even to him v/ho is raifed from the " dead.** ib. i Cor. ix- ai- ** Bt-ing not without law to God, ** but under the law to Chrift.** Some copies read here, '* Of *' God, and rf C^rift;'* the which I mention, not out of any re{:ard to that difTerent reading, but that upon the occafiori ti reof the fenfs is owned by toe learned, to be the fame, either w?.y. To be under the law to God, i?, without queftion, to be under the law of God; whatever it may be judged to import more, it can import no lefs. Therefore to be under the law of Chrift, is !o be under the law of God. This text gives a plaiix and drcifive anf-A-er to the qneftion, Hew the believer 13 under the law of Gr-6 ? namely, a: he 13 under the law to ChriS, (1.) The h^ o^ Chrift \^ an eafyyok:. and a light burthen, Matt'i. zi. 30. But the law of woks to a (inner is an wnfap- portable burthen, req li-inj? works as the condition of juftifica- tion ?.nd acceptance with God, as is clear from the whole of the Apoftle's reafaning, R.om. i'i. (And therefore is called the law" of wtrks, f r ohjrwife the law of Chrifb requires works to. } and *' curfing every one that cottinues not in all things written •* in it to do Ihem,^* Gal. iii. 10. And th^ ?poilIe afiures us, that ** what things foe^er the law faith, it faith to tliem, who *' are under the iiw,'' Rom. iii 19. The duties of the law of works, 33 fuch. are, as I Cinceive, called by otir Lord himfelf, '* heavy burthens, and grievous to be born," Mat. xxii:.4. ** For they {viz. the Scribes ?n6 Pharifecs) bind hf avy burthi;ns *' and grievous to be born, and lay them on men's fhoulders ; " but they themfcWes will not move them with one of their •* finjrers ** Thefe heavy burthen? were not human traditions, and rites devifed by rnen, (for Chritl wculd not hnve command- ed the obferving and doing of iheTc, as in this c^^t he did. ver. ?. ** Whaifoever they bid yoa obferve, that obferve anti <Jo,'*) neither were they the Mofaic rites and ceremonies, which were not then abrogated ; for the Sc.ib?s and Pharifees were fo far from not moving thefe burthens with one of their own fingers, thnt the whole' of their religion wafj coc; fined to ikem, narncly, to the rites and ceremonies of Mofcrs's l.-«w, and thofc of their owa devifing. But the duties of the moral law, they laid on othtr.*, binaiog tUcm oa wilb the tie of tbe law of vvg;kj ; yet

C3

3© A three fo-ld Lavj.

commonly called the moral law, ought to be a rule of life to a believer.

made do confcience of them in their own pr3<5lice. The which duties nevertheUfs cur Lord Jefus commanded to be obfcrved end dotie%

*' He who hath believed on Jefus Chrift, (tho' he be freed from the curfe 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 Chrift. Which new command from Chrift, importeth help to obey the command." Pradical ufe of fiving Knowledge, Title, the third Warrant to believ<f, Fig. 5.

What this diftindion amounts to is, that thereby a difference , is conftitute, betwixt the ten comm.ands, as coming from an , abfolute God out of Chrift unto finners ; and the fame ten : commands, as coming from God in Chrill, unto them ; a diffe- rencej which the children of God, Qfting their confciences before him, to receive the law at his mouth, will value as their life; however they difagree about it, in words, and manner of cxpreffion. But that the original indifpenfible obligation of the law of the ten commands, is in any meafure weakened, by the believer'ti taking it, as the law of Chrift, and not as the law of works ; or that the fovereign authority of God the Creator, which is'infeparab^e from, ii for the ages of eternity, (in which channel foever it be conveyed unto men) is thereby laid afiJe i ■will appear utttrl? groundlefti, upon an impartial confideration of the matler. For is not oar Lord Jefus Chrift, equally with the Father and the Holy Spirit, Jehovah, the fovereign^ fupreme, moft high God, Creator of the world ; Ifi. xlvii 4. Jerem. xxiii. 6. with Pfal. Ixxxiii. 18. John i. 3. Rev- iii. 14. is not the name (or fovereign authority) of God in Chrift? Exod. Jixiii. ai. Is not he in the Father, and the Fathtr in- him? John xiv. 11, Nay, doth not ** ail the fulnefb of the Godhead dwell in him ?*' Col. ii. 9. How then can the otiginat ob'.igititn of the law of the ten commands, arifing from the authority of the Creator, Father, Sen and Holy Ghoft, he \veakened by its being ifiued unto the believer, from and by that blcifed channel, the Lord jefus Chrift I

As for the diftindiion betwixt the law of faith and the law oT Chrift; the latter i^ fubordinated unto the former. Ail men by nature are under the law of works ; but taking the benefit of the lawr of faith, by believing in the Lord Jefus Chrift, they are fet free irom the law of works, and brought under the law of Cbrift, Malth. xi. iS, 29. ** Come unto mc, all ye thai labotit " and arc heavy ladca— ^^tak€ my ycks upon you/|

In trod. §.2. A threefold La'ml '31

Evan. But the law of the ten commandments, or

, moral law, may be either faid to be the matter of the

* law of works, or the matter of the law of Chrift : And

;• therefore I pray you tell me, in whether of thele

fenfes, you conceive it ought to be a rule of life to a

believer ?

Nom. Sir, I muft confefs, I do not know what you mean by this diftinc^ion ; but this I know, that God requires that every Chriftian iliould frame and lead his life, according to the rule of the ten conmiandments : the which if he do, then may he expe(9: the blefling of God both upon his foul and body ; and if he do not, then can he expect nothing elfe, but his wrath and curfe upon them both.

Evan» The truth is, neighbour Nomifta, 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 faying, you have affirmed that it ought ; and therefore, therein you have erred from the truth. And now, friend Antinomifta, that I may alfo know your judgment, when you fay the law ought not to be the rule of life to a believer, I pray, tell me vv'hat law you mean ?

Jnt. Why, I mean, the law of the ten command- ments.

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

Jnt. Surely, Sir, I do conceive, that the ten com- mandments are no waj^ to be a rule of life to a believer; for Ciirift hath delivered him from them.

Evc:.n. But the truth is, the law of the ten command- ments, as it is the matter of the law of Chrift, ourrht to be a rule of life to a believer f ; and therefore, you

* See the following note.

t The law of the ten command?, being the natural law, was writUn os Adam's beart in his creation; while a« yeiit

gl A threefold taw. Introd. § il

having affirmed to the contrary, have therein alfo erred from the truth.

was neither the law of works, nor the law of Chrift, in the^ fenTe wherein thefe terms are ufed in fcripture, and by our Author. Bat after man was created, and put into the garden, this natu'al law, having, unto man liable to fall away from God, a threatening of eternal deaih in cafe of difobcdience, had alfo a promife of eternal lite annexed to it, in cafe of obe- dience, in virtue of which, he hsvinp done his work, might thereupon plead and denriand the reward of eternal life. Thus it became the law of works, wiiereof the ten copimands were', and are ftili the matter. All mankind being ruinM by the breach of this law, Jefus Chrift cbey^ and dies in the room of the ele(^t, th?.t they might be faved. They being united to him by faith, are, thro' his obedience and fati-fadion imputed to them, freed from eternal dea'h, and become heirs of everhfting life I So that the l^.w of works, being fully fitinfied, ex;>{res as to them, as it would have dons. of courfe, in the cafe of Adam'a having ftood the 'ime of his trial (fee Cinap. a Seft. a ) how- bcit it remains in fail force, as to unbtlitvcrs But the natural law of the ten commands (which can never expire or determine, but cbligeth ia all pofTibie fiates of the creature, in earth, heaven and heli) is, from that mon^CTt the la.v/ of works ex- pires as to believers, iffucd forth to them ((nil liable to infirmi- ties, though not f-iliing away li.ke Ad^m) in the channel of the covenant of grace, bearing a promife of help to obey, (Ezck. xxxvi 27) and, agreeable to their (late before the Lord, having annexed to it a pr-m^ifc of the tokens of God's fatherly love, for tiie fake of Chrift, in c^fe of that obedience; and a thrcat- ning of God\-= fatherly difpleafiire, in cafe cf their difjbedif nee. Jihn xlv. ai. ** He that hath my commandments, and keepeth *' them, he it is that loveth me j and he that Inveth me, Tnall ** be loved of my Father ; and I willlovc him, and will manifefl: ** myfelf to him.*' Pial- Ixxxix. 31, 32, s 3. *' If they breal: my *' Ratuteg, and k^ep noi my commacjdm:uts ; Then will i viht *' their tranfgreflTions with the rod, and their iniquity witb •' firipes. Neverlhelefs, my iovins kindnefs will I not utterly ** take from him, nor fuffer my faithlHlnefsi to fail.'* Thus it becomes the law of Chritl to them ; of which law alfo the f<?me ten commands are likcwife the matter In the Jhreatnings of this law, there is no revenging wrath : ard in the promifes of it, no proper condilionality of woik'^: Buv here is the order in thecivenant of grace, to which the law of (2hrifl belongs ; a beautiful order, of grace, obedience, particular favours, and ei);iIlifem€Qt8 f^r difgb^diecce. Thus the tea commands ^and>

^ Introd. § 2. A threefold Law, 33

' Nom. The truth is, Sir, I mud: confefs, I never took any notice of this treefold law ; which, it feems, is mentioned in the New Teftament.

Ant. And I muft confeis, if I took any notice of them, I never underftood them.

Evan. Well give me leave to tell you, that fo far forth as any man comes ihort of the true knowledge of this threefold law * » fo far forth he com.es ihort, both of the true knowledo;e of God, and of himfelf : and therefore, I wifli you both to confider of it.

Nom. Sir, if it be fo, you may do well to bs a means to inform us, and help us to the true knowledge of this threefold law; and therefore, I pray you, firil tell us what is meant by the law of works.

both in the law of works, and in the law of Chrift, at the fame timtr ; being the common matter of both. But as they are the matter of (i. ff. (land in) the law of works, they are adlually a part of the law of works ; howbeit, as they are the matter of, or ftand in, the law of Chrift, they are actually a part, not of the Uw of works, but of the law of Chrift. And as they ftand in the law of Chrift,' our anther cxprefsiy afierts againft the Antinomian, that they ouirht to be a rule of life to a believer ; as they ftand in the law of works, he juftly denies againft the Legalifl. Even as when one and the fame crime ftands for- bidden in the laws of different independent kingdoms; it is inanifeft, that the rule of life to the fubjecJiS, in that particular, U the prohibition, as it ftandh in the law of that kingdoni wherecf they are fubjedls refpedively, and not as it ftands in the law of that kingdom of which tr.ey are not fubjeds.

* Not of the terms, here ufed to cxprefs it by; but of the things thereby meant, lo wit, the covenant of works, the cove- nant of grace, and the law as a rule ©f life to believers j in whatever terms thtfe things be espreft.

CHAP- I.

Of the Law of JVorks^

O R,

Covenant of IVorks.

5 I. I'he. ncilure tif the covenant of works. § 2. Adarns fall. § 3. The fiifulnefs and m'fery of mankind by the fall. § 4. 'No recovery hy the law or covenant of -works. J 5. The covenant cf wo? ks bindirig, iho* broken,

§ I. E-jan. ^ I ^KE law of works, oppofed to the law J. of faith *, Pvom iii. 27. holds forth as Hiuch as the covenant of works : for it is manifel}, faith Mafculus, that the word, which fignifieth covenant or bargain, is put for law : fo that you fee, the law of works is as much to fay as the covenant of works. The wiiich covenant the Lord made v/ith all mankind, in Adam, before his fall : Th* fum whereof was, '* Do this, and thou Tnalt live ; and if thou do it not, thou Ihalt die the death f .''' In which covenant there v/as firft contained a precept, Do this ; Secondly, a prdmife joined unto it. If thou do it, ^hou fhalt live ; Thirdly, A like threatning, If thou do it not, thou fhalt die the death. Imagine, faith Mufcnliis, That God had faid to Adam, Lo, to the intent that thou mayefl live, I have given thee hberty to eat, and have given thee abimdantly to eat \ : Let all ihe fruits of paradife be in thy power, one tree except,- which fee thou touch not, for that I keep to mine own authority : tlie fame is the tree of knowledge of good and evil ; if thou touch it, the meat thereof fhall not be life, but death.

* Ball on the covenant of grace, p. 9. Com. Pla. Enj. p. 118.

f Lev. xviii. 5. Geo. ii. 17. Amef. Med. Eng p. 48- X Com. Pla. p. 31.

Chap. I. § I. Of the Law of Works. 35

Nom. But, Sir, you fdid that the law of the ten commandments, or moral law, may be faid, to be the matter of the law of works ; and you have alfo faid, that the law of works, is as much to fay, as the covenant of works : whereby it feems to me, you hold that the law of the ten commandments, was the matter of the cove- nant of works ; which God made with all mankind, in Adam before his falL

Evan That's a truth agreed upon by all authors and interpreters, that I know. And indeed the law of works (as a learned author * faith) llgnifies the moral law ; and the moral law, itr icily and properly taken, figniiies the covenant of works \ .

Nom. But, Sir, what is the reafon you call it but the matter of the covenant of Vv-orks?

Evan. The reafon why, I rather chufe to call the law of the ten commandments, the matter of the covenant

« Downham on Juftif. p. 443. 465.

T The moral law is an arabijiuoas term among divineir. { I.) The moral law is t?kcn for the d;Crtlogiie or ten commands fuTiply. So the law in ten c?)mn:ianclmiats, is owned to be commonly called the moral law, \VeRm. Conf, Chap. 19, Art. a, 3. And thus or.r au'hor hnth hitherto u*e J ttut term, reckoning the moral law not the covenant ot works iifeif, br.t only the milter of it. (2.) The moral law \a taken for the ten commands, havii^g ihe promife of life, and threatening cf dsatli annexed to t'ncm ; that is, lor the law (or covenant) of works. Tbua the moral law is defcribed to be, " The declaration of *' the will of God to mankind, direftlng and binding every one ** to perforial, perfe(5t, and perpetual co:.fo*mity and obedience *' thereunto, in the frane and diipofition of the whole man, ** foul and body, and in perfortnance of fiW thefe duties of ** hclinefs and iighieo';fncf8 which he weth to G d and man ; " pr< mirinj,' life upon the fulSllIng, and threatening death upon ** the breach of it." LaiKj^Cii-i-- Qu f^* 9J- That this is the covenant or works, is clear From Wcitm. C<:i)i. Ch/p. 19. Art. r. ** Gild gave to A-Uam a law, a-* a coven^m of works, by which ** he bound him, and all his pofterity, to perianal, entire, txaif, " $n.d p« rpetual obtjfcnce ; promiied life upon the fulCilUng, *' ?ni threatCiicd dca.h w^.^n the breach of it." And this cur r.uUior owng to be tiie kJijc of that terai, Uridlly and proper]/

36 Ths Nature of the Clnp. i. § r;

of works, than the covenant itfelf, is, becaufe I conceive that the matter of it cannot properly be called the covenant of works, except the form be put npon it ; that is to fay, except the Lord require, and man un- dertake to yield perfect obedience thereunto, upon con- dition of eternal life and death.

And therefore till then, it was not a covenant of works, betwixt God and all mankind in Adam. As for example, you know, that although a lervant * have an ability to do a mafter's work ; and though a mafter have wages to beflow upon him for it : yet is there not a covenant betwixt them, till they have thereupon agreed. Even fo, tho' man at the firft had power to yield perfed and perpetual obedience to all the ten commandments ; and God had an eternal life to beftow upon him : yet was there not a covenant betwixt them, till they were thereupon agreed.

Norn. But, Sir, you know there is no mention made in the book of Genelis, of this covenant of works; which, you fay was made with man at firft.

Evan. Though we read not the word Covenant be- twixt God and man, yet have we there recorded what

taken; the reafon whereof I conceive to be, that the moral law properly fignifying the law of manners, anfwers to the fcripture term the law of works, by which is meant the covenant of works. And if he had added, that, in thi^ fenfe, bclievfrs arc delivered from it, he had faid no more, than the Larger Cate- chifm doth, in thcfc words, ' They that are regenerate, and " believe in Chrift, be delivered from the moral lasv, as a cove- ** cant of works." Qneft. 97. But in the me^n time, 'tis evident, he does not here ufe that term in this fenfe; and in the next paragraph, fave one, he gives a reafon vihy he doth not fj life it.

* Not a hired fervant, for there is a covenant betwixt fuch an one and the mafter ; but a bond fervant. bought with money, of another perfon, or born in the maftcr's houfc; who i-^ ob'igcd to ferve his mafter, and is liable to punifhment in cafe he do net, but cannot demand wages, fince there is no covenant betwcea them.

This was the cafe of mankind, with relation to the Creator^ before th€ coveaaat of works was mad^.

Covenant of Works. 3 7

may amount to as much * ; For God provided, and promifed to xAidam, eternal happinefs, and called for perfe6t obedience ; which appears from God's threaiening. Gen. xi. ij. For if man muft die if he difobeyed, ic implies ftrongly, that God's covenant was with him, for life, if he obeyed.

Nom. But, Sir, you know the word covenant figniiies a mutual promiie, bargain, and obligation, betwixt two parties f. Now tho' it is implied, tl^it God promifed man, to give him life, if he obeyed ; yet we read not^ that man promifed to be obedient.

Evan. I pray take notice, that God doth not always tie man to verbal exprelTions J ; but doth often contract the covenant in real im.p regions, in the heart and frame ef the creature |j ; and this was the manner of covenant- ing with man at the firfi § : for God had furnillied bis foul with an underftanding mind «f, whereby he might aifcern good from evil, and righc from wrong ; and not only fo, but alio in his will was mod great uprightnefs **, and his inff rumen tal parts f f, were orderly framed to .obedience.^ The trmh is, God did engrave in man's foul.

* Ball on the Covenant, p. 6.

•f Walker on the Covenant, p. 39.

% Ball en the Govenaiu, p. 5.

II The foul approving, embracing, and confenting to, the .covenant; which, without any more, h plain languaj^-e, thougli jjot to men, yet unto God, who knowelh the heart.

§ The covenant being revealed to man created after God***' own image, he could not but perceive the equity and benefit of it ; and fo heartily approve, embrace, accept, and confent to i.t. And this accepting is plainly intimate, in Eve's words to the icrpent, Gen. iii. a, 3, '* V/e may eat of the fruit of the trees of the garden ; but of the fruit of the tree which is in the midil .of the garden, God hath faid, Ye ihall noi eat of it ; neither iliall ye touch it, left ye die-'*

«| Calv. Inft. fol. Eng. p. 8.

* * £ccl. vii. 29.

-f-|- Executive faculties and powera, whereby the good known 2Qd willed wag to be done.

D

38 The Nature of the Ch.-,p. i. ^ ,.

V'ifdom and knowledce of Iiis will ^,,.! „.„ i

.egrity in U,e whole L,,, and i^M^tn ^S ch^^

powers thereof; that neither the min,l ,i; I

the heart delire *, nor the ^ pTln eXttr' "''"

thing, bn: that which was accepubli to r^nr' f ^

n^a. end.ed with thefe ^^t^ ^^^.l^ ^^^

£yfl«. Though they were not written in taM« .f flone, until the time of Mo.'es f • vet Z^. H t e tawes of man's heart in tL'tL } A dm' fo^^:

^^o, • V* ^^" ^^^e ten cominandments are ;?

«an under the^ conditton 0°/),:;":^^^^;^ "aS perfed obedience to his law ; except he id firi" craned man holy and pure, and ingraven his law in his he-rt ^*•nence tho.'s good works /houUI proceed '

I-^o,>u But, yet I cannot btit marvel that God in making the covenant with man, did make mention of no

ZrST T"'' ''r "^•■'^ °f ^'^ ^-bidden friit " Ev,„. Do not marvel at it: for by ihat one fpecie.

* Bifting, Cat. p. 8.

?X"r^!-".,. "''■ '■ '"■ '^'"^- "''^- P- 'SO-' CoLiii. ,0. i Treat, of EffVa. Call, p. jo. 05 thereabouts,

Covenant of JVorks, ^., 39

of fin, the whole genus, or kind is fhewn ; as the fame law, being more clearly unfolded *, Deut. Jixvii. 26. Oal. iii. 10. doth exprefs. And inde«^, in that one coniinandment ilie whole worfiiip of God did confift ; ns obedience, hoiiour, love, confidence, and religious fear ; together with the outward abftinence from iln, and reverend refped: to the voice of God : yea, herein alfo conflited his love, and ib his whole duty, to his neigh- bour, f So that, as a learned writer faith, Adam heard as much X in the garden, as Ifrael did at Sinai ; but only in fewer words, and without thunder l|.

Nom. But, Sir, ought not man to have yielded perfe^Tt obedience to God, tho' this covenant had not been made betw;xt them ?

Evan. Yea, indeed, perre(5l and perpetual obedience was diiz from man ^ unto God; tho' God ind made no promife to man : for when God created nian at firfl:, he put forth an excellency from himfelf into him ; and therefore it v/as the bond and tie that lay up n maa, to return that aeain unto God h : fo tliat man beincr Gcd's creature, by the law of creation, he ovv'ed all obedience and fubje*5lion to God his Creator f .

A^o}7i. VVliy then was it needful, that the Lord f}]Ou!d make a covenant with him, by promifing him life^ and threatening him with death f

* Hugo Grot Dtfenf. Fid. p y.'i,

» That one commiDdment wss, in cffecH', a furBmary of the whole cluSy of man: ihe wLich clsarly appears, if one cor.fiders, that 'the breach of it, was a tranigufli. g of all the ten coai- n)and« at once, as our author afterwards diftindiy fnewelh.

i Of the law. _ f, Lightfoot Mifcel. p. 282.

§ God having given man a bei?ig after, his own im?ge, a glorioua excellency, it v-a^^ his natural duty, to make fuitable rttuttis thereof, unto the Giver, in a way of duty, being and a(S:ing for him: even ?6 the waterp, which otiginally are from the fea, do. in brooka and rivers, return to the fea again. Man, being of God as his (irft caufe, behoved 10 be lu him awfiiia chief ;!nd Ultimate end, R'^m. xi. 56.

% Reynoiiis en Pfal. ex. p. 403.

D2

40 The Nature of the -' Chap. i. § r.'

Evan. For anfwer hereunto^ in the firil: place, I pray yo'J underftand, that man was a reafonable creature ; and ioy our of judgment, diicretion and elecYion, able to make choice of liis way : and therefore, it was meet there ihould be fuch a covenant made with him; that he might, according to God's appointment, ferve him after a rcalbnable manner *. Secondly, it was meet there fhould be fuch a covenant made with him, to fliew that he was not flich a prince on earth, but that he had a ibverejgn Lord f : therefore God let a puniihment upon the breach of his commandment t ; that man mi<rht know nvs niferiority, and that things betwixt Iiim and God, >vere not as betwixt equals. 1 hirdly, It was meet there iliould be fuch a covenant made with him, to ihew that he had nothing by perfonal, immediate, and underived right; but all by gift and gentlenefs ||. So that, you fee, it was an equal covenant §» which God, out of his prerogative royal, made with mankind in Adam, before his fall.

Norn. "Well, Sir, I do perceive that Adam^ and all naankind in Iiim, v.'ere created moft holy.

^van. Yes, and moH. happy too ; for God placed him jn paradife, in the midft: of all delightful pleafnres and concents ; wherein he did enjoy moil near and iweet communion with his Creator, in whole prefence is *^ ful- nefs of ioy, and at whofe right hand are pleafures for evermore,'^ Pfal. xvi. 1 1. So that if Adam had received of the tree of life ^,by taking and eating of ir, while he Hood in the Hate of innocency, before Jiis fall ; he had certainly been eftablillied in a happy ftate for ever, and

* Reynolds on Pfal. ex. p. 405. + Gibbons on Gen. p. 97. Ball on the Cov p. 11. X Viz The punifhment of death, upon the breach of his commandment, touching the forbidden i'riiit. }! Reynolds on Pfnl. ex. p. 406. § /. s. An equitable covenant, fair and reafonable. •^ Walker OH the Co^ p. 89.

Covenant of iVorhs"* 4 1

coTild not have been fed need and fupplanted by Satan ;. as Qymt learned men do think, and as God's own words feein to imply, Gen. iii. 22. *

§ 2. Nom, But it feemeth that Adam did not continue in that holy and happy eftate.

Evan. No indeed ; for he difobeyed God's exprefi tomraand, in eating the forbidden fruit; and fo became guilty of the breach of the covenant f .

* The author faith, that fome learned m^n think fo ; and (hat the words, Gen. iii as. feem to imply To much: but all this arTiOuntst not to a pofilive detertr.ination of tht point. The Word? are thefe, '* Behold, the man is become as cne of us, la ** know good and evil: and now. I Te be put forth bis hand, ** and take alfo of the tree of life and eat, and live for ever."—" Whetbcr or not thefc words feem to imply fome fiich thing, I Heave to the judgment of the r<:ader. whom I incline not to entertain with rtjine own, or ethers conjectures, upon the hepd. But three things I take to be plr.in, and beyond conjcdurc, in this text. I. That there is no irony nor feoff here, as many think there is ; but, on the contrary, a nioft patherie lamenta- tion over fallen man. The literal verfion and fenfe cf the former part of the text, run thus; ** Behold the man that was as one *^ of ue,'* Zcz. Ccmpare, for the verficn, Lam. iii r. Pfal. iii. 7, and for the fcnfe, Gen- i. a6, 27. " And God faid, Let us make

•^ man in our image "-^ " So God cieated man in his own

** image,'* &c. The latte- part of the text I would read thus; •* And eat, that he m^y live for ever:" Compare, for this verh* en, Exod. iv. 23. i S.^m. vi 8. 'tig evident the fentpnce is broke off abruptly, the word«, " I will drive hira out," being fup-" prefsM ; even as in the cafe cf a father, with Dghs, fobs aad tears, putting his fon out of doors, a. That it was God's- defign, to prevent Adam's eating of the tree of life, as he bad

eaten of the forbidden tree; *' Left he -lake alfo of the tree

** cf life :'' Thereby mercifully takirg care, that our fallea father, t.i whom the coveoant of grace was now proclaimed, might not, accoroisg to the corrupt natural iRciination of fallen rfiankind, run back to the covenant of works for iifo and falva- tion, by partaking cf Ihe tree of life, a facrament of that cove- FiBnt; and fo rejedt the covenant of grace, by eating of that tree now, as he had before broken the covenant of works, by eating of the tree of knowledge of good and evil. 3. That at th:9 time Adam did think, that by eating of the tree of Ifc he Rii^ht live for ev^r. further I dip cot bere, ia this matter.

i iVIr Siattr on the i Gov. Ij 3

"^^ '^'^^^"'•^ ^^^^' Chap I 5 2

10 di,bbed_^nt to God's exprefs com'^rdr'' ^°°'' '^

fruit t ? " "°' ""'''^ "''" ''■'^ hvh-M^n

Even The reafon why the Lord did not creite lim

m,nutnbl. t was, becaufe he would be obe ed ',t of .) .d,rme„t and free dioice ; and not bv fat.->l neceflltrand abfolute deu.r„,iuation i| ; and withal let me tel vou k M-as not reafonable to reftrain God to this pdnt L X >»:;n fuch a one as would not, or could n« na"aTu B ,'\h > "' .'i'' '''°''" « create him how he plea ed ln.i why he d,d not uphold him with ftrength of ftedfaft

on annance ; that refteth hidden in God's fecTet cm S iro.,vbe,t,tlns we may certainly conclude; that aS;

* Dent. Pdthwav, d. ^-f.

fana:fication and redemption. ' r.ghteoulnds,

t Reynoldg on Pial- ex. p. 40S,

il Sec tbe foHowine: nr>te * ^ r-^u, t n.

ST !n,n,ut.bi)ity, proL'iv fo called n. M M •."■ ''\ 'api ,, ^"'""'"«>"'?,'5^»'e attribute of God, Mai. iii 6. ra?»;e'o/a^r« le ■; t'?',; "r ci,3,g,,b,,„^f, i, fo of he

be c"nn, "red two v4^ ' '}'\'''^'^S ■" reference to maa, may ..f Chan e r/;„Xr"L.] tt;,";'::'"^,^™ t'^-^ "-. "-"d

77?^ Slnfidnefs and Ml/dry y kc. 43

ftate ^vas fiich, as ferved to take away from him all excufe ; for he received Co much, that of his own will he wrought his own deftruftion * : bccaufe this aci of his was a wilful traiifgreflion of a law, under the precepts whereof, he was moft juftly created f ; and unto the maledidion whereof, he was as necefTarily and righteoufly fubje*5l, if he tranfgrelTed : for, as being GoJ's creature, he was to be fubjedl to his will ; fo, by being God's prifoner, he was ag juftly fubjecl to his wrath ; and that fo much the more, by how much the precept was moil juft, the obedience more eafy, the tranrgreffion more unreafonable, and the puniihmcnt more certain.

5 3. Nom. And was Adam's fm and puniihment im- puted unto his whole offspring ?

Evan. Yea indeed ; for faith the apoftle, '' Death palTed upon all men, for that all have fmned;'' Rom, V. 12 or, in whom all have finned, that is in Adam. Th^ very truth is, Adam, by his fall, threw down our

man was indeed made immutable in point of moral goodnefg; for he could only be made finful or evil by himfclf, and not by any other. It he had been made immutable in the latter fenfe, that im-m.utability behoved either to have been woven into his very nature; or elfeto have rifen from confirmiDg ^race. Now God did not create man thus imirratable in his nature, which is it that the firft queftion aims at : and that for t his very good reafon, iiz» That at that rate, man would have obeyed by fatal rcceffity and abfolute determination, as one not having fo much as a remote power in his nature to change himfelf. And neither- glorified faints, nor aneela, are thus immutable; their immutability io goodnefs entirely depending on confirming grace. As for im- iriUtability by ccsnfirming grace, whi'ih in it that the fccond quc-ftion aims at ; it is conferred on glorified faints and angels: but vphy it was not afforded to Adam at his creation, our author wifely declines to give any reafon. ** The reafon," faith he, *' why the Lord did not create b!m immutable, was, Be- •* caufe, Iffc, But why he did not uphold him with ftrength *' offtedfaft continuance, that rcfteth hidden in God's fecret •« couofel."

* / e. He received fo much ftrength, that it wa3 not of fpeaknefsi but wilfulnefs, that he deftroyed himfelf*

t Reynolds on PfaJ. ex. p. 406*

•^"ftry t And tl,e reafo f L bJ^ 'y';* ^^""f, g"'P'' '^ meat, he was not toft,n<l orV,lI '/'^,°°'' ' ^'PP™«-

^'-fe gifcs and icULT:!.^ t ST ^^^ him, were not beftowed mo^hJ! T 7*^°'''^^ "IxiQ the whole „at,„-e of man f' nd" taT' '"' '^^'° H""" was made with him «.,! i , covenant which

even fo he by breaking "^ ' T"'' '^''^'^ mankind,

fo he ,o<l a,,, both fo-r^hS'atr';/^.'"'"*^'^-''^ - '"

condition. • 1)1 ought into a miferabls

Sv.-"!. AI! mankind by the fnll „f a i twofold damage ++ ,/J a , ' °^ ^■'"' '""^'ved a

kind of wickednefftt For tl^ '"^ ^'T"''' '" ^» which they were creL/ ^ ","'"'' ""^ ^< ^-fer and in place of wif^ : u " ^""''vyith blotted ot,t -

came biiirdLfs; i";.::!' "r;/r°''j'"'' ^"'^ ^°""5

The very truth is ont ^1 ^''''^''°"d =<'"i injoftice™' corrupted, del-! ' cLfor^ f "'""' ''i' ^^'•'^ hereby infirm' frail, m 1 i'nat f™Uf "'P'"^^«*' '"f^-«'> m-^de

• yea enemy's and^^-^bell ^oTnH' "'^""1 "^ ^°'' ^ I-wher 1f^, this is the titi- Je l,!t '^'\' '"'^

"- ^'^ "ave received from

* j^^. Allmnnkind.

I ^°4J"'' '■iu™,:h':rF,ith, p. IT"'' '""'■^'f-

thf ff,r- "^^ ^""^ "f "^^ ^-fii^S 'of /t.i=f.,„ef.,^>„ b,f„, ,",' ^- All mankind. » » p.„M- ir j „.

• :rr Se'en G<,|d.„ Candleitick,, p !"" ^ '"''• P"^- P- 99- + 1 B^ften. Cat. p. jq iin •

C§ Urban Reg. Ui Chr. S-r fo p '' ^* "^^^ "mankind. f Y Chof. Scr, p. 9. • '® ^"'*"'' P' ^**

of Mankind by ihe Fall. 4^

Adam, in this one thing we may glory, and in nothing eli'e at all ; namely, that every infant that is born inta this world, is wholly in the power of fm, death, Satan, hel! and everlafting damnation. Nay, iailh Mufculus *, the whirlpool of man's Tin in Paradiie, is bottomlels and unfearchable.

Nom. But, Sir, methinks, it is a ftrange thing, that (a fmall an offence, as earing the forbidden fruit feems to be, liiould plunge whole mankind into fuch a gulph of mifery.

Evan, lliough at the firft glance it feems to be a fmall offence; yet if we look more wiftly f upon the matter, it will appear to be an exceeding great offence J: for thereby intolerable injury was done unto God; as i/?. His dominion and authority, in his holy command was violated. a/Zy, His juftice, truth and power, hi his moff righteous threatenings, were defpired. 3^/y, Kis moH: pure and perfe^St image, wherein man was created in righteoufnefs and true holinefs, was uttery defaced. /\thiy^ His glory, which by an active fervice the creature fliould have brought to him, was loll and defpoiled. Nay, how could there be a greater fin committed, than that when Adam at that one clap broke all the ten command- ments {|.

Nom. Did he break all the ten commandments, fay you? Sir, I befeech yon ihew me wherein?

Evan. I. He chofe himfelf another God, when he followed the devil §.

2. He idtolized and deified his own belly ^; as the apoftle's phrafe is " he made his belly his God/-'

^. He took the name of God in vain, when he believed him not.

4 He kept not the reft and eflate wherein God had fet him '**.

* Com. Pla. p. 14, t /• c. Earncftly,

T Reynolds on Pfal. ex. p. 407.

p f.ightfoot Mifcel. p. 183. 5 Ibid.

% That ia. * * See the noie * p^ge 49.

4^ No Recovery \-y the Lavj. Chap.i.§4.

5. He dilhonoured his ^Father which W3S in heaven; and therefore his days were not prolonged in that land, which the Lord his God had given him.

6. He mafliicred hiinfelf and all his poilerity.

7. Fi'om E\'e he was a virgin, but in eyes and mind he commited fpiritual fornication.

■ 8. He itole (like Achan) that which God had fet afide not to be mcdied with; and this hisflealth is that which troubles all Ifrael, the whole world.

9. He bare witnefs agair.ll: God, v/Iien he believed the witnefs of the devil, above him.

10. He coveted an evil cove ton fnefs, like Amon, which cofl him his life *, and all his progeny. Now whofo- ever coniiders, what a neft of evils here were committed at one blow, niuft needs, with Mufciilus f, fee our cafe to be fuch, that we be compelled every, way to commend the juftice of God I, and to condemn. the fin of our firit p;\reiits; laying concerning all mankind, as the prohpet Kofea do*:\i^ concerning ili^ae], '^ O lirael, thou halt deflroyed thyfelf." Hof. xiii. 9.

§ 4. Nom. But, Sir, had it not been poflible for Adam, both to have helped himfelf and his pofterity, out' of this mifcry ; by renewing the fame covenant with Gc'i\, and keeping it for afterwards ?

E'jst2. No, by no means; for the covenant of work?, \va8 3 covenant no way capable of renovation [), J. When he had once broke it, he was gene for ever: be-

taBi-M«a ■ I » I . I I I I I I I I I « I in— I I m

* 2 Sarr». xiii. t Com. Pia. p. IJ*

1 i' e. To jtiflify God. ," '

(1 Holton'e true Bour.dG, p. i;^. 5.

§" The covenant of works could by no means be reofwcd by Taikn Adam, fo as thereby to help himfclf and his pofteri;y out of this mifery; the which is the only thing in qycftinn ber?. Otherivife indeed it might have been renewed ; which is evidsfnt by this hd token, that many do a(5l:naily renew it, in ihtir covenanting with God, beifij; prompted thereto, by their igRO- rnnce of the high demands of the law,t^cir own wtter inability, and the way of falvati-^n by Jefus Chrift. And from the Time principle our Legalift here makes no tjueition, but Adim might iiavc rtaewcd it, and kept it tco, for the after-time : only he

or Covenant cf IVerks, 47

caufe it was a covenant between two friends; but now fallen man was become an enemy. And befides, it was an impoflible thing for Adam to have performed the condi- tions, which now the juilice of God did necefiarily require at his hands r for he v/as now become liable to the pay- ment of a double debt; to wit, the debt of fatisfadion for his fm committed in time pall, and the debt of perfe6l and perpetual obedience, for the time to come ; and htt was utterly unable to pay either of them.

Norn. Why was he unable to pay the debt of fatis- faflion for his fm comm.itted in time pafl?

Evan, Becaufe his (in in eating the forbidden fruit (for that is the fm I mean*) was commited againfl: an infinite and eternal good f ; and therefore merited an infinite and eternal fatisfa'flion ; which was to be either fome temporal puniihment equivalent to eternal damn?.- tion, or eternal damnation itfelf. Now Adam was a finite creature, therefore betv/een finite and infinite there could be no proportion : ^o that it was impoflible for Adam to have made fatisfa^flion, by any temporal puniih- ment; and if he had undertaken to have fatisfied by an eternal punifhrnent, he Ihould always have been fatisfy- ing, and never have fatisfied, as is the cafe of the damned in hell.

Nonu And why was he unable to pay the debt of per- fect and perpetual obedience for the time to come?

Evan. Becaufe his precedent power to obey, was by his fall utterly impaired : for thereby his underlbnding was both.fsebjed and crowned in darknefs J; and his will made perverfe and utterly deprived of all power to ^ill well; and his affections were quite fet out of order;

queftion?, whether or not Adam mij^ht thereby have helped himftlf and iiis pofterity tocj out of the mlltry they were brought into by his fin ?

* That being the (in in which all mankind fell with him, ||.oin. y. 15, t '^ffiQ Cat. p, ji j. % ibid. Cat. p. iia.

^'^ No Recovery hy the Law: Chap.i. §.4.

and rJl things belonging to the blened life of the foul v/ere extinguiihed both in him and us* : So that he was become impotent, yea dead, and therefore not able to Hand in the loweft terms to perform the meaneft condi- tion. The very truth is, our father Adam falling from God^ did, by his fall. To dafli him and us all in pieces ; that there was no whole part left, either in him or us, fit to ground fuch a covenant upon. And this the apoftle \vitneireth, both when h^ faith, *^ We are of no ftrength ;" and, " The law was made weak becaufe of the Hefli," Horn. V. 6. and viii. 3.

Nom. But, Sir, might not the Lord have pardoned Adam's fin without fatisfadlion ?

Evan O no, for juftice is effential in God ; and it is a righteous thing with God, that every traufgrelfiou receive a juft recompenfe \ i And if recompenfe be juft, it is unjult to pardon fm without fatisfaclion. And tho' the Lord had pardoned and forgiven his former tranf- greffion ; and fo fet him in his former condition of amity and friendlhip : yet having no power to keep the law perfedlly, he could not have continued therein if.

No7n. And is it alfo impofhble for any of his pofterlty to keep the law j:K?rfe(3;iy ?

Evan, Yea, indeed, it is impoflible for any meer man, hi the time of this life^ to keep it perfedly ; yea, though he be a regenerate man ; for the law requireth of man, that he *' love the Lord with all his heart, foul and inight ;" and there is not the holieft man that lives, but he is flelh as well as Ipirit, in all parts and faculties of

* Calv. Inft. p. 117. Bolton's true Bends, p. 131.

t 2 ThefT. i. 6. *' Seeing it is a rigbteoua thing ^with Go(.\,

to reeonrvoenfe tribulation to them that trouble ytii." Hfb.

ii. Z' ** Every tranfgreffioQ and difobedieace received a juft •* recompenfe."

■ t But WQuld have finned as^ln, and fo fallen under the curie ;sRew.

or Covenant of IVorhs* /^cj

his foul ; and therefore cannot ieve the Lord perfe<5i:]y. Yea, and the law forbiddeth all habitual concupifcence, not only faying, '* Thou fiialt not confent to lult," but, " Thou Ihalt not Inft:" it doth not only command the binding of luft, but forbids alfo the being ofluft; and and who in this cafe can fay, *^ My heart is clean?"

Ant. Then, friend Nomifla, take notice, I pray, that as it was altogether impofllble for Adam, to return into that holy and happy eftate, wherein he was created, b}"" by the fame way he went from it * ; fo is it for any of his p'jfterity : and therefore I remember, one f faith very wittily, The law was Adam's leaft when God made hint tenant of Eden ; the conditions of which bond, when he kept not, he forfeited himfelf, and all us. God read i lecture of the law to him before he fell, to be a hedge to him to keep him inParadife; but when Adam would not keep within comjxifs, thi;^ law is new become as the flam- ing fword at Eden's gate, to keep him and his polterity out.

§ 5. No?n. But, Sir, you know, that when a covenant i* broken, the parties that were bound, are freed and releafcd from their engagements ; and therefore, me- thiuks, both Adam and his poiterity, Ihould have been releafed from the covenant of works, when it was broken ; efpeeially confidering they have no (Irength to perform the condition of it.

* Walking back, by the way of the covcRant of works, wliich he l(!fl by his finning'.

Ol'j. *' Dv> we net then crake void the law," Pvorri. iii, 31. leaving an imputation of djlhonour upon it, as a difiegarded p.^th, by prettnding to return another way ? ji/qf. Sinner?, being united to Chrift by faith, return, being carried b^^ck the fame way they came; only their own ftet never touch the ground; hut' the gloriou* Mediator, luftaining the peri'ons cf them all, walked every bit of the rod exactly, Ga;, iv. 4, 5, Thus, in Chrift, the way cf free grace, and of the law, l\veetjy pieet together} and through faiih we cftabliih tlit hw, Ibid.

t L'ghtfoot MifccL p. 28j.

E

5® The Covenant of Works bindings &c. Ch. 2. {5.

Evan. Indeed it is true, in ev-ery covenant, if either party- fail in his duty and perform not his condition, the other party is thereby freed, from his part; but the party failing is not freed, till the other releafe him : and therefore, tho' the Lord be freed from performing his condition, that is, from giving to man eternal life; yet fo is not man from his part : no, though ftrcngth to obey he loft, yet man hav- ing loft it by his own default, the obligation to obedience remains ftill ; fo that Adam and his offspring are no more difcharged of their duties, becaufe they have no ftrength to do them, than a debitor is quitted of his bond, becaufe he wants money to pay it. And thus, neighbour Nomifta, I have, according to your defire, endeavoured to help you, to the true knowledge of the law of works.

CHAP. II.

Of the Law of Faith^

OR,

Covenant of Grace*

Se^. 1. Of the Eternal Purpofe of Grace. Seft. 2. Cf the Promfe. Sec't. 3, Of the Performance of tie Promife,

Ant. T Befeecii you, Sir^ proceed to help us to the true X knowledge of the law of faith. Evan. The law of faith is as much to fay as the covenant of grace,. or the gofi>el, which fignifieth good, merry, glad, and joyful tidings* ; that is to fay, that God, to whofe eternal knowledge all things are preferit, and nothing paft or to come, forefeeing man's fall, before

=» Tindare path to holy fcrlpture, p. 378. % Tina. i. 9. ^ph. lii. z. J. Rora. i» a. Gal. iv- 4-

of the eternal Purpofe of Grace, 5 r

all times purpofed *, and in time promifed f, and in the fulnefs of time performed %, the fending of his Son Jefus Chrift into the world, to help and deUver fallen

mankind !|.

S E C T I O N I.

Of the Eternal Purprfe of Grace,

Ant, T Befeech you, Sir, let us hear more of thefe X things; and firfl of all, ihew how we are to conceive of God's eternal purpofe, in fending of Jefus Chrift.

Evan. Why, here the learned frame a kind of confli«5l in God's holy attributes \\ and by a liberty, which the Holy Ghoft, from the language of holy fcripture, allow-

* 2 Tim. i. 9. " Who hath faved us, according to his own purpofe and grace, which was given us in Chrift Jefus, before the world began." Epb. iii. 11. ** According to the eternal purpofe, which he purpofed in Chrift Jefus owr Lord."

t Rom. i. i» a. ** The gofpel of God, which he had promifed afore by his prophets in the holy fcriptures."

X Gal. iv 4, 5. ** But when the fulnefs of the time was come, God fent forth his Son, made of a woman, made tjnder thelaw'j to redeem tbenj that were undtr the law."

11 Tbefe are the good tidings, this is the law of faith, /. e, the law to.be believed for falvation, which the apoftle plainly teach- cth, Rom. i. i6. " The gofpel is the power of God unto falva- tion to every one that beiievelh." And ver- 17. ** For therein is the righteoufnefs of God revealed from faith to faith." In this laft text, clouded with great variety of interpretations, I think there is a tranfpofition of words to be admitted ; and would read the whole verfe thus; '' For therein is revealed the righteoufnefs of God by iaith, unto faith ; as it is written, but thejuft by faith /ball live." The key to this conftrudion and reading of the word* in the former part of the verfe, is the teftimoDy adduced by the apoftle in the Utter part of it, from Hab. ii, 4. where the original text appear? to me to detertnine the verfion of that teftimony as here iffered. The fenfe is, the righteoufnefs v./bich is by faith, namely, the righteoufwefs of Chrift, the only righteoufnefs in which a finner can ftand before God, is in the gofpel revealed unto faith, /. e, to be believed. See a like phrafe, i Tim. iv. 3. tranllated after this ma.iner.

4 Reynolds on Ffal. ex. p 407, 408

E2

5^ Of the eternal Chnp.i. Se^l.i.

eth them, they fpeak of God after the manner of men; as if he were reduced to ioiiie jftraits and difficulties, by the crors demands of his feveral attributes * f For truth '^vA juftice (lood up, and faid, that man had finned; and therefore man miiit die; and fo called for the condemna- tion of a finful, and therefore worthily a curfed creature ; or elfe they muft be violated: for thou faidil (fay they to God) <* In that day thou eateft of the tree of the knowledge of good and evil, thou fiialt die the death. '* Mercy, on the other (ide, pleaded for favour, and appeals to the great court in heaven: and there it pleads, faying, wifdom and power, and goodnels, have been all manifeil in the creation % ; and arjger and juiVice, they have been magniHed in man's mifery, that he is novv' plunged into, by his fall: but I have not yet been manifeited |j. O, let favour and compalfion be fliev.'ed towards man, wofully feduced and overthrown by Satan \ O, laid they J unto- God, It is a royal thing to relieve the dillreffed; and the greater any one is, the more placable and gentle he ought to be. But Juilice replied, If I be offended, I mull be latisfied and have- my right: and therefore I require, that man, who hath loft himfelf by his difobedience, ihould, for remedy, fet obedience againft it, and fo la- tisfy the judgment of God. Therefore the wifdom of God became an umpire, and devifeda way to reconcile them^f; concluding, that before there could be reconciliation made.

* William** feven golden candUfticks, p jrg

t Hofea xi 8. ** Ho** fliall 1 give thee "p» Hphraim? How fhall 1 dclivev ihee, Ifrael.? 1-low \\xtx\\ I mahc thee as Adm^h > How (hall I fet thee ab Zirboim ? M ne heart is turacd withia me, my repenting-* ?re kindled logelliir.

X Plocker's foul juft, p 277

If Mercy requires an obje(fl in miiery

§ Viz. Favour and Coropaffion

% Calv Inftit, p 117

Purpofe of Graced 53

there muft: be two things efFe^led : i/?, A fatlsfaflion of God's juftice. idly, A reparation of man's nature*: which two things muft needs be efFecled by fuch a mid- dle and commoji perfon f that had both zeal towards God, that he might be fatisfied; and conipafllon, towards man, that he might be repaired: fuch a perfon, as, hav- ing man's guilt and punilhment tranflated on him, might latisfy the juflice of God, and as having a fulnefs of God's Spirit and holinefs in him, might fandlify and repair the nature of man|. And this could be none other but Jefus Chrift, one of the three perfons of the bieffed Trinity, And therefore he ||, by his Father's ordination, his own voluntary fufception, and the holy Spirit's .fan6liiication, . was fitted for the bufinefs. Whereupon . there was a fpecial covenant ^, or mutual agreement made between

* See the foliowinp note

"T Rtynoids on Pfal ex p 408

% As man l^y in luins by the fall, guilty and unclean, there ftood in the way of his falvation by mercy defigned, r. The judice of God, which could not admit the guilty creature; and £, The holinf Ts of Godvwhich could not admit the unclean and unholy creature, to communion with him Therefore, in the contrivance of his fdvation, it was nectfTary, that provifiori fhculd be made for the fatisfadion of God'ajuftice, by payment of the double debt mentioned above ; namely, the debt of pu- nifhment, and the (''^bt of perfeft obedience. It was alfo neccflary, that ptovihcn fhould be made for the fandification ofthefinner, the repairing of the loft image of God in him. And man being as unable to fandify himfelf, as to fatisfy juftice (a truth which proud nature cannot digeft) the Saviour behoved not only to obey and fuffer in his ftead; but alfo to have a ful- nefs of the fpirit of holinefs in him, to communicate to the finner,that his rature might be repaired, through fandificatioo of the Spirit, Thus was the ground-work of man's falvatioa laid in the eternal counfel ; the fandification of the fmner, according to our author, being as ncceffary to his falvation, as the fatisfadion af juftice :.foi indeed tjie neccffity of the former, as well aa of th& latter, arifeth from the nature of God, and therefore is an abfolute neceffity.

d Reynolds on Pfal. ex. p. 408. i Aiutf. Med« p. 74*

E3

54 Of the eterrjal Chap . i . Seel i .

God and Chrifl:, as is cxprefTed Ifaiah liii. ro. that if Chrift would make him (elf a facrificc for fin, then he fliOLild fee his feetl, he ihoiild prolong his days, and the *' pleafure of the Lord IhouJd profpcr by hitn." — So in Pfal. Ixxxix. 19. The mercies of this covenant between God and Chrift, under the type of God's, covenant vv-ith David, are fet forth; '* Thou fpakeft in viQon to thy holy One, and faidii, I have laid help upon One that is mighty,*' or as the Chaldee expoundeth, '• One mighty in the law.'* As God had (aid concerning hisele^t*', 1 know that thefe will break,and never be able to fatisfy me; but thou art a mi^yhty and fubftantial perfon, rble to pny nie; therefore 1 will look for my debt f oiF thee, (as Parens well obferves) God did, as it were, fay to Chrift, What they owe me, I require it all at thy hands. Then faid Chrift, "" Lo I come to do thy will! in the volume of thy book it is written of me. I de- light to do they will, O my God, yea thy law is in my heart. ^' ThusChrift afientcd, and from evcrlefting ftruck hands i.ith God Xy to put uptm him man's perfon, and to take upon him his name, and to enter in his ftead in obeying his Father, and to do all for man, that he {liould require, and to yield in man's fieih the price of the (atif- fadion of the juft judgment of God, and in the lame flejh, to fuftcr the punilhment that man haddeferved: and this he undertook under the penalty that lay npon man to have undergone ||. And thus was juftice fatisfied, and

* Ainfvi'orth on the text. Goodwin Chrift fet forth, p. 75,

T i e. The debt which the eled owe to me. Tiius wai the covenant made betwixt the Father and the Son, for the t.\<^y thil he fliouM obty for thtm, and die for thtm.

t Pfal. xl. 7, 8. Cal. InOit. p. 117.

Hj The Son of God confented to put h'"mfelf iq man's ftead, in obrying his Father, and io to do all ftr man that his Father fhould require; that fa'ista^'lion (hould be made: fa'ther, hC/ confcntcd, in man's naMire to I'aiisfy and fufier the deferved puuiiliiatnt j thit the lame nature that finncU might falisfy :

Purpofi cf Grace, 5^

mercy magnified, by the Lord Jefas Chriil : and fo God took Chrilt's fingle bond; whence Chriit is not only call- ed, the *^ furety of the covenant'' for us, Heb. vii 22, but the ** covenant itfelf," Ifa. xlix. 8. And God laid all upon him, that he might be fure of fLitisfaclion ; proteding that he would not deal with us, nor lb much as expe(5t any payment from us * ; fuch \\'as his grace. And thus did our Lord Jefus Chrift, enter into the fame covenant of works, that Adam did ; to deliver believers from itf t : he was contented to be under all that com-

and yet farther, he ur>dertook to bear the very iame penalty, thit by upon man, by virtue of the covenant of works to have undergone; fo fitting himfelf a proper fvirety for th-.ni, who, as the author ohferveB. muft pay the fame fum cf money that t'ie debitor oweth. Thifi-I take to be the a'Uhor's mear^ing : bui the txpFeflion of Coiill'^ ut-dertakiag Under the penally, (if ^, is haifh and uugii.irdcd.

* Hooker's foul j oft. p 174.

■\- Goodwin's Chritl fet forth, p. S3.

t Onr Lord Jcfvis Chrift became furety for the t^cd: in the fccond covrnart, Heb. vii. o.z. And in virtue of thai furetyfbip, whcrebj' he put himfelf in the room of the principal debitors, he cime under the fame Civenant of works that Adam did; in lo far an the fu!Pd!ing of that covenant in their fteat', was the very condition required of him 38 the fecond Adam in the ftcond covenant, Gal. iv. 4. 5. ** God feot forth his Son — made under tlie law, to redeem them that were under the Jaw,^* Thus Chrift put his ntck under the yoke of the law, as a cove- nant of work", to redeem them who were under it 2s fucb. Hence he is faid to be the *' end of the law for n'gUteoufiiefs to every one that believeth," Rom. x. 4. namely, the end for con- ftimption, or perfect fulfilling of it by bis obedience and death, which prtmppofeth his coming under it. And thus the law, aa a covenant of works, was magnified and made honourable ; and it eleatly appears how *' by faith we eftabhlh the law," Rom. iii. 31. ^leji. How then \% the fecond covenant a covenant of gr^ce ? iir.f. In refnecfl: of Chrift, it was moft properly and ftridlly a covcnint of works; in that he made a proper, real, and fall fatisfadtlon, in belvalf cf the eledt : but, in refped of them, it is purely a covenant of richeft grace, in as much at God accepted the fatisfadion from a furety, which he might have demanded of them ; provided the furety birafclf ; and givea all to them freely, for hia fake*

^6 Of the eternal^ kc. Chap. 2. SeA tl

manding, revenging authority, which that covenant had over thein ; to free them from the penalty of it : and in that refped:, Adam is faid to be a type of Chrift, as you have it, Rom. v. 14. " Who was the type of him that was t» come." Unto which purpofe, the titles which the apoitle gives thefe two, Chriit and Adam, are ex- ceeding obfervable. He calls Adam the firft man, and Chrift our Lord the fecond man, i Cor. xv. 47. {JDcak- ing of them as if there never had been any more men in the world, befines thele two; thereby making them the head and root of all mankind, they having, as it were, the reft of the Tons of men included in them. The fii-fl man is called the earthly man ; the fecond man, Chrift, is called the Lord from heaven, i Cor. xv. 47. The earthly man had all th-e fons of men born into the world, included in him 5 and is fo called in conformity unto them, the firft man* : the fecond man, Chrift is called the Lord from heaven, who had all the elecT; included in him ; who arq faid to be the firft born, and to have their names written in heaven, Heb. xii. 23. and there- fore • are oppofitely called heavnly men : fo that thefe two, in God's account, ftood for all the reft f . And thus you fee, that the Lord, willing toUiew mercy to the creature fallen :}:, and withal to maintain the authority of his law, took fudh a courfe as might beft manifeft his cle- mency and ieverity || : Chrilf entered into covenant, and became fuerty for man, and fo became liable to man's engagements; for he that anfwers for a furety, muft pay the fame fum of money that the debtor oweth.

And thus have I endeav^oured to Ihew you, how we are to conceive of God's eternal purpofe, in fending of Jefus Chrift to help and delivei- fallen mankind.

* And fo, in relation to them, is called the firft man.

"t" Thus Adam reprefented all mankind in the firft covenant: and Chrift reprefented all the tUti in the fecond coveoant* See the firil note on the preface.

;|: Ml on the Gov. p. 289* H Ibid. p. 207, aoS.

Of the Prcmi/e. ^y

SECTION II.

Of the Promise.

§ I. The Ptonvfe made to Adam. § 2. The Promtfe renewed to Jhruhsim. § 3. The Laiv, as the Covenafit ofivt.rks^ added to the Prom^fe. § 4. The Promife and C'jvcKant -with /Jbrahatn^ renewed ivith the Ifraelites, § 5. The Covenant of grace under the Mofaic difpcrtfat'ion^ \ 6. The natural Bias towards the Covenant of luorks, § 7 The Antimmian Faith rcjci^ied, § 8. The Evil of Legalifhi,

§ I . Ant, T Eefeechyon, Sir, proceed alfo to the (econd X thinp; : and firft tell us, when the Lord be- gan to make a promife to help and deliver mankind.

Evan. Even the fame day that he fmned *, which, as I fuppofe, was the very fame day he was created f : for Adam, by his lin, being become the child of wrath, and

* This our author doth here pofitivelyaffert, and afterward confirm. And there is plain evidence for it, from the holy fcripture, which determines the time of the Lord's calling our guilty firft parents before him, at the which time he gave them the prorrvife, Gen. iii. 8. '* And they heard the voice of the Lord God wAikiKig in the garden in the cool of the day.** Hf-b. At the wiiid of that day, as Junius and Trefintllias^ Pifcator and Pitherellus read it ; the which, as foon ?.s it began to blow, tpipht convince them, that their aprons of fig-leavcs were no, fit covers for their nakednefs.

\ Our author is far from being firgular in this opinion- The learned Gat;i1jer (apud PoU Synop- Crit. in Gen. iii. 13.) owns it to be the common opinion, tho* himfelfis of another naind, " That man feii, and was caft out of paradife, the fame day in which he was crested.'* And he tells us (ib. in PCil. xlix. 13.) that '* Broughton doth rcoft confidently AflTert, Adam not ta have flood in his integrity fo much &% one day ; and tkat he faUk

5^ The Promtfc Chap. 2. Se£l.2.

both in body and in fonl, fubjcifl to the curfe, and feeing notliing due to him but the wrath and vengeance of God; he was '* afraid, and fought to hide himfelf from the prefence of God/* Gen. iii. 10. Whereupon the Lord promifed Chrift unto him, faying to the ferpent, '• I will put enmity between thee and the woman, and be- tween thy feed and her feed : He (that is to fay, the feed of the woman ; for fo is the Hebrew text) fhall break thy head, and thou flialt bruife his heel.'' This promife of Chrift, the woman's feed, verfe 15. was the gofpel * ; and the only comfort of Adam, Abel, Enoch, Noah, and tjie reft of the godly fathers, until the time of Abraham \ .

out of Maimonides, *' This -is held by all the Jews, as alfo by the Greek Tathers*' That this opinion is lefs received than formerly, is, if I miftake not, not a liltle owing to the cavils of the Deifts, who, to weaken the credit of the infpired hiftory, alledge it to be incredible, that the events recorded Gen. i. 24, 45, a6. and ii. 7. and 18. to the end of the third chapier, could all bcr croudcd into one day. Sec Nicol's conference with a Theift. The reafons to fupport it, take from the learned Sharp, one of the fix minifters baniihed in the year 1606. Curf. Theol. Loc de Peccato. (i.) ** Btcaufe of the devil's envy, who, 'tis likely, could not long endure to fee n:ian in a happy (late. (2.) If man had ftood more days, the bltfling of marriage would have taken place, Adam would have known lais wife, and begot a child without original fin. (3.) The fibbath was Dt>t fo much appointed for meditating on the works oi creatios, as on the works of redemption- (4 0 I* appears from the words of the ferpent, and of the womaot that fhe had not yet tafted any fruit' (5.) When the Holy Ghoft fpeaks of the fixth day. Gen. i. and of the day of the fall, 'ris with hk emphatic.^ (Compare Gen. i. ult. and iii , 8 ) (6 ) He fell fo foon that the work of redemption might be the more illuftrious; fiHce maa could not ftand one day without the Mediator's help." How the fabbath was broken by Adam'g fin, tho' cot^iraittcd the day before, may be learned from Larg. Cat. on the 4th command, which teacheth that ** The fabb.ith is to be fan(^i- fied — and to that end, we are to prepare our hearts — that we may be tkc more fit for the duties of that day;" and that •* The fifis forbidden in the 4th commandment, arc all omif- fions of the duties required," ^ift*.

* Urb. Reg. on Serm. to Emaus.

t la this promife was revealed, i. Man's reftoration into the

made to Adam. 5^

No7n. I pray you, Sir, what ground have you to think that Adam fell the fame day he was created ? .; Evan. My ground for this opinion, is, Pfal. xlix. 12. which text Mr Ainfworth * makes to be the 1 3 . verfe, and reads it thus; ** But man in honour doth not lodge a night, he is likened unto beafts that are filenced f.

favour of God, and his falvation; not to be effe<^ed by maa himfclf, and his own works, but by another. For our firft Parents, ftandingcondemnM for breaking of the covenant of works, are not fent back to it, to efT^y the mending of the matter, which they had marred before ; but a new covenant is propofed, a Saviour promifed as their only hope. a. That this Saviour was to be iacaroate, to become man, the feed of the woman. 3. That he behoved to fuffer ; his heel, namely his humanity, to be bruifed to death. 4. That by his death be iliould make a full conquefk over the devil, and deftroy hia works, who had now overcome and deftroyed mankind; and fo recover the captives out of bis hand ; *' He fliall bruife thy bead>" to wit, while tbou bruifeft his heel. This encounter was on the crofs ; there Chrift treading on the ferpent, it broifed his hecli but he bruifed its head. 5. That HE ftiould not be held by death, but Satan's power {hould be brokeo irrecoverably ; the Saviour being bruifed only in the heel, but .the ferpent in the head. 6. That the faving iatereft in him, and his falvation, is by faith alone, believing the promife with particular application to one's felf, and fo receiving him; for as much as thefe things are revealed by way of a Qmple promife.

♦ Ainfworth.

•h ** From this text, the Hebrew do<n:ar8, alfo, in Berefliit Rabba, do gather, that the glory of the firll man did not night with him ; and that irr the beginning of the fabbalh his fplendor was taken away from bim, and he was driven out of Eden.V Cartwright apud Pol. Synopf. Crit. in Loc. The learned Leigh, in his Crit. Sacr. in Voc. Luo, citing tbi* text, faith, ** Adam lodged not one night in honour; for fo arc the words, if they be properly traDflitcd." He repeats the fame in his annotations on the book of Pfalms ; and points his reader to Ainfworth, whofe verfion does evidently favour this opinion, and is here faithfully cited by our author, though without the marks of compolition, (lodge-a- night) there being no fuch marks in my copy of Ainfworth's verfion or annotations, printed at London 1639. However the word Lun may fignify to abide or continue, 'tis certain the proper and primary fignification of it, is to night (at> in, or with;) I mull be allowed the ufe of ibis word, to

6o The Promtfe Chap. 2 Se»^. 2.

That may be mindeil (faith he) both for the firfl: innn Adam, who continued not in his dignity, and for all his children.

Ant. But Sir, do you think that Adam and thofe others, did underftand that promiied ked to be meant Chrift?

Evan. Who can make any doul^t, but that the Lord had acquainted Adam wiih Chrift. betwixt the time of of his fmning and the time of his lacrificing, though both on a day?

Ant. But did Adam offer facnflce?

Evan. Can you make any quedon *', but that the bodies of thofe beafts, vvhofe ikins went for a covering for his body, were immeditely before offered in faci-iiice for his foul ? furely thofe fkins could be none other but of beafts flain f , and offered in facrifice ; for before Adam

exprefs the true import of the original one. Thus we have it rendered, Gen. xxviii. II. tarried all night. Judg xix. 9- tarry all night. Ver. to- tarry that night. Vcr. 13. lodged ail night. And fince this is the proper and primary fignification of the ward, it is not to be receded from v-'ithoat neceflTity, the which I cannot difcovcr here. The text fcema to me to fVand thus, word for word, the propriety ©f the tenfes alfo obftrved.— •* Yet-Ad»rm in-honour could not-night; he became- iike as- the»bcafts, they were alike." Compare the Septuagint, and the vwlgar Latin ; wtth which, according to Pool in Synopf. Crit. the Ethiopic, Syriac, and Arabic, do agree ; though unhappy in not obferving the difference, betwten this and the laft vcrlc of the Pfalm. Nothing can be more agreeable to the fcope and context. Worldly men *' boaft themfelves in the multitude of their richer," ver. 6. as if their houfes fhould continue for ever,*' ver, II. And yet Adam a^ happy as lie was in Paradifc, con- tinued not one night in his hoaour; it quickly left him; yea, he died, and in that refpc(5i became like the beafts j c mpare ver. 14. " Like flicep tbey are laid in the grave, death fiiill fted OQ them." And £jter fhewirg that the worldly man (liall die, notwithllanding of his worldly wealth and honour; ver. 19. this fuiiable memorial for Adam'b fon.s, is repeated with a very fmall variation, vcr, 20, ar. ** Adam was iu-hooour, but-could- not underftand ; he became," &c.

* Lightfoct Mifcel. p. j8. Vaughmctbcn Bib. p. I5.

t Walkjcr on the cov. p. 59. •*

made' to Adam. 6i

fell, beafls were not fubjcct to mortality, nor fiaylng. And Go<\h clothing of Adam and his wife with flcins, fignilied, that their fin and ihaine was covered with ChritPs righte- oufnefs. And qneiVionlefs the Lord had taught hirn, that his iacrifice did fignify his acknowledgement of his lin, and that he looked for the feed of the woman *% promif- ed to be flain in the evening of the world, thereby to appeafe the wrath of God for his offence; the which, undoubtedly, he acquainted his fons Cain and Abel with, when he taught them alfo to offer facrifice.

j4nt. But how doth it appear that this his facrificing was the very fame day that he finned ?

Evan. It is faid, John vii. 3. concerning Chrift, that '* They fought to take him, yet no man laid hands on him, becaufc his hour was not yet com*e;" but after that, when the time of his fufferino- was at. hand, he himfelf faid, John xii. 24. " The hour is come ; ' which day is exprefsly fet down by the evangelift Mark, Mark xv. 34, 42. to be the fixth day, and ninth hour of that day, when '"' Chrift, through the eternal fpirit, offered up himfelf without fpot to God.'' Now, if yon compare this with Exodus xii. 6. you Ihall 'nnd that the pafchal lamb, a moft lively type of Chrift, was offered the very fame day and hour, even the ftxth day, and ninth hour of the day, which was at tliree of the clock in the afternoon f : and the fcripture teflifieth, that Adam was created the very fame fixth day; and gives us ground to think that he iinned the fame dav. And do not the fore -a lied (red icnpture aliord us warrant to believe, that it was the very fa-.ne hour of that day, Gen. i. 26. wh^n Clii'ift entered myflically and typically upon die work of redeinption, in being offered as a facrifice for Adam's fni I ; And furely we may fuppofe, that the covenant

* Gibbons on Gen. t Ainfworth on the text,

i That the proffiif; was given the fame 'day that Adam

F

62 The Frcmife Chap. 2. SecT:. i.

^(as you heard) being broken between God and Adara, Jufrice would not have admitted of one hour's refpite, before it had procteded to execution to the deftrudion both of Adam and the whole creation; had not Chriit, in the very nick of time, Itood as the Ram (or rather the lamb) iw the bulh, and lleppcd in to perform the work of the covenant. And hence I conceive it is, that St * John calls him *' the lamb llain from the beginning of the world" -f X • ^^^' ^s the lirfl Hate of creation was confirm-

finoed, was evinced before: and from the hiftory, Gen. iii. and the nature «f the thiHg itfelf, one may rcafonably conclude, that the facrificea were annexed to the promifc And fince the hour of Chrifl's death, wms all alofig the time of the evt-nirig f-icrifice ; it is very natural to reckon, that it was ?.lfo the hour of the firft facrifice : even as the place on which the temple ftood, was at Srfl dcfigned by an extraordinary facriSce on that fpot, I Chron. xx. 18. — 28. and xxii. i. ** At three o'clock ia the afternoon Chrin yieldeth up the ghoft, Mark xv. 34. the i^ery timCwhen Adaoi had received the promifc of Ibis his pafllon for his redemption. Lightfoot 00 A<^ts ii i.

* Thla word might well have been fpared here ; notwith- llaading that we {a reat', in the title of the book of the Revelati- on, in eur Eiigliih BiblcS ; ?.nd in like rsanner in the titles of other bocks cf the' IMew TeRaratnt, S. [i. e Saint) Mathew, S. Ma k, S Luke, 5cc. It is evident, there is no fuch word to be found in the tiilee of ihefe books in the original Greek : and the Dutch tranfiators haveJHftly dilcarded it, out oi tUtlr trarflation. if it ia to be retained, becaufe John, Mattbew, Mark, Luke, &c. were without cnntroverfy faint6 ; why n;»t on the fAine gronr.d, Saint Mofes, Saiat Aron, (exprefsly called the Saint of t'ic Lord, Pfal. cx\. 16.) A:c. no reafon can be given of the difTert nc« jnade in thie point, but that it pit afed Aatichrift to ca^nenize tbefc New Tefiameat faiuts. but not the OUi Teftament ones. Cannor.izisg is an a^ or fonteoce or the P©pe, c'ecerning religions wcrihip and honeurgto fucb mea or weoaen departed, as he fees meet lo confer the honour of f.>intfl)ip on» Thefe honeuri are fcveo. And the firft of them is, That they aie enrolled in the cafalegue of faints, and muft be accounted and called faints by all, BelUnnia. Difp. torn. i. Col. 1496.

t Rev, xiii. 8. Walker on the cov. p. 4j.

:|: The benefit* thereof (v/z. of Chrid's redcmpticn) ** VV<rc

made to Adam, 63

' Cd by the covenant which God made with m?^n * ; and all creature's were to be upheld by means of obferving the law and condition of that covenant : fo that covenant beintr broken by man, the world fiiould have come to

O • 1 1

ruin, had it not been as it were created anew, and upheld by the covenant of grace in Chrift.

Ant. 'jlien, Sir, you think that Adam was faved.

Evan. The Hebrew du5tors hold that Adam was a repentant iinner f ; and lay, that he was by wifdoni (that is to fay, by faith in Chrift) brought out of his fall; yea and the church of God doth hold, and that for necef- fary caufes 1", that he was laved by the death of Chriii: vea, faith Mr Vauo-Han, it is certain he believed the promiie concerning Chriic, in whole commemoration he offered continual facrifice; and in the allurance thereof, he named his wife Hevah, that is to fay, life || ; and he called his Ton Seth, fettled or perfiiaded in Chrift.

xint. Weik now I am perluaded that Adam did un- derftandthis {ttf\ of the vA'oman to be meant of Chrift.

Evan, Alure youritlf, that not only Adam but all the reft of the godly fathers, did fo underftand it § ; as is manifeft in that the Tharcum or Chaldee Bible, which is the antient tranilation of Jerufalm, hath it thus ; Between thy fon and Ton % ; adding further by w'ay of comment.

communicated unto the elect from the beginning of the worlds in, and by thofe pronriifes, typcR and £»crificeE, vvhereia he wa^ revealed, and (if^nifit-d tobetl-e feed of the woman which (hould brnile the ftirpent's head, and the lamb flain from the begiuning of the world." Weitm. Confcffion, chap. 8. art. 6.

* Alufw'orth on Geo. \ Ibid. % Gibbons on Geo.

\ So the Scptuagint expound it. Others an Inlivener; not doubt'iit:, but Ad^m, in giving her this name, had the proiTiifed li'e-givif!g feed, our Lord Jefus Chriil.. particularly in view, amongft the all livijag, flie was to be mother of.

§ Urb. Reg. on Chrift*s ferm. to Emaas.

%, Duplefs. Trucncfs of Chrift. Reli^. p. 226,

^4 The Pfomt/e Chap 2. Seel 2.

" So long, O ferpcnt, as the woman's childern keep the law, thev^ kill thee; and when they ceafe do fo, thou ftingefl them in the heel, and hail power to to hurt them much; but whereas for their harm there is a fure remedy, for thee there is none : for in the hi\ days they ihall cruih thee all to pieces, by means of Chrill their King. And this was it which did fupport and uphold their faith until the time of Abraham.

§ 1. Ant. What followed ihen \

Evan. V7hy then the promife was turned into a cove- nant with Adraham and his feed, and oftentimes repeat- ed, that ^* in his feed all nations fliould be bleffed. Gen. xii. 3. and xviii. 18. and xxii. 18. * Which promife and covenant was the very voice itfelf of the gofpel, it being a true teftimony of Jefus Chrift; as the apoille Paul bear- eth witnefs^, faying, *' The fcripture forcfeeing that God

* The anticnt promife g'ven to A<!?jm was the firfl gofpel, the covenant of grace. '* For man by his fall, having made bimfclfuncapable of life by the covenant of works, the Lord was pleafed to make a fec^^nd, commonly called the covenant of grace," Gen. ill. 15 WeRm Gonf'flT. chnp 7 arts. When that promife or covenant, in which the perfotis it refpedled were not exprefsly defignetl, W33 renevi^ed, Abraham and his feed were dei'igned exprcfsiy therein : and fo it became a covenant with Abraham and his feed. And the promife being ftill the fame, as to the fiibftance of it, was often repeated ; and in the Tepe'ition, mrre fully and clearly opened. So Jefu3 Chrift rtvesled to Ad^m, only as the feed of the woman, was there- after revealed to Abraham, as Abraham*;! own feed: and thus was it believed and embraced, unto fdvation, in the various

revtlation thereof. ** God did feek Adam again, call npon

him, rebuke his fin, cov)v;<5t him of the fame, and in the envi made unto him a moft joyful promife, to w t, ** T^^at the feed of the woman fhould break down the ferpent*8 head," That is, he fuld del^ruy the works of the devil ; quliilk promife, as it was repeated and made mair n\t\x from time to time: fo was it imb aced with joy, and maift conilantly (/'. <?. nioll fledfu'tiy) received of ali the taithfol, from Aoam to N(^e, from Noe to Abrah im, from Abraham to David, and fo furlh lo the incar- nation of Chriil jvfua." Old Conftfl'. art. 4.

renewed fo Abraham. 65

_ v/oulfl jndify the Gentiles through faith, preached before the gulpel unro Abraham/' Gal. iii 8. laying, '' In thee ill-ill all the nations of the earth be bleiTed.'' And the bet- ter to confini) Abraham's faith in this promife of Chrift, it is faid, Gen. xiv. 19. That Melchizedec came forth and met him, and blefled him. Now, laith the apoflle, ** This Melchifedec was a pried of the moll high God, and king of righteoufneis, Heb. vii i, 2, 3. and vi. 20. and king of peace, without father and without mother, and fb like unto the Son of God; who is a prieft for ever, after the order of Melchifedec:'^ and both king of righte- ouinefb and king of peace, Jer xxiii. 6. Ifa. ix. 6. yea, and without father, as touching his manhood; and without mother, as touching his Godhead. Whereby we are given to underfVand, that it was the purpofe of God, that Mekhiicdec Ihould in thefe particulars refemble the perfon and office of Jefus Chrift the Son of God * ; and ib, by God's own appointment, be a tj-pe of him to A.braham, to ratify and confirm tlie promiie made to him and his (ced^- in refpeift: of the eternal covenant f, to wit, that he and his believing feed Ihould be fo blclTed ia Chrid, as Melchifedec had bleffed him %. Nay, let me tell you m.ore, feme have tjiought it mofl probable, yea, and have faidj If vv'e I'earch out this truth, without partiality, wc fliali find, that this Melchi/edec |), which appeared unto Abrar.am, was none other than the Son of God, manifeil by a fpecial difpenfation and privilege unto Abraham, in the flefli, who is therefore faid, to

* Dickjl.n on the Heb.

t That paft betwixt the Father and the Son, from everlaftin^.

X Melchifedec was iinto Abraham, a type, to confirm hira in the faith, that he aod h.s bt-lieving feed fhould be as really bitfll'd in Chrift, as he was blcfied by Melchifedec.

H William's feven gulden candieftickg, p. 330, 331,

t'3

6 6 The Promtfe C h ap . 2 . Se l^ . 2 .

have ^' fcen his day and rejoiced/' John viii. c^6. * Moreover, in Gen. xv. we read that the Lord did again confirm this covenant with Abraham : for when Abrahani had divided the beads, God came between the parts like a finocking furnace and a burning lamp; wliich, f as fome have thought, did primariiy typify the torment and rending of Chriif % ; and the furnace and fiery lamp, did typify the wrath of God running between, and yet did not conlume the rent and torn nature. And the blood of circumcifion did typify the blood of Chrift || : and the refolved f^icrifice ^ of Ilaac on mount Moriah, by God's appointment, did prefigure and forelhew, that by the offering up of Chrift the promlled feed, in the very fame place, all nations fliould be faved. Now this covenant thus m.-ide and confirmed with Abraham, was renewed with Ifaac, Gen, Kxvi. 4. and made known unto Jacob, by Jefus Chriif himlelf ; for that man which wreftled with Jacob, was none other hut the man Chrift Jefus ^; for hinifelf faid. that Jacob fhould be called Ifracl, a wreifler and prevailer with God; and Jacob called the name of

* This feems to me to be a more than groundlefs opinion, £8 '^ting inconfirttfot with the fciipture account of Melchi fcdec. Gen. xiv- 18. H'b. vii. J. — 4. howbeit it wants not patrons p.mong the learned. The decKiring of which is no juft ground to fix it on our author: efpecially after his fpeaking fo plainly or Chiid and Melchifedec, as two difTerent peffonr, a little before. The text, John vili.56. aUedgcd by the patrons of that opinion, makes nothinir for thtir purpofe; '* For all (vve mean the faithfa! falhtrs under the Iftw) did fee (viz. by iaith) the joyful day of Chrift Jefus, and did xcjoiee." Old Cunfefl". art. 4.

t Nnniely, the pafliag of the furaace and burning lamp, between the pieces.

I Bail on the cov. p, 49,

[^ Heb- ix. zx- " And aimoft all things are by the law pnrged with blood: and without ihedding of blood is no remifiion." Coropare Gen. xvii. i/^. '* The uncircumcifed man-child (liall be cut off from hb people; he halh broken ttiy covenant." .

'S VV bilker on «Iie cov. p. 63-

% Gen. xxxii. sJJ 30. S^ven golden candlefticks, p. 341.

r^Hcvjcd to Ahraham. 6y

the place Peniel, becaufe he had feen God face to face. And Jacob left it. by his laft will nnro his childern, in thefe words, ♦* The fcepter Ihall not depart from Judah, nor a law-giver from between his feet, till Shiloh come," Gen. xlix. lo. That is to lay, Of Judah iliall kings come one after another, and many in number, till at laft the Lord Jefus come, who is King of kings, and Lord of lords: or, as the Targuni of Jeriiialm and Onkelos do trnflate it, until Chrift the anointed come *.

Nom. But, Sir, are you fure that this prcmifed feed was meant of Chrift?

Evan. The apoftle puts that out of doubt, Gal. iii. i6. faying, '* Now unto Abraham and to his feed were the promife made f. He fiiith not, and to feeds, as of many, but as of one, and to thy (eedy which is Chrift J. '^ And fo no doubt, but thefe godly patriarchs did underftand it.

^fit. But, Sir, the great promife that was made unto them, as I conceive, and which they feemed to have moft regard unto, was the land of Canaan,

Eviin. There is no doubt, but that thefe godly patri- archs did fee their heavenly inheritance (by Chrift) thro* the promife of the land of Canaan; as the apoftle teftifieth of Abraham, Keh. xi. 9, 10. faying, ** He fojourned in a ftrange country, and looked for a city having a founda- tion, whofe builder and maker is God." Whereby it is evident, faith Calvin 1|, that the height and eminency of

* Babbing on the text.

f To wit, the promifefl cf theeverlafting inheritance, typified by the land of Canaan: the which promifes, f«ie Gen xii 7 aud xiii. 15.

X /<? Chrift myftical, Chrift and the chpi"ch, the head and the members; yet fo as the dignity of the htad being ftill re- ferved, he is to be undcrftood here primarily, which is iufficient for our autbor'8 purpofc j and his mtmbeis fccoodarily only.

I Inftit. p. 204.

68 The Protmfe Chap, 2. Secfr 2.

Abraham's faith, was, the looking for an everlaftincr life in heaven. The hkc relti Tiony he gives oF Sarah, liaac, and Jacob, faying/* all chefedied in the faith/' Heb.x.i. 13 *' implying, that they did not expe(5t to receive ih^ fruit of of the promife till after death. And therefore in all their traveU, they h ;d before their eyes, the blellf dnefs of the life to co-.ne: which caufed old Jacob to lay at his death. Gen. xlJx 18. '^ Lord 1 have waited for thy lalvation." The which fpeech,th<: Chaldce paraphrafe expounds thus, Our father Jacob faid not f , 1 expe(5t the lalvation of Gideon, fon of Joaih, which is a temporal falvation ; nor the falvation of. bamfon. fon of Manoah, which is a tranfitory falvation ; but the falvation of Chrifl the fon of David, who (hall come, and bring unto himfelf, the fons of Ifrael; whofe falvation my ioul deiireth. And fo you fee, that this covenant made \i ith Abraham in Chriil, was the comfort and fupport of thefe and the reit €f the godly fathers until their departure out of Egypt.

Ant. And what followed then?

Ev^n. W'^hy then Chriil Jefus was mod clearly niani- fefted unto them, in the paflbver lamb : for as that lamb was to be v.ithout fpot. or blemiih, Exod. xii. 5. E\'en fo was Chriil, 1 Pet i. 19 And as that lamb was taken up the tenth day of the fii'ft new moon in March ; even fo on the very fame day of the fame month came Chriifc to Jerufalem if, to fufier his paliion. And as that Iamb

* That thefe three, together with Abraham, are here meant by the apoflle, and not tbeie mentiDoed in the firft feven verfes of the chapter, appears, if it is conliJered, that of them he fp>>ke laft,v{fr. 9, II. To none before thtm was the promif;;* of Cini^a given ; ;ind they were the perfons who h.^A opportunity to have returned to the country wbeoce they caicc out, ver. 15.

f. Aiofworth on the text.

X Tindal in his works, p. 430.

reneived io Jhrahani, 6^

was killed on tlie fourteenth day at even ; juft then, on the fame day, and at the fame hour *, did Chrifl: give up the Ghoft : cind as the blood of that lamb was to be fprinkled on the Ifraelites doors, Exod. xii. 7. Even lo is the blood of Chrift fprinkled on believers hearts by faith, I Pet. i. 2. And their deliverance out of Egypt, was a figure of their redemption by Chrilif ; their paillng thro' the red fea, was a type of baptil'm :):, Vvhen Chriit fliould come in the tTefli ; and their manna in the wildernefs and water out of the rock, did refemble the facrament of the Lord's fupper, i Cor. x- 2, 3, 4. ^nd hence it is that the apoftle faiih, '* They did all eat the f<.me fpiritual meat, and did all drink the fame fplritual dtink; for they drank of that fpiritual rock that followed them, and that rock was Chrift.'' And when they were come to mount Sinai, the Lord delivered the ten command- ments unto ihem.

* Amfworth on Exod. and Mark xv. 33, 34, 37.

+ /. (?. The deliverance <)f the Ifraelites out of Egypt, vvaa a figure of the redemptioo by Chrift.

X Not that it prefigured, cr reprefented bap'ifm as a proper and prophetical type thereof; though fome orthodox divines feem to be of that nniiid : but, that (as the author exprefftth himfclf, in the cafe of the Maana and the Water out of ijiv.^ rock) it refemb'ed bantifra; being alike figere (or type) thercunto> as the apoftle Peter determines, concerning Noah's ark wif& the waters of the deluge, i Pet, iii. 11. Even as the printer's irons are types of the letters imprefled on the ptiper, both fignifying one and the fame word- For the autient chnrch is exprefsly faid to have been baptized in the fea, i Cor. x. i. 2. And a? the rock with the waters flowing from it, did not fignify the Lord's fupper ; but the thing fignified by that New Tefla- irent facrament, namely Chrift, ver. 4. So their bsplifm in the fca did not lign*ff our baptifm itfelfj but the thing repreferted thereby. And thus it was a type or hgure ar.fwering to, and reftmbiing, the bapi'fm of the NewTtftanntnt church ; the one being an extraordinary f;icrament of the Old T' '-ainent, the ether an ordinary facrament OF Ihe New, both rcpicfeLting the lame thing.

/O The Law as the Covenar.i of Chap. 2 Seel. 3.

§ 3. A?7f. But wliether were the ten commnndments, as they were delivered unto ihein on mount Sinai, the covenant of works, or no ?

Evan. They were delivered to them as the covenant of works * .

* As to this point there are difFtrent fentimentfl among orthodox divines : though all of th^m do agree, thai: the way of f.ilvation was the fame under the Old and New TeAament, and that the S'nai covenant, whatever it was, carried no pre- judice to the promife made uoto Al>rah?in, aiid th^ way of fctlvation therein revealed, but ft.rved to Itad men to J-lus Chrift' Our author is far from bein^ (ingtdar in this dccilioii of this qucftion, I adduce enly the tcltimonies of three lite l>-arncd writers. ** That God made fuch a covenant (viz. the cove- nant of v/ork^) with our firrt parent; — is confirmed by fcveral places of fcripture.'' Hof. vi. 7.— —Gal. iv. 24. WillifonV iacram. catcch. p. 3. The words of the text laft qjoted, are tbefe ; '* For thefe are the two covenants, the one from the mount Sinai, which gcndereth to b ndage." Hence it appears, tbat, in the judgment of this author, toe covenant from mount Sinai was the covenant of works: otherwife there is no (hadow^ of reafon from this text, for whst it is adduced to po^e.— Toe Reverend Mr Flint, and Mr M'Claren, in their elaborate and fcafi.nable treatifes againll ProfeflTor Simpfon'a do(flrine, (for which I m^ke no qaeftion, but their names will be in honour with pofterity) fpcak to the fame purpofe. The former having adduced the loreceited texij G^l. iv. 24. fiith, *' Jam *' doo fsedera, &c." that is, '* Now ber« arc two covenants, meotioned; the firft the legal one, by fin rendered ineftedtual, entered into with Adam, and now again promulgate." Exam. Dodtr. D. Job. Simf. p. 115- And after»ward6, fpeaking of the law of woiks, he adda. *' Aique hoc tit illud fxdos, &.c.'*. that i8, *' And this is that covenant prcm'j'gate on mount Siaai, vhich is calk(4 one of the covenonis, Gal iv. 44" Ibid- p"g 131. The wordi= of the latter, i"pe.':king of the covensnt of works are thefe; *' Yea *ii3 expref-ly called a covenant, Hof. vi. and Gal. iv." And Mr Gillelpie prrvea ftrcngly, that Gal- iv. is underrtood of the covenant of vrorkH and grace; fee bis Ark of ttie Tcftament, Part i- chap. 5 p. 180. The Dcw Scheme examined, p. 176. Tie delivering of the ten commands on mount Sinai, as the covenant of works, neccff.-.r^iy inciijdcs in it the delivc'in^ of thera as a pes feci rule of rigi»te- oufntfs; forafrnuch as that covenant did always contain in it fuch a rule, the true knowledge of which the iTraciites v-7ere, at that time', in great waat of, a* our author afterward* tcacUeth.

Works added to the Promtfs. 71

Nom. But by your favour, Sir, you know that thefe people were the poilerity of Abniham ; and therefore Under that covenant of grace, which God made with their fathers : and therefore I do not think that they were dehvered to them as the covenant of works; for, Sir, you know tiie Lord never deHvers the covenant of works to ^ny that are under the covenant of grace.

Evan. Indeed 'tis true, the Lord did manifeft fo much love to the body of this nation *, that all the natural feed of Abraham were externally, and by profeHion, under the covenant of grace made with their father Abraham; though 'tis to be feared many of them were ftill under the covenant of works made with their father Adam f .

Nom. But, Sir, you know, in the preface to the ten commandments, the Lord calU himfelf by the name of their God iti general; and therefore it lliould ieem^ that they were all of them the people of God |.

* Ball oa the cov. p. iio«

-j- The ffrength of the objc<5lion in the preceeding parjrgrapli lies here, namely, That at this rate, the fame {>erforts, at one and the fame lime, were both under the covenant of works, and undt^r the covenant of grace; which is abfurd. Arif, The unbeheving Ifraclites were under the covenant of grace made with their father Abraham, externally and by profellion, in rtfj^eiR: af their vifible church ftate ; but under the covenant of worka made with their father Adam, intercally and really, in refpci^l of the ftate of thtir fouls before the Lord: herein there is no abfurdity; for, to this day, raany in the vlible church are thus, in thefe different refpe^is, under both covenants. Further, aa to believers aniong thera, they were internally and really, as well as externally, under the covenant of works, and that, not as a covenant co-ordinnte with, but fibordinate and fubfervient unto, the covenant of grace. And in this there is DO more inconfiftency, thati in the former.

T Viz- As delivered from the covenant of woiks, by virtue of trie covenant of grace.

72 The Laxij of the Covenant of Chap. z. Seel. 3;

Evan. That is nothing to the purpofe *, for many

♦ That will not indeed prove thenn all to have been the people of God, io the fenfe before given; for the rcafjn here adduced by our author.

Howbeit, the preface to the ten commands, deferves a particular notice, in the matter of the Sinai tranfadlion. Exod. XX. 2. " I am the Lord thy God, which have brought thee out of the land of Egypt, out of the houfe of bondage.*' Hence it is evident to me, that the covenant of grace v/as delivered to the Ifraelites on mount Sinia. for, the Son of God, the MefiTenger of the coven'^nt of grace, fp ke thefe words to a felecft people, the natural feed of Abraham, typical of hia whole fpiriunl feed. He avoucheth himfelf to be their God; namely, in virtue of the promife, or covenant made with Abraham, Gen. xvii. 7. " I will eftabliHi my covenant — to be a God unto thee, and to thy feed after thee :" and their God, which brought them out of the bnd of Kgypt ; according to the promife made to Abraham, at the moft folemn renewal of the covenant with him, Gen. xv. 14. ** Afterward fliall they come out with great fubftance.*' And he firft declares himfelf their God, and then requirea obedience; according to the manner of the covenant with Abraham Gen. xvii. i. ** I am the Almighty God ; (/ e. in the language of the covenant. The Almighty God to thee, to make thee for ever blefT^d, through the promifcd seed) walk thou before me, and be thou perfcft.'*

But that the covenant of works was alfo, for fpecial end?, repeated and delivered to the Ifraelites on mount Sinai, I cannot refufe, i . Bccaufe of the apoftle*8 teftimony, G1l.iv.24. *' Thcfe are the two covenants; the one from the mount Sinai, v/hich geudereth to bondage" For the children of this Sinai-covenant, the apoftle here treats of, are excluded from the eternal inheritance, as Iflimael waa from Canaan, the type of it, vtr. 30. *' Caft out the bond woman and her fon ; for the fon of tiie bond woman (hall not be heir with the fon of the free woman." But this could never be faid of the children of the covenant of grace, under any difp^nfatiou : tho* both the law covenant from Sinai, itfelf, and its children, were, even before the coming cf Chrift, under a fcntcnce of exclufi n, to be execute on the^i refptdivcly in due ti>ne. a. The nature of the covtiiant of works, is m< .1 cxpreftly, in the New Tfftament, brought in, propounded and explained, from the iMol?.i;al difpenfation. The commands of it from Exod. xx. by our blcffcd Saviour, Matih- xix. 17, iS, 19. *- If ihou wilt enter into life, keep ihe cominandmciUi. lie failh unlo Lim, which ?

IVorks added to ihe Pronnfe, 73.

Jrfiis faid. Thou Oialt do no murder, Thou fhalt not commit adnlrery," &c. The promifc of it, Rom. x. 5. ** Mofcs de- fcribtth the righteoufnefs which ia of the law, that the man which doth thofe things, fliall live by them." The commarda and promife of it together, fee Luke x. 25, 26, a?, 28. The terrible fandtion of it, Gal. iii. 10. ** For it is written, (riz. Deut. xxvii, a6 ) Curfcd ia every one that continueth not in all things whjch are written in the book of the law to do them.*' 3. To this may be added the oppofiiion betwixt the law and grace, fo frequently inculcated in the NewTeftament, efpecially ia Paul's epiftles. See one text for all ; Gal. iii. la. *' And the law ia not of faith, but the raa,n th^i doth them (hall live in them." 4 The law from mount Sinai was a covenant, Gal iv.a4. ** Thi'fe are the- two covenaote, the one from the mount Sinai:*' and fuch a c-renant as had a femblance of difannulling the covenant of grace. Gal. iii. 17. ** The covenant that was confirmed before of God in Chrift, the law which was four hundred and thirty years after» cannot difannwl :" Yea, fuch a one as did, in its own nature, bear a method of obtaining the inheritance, fo far different from that of the promife, that it was inconfiftcnt with it; *' For if the inheritance be cf the law, it is no more of promife," Gal. iii. 18. Wherefore, the covenant of the law fron. mount Sinai, could not be the covenant of grace; unlefs one will make this laft not only a covenant fceming to deftroy itfclf, but realiy inconfillent ; but it was the covenant of works, which indeed had fuch a fembl.'nce, and in its own nature did bear fuch a method, aa before noted ; how- bcit, as Ainfworth faith, *' The covenant of the law now given co'jid not difannul the covenant cf grace,** Gal. iii. 17. Annot* on Exod. xix. i.

Wherefore, I conceire the two covenints to have been both delivered, on mount Sioai, to the I.^raelites. i. The covenant of grace marlc with Abraham c ntained in the preface, repeated and promulgate there unto Ifracl, to be bilicvtd, and embraced by faith, that they might be fav».d; To which were annexed the ten commands, given by the Mediator Chrift, the head of t.he covenant, as a rule of life to h'S covenant- people, a The covenant of works made with Ad.im, contained in the fame ttn command?, delivered With thuudeiings and lightnings, the ijnean'': g of which was afterwards cleared, by Mofcs defcribinj* the ri^hicoufncls of the law, and fanj^ion thereof ; repeated and proiiiuli''ate to the Ilraeliles there, as the original perfe<5l rule of rightncfc:, to b" obeyed. And yet wtre they no more bound hereby, to feck righteovjfnefs by the law, than the young man was, by our Saviour's faying to him, Malth, xix. 17, 18. *' If t^ou wilt enter into I'fe, keep the commandments — Tiiou fhalt io \x^ murder,*' &c. The later was a repetition of the former.

G

74 ^^(^ Law as the Ccrjcnant of Chap 2. Sect: 3.

wicked and ungodly men *, being in the vifiblc church,

h Thus there is no confounding of the two covenaefs, of grace f land works; but the later was addeu to the former^ as ii^b- i/i^ivient untqjt; to turn tbtir eyes towards the promife, or If covenant 'of grace, God gave it to A^braham by promife. — ' ** Wherefore then fsrrveili the law : It was added, becaufc of tranfgrtffions, till the feed fhou'd cume,*' G^l. iii. j8, 19. So it was unto the promife given to Abraham, that this fubfirivicnt covenant was added ; and that promife we have found in the preface to the ten commands To it, then, wa^ the fubfervitnt covenant, according to the apoflle, added, put or fct to, ss the Avord properly fignihes. So it was no part of the covenant of grace, the which was entire to the fathers, before the time that it was fet to it, and ytt is, to the New Teftament church, after that it is taken away from it ; for, faitb^the Apoft'e, '* It was added till the feed flioulJ come.*' Hcnc^ it appears, that tnc covenant of grace was, both in itfelf, and in God'd intention, the principal part of the Sinai tranfa<fiion ; Beverthelcfs the covenant of woiks was the moft conrpicuous part of it, and lay rnoft open to the view of the people.

According to this account of the Siaai tranfa«5iion, the ten command?, there delivered, mufl come under a twofold notion or conndcration ; namely, as the law of Chrift, and as the Id w of works ; and thi» ift not ilrange, if it is confidcred, that they were twice written on tables of ftone, by the Lord himfcif; the fiift tables, the v;ork of God, Exod. xxxii. 16. which were broken in pieces, Ver. 19. called the tables of tlie csvenant. Dent, ix- II, 15. The fecond tables, the work of Mofes, the typical mediator, Exod. xxxiv. i. dtpofited at firft, (it would frcm) in the tabernacle,, mentioned chap, xxxiii. 7. afterw;*rd, at the rearing of the tabern.icle with all ita furniture, laid up ia the ark within tne tibernacle, chap- xl. ao. according to the order thercanent, chap. xxv. i6- Ar.d whether or rot ioxus fuch Ihir.g is intimate, by the double accentuation of the deca- logwe, let the learned determine ; but to ecular infpediion 'tis evident, that the preface to tiic ten commands, hxod xx c, ai)d Deut. v. 6. ftands in the original, both as a part of a fentenca ;oiiicd -to the fii ft command ; and alfo as an entire fentenc«, icpiraled from it, and (hut up by itfelf.

Upon the whole, one may compare, with this, the f^rft promulgation of the covenant of grace, by the mefPenger of the covenant, in p.irariife,Gen. iii. 15. and the flaming iword placed there by the fame hand- ** tuiRing every way, to keep the way of the tree of life." ^ Baii«a the cor. p. &I3*

Works added to the Promj/e, 75

and under the eternal covenant, are called, the chofcu of God, and the people of God, though they be not To ; in like manner were mnny of thefe Tiraelites called the people of God, though indeed they were not To.

Notn. But, Sir, was tlie lame covenant of works made with them, that was made with Adam ?

Evau. * For the general fubllance of the duty, the law delivered on mount Sinai; and formerlv eno:raven on man's heart, was one and the fame : fo that at mount Sinai, the Lord delivered no new tiling; only it came more gently to Adam before his fall ; but after his fall, came thunder with it.

Nom. I, but. Sir, asyourfelf faid,the ten commandments, as they were written in Adam's heart, were but the matter of the covenant of w^rks; and not the covenant itfelf till the form was annexed to them, that is to fay, till God and man were thereupon agreed : now we do not find that God and thefe people did agree upon any fuch 'terms at mount Sinai.

Evan, No, f fay you fo.? Do you not remember that

* B^ll on the cov p. 113. L'ghtfoot Mifcel. p. 186.

t Here there is a large addition io the 9th edition of this book, London 1699. Ii well dcTerves place, and is as follows; •' I do not fay, God made the covenaut of works with tbem, that they might obtain life and fa!vation thereby; no the law vas btconi? weak through the flcfh, as to any fuch purpofe, Rom. viii 3. But he repealed, or gave a new edition of the law, and that as a covenant of works, for their humbling and con>vi<5tion. And fo do his minifters preach the law to uocjn- Vcrtcd finnerfl fti!l, that they, who " dcfire to be under the law, may neir what the law failh," Gal. iv.ai. And aa to what you fay of their not ajireeing to this covenant, I pray take notice, that the covenant of worka was made with Adam, not for him- fe!f only, but as he wssapubiic pe^ fon reprefcnting all his pofterity ; and fo that covenant w;i3 made wiih the whole nature joi man in him: as p.ppenrs by Adam's fin and curie «omin[* upon all, Rom. V. i», &c. Ga^. iii. 10. Hence all man are born under thst coveuani, whether ther agree to iter no : tho' indeed, there is by nature fuch a proncnefs in all, to dcfire to be u-nder that covenant, and to wotk for life, that if natural mens confent were afl<ed, they would readily (tho' ignorantly) take upon them to do all (bat the Lord rtquirtth: ^r do >oi* not remember/* &c. G »

76 The Law as the Covenant of Chap. 2. SecH^. 3.

the Lord con Tented and agreed, when he faid, Levit. xviii. 5. ^' Ye iliall therefore keep my Itatutes and my judgments, which if a man do, he fhall live in them.'' And' in Dent, xxvii. 26. when he laid, '^ Curled is I^e that confirmeth not all the words of this law to do ihem?" And do you not remember, that the people con Tented, Exod. xix. 8. and agreed when they Taid, *' All that the Lord hath Tix>kcn, we will do?" and doth not the aportle Paul give evidence, that thefe words were the form of the covenant of works, when he Taith, Rom. x. 5. **MoTes deTcribeth the righteouTnefs which is of the law, that the man that doth theTe things, Ihnll live in them :'' And when he faith. Gal. iii. 10. *^ For it is wn-irtcn, curfed is every one that continuetji not in all things, Avhich are written in the book of the law to do them *", And in Deut. iv. 13. Mofes doth in exprefs terms call it a covenant, laying, *' And he declared unto you his covenant, >vhich he commanded you to perform, even the ten com- mandments, and he wrote them upon tables of itone.'' Now this was not the covenant of grace, for Mofes after- vords, Deut. v. 3 Tpeaking of this covenant, faith, ** God made not this covenant with your fathers, but with you:'' And by fathers, all the patriarchs unto

* That the conditional promife, Lev. xviii. 5. (to which agrees Exod. xix 8.) and the t^tcadfiit threatening, Deuf. xxvii a6. were both given to the Ifraelitcs, as well as the ten commands is beyond queftion: and that according to the apoftle, Roni. X. 5. Gil.iii. 10. they were the form of the covenant of works, is as evident as the repeating of the words, and expounding them fo, can make it. How then one can refufe the covenant ot works to have been given to the Ifraciite?, I cannot fee. Mark the Weftminfter Confef. upon the he.^d. Of the covenant of works: *' The firft covenant made with in^n, was a covenant of works, wherein life was promifed to Adam, and in him to his pofterity, upon condition of perfecfl and perfonal obedience.'* And this account of the being and nature of that covenant, is there proven, from thefe very texlt among others, Rom. x. 5. Qal. iil. 10. chapi 7. art. 2.

IVorh add^d to the Promtfi* ' 7 7

Aciam may be meant, faith ?4r Ainrwof'tii, wlio h:rd • the promife of the covenant of Chrift *. Therefore, if it had been the covenant of Qi-ace, lie would have faid; God did make this covenant with them ; rather than that he did not f .

Nom. And djo anj' of' our godly and Modern writers agree with you in this point ^

Evnn. Yea indeed, PglaaustJ^ifh, The covenant of works is that, in whicli God promifeth everlafting life unto a man, that in all refpe^ls perfonneth perfe<!:l: obe- dience to the law of works, adding thereunto threarenings of eternal death, if he Ihall not perform pcrfe(5^ obedience thereunto. God made this covenant in the beoiuning with the firft man Adam, whilil: he was in the firft eltate of integ- rity ; the fame covenant God did repeat and make again

* ** Rut the covenant cF the law (adds be) came after, as the apoftle obfcrveth. Gh!. iii. 17 - ■ -They haJ a greater benefit than their fathers : for though the lav? could not give them life, yet it was a fchoolruafter unto (/'. e- to bring them unto) Chrift, Gal. iii. ai, 34." Ainfworth on Deut. v. 3.

\ The tranfa<5tion at Sinai or Horeb (for they arc but one mountain) w;i8 a mixed difpenfition : there was the prrmife or covenant of grace, and alio the law; the one a covenant to be believed, the other a covenant to be done: and thus the apoftle ftatea the difference btrtwlxt thefe two, Gal. iii. u. •* And the law is not of faiih, but the man that doeth thcnti fhall live in them." As to the former, viz- the covenant to he beiieved, it wai^ given to their fathers, aa well as to them. Of the latter, viz. the covenant to be done, Mofcs fpeaks exprefbly. Dent. iv. la, i^. *' The Lord fpake wnto you out of the midft of the (ire — and he declared unto you his covenant, which h« commanded you to PfcRFoRM (or do) even ten command- metits." And chap. v. 3. he tells the people no lefs exprefsly, that '• the Lord made not this covenant with their fathers."

t Subft. relig. o(5tav. Eng. p. 184, i8j.

G3

7 8 The Law as the Covsnatit of Chap. 2. Sec^. 3.

hy MoTes with the people of Ifrael. And * Dr Prefton faith, The covenant of works runs in thele terms, ** Do this and ihoii flialt live, and I will be thy God." Thi$ was the covenant which was made with Adam, and the covenant that is exprefled by Mofes in the moral law. And Mr \ Pemble faith, by tile covenant of works we underhand, that v/e call in one word, the law, namely that means of bringing man to falvation, -which is by perfe(5b obedience unto the will of God : • hereof there are alio two feveral adminiftrations- The firlt is, with Adam before his fall, when immortality and happinefs was promifed to man, and confirmed by an external fvmhol of the tree of life, upon condition that he con- tinued obedient to God, as well in all other things, as in that particular commandment, of not eating of the tree of knowledge of good and evil. The fecond adrniniftratioa of this covenant, was the renewing thereof with the Ifaelitcs at mount Sijiai ; where, after the light of nature began to grow darker, and corruption had in time worn nut the ch:iraclers of religion and virtue firft graven in man's heart % ; God revived the law by a compendious and full declaration of all duties required of man towards God, or his neighbour, exprelfed in the decalogue : according to the tenor of which law, God entered into fovenant with the Ifraelites; promifing to be their Qvd^ in bellowing upon them, all bleffings of life and happinefs, upon condition that they would be his people, obeying all things that he had commanded ; which con- dition they accepted of, promifing an abfolute obedience, Kxod, xix. 8 *'• All things which the Lord hath (aid we v^illilo;*' and alfo fubmitting themfelves to all punilh- r^.ent, in cafe they dilobeyed, fa}ing Amen to tl e cyrfc ot the law ; ^* Curfed be e\ ery one that confirmeth not ^11 the words of the law to do them ; and all ^he people fhall fay. Amen.''

'* Ncwcov. p. 317, + Vind. Fid. p. 151,

1 ;. <f. Had worn (hem ont, in the fame meafurc and degrff,

as the light of nature was diiK-ened ; but neither the onc> nor

tbc other, was ever fully i^Ki\yQf Rom. ii. 14, ijt

Worh ddded to the Pnmtfc, yf

And Mr Walker ^ faith, that the firll part o fthe tovenant, which God made with Ifrael at Horeb, was nothing elfe but a renewing of the old covenant of works f which God made with Adam in paradife %, And it is generally laid down by our divines, that we are by Chrift delivered from the law, as it is a covenant ||.

Nom. But, Sir, were the children of I(i-ael, at this time, better able to perform the condition of the covenant of works, than either Adam, or any of the old patriarchs were ; that God renewed it now with them, rather than before?

Evan. No indeed, God did not renew it with them now, and not before, becaufe they were better able to keep it, but becaufe they had more need to be made acquainted, what the covenant of works is, than thofc before. For though 'tis true, the ten commandments, which were at firfi perfectly written in Adam's heart, were much obli- terated J by his fall, yet fome imprellions and reliques thereof ftill remained %; and Adam himfelf was very fenfible of his fall, and the reft of the fathers were helped by tradition ** f f ; and (faith Cameron) God did fpeak to the patriarchs from heaven, yea and he fpake unto them

* On covenant, p. ia8.

f Wherein I differ from this learned author, as to this point } and for what reafons, may be fceo, p. 38. note f

X Bolton's true bounds, p-aj.

^ But not, as it is a rule ofiifc ; which is the other member ©f that diRindion.

§ Both in the h^art of Adam himfelf aad of bis dcfccndenta in the Hrfl; agee of the worldt

^ Both with him and them.

** Rom.ii- I5. In Mr Bolt. p. 371.

tl* The dodrine of the fall, with whatfoevcr other do<flrine was neceflary to fafvation, was handed down from Adam j the fathers communicatiug the fame to their children, and children's ckildrea* There were but cIctcd pauiatchs before the flood >;

3o The Law as the Covcnart of Chap. 2. Seel. 3.

by Ws angels *f : but now by this time fin had al'moft obliterated and defaced the impreilions of the ]a\v>\vrkteri in their hearts J ; and by their being fo long in Egypt, they were fo corrupted, that the inftruclions and ordi- ] nances of their fatheas were almoft all worn out of mind ; and their fall in Adam was almoft forgotten, as the apollle teftificth, Rom. v. 13, 14 faying, ** Before the tiine of the law (in vvas in the u'orld, but fm is not imputed ^^ hen tliere is no law." Nay, in that long courfe of time betwixt Adam and Mofes, men had forgotten what was fin : fo although God had made a promife of bleifmg to Abraham and toall hisfeed,thatwould plead in terell: inic||5; yet thefe people at this time, were proud and fecure, and

I.Adam, 2.Seth, 3 Eno9, 4»Cainan, 5. Mahal^leel, 6.J.ircd, 7. Enoch, E- Methufelah, 9. Lam^ch, 10. No^h, ii.Shem. Adam having lived 930 ycJirs, Gen . v, 5. was kno\^n to L^^niech,' Noah's fqther, with whom he lived 66 year?, and xnvich longer with the reft (f the fathers before him; fo th4t Lamech, and thefe before him, might have the dodrine from Adam's own mouih. Methufehh lived with Ad<im 143 years, and with Shem 98 years before the deluge. See Gen, v. And what Shcra (who, after the delogef lived joi years, Gen. xi- 10, 11.) had learned from M 'hiifelah, he had occafion to teach Arphaxad, Sa^h, Eber, Peleg, Reu, Serug, Nnhor, Terah, Abraham, Ifa^c, Gen. xxi- 5. and jAcob, to whofe fifty- firft year be (viz- Shem) reached, Gen. xi. 10. and xxi 25. and xxv. 26. compared, Vid. Bal. Op. Hift. Chron. p. *, 3. Thus one may perceive, how the nature of the law and covenant of works, given to Adam, might be far better known to them, than to the Ifraeiites after their long bondage in Egypt,

* Bnllenger Com. Pla.

T /. e. And befid-vS all this, God fpalce to the patriarchs, imrriediately, and by angels. But neither ( f thefe do we find, during the time of the bondage in Egypt; until the ar.gel of the L "-rd appeared to Mofes in the boih, and ordered him to go and bring the people out of Egypt, Exod. iii.

t The remaining imprclIioDS of the law, on the hearts of the Ifraeiites.

\ Reynolds on the ufe of thi law, p. $?>\.

§ By faith, believing, embracing, and appropriating it ta tbcmf€ivc8, lieb. si. 13- Jer. iii. 4>

Works added to the Vromtfe. Si

-and hecdlefs of their eftate : and though fin was in them, and death reignedover them; yet they being without a law to evidence this fin and death, unto their confciences *, they did not impute it unto themfeh^es ; they would not own it, nor charge themfeher- with it, and fo by confe- quence found no need of pleading the promile made to Abraham, Rom v. 20. f ; therefore the law entered, ihcrt Adam's offence and their own actual tranfgreiTioTi, might abound : fo that now the Lord faw it needful, that there ihould be a new edition and publication of the covenant of works ; the fooner to compel the elect unbelivers to come to Chrift the promifed feed; and that the grace of God in Chrift to the eled believers, might appear the more exceeding glorious. So that you fee the Lord^s intention therein was, that they, by looking upon this covenant, might be put in mind what was their duty of old, V, hen they were in Adam's loins ; yea, and what was their duty ftill, if they would ftand to that covenant, and fo go the old and natural way to work % • yc^> and hereby they were alfo to fee what was their prefent infirmity in not doing their duty || ; that fo they feeing an impoifibility of obtaining life, by that way of works, firll appointed in paradife, they might be humbled and more hecdfully mind the promife made to their father Abrahan;, and haften to lay hold on the Meffiah or promiled feed. .

hlom. Then, Sir, it feemeth that the Lord did not

♦ Inafmuch as the rcmainiog iniprefTions of the law, on their hearts, were fo weak, that they were not fufficient for the purpofe.

+ By faith proponing it, as their only defence ; and opponfng It to the demands of the law or covenant of works, as tbsir only pica,

:|: Pemble, Vind. Fid. p- 155.

If How far they came ftort of, and could not reach unto, the obedience, they owed uiito God, according to the perfeClioa ef the boiy law.

t% The Law as the Covenant of Chap. 2. 80(51:. 3.

renew the covenant of works with them, to the intent that they fliould obtain eternnl Hfe, by their yielding obedience to it.

Evan. No indeed, God never made the covenant of works with any man, fmce the fall, either with expeola- tion that he Ihould fulfil it * f, or to give him life by it; for God never appoints any thing to an end, to the which it is utterly unfuitable and improper. Now the lasv J, as it is the covenant of works, is become weak and improfitable to the purpofe of falvation ||, and there- fore God never appointed it to man fmce the fall to that end. And befides, it is man:/eft that the purpofe of God, in the covenant made with Abraham, was to give life and falvation by grace and promife : and therefore his prupofe in renewing the covenant of works, was not, neither could be, to give life and falvation by working; for then there v/ould have been contradidions in the co- venants, and inltability in him that made them. Where- fore let no man imagine that God publilhed the covenant of works on mount Sinai ^, as though he had been nmt- able and fo changed his determination in that covenant made with Abraham; neither yet let any man fuppofe, that Go6^ now in procefs of time, had found out a better way for man's falvation, than he knew before: for as the covenant of grace made with Abraham ^, had been needlefs, if the covenant of works made with Acfam, would

* Bolton*e true bounds, p. i3». ijg.

+ Nor before the fall neither, properly fpeakingr; but the exprelTiazi i« agreeable to fcripture ftile, Ifa. v.4. *" Wheiefore when I lo',>ktd it fhould bring fortii grapes* brought it forth wild giapea ?'*

X Reynolds on the ufe of the law.

11 Rom. viii. 3. ** For what the law could not do, in that it was weak through the flefc ; God fending his ffwn Son," «kc.

5 Dr Willet on Exod, x. ^ Pemble Vind. p. i54«

Works added to the Prom'fe. S3

have given him, and his believing feedj life; fo after the covenant of grace was once made, it was needlefs to renew the covenant of works, to the end that righteouf- nefs and life fhould be had by the obfervation of it. The which will yet more evidenty appear, if v/e confider, that the apoftle, fpeaking of the covenant of works as it was given on mount Sinai, faith, ^* It was added becaufe of tranfgreffion ;'' it was not fet up as a folid rule of righteoufnefs, as it was given to Adam in paradife, but was added or put to * : It was not fet U{> as a thing in grofs, by itfclf f .

Nom, Then, Sir, it ihould feem that the covenant of works was added to the covenant of grace, to make ic more complete .

Evan. O no, you are not fo to umleftand the apoftle, as though it were added by way of ingrediency, as a part of the covenant of grace ; as if that covenant )iad been complete without the covenant of works ij: : for then, the fame covenant ihould have confifted of contradictory materials, and fb it fliould have overthrown itfelf ; for faith the apoflle, '^ If it be by grace, then it is ne more* of works; otlierwife grace is na more grace ; but if it be of works, then it is no more of grace, otherwife work is no more work, Rom. xi. 6. But it v/as added by way of fubferviency and attendance ; the better to advance

* It was not fet up by itftlf, as an entire rule of righteoufnefa, to whch alone ihey were to look, who defircd righteoufnefs and falvuion; as it was in the cafe of upright Adam: for, no man, fince the fall, cai\ attain to righteoufnefs and life by the moral law. Larg. Cat. Queft. 94. But it was added to the covenaj)t of grace, th^t by looking at it, men might fee, what kind of righteoufnefs it is, by which they can be juftified in the .fight of God, and that by means thereof finding themfelvcs dtllitule of that righteoufnefs, they might be moved to embrace the covenant of grace, in which that righteoufntfd ia held forth to be received by faith.

f Gal. iii. 19. Reynolds on the ufc of the law. ibid.

+ Marfljall on infant baptifm.

§4 The Law as the Covenant of Chap. 2. Seel. 3.

2iid make effediial the covenant of grace *. So tliat although the fame covenant that was made with Adain, was renewed on Mount Sinai ; yet I fay ftill, it was not for the fame purpofe. For this was it God aimed at, ia making the covenant of works with man in innocency, to have that which was his due from man f ; but God made it with the Ifraehtes for no other end, than that man being thereby convinced of his weaknefs, might fly to Chrilt. So that it was renewed only to help forward, and introduce another and a better covenant ; and fo to be a manududion unto Chrift, viz. to difcover fin, to waken the confcience, and to convmce thera of their own impo- tency ; and fo to drive them out of themfelves to Chrifl. Know it then, I befeech you, that all this while there was no other way of life given, either in whole, or in part, than the covenant of grace; all this Vv'hile God did bat purfue the deiign of his own grace : and therefore, was there no inconfillency, either in God's will, or afts ; only fuch was his mercy, that he fubordinated the cove- nant of works, and made it fubfervicnt to the covenant of grace ; and fo to tend to evangelical purpofcs %.

Nom. But yet, Sir, methinks it is fomcwhat ftrange, that the Lord fhould put them upon doing the law, and alfo promife them life for doing, and yet never intend it.

Evan, Though he did fo, yet did he neither require of them that which was unjuft, nor yet diiTemble with them in the promife ; for the Lord may juflly require perfect obedience at all mens hands, by virtue of that cove-

*■ Bolton's true bounds, p. ij^.

-1- This was the end of the work, namely of mskirg the covenant of works with Adam ; but not of the repeating of ii at Sinai; it was alfo the end or defign of the worker, namely of Go;}, who made the covenant with Adam, io have his dUiC from man, and he got it, from the man Chrift Jtfufi,

4^ Reynolds on the ufc of the law.

IVcrks ad.dcd io the Prormfe* S5

rtint which was made with them in Adam * : and if any man could yield perfeft obedience to the law, both in xloing and fuffering, he Ihould have eternel life ; for we may not deny (faith Calvin) but that the reward of eter- nal falvation belongcth to the upright obedience of the law \'\.. But God knew well enough^ that the Ifraelites were never able to yield fuch an obedience ; and yet he faw it meet || to propound eternal life to them upon thefe terms; that fo he might ipeak to them in their own humour, as indeed it was meet: for they, fwelled with mad ailurance in themfelves, faying, ''AH that the Lord coinmancleth we will do/' and be obedient, Exod. xix. 8. V/ell, faid the Lord, if you will needs be doing §, why, here is a law to be kept ; and if you can fully obierve the righteoufnefs of it, you (liall bs faved; fending them of purpofe to the law, to awaken and convince them, to ientence and humble them, and to make them fee their own folly, in feeking for life that way ^ : in /I:ort to make them fee the terms under which they ftood, that i'o they might be brought out of themfelves, and expect jTothing from the law, in relation to life, but all from Chriil. For how Ihould a man fee his need of life by Chiiil, if he do not tirit fee that he is fallen from the way of life ** ? and how fiiould he underfland, how far he ftrayed from the way of life,uulefs he do firli find what is that way of life : therefore it was needful that the Lord Ihould deal with them after Ibch a manner, to drive them out of themfelves, and from all confidence in the works of the lav/; that fo by faith in Chriil they might

* Calv. Inflit. p. 157.

+ /. e The pcrfeft obedi'ence of the law, as 'tis faid, Eccl. vii. ag. *' God matie mau upright."

I Pemble Viod- Fid. p. 164.. \ Calvin, ut fupra, p- 1^9,

5 Pen b t ibid. ^ Coiton'g true bouude, p. 2 ft.

^^* Calvin's inait.

XL •

t6 The Cwcnant with Abraham Cliap. i. ScA. 2:

obtain riG^lucoiiTncfs and life. Ami jnll: fo, did onr Savi- our alfo deal with tliat young expounder of the law, Matth. xix. 16. who it fccnicih was lick of tke fame difealc, *' Good nialhT (failh he) what lliall I do that I may inherit eternal life.'' He doth not, faith Calvin *, fimply alk, which way or by what means he Ihould come to eternal life, but what good he ihould do, to get it: whereby it appears, that he was a proud juUiciary, one that fwclled in Uclhly opinion that he could keep the law, and be faved by it : therefore he is worthily fent to the law to work hinifelf weary, and fo fee need to come to Chrill for rcil: f . And thus you fee that ihe I^ord, to the former promifcsmade to the fathers, .idded a fiery law ; which he gave from mount Sinai, in thund- ring and lightning, and with a terrible voice, to the Itub- born and llili-nccked Ifrael; whereby to break and tame them, and to make ihem ligh and long for the promilejj Redeemer.

§ 4. Ant. And, Sir, did the law produce this t:i^<:<^ in them ?

Evim. Yea indeed did it ; as it will appear, if you con- fidcr, that although before the publilhing of this covenant, they were exceeding proud and confident of their o\\\\ flrength to 60 all that the Lord would ha\'e them do X : yet when the Lord came to deal with them, as men under the covenant of works in fliewing hiinfelf a terrible "fudo-e fittintr on the throne of mltice like a mountain burning with fire, fummoning them to come before him by the lound of a trumpet (j'ctnot to touch Hcb. xii. 19, 20. the mountain without a mediator) they were not able to endure the voice of words, nor vet to abide tlut which was conimanded H, infomuch as Mofes himfelf did fear ami quake ; and tluy did all of them fo fear ami fright, iliake and Ihivcr, tiiat their peacock fcather^i were

* Calv. Inftit. p. 40a. f Walker on the cov. p. 155. % picLfun on the Ikb. U fiabbing ou Hxod* xx.

renewed wtth the IfraeUtes, 87

iiiow pulled down. This terrible Hiew wherein God gave his law on mount Sinni, faith Luther*, did reprefent the ufc of the law : there was in the people of Ifrael that came out of Egvpt a lingular holinefs; they gloried, and l:iid, *' We are the people of God. We will do all that the Loril coininandeih/' Moreover, Moles fandlificd thein, and batle thcin walh their garments, refrain from their wives, and prepare themfelves againll the third day ; there \\':\s not one of them but he was full of holi- nefs; the third day Mofes bringeth the people out of their tents to the mountain in the fight of the Lord, th:^t they might hear his voice ; what followed then ? why, when they beheld the horrible light of the mount fiiioking and burning, the black clouds, and the lightning flalhing up and down, in this horrible darknels, ^nd heard the found of the trumpet blowing long, and wax- ing louder and louder, they were afraid, and fbndinp- af.ir olF, they- faid not to Mofes as before, *^ All that the Lord -comnKuideth we will do ; but, Talk thou with us, and we will hear ; but let not God talk with us, lelb we die.'* So. that now they law they were Tinners, ^nd h\(\ offended God ; and therefore rtootl in need of a jnediator, to negotiate peace, and intreat for reconciliation between God and them ; an^l the Lord highly approved of their words, as you may fee, Dut. v. 28 where Mofes repeating what they had faid, adds further, *' The Lord heard the voice of your words, when ye fpake to me ; and the Lord faid unto me, I have heard the voice of the words of this people, which they have Ipoken unto thee ; they have well fiid, all that they have fpoken," to wit, in deljring a mediator f. \Vhere I pray you take notice, that they were not commended for laying, *' All that the Lord commandeth we will do. " No X> ^^itli a

* On Gal. p 154. \ Walker 00 the cov. p. 70.

X The author of the benefit of Chria*6 death.

H2

88 The Covenant with Jbrahi^m Chap. 2 Seel. 2.

godly writer, they were not praifed for any other thing, than for defiring a medi:itor ^^ -j- : whereupon the Lord promifed Chrift unto tlieni, even as Mofes telliHeth,- laying, " The Lord thy God ihall rai("e up unto thee,' a pronliet like unto me ; from among you, even of your brethren, unto him Ihall you hesrken, according to all that thou detiredil of the Lord tiiy God in Horeb, in the clay of the aflembly, when thou (aidft, Let me hear the - voice of the Lord my Got! no more, nor ■ ^ this great f.re p.ny more, that I die not : znd the Lord faid unto mc, l^hey have v.'ell fpoken, I will raife ihem up a prophet frcy.li among their brethren like unto thee, and I will put my words m his mouth, and he Ihall (peak unro them all that I comimand him/' And to aifure us that Chrift was the prophet here fpoken of, he him (elf fnith imto the Jews, John v. 46. " If ye had believed Moles,- ye would have believed me ; for he wrote of me ;" and that this was it which he wrote of hkn, the apollle Peter v.itnelieth, Aelss iii. 22. And £0 doth the martyr Stephen,

^ I fee no warrant for reftrainir.g the .* nfe of this tex*, to fhpir dffiring of a mediator. The univerfal termi all that they have fpoken, includea alio their engnging to recrivc the law aC the month of the rrjediator, which 'n joined with that tr eir defire, ver. ^J. " Go thou near, and hesr all that the L nd cur God fl)all fay ; and {\^e^k thoa unto us ail that t!ie Lord our God foiili fpeak unto thee, and we will hear and do.'* Ver. 28* ■ — " /ind the Lord faid, — They h.^ve well faid ail that they have fpoken." But there is a palpab'e differcccc between what they fpoke. Exod. xix 8. and what they fpoke here, relative to thtir own pr,f(*t-ce. The forrr.er runs thus, '* All that the Lord hath fpoken we will do." The latter thu", " And we will he.^r and do:" the original text bears no more. The on^ relates f-o obed-ence only ; the other to faith alfo, ** We will hkar," i. e. believe. If. Iv- 3. John ix. 17. Hence the objetft of taiih, that which is to be her.rd or bcHeved, is called a report, properly a hearing, \[i liii. '. . Rom. x- 16 The former fpea^i much blind fcrlf-coDfidence ; the later a fenfe of duty, and a willing mind; but witbal, a fenle of weaknefe, acd fear gf znifmanagemcnt.

t AiQfworth on Dcut. xviii. ij, 16, 17, it.

renewed with the JfraeViies. 89

L<^s vii. 37. Thus you fee, when the Lord had, by ie:m.s of the covenant of works made with Adam, humbled them, and made them figh for Chrift the promifed feed, he renewed the promife with them, yea, and that covenant of grace made with Abraham *,

Ani. I pray Sir, how doth it appear, that the Lord renewed the covenant with them ?

Evan. It doth plainly appear, in that the Lord gave them by Mofes the levitical laws, and ordained the tabernacle, the ark and the mercy- feat, which were all types of Chnft. Moreover, Lev. i. i.^' The Lord called unto Mofes, and fpake unto him out of the tabernacle f ,'' and commanded him to write the levitical laws, and the tabernacle ordinances; telling him withal, Exod. xxxiv. 27. *VThat after the tenor of thefe words, he had made a covenant with him, and with Ifrael XP. So Mofes wrote thofe laws, Exod. xxiv. 4. not in tables

* Making a promife of Chri/t to tl en, not only as the feed of the woman, but as the feed or Abraham ; nnd yet more p?.rtjcularly, as the feed of lirae! : '* The Lord thy God will raife up unto thee a prophet, froni the mid/^ of thee, of thy BaETHREM," Deut.xviii.15. And here it is to he obferved, that this renewiag of the promile and covenant of grace vpitli them, was immediarely upon the back of the giving of the law on mount Sinia ; for at tbst lime was their fpeech, which the Lord commtinded as well fpoken ; this appears from Exod. xx.

18, 19. compared with Deut. v. 23. a8. And upon that

fpeech of theirs, wad that renewal made ; which ia clear from Dent, xviii 17, j 8.

f From the mercy feat, which was within the tabernacle. The t.ibernacle was an eminent type of Chrift, Heb. ix. 11. as the temple alio was, John ii.19. ai So this reprefented God'a fpcaking in a mediator, in jefus Chrift. Here was a change, agreeable to the people's defire at mount Sinai ; God lpeak8, rot from a burning mountain, as before; but oat of the laber- Dacle ; not with terrible thundering?, as at Sinai ; but in a ftill fmail voice, intimated to us, and imitated by the extraordinary fmalhiefs of one letter in the original word rendered calle^i \ as the Hebrew do(ftors do account for that irregularity of writing, in that word.

+ Mofes exceedingly feared and quaked, (Mcb. sii. %i.) while

H3

9» The Covenant wUh Abraham Chap. 2. Seft.2.

of ftone, bnt in an authentical book*, faith Ainfworthf, called the book of the covenant, which book Mofes read in the audience of the people, Exod. xxiv. 7. and the people confented unto it. Then Mofes having before lent young men of the children of lirael, who were firft-born J, and therefore priefts until the time of the

he ftood among the reft of the Ifraelitea, at mount Sinai, during the giving of the law, Exod. xix. 15. with «i»ap. xx. ai. But here he is reprefcnted as Ifrael's fe'ieral head in this covenant, he being the typical nr^ediator ; which plainly intimates the covenant of grace to have been made with Chrift, and in him with all the elect; " I have made a Cvovc;ant with thee, and with Ifrae!,'* faith the text. See the firft nate on the preface, from the Larger-Catechifai, Queft. 31.

* Mofes WHS twice on the mount wifh God, forty day?; in the timet'f the fecord forty days, he received the order to write, mentioned Exod. xxxiv. 27. as appears, by comparing ver. 27. "wiih 28. This comprehended hi? writing ( f the Levitica! laws, bat not of the decalogue or ten commands; for thefe laft God bimfelf wrote on tables of ftone, ver. a8. CTmpared with ver. i. This pere^iiptory divine order, M^jfes "o doubt, did obey; vndcrflanding it of writing in a book, fince he was not com- manded to write another way. So, in a like cafe, before he went up into the mount for the firft forty dayfr, he wrote Leriiical laws in a book, called the book of the covenant ; Exod. xxiv. 4, •* And Riofes wrote all the wcrds of the Lord." Vtr. 7. " And he took the book of the covenant, and read.*' Compare ver. 1 8. This writing alfo comprehended Levi' leal laws, but not the ten commands. ** For ail the worda of the Lord, which Mofe« M>role, ver. 4. were all the words of the Lo d, which Mofes told the people," ver. 3. And, what Ibefe v^ere, appears from h*3 commfiion, received for that effed, chap.xx. ai, ^^. " And the people ttood afar o^^ and Mofes drew neltr unto the thick darknels, where God was : snd the Lord faid unto Mofes, Thua thou ihalt Uy unto the children of lirael," i^c- So all the words were thefe, which follow to the end of the asd chapter.

+ Ainfivorih on the text.

"X In the original text, ver. 5. they are called emphatically. The young men (or rninifters, or fcrvants, i Sam. ii. 13, 15. E.th, ii. 2.) of the children of lirael, to fignify that they were hrlt born. And fo Uiikelos rtads it, The firft-bora of the chiidren cf liVacI.

under the Mcfaic Di/^enfuiion, ft

Levitcs *, to offer facrifice of burnt -offerings, and peaee- offerings unto the Lord ; '* He took the blood and fprinkied it on the people, and fiiid, behold the blood of the covenant, which the Lord hath made with you^ concerning thefe things :" whereby they were taught, that by virtue of blood f , this covenant betwixt God and them, was confirmed, and that Chrift by his blood filed Ihould fatisfy for their fins; for indeed the covenant of grace was, before the coming of Chrift, fealed by hife blood in types and figures X |].

§ 5. Atit. But, Sir, was this every way the fame covenant, that was made with Abraham?

Evan, Surely I do believe, that reverend § Bullinger fpake very truly, when he faid, that God gave iinta thefe people no other religion, in nature, fubffance, and matter itfelfj differing from the faws of their fathers ; though, for dime refpe6ls, he added thereunto many- ceremonies, and certain ordinances : the which he did to keep their minds in expeftation of the coniing of Chriff, whom he had promifed unto them ; and to confirm them in looking for him, left they fhould wax faint «[, and as the Lord did thus by the ceremonies, as it were, lead them by the hand to Chrifl ; fo did he make them a promife of the land of Canaan, and outward profperity in it, as a type of heaven, and eternal happmefs **' : fo that the Lord dealt with them, as with children in their infancy, and under age, leading them on by the help of earthly things, to heavenly and fpiritual ; becaufe they were but young and tender f f, and had not that meafure

* Num. Hi. 41. -f- Dickfon on the Ileb,

X Walker »n the cov. p. 13.

R The blood of the facrifices reprefenting the precious blood of Chrift.

§ Com. Pla. Eng. f Calv Inft. lib. a. ** Ibid. p. 157.

tf The church was in her minority under the law, Gal. iv. tt if 3*

^2 The Covenant of Grace Chap. 2. Seel:. 2.

and abundance of the fpirit, which he hath bellowed upon his people, now under th.^ gofpel *.

Ant, And, Sir, do you think that thefe Ifraelites at this time did lee Chrifl and lalvation by him, in thefe types aud ihadows ?

Evan. Yea, there is no doubt but Mofes and the reft of the believers among the Jews, did fee Chrilt in them: for, faith godly f Tindal, though all the ficrilices and ceremonies had a ftar-Iight of Chrill, yet fome of them had the light of the broad day a little before the fun- riling ; and did exprefs him, with the circnmftances and virtue of his death, fo plainly, as if his palfion had been a(5ted upon a fcaffold ; inlbmuch, faith he, that I am fully perfuaded, and cannot but believe, that God had fhewed Mofes the fecrets of Chnff, and the very manner of his death aforehand. And therefore, no doubt, but that they offered their facrifices, by faith in the Mefiiah, as the apoflle teitifieth of Abel, Heb. xi. 4. I fay, there is no qucflion, but every fpiritual believing Jew, when he brought his facrifice to be offered, and, according to the Lord's command, laid his hands upon it, Lev. i. 4, whilil it was yet alive; he did from his heart acknowledge, that he himfelf had deferved to die J, but by the mercy of God he was faved ||, and his defert laid upon the beaft § : and as that beaft was to die, and be offered in facrifice for him ; fo did he believe, that the Melliali ihoukl come and die for him ; upon whom he put his hands, that is, laid all his iniquities by the hand of faith ^.

* Bolton's true bounds, p. 459.

t In his preface to Levit. % B. Babbing on the text,

P From the death he had deferved by bis Ga. \ Typically.

^ *• The royftical fignification of the facrifices, and efpecially this rite, forae think the opoftle means by thedodrine of laying: on of hands, Heb, vi. 2- wblch typi6cd evangelical faith." Henry on Le?' i. 4. 'Ti« evident, tUat the offerer, by laying

under the Mofaic Difper.fatln:^, 9g^>

So that, as Beza * faith, The facrifices were to them holy niyfleries, in wliic'i, as in certain ghdies, they did both fee themfelves, to their own condemation before Godf ; and alfo beheld the mercj^ of GoA, in the promifed Melliah, in time to be exhibited; and therefore faith Calvin %, The iacrihces and latisfadory offerings, were called Afiiemoth ||, which word properly fignifieth fm itfeif; to ihew that Jefus Chriil was to come and perform a perfect expiation, by giving his own foul to be an Alh:im, that is a fatisfactory oblation.

Wherefore you may alfure your felf, that as Chrift: wa5 always fet before the fathers in the Old Teftament, to whom they might direct: their faith; and as God never put them in hope of any grace, or mercy, nor never lliewed himfelf good onto them without Chrift, ^ : even fo the godly in the Old Teftafuent, knew Chrift, by whom they did enjoy thefe promifes of Go^l ; and were joined to him •if. And indeed, the promife of faivation never ftood firm, till it came to Chriil ** ; and ther© was their comfort, in all their trouble and dillreffes, ac- cording as it is faid of Mofes, Heb. xi. 26. 27. He endured*

his hand on the head of the facriffce, did legally unite wuh it ; laid his fin, or transferred his guilt upon it, in a typical and ceremonial way, Lev. xvK %\, the fubClance and truth of whicbf ceremonial a<5tion', plainly appears to be fa'th, or believing orf Jefus Chrift ; which is the foul's aflenting, for its ©v^n part, to^ and acquiefcing in, ttic glerioua devise of '* the Lord's laying ©n him the iniquiiits ot us ail,'* Ifa. liii. 6-

* On job i.

t /• e. They faw thtmfelves, as in thcrafelvee coBdemntd by fTie holy lav7.

X luftit- p. 239. \ Ibid, 15a,

§ /. e- As an abfolute God out of ChriJl* b«t alwa-y« as %. God in Chrift. —

% To Chrift, by faith.

** It ftood, at firft, on man's own obedience ; which grr-und cjaickly failed ; then it canr»e toChrif:, where it (Vood (Irrn, Gen. iii- 15. " It (namely, the feed of the woariaR) (hail braife lUy head," to wit, tbe ferpent's head.

P4 The Covenant of Grace Chap.i. Scv.T;. 2.

as feeing him who is invifible *, efteeming rhe reproach of Chrift greater riches than the treafiiers of Egypt, for he had refpcift to the recbmpenfe of reward.

And (o (as Ignatius faith) \ the prophets were Chrift's fervants, who forefeeing him in fpirit, both waited for him as their mailer, and looked for him as their Lord and Saviour, faying, *^ He ihall come and fave us''.

And fo faith Cah^in if, So oft as the prophets fpeak of the bleflednefs of the faithful, the perfect image that they have painted thereof, was fuch as might ravilh mens minds out of the earth, and of necelhty raife them up to the confideration of the felicity of the life to come ; So that we may afTuredly conclude with Luther ||, that all the fathers, prophets, and holy kings, were righteous and faved, by faith in Chrift, to come 5 and fo indeed, as Calvin faith J, were partakers of all one falvation with us.

Ant. Bur, Sir, the Scripture feems to hold forth, as though they v.'ere faved one way, and we another way. ; for you know the prophet Jeremiah makes mention of a twofold covenant ; therefore it is fomev/hat ftrange to me, that they Ihould be partakers of one way, of falva- tion with us.

Evan. Indeed it is true, the Lord did bequeath unto the fathers righteoufnefs, life and eternal falvation, in and through Chrift the Mediator, being not yet come in the flcih, but promifed : and unto us in the Ne\V Tefta- i'l-ient, he gives and bequeaths them to us, in and through Chrift, being already come, and having actually purchafed them for us ^ : and the covenant of grace was, before

* ** Faith prcfenting to his view at all times the great angel of the covenant, God fhc Son, Xht Redeemer of him and Ifrael.*' Suppl. Pool's Annot. on the text.

t Alledgcd by Dr Urb Reg.

i Calv. Inftit, p. 207. || On Gal. T am fure.

§ Inilit. p. 198. . % Walker on the cov.

under the Mof ale D'lfpe nf at ion. pj

the coining of Chrift, fealed by his blood in types and ficTures: and at his death in his flefh *', it was fealed, and ratified by his very blood, actually and in very deed ihed for our (ins. And the old covenant in relpe^l of the outword form, and manner of fealing, was temporary and changeable ; and therefore the types ceafed, and only the fubitance remains firm. But the feals of the new- are unchangeable, being commemorative, and iliall "ihevr the Lord's death until his coming again". And their covenant did firit and chcifly promife earthly bleilings f : and in and under thefe, it did fignify and promife all fpiritual bleilings and falvaton ;but our covenant promifeth Chrift and his bleiTmgs, in the firft place, and after them earthly bleffings.

Thefe and fome other circumftantial differences in reo-ard of adminiftration, there was, betwixt their way of falvation or covenant of grace, and ours; which moved the author to the Hebrews, Heb. viii. 8. -to call theirs old, and ours new : but in regard of fubftance they v/ere all one, and the very famej. For in all covenants, this is a certain rule ; if the fubjed matter, the fruit and the conditions be the fame, then is the covenant the fame ||. But in thefe covenants Jefus Chrift

* Chrift — being put to death in the flefh, i Pef. iii. i8.

t Chiefly ; in fo far as, in that difpenfation of the covenant of grace, ihe promifes of earthly bleflings were chiefly infifted on ; and the promifca of fpiritual bleflings and falvation more fparingly.

X '* There are not therefore \.wjo covenantsof grace, differing in fubftance ; but one and the fame, under various difpenfa- tions.'' Wcftra. ConfclT. chap. 7. art. 6- And their covenant of grace, confirmed by the fprinkling of blood, Exod. xxiv. Heb. ix. 19, »o. (the which covenant they brake, by their unbelief friiftrating the manner in which it was ndminiftrcd to them) was given to them, when the Lord had led them out of Egypt, and at Sinai too, as well as the ten commands delivered to them, as the ctvcnaut of works. This is evident from Exod. XX. I — 17. compared with Deut. v. %. — 22, and Exod. XX. 20, 21. compared with chap. xxiv. ^. — S. See page 75» Bote f.

ft UraaCat. p. 229.

g6 The Covcrtcint of Grace Chap.2. Sed. a.

is the fubjeft matter of both, falvation the fruit of both, and faith the condition * of both : therefore I fay, tho' -they be called two, yet they are but one ; the which is confirmed by two faithful witnefles. The one is the aroilie Peter, who laith. Acts xv. ii. *' We believe that thro' the grace of our Lord Jefus Chrift, we Ihall be faved even 3« they •/' meaning the. fathers in the Old Teftament, as is evident in the vcrfe next before. The other is the apoftle Paul, who faith, Gal. iii. 6, 7. *^ Abraham believed God, and it v/as accounted to him for righteoufnefs ; know ye therefore that they which -are of faith, the fame are the children of Abrahaai :'' by v/hich teftimony, faiih f Luther, we may fee that the faith of our fathers in the Old Teftament, and ours in the New, is all one in fubftance.

Jnt. But could they, that lived fo long before Chrift, apprehend his righteoufnefs by faith, for their juitilica^ •tion and falvation ?

Evan. Yea indeed ; for as Mr Forbes J truly faith, It is as eafy for faith to apprehend righteoufnefs to come, as it is to apprehend rigbteoufnefs uxat ispaft: wherefore as Chriil's birth, obedience and, death were in the Old Teilament, as effecluiil to favc iinners, a^ now they are [j ;

-, —

* Not in a ftri<fl: and p/opcr fenfe, 55 that, upon the perform- anceof which, {he right and tide to the benefits of the covenant are founded and plear'^riblc ; as perfocl obedience was the condi- tion of the covenaoj^ of woi ks ; Gbrift's fulfilling of the Uw, by his obenience and. death, is the only condition of the covenant of grace, in thr^c fenfe. But in a I^^rgfi and innproper fenfe, as that whereby t-.iie accepts, and embraceth the covenant, and the proper con/Uion thereof, and is favingly intertfted in Jefus Chrift til';- head of the covenant. *' The grace of G( d i» maaifefl /d in the fecond covenant, in that he frrcly proyidelh, and c/creth to finners a Mediator, and life and f/ilvation bf him^ and requiring faith, aa the condition to intcrsft ihem i?^ hi/^.,"&c. Larg. Cat. Qjeft. 35.

{ t On Gal. p. 116. 1 On Ju^. p-Qt.

II Walker on the c.qt, p» la?.

under the Mofuic Di/penjalion, 97

fo all the faithful forefathers, from the beginning, did partake of the fame grace with us, by believing in the iame Jefiis Chrift ; and fo were juftified by his righte- oufnefs, and faved eternally by fairh in him. It was by virtue of the death of Chrift *, that Enoch was tranflut- cd, that he Ihould not fee death ; and Elias was taken up into heaven, by virtue of Chrift's refbrrevSJiion and afcen- tion. So that from the world's beginning, to the end thereof, the falvation of fmners, is only by Jefus Chrift ; 38 it is written, *^ Jefus Chrift the fame yefterday, and ta day, and for ever,*' Heb. xiii. 8.

Ant. Why then. Sir, it feems that thofe who were faved amongft the Jews, were not faved by the works of the Jaw.

Evan. No indeed, they were neither juftified nor faved, either by the works of the moral law, or the ceremonial law. For, as you heard before, the moral law being delivered unto them, with great terror, and under moft dreadful penailties, they did lind in themfelves an im- pollibility of keeping it; and fo were driven to feek help of a mediator, even JefusChrift, of whom Mofes was to them a typical mediator f :}: : fo that the moral law, did drive them to the ceremonial law, which was their gofpel and their Chrift in a figure ; for that the ceremonies did prefigure Chrift, direct unto him, and require faith ia him, is a thing acknowledged and confelled by all men i{.

Nom. But, Sir, I fuppofe, though be! ievei's among the Jews were not juftified and faved by the works of the Jaw, yet was it a rule of their obedience. ' Evan. It is vtry true indeed, the law of the ten com-

^ Walker on the eov. p 29. * t i.f. A type, be being, to them, a typical mediator.- X M^rflial! on infan!8 baptifm, f, Ball on the cov. p. 119.

L

pS The Covenant of Grace Chap.a. SetHi.a.

mandinents was a rule for their obedience * ; yet not as it came from mount Sinai f, but rather as it came from mount Zion ; not as it was the law, or covenant of works, but as it was the law of Chrift. The which will appear, if you confider, that after the Lord had renewed with them the covenant of grace, as you heard before (Exod. xxiv. at the beginning) the Lord faid unto Moles, ver. 12. '^ Come up to me into the mount, and be there, and I will give thee tables of ftone, and a law that thou mayeft teach them.'' And after the Lord had thus written them, the fecond time, with his own finger, he delivered them to Mofes, commanding him to provide an ark to put them into ; which was not only for the fafe keeping of them, Dut. ix. 10. and x. 5. but alio to cover the form of the covenant of works, that was form- erly upon them, that believers might not perceive it; for the ark was a notable type of Chrift ; and therefore the putting of them therein, did lliew that they were perfeclly fulfilled in him J, Chrift being '' the end of the law for righteou fuels, to every one that believeth,'' Rom. x 4. The which vv as yet more clearly manifeft, in that the book of the huv was placed between the cherubims 1|, and upon the mercy Ie?.t ; to aiTure believers, that the law now camd to them from the mercy -feat}; for there the Lord

* The obedience of the believing Jcw«.

-j- That i?, in the fcnfe of our author, not ?.» the covenant of works. But of the twofold notion or confidcration, under which the ten commands were delivered from mount Sinai, fee page s^' "ote f-

X- Reynolds on Pfal. no- p- 35.

■II Bolton*b true b >unds, p. $%.

5 From an attont^d God in Chrift, binding them to obedience, with the ftrongtft tics, arifipg from their creation and redemp- tion joinily; but not with \\)t bond of the ciirfe, binding them over to eternal death, in cafe of tranfgrcCTion, as the law, or covenant, of works, doth with them who are under it, Ga^ iii.i o. The raercf-fcat was the cover of the ark, and both the onr, and the other, typts of Chrift. Witbin the ark, under the cover of i% were the tables of the law laid up ; thus was the throne of grace, which could aot bare Aood oa mere mercy, firmlf

under the Mofaic Dt/p.^nfation. 99

promifed to meet Mofes, and to commune with him of all things, which he would give him in commandment to them, Exod. xxv. 22.

Ant. But, Sir, was the form quite taken away, fo as the ten commandments were no more the covenant of works ?

Evdn. Oh no, you are not fo to underftand it For tlie form of the covenant of works *, as well as the matter, on God's part f came imraediatly from God himfelf ; and fo confequently, is eternal like himfelf; whence it is that our Saviour faith, Matth. v. 18. " Till heaven and earth pafs, one jot, or one tktle, fliall in no ways pafs from the law, till all be fulfilled." So that either man himfelf, or fome other for him, mufl perform or fulfil the condition of the law, as it is the covenant of works ;- or elfe he remains ftill under it, in a damnable condition : but now Chrilt hath fulfilled it for all believ- ers ; and therofore I faid, the form of the covenant of works^wqs covered or taken away, as touching the be- lieving Jews ; but yet was it neither taken away in itfeif, nor yet as touching the unbelieving Jews,

Norn. Was the lav/ then f till of ufe to them, as it was the covenant of works I

Evan. Yea indeed.

A^it. I pray you. Sir, fhew of what ufe it was to them.

caAblifhjd in Jcfiis Chrift; according to VM, Ixxsix. 14.

Jnaice and judgment are the habit;ition (Marg. Eftablilhmer t) of thy ihrmt:.*' The word properly figniftcs a bafe, fupoorter, ftay, or foundation, on which a thing ftands firm, Exra ii. 68. and m. 3. pr^l. cir. 5. The (.x^k is, O God and Father of our Lord J.fns Cbriil (Pfal. Ixxx x. 19.) juilice fatisfied, and JudgmeHt f: lUy ex-rcute, in the perfoo or the Mrdiator, are th^ tou,.datioo and bnie which thy throne of grace irandg upon.

^ Namely, the promifiTiry, and penal, fana.on, of eternal hlc and death, in which God*6 truths was engaged. - + Man's part was, bis confenting to the ttrais let before L'la t>y his Crw'ator,

I2

100 The Covenant of Grace Chap ^.SecT: 2.

Even. I remember * Luther faith, there be two forts of unrijrhteous perfons, or unbelievers, the one to be juftified, and the other not to be julHfied : even fo was there among the Jews. Now to them that were to be jullified, as yoa have heard, it was ftill of ufe to bring them to Chrifl, as the apoflle faith, Gal. iii 24. ** The law was our fchool-mafler until Chrift f , that we might be made righteous by faith ;'' that is to f^y, the moral law J did teach and (hew them what they Ihonld do, and fo v/hat they did not ; and this made them go to the ceremonial law || ; and by that they were taught that Chri'l: had done it for them § ; the which they believing f[, were made righteous by faith in him. And to the fecond fort it was of ufe, to ihew them what was good, and what was evil; and to be as a bridle to them, to reltrain tl>3m from evil ; and as a motive to move them to good, for fear of puniiliment **,Tt, or hope of reward in this life : which though it was but a forced and conftrained obedi- ence ; yet was it neceifary for the public common- wealth, the quiet thereof being thereby the better maintained. And though thereby they could neither efcape death, nor yet obtain eternal Ufe, for want of perfect obedience, yet the more obedience they yielded thereunto, the more

• On Gal. p. xji. '

t i €' To bring ua unto Chrift, as we read it with the

fupplement.

\ As the corenant of work.s fo the author ufcth that term

here; as 'tis ufcd, Larg. Cat. C^cft. 93. above cited.

\ Broken under the fenfe of guilt, the curfe of the law, and their utter inabil.ty to htlp ihcoifelves by doing or fufFcring.

% Chria's fatiefyir g the law for finners, by his obedictcc and death, being the gieat lelTon taught by the ceremonial Uw, which wasthegofpel written in plain characlers, to thofe whole ejes were opened.

5f Appropriating and applying to then^relves, by taith, Chrift'a fatisfaaion, held forth and exhibited to them m theiC divire ordinances.

»* Both in time and eternity. tt Calv- inftit. p. 167.

^ ■ vn'ier the Mofaic Difpcr}faii6ff^ loi

thev were freed from temporal calamities, and poflefTed with temporal blelfings : according as the Lord pi*omifcd and threatned, Deut xxviii.

j4ni. But, Sir, in that place the Lord feemeth to fpeak to his own people, and 3'et to (peak according to the tenor of the covenant of works ; which hath made me think, that believers in the Old Tcftament, were partly under the covenant of works.

Evan. Do you not remember how I told you before, that the Lord did manifeft fo much love to the body of that nation, that the whole pofterity of Abraham * were brought under a ftate-covenant or national church ; fo that for the believers fakes he infolded unbelievers ia the compact; whereupon the Lord was pleafed, to call them all, by the name of his people, as well unbelievers as bt^lievers ; and to be called their God. And though the L(«-d did there fpeak according to the tenor of the covenant of works ; yet I lee no reafon, why he might not direct and intend his fpeech to believers alfo, and .yet they remain, only under the covenant of grace.

Ant. Why Sir? you fa id that the Lord did fpeak to them out of the tabernacle, and from the mercy-feat : and that doubtlefs was according to the tenor of ths covenant of grace, and not according to the tenor of the covenant of words.

Evan. I pray you take notice, that after the Lord had pronounced all thofe bleliings and curfes, Deut. xxviii. in the beginning of the '29th chapter, it is faid, '^ Thefe are the words of the coveuant, which the Lord com- manded Mofes to make with the children of Ifrael in the land of Moab, befide the covenant, which he made with them in Horeb^' Whereby it doth appear to me, that this was not the covenant of works, which was delievered

* Which were of th^t oation ; according to Gen. xxi. la. ** In Haac fhall thy feed be called." And chap, xxviii. ij, *.' I am the Lord God of Abraham thy father, and the God of lfa;!c; the land whcrcon thou licit, to thee will 1 girc it, and to thy feed."

I3

102 The Covenant of Grace Chap. 2. Sec^ 2.

to them on mount Sinai * ; for the form of that covenant was eternal bleflings and ciirfes f : But the form of this covenant was temporal blelhngs and curfes^. So that this rather feems to be the pedagogy of the lav/^ than the covenant of works : for at that time thefe people feemed to be carried by temporal promifes, into the way of obedience, and deterred by temporal ihreatenings, from the ways of dirob?dience, God dealing with them as in their infancy and under age, and fo leads them on, and allures them, and fears th^m, by fuch relpefts as thefe, becaufe they had but a fmall meafure of the fpirit,

No7n. But, Sir, was not the matter of that covenant, and this all one ?

Evan. Yea indeed ; the ten commandments, were the matter of both covenants, only they differed in the forms.

Ant. Then, Sir, it feems that the promifis and

* The author docp not mnk? the covenant at Horeb. diftinrt from that at Sinai ; for he rakes Horeb and Sinai for one and the fame mountain, according to the holy fcfipture,Exod.xix.io. compared with Deiit v. 2. And therefore, becaufe the text fpeaks of this covenant in ihe' land ef Muab, as another covenant, bclide that in Horeb; he infers that it vvae not the fame, not the cove- nant of works delivered on mount Sinai, ollterwife cal'ed Horeb. And howbeit there are but two covenants, containing the only two ways to h^ppinef^ ; the ftulhor cannot, on that account, be juftly biamed for diftinguifhing this covenant, fronr) thern both ; iinlefs temporal bleflings do make men happy; the which b'cfTings, with curfts of the fame kind, he takes to be the fonn of thi8 covenant.

t Dcut. xxvii. 26- ** Ciirfcd be he that confirmeth not all the words of this law to do them,'* Compare Gal. iii. 10. '* For as many as are of the works of the law, are under ihe cu fe ; for it i3 wtitten, Curfed is every one that continueth nut in all things written in the book of the law to do them'*'

X See D.'uteronomy xxviii. throughout. Chap. xx'x. i. ▼cr. 9. '* Kv.'t-p thercfoe the words of this covenant, and do them, that ye may profptr iu all ihat ye do." And here ends a great fc^tion of ihe law.

under the Mofaic Difpenfation. 103

threatnings, contained in the Old Teftament^ were but temporary and terreftrial ; only concerning the good and evil things of this life.

Evan. This we are to know, that like as the Lord hy his prophets, gave the people in the Old Teftament, many exhortations to be obedient lo his commandments, and many d-'hortations from difobedience thereunto: even (b did he back thein, with many promifes and threatnings concerning thmgs temporal ; as theie and the like Icriptures do witnefs. Ifa. i 10 *"• Hear the word of the Lord, ye rukrs of Sodom ; give ear unto the law of our God, ye people of Gomorrah."—- Ver. 19, 20 *' If ye be willing and o'oedient, ye fhall cat the good things of the land ; but if you refufe, and rebel, ye (hali be devoured vviih the Avord; for the month of the Lord hath (poken it " And Jer. vii. 3. ** Amend your ways and your doings, and 1 will caufe you to dwell m this place : but ye Ileal, murder, commit adultery, and fw ear falfly by my name ; therefore tlius faith the Lord God_, behold mine anger and my fury fliall be poured out upon this place," ver. 2c. And furely there b<:- two .reafons why the Lord did fo : 1/?, Becaufe all men are born under the covenant of works, they are naturally .prone to conceive, that the favour of God, and all good things, do depend ai^.d follow upon their obedience to the law * ; and that the wrath of God, and all evil things, do depend upon, and follow their difobedience to it f : and that man's chief happmeis is to be had and found in terrelirial paradife, even in the good things of this life; lb the people of the Old Ferta- nient, being neareft to Adam's covenant and paradife, were moit prone to fuch conceits. And idly^ Becaufe the covenant of grace, and celeiUal paradife, were but

* Not on a faving intereft in the Lord Jefus Chrift, by faith.

+ N^t confidering the great fin of unbelief; and that the wrath of God, due to them for difobedience, may be averted by tbeir fleciog to Chrift for refuge.

'^104 fhe Covenant df Grace Chap. 2. Setfl.i.

little mentioned in the Old Teftament, they, for th6 fnoll part *, had but a glimmering knowledge of them ; and fo could not yield** obedience freely, as fons f . Therefore the Lord faw it meet to move them to yield obedience to his laws, by their own motives {, and as fervants or children under age ||.

Ant. And were both believers and unbelievers, that is, fuch as were under the covenant of ':^race, and fuch as were under the covenant of works, equally and alike fiihjec^, as well to have the calamities of this life inflicled tipon them for their difobedience, as the bleffings of this life conferred upon them for their obedience.

Eviin. Surely the words of the preacher do take place here, Eccl. ix. 2. when he faith, ** All things come alike to all ; there is one event to the righteous, and to the wicked.'* Were not Mofes and Aaion, for their difobedience, hindred from entring into the land of Canaan, as well as others? Numb. xx. 12. And was not Jofiah, f.^r his difobedience to God's command flain in the valley of Megiddo? 2 Chron. xxxv. 21, 22. Therefore aflure yourlelf, that when believers in the Old Teflatnent did tranfgrefs God's commandments,

* Nor the more eminent faints, in the Old Tcftameot tiraefl, ^alre to be excepted ; fuch as David and others.

•f- Having but a fmall mcafure of knowledge of the celcftial paradife, the eternal inheritance, and of the covenant of grace, the divine difpofition containing their right to it } they could not yield obedience freely, in the meafurf that f-ns (~), who are come to age, and know well their own privlegep; but only as little children, who in feme meafure yield obedience freely, namely in proportion to their knowledge of theie things, (but that meafure being very fmall) muft be drawn alfo to obedience by motives of a lower kind. And this the apoftle plainly teacheth. Gal. iv. i, 2. 4, 5. compare Wcftm. Conf. Chap. ao. Art. I *' The liberty of Chriftians i« further inlar^ed — in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of."

X Promifes and threatening concerning things temporal.

\ By fear of punilhmt^nt, aod hope of leward.

under the Mofaic Difpetifat'iort. 105

God's temporal v/rath * went out againft them, and was nianifeft in temporal calamities that befel them, as well as others, Numb. xvi. 46. Only here was the difference, the believers temporal calamities had no eternal calamities included in them, nor following of them ; and their tem- poral bleflings had eternal blelhngs included in them, and following of them j- : and the unbelievers temporal blellings had no eternal blelhngs included in them ; and their temporal calamities had eternal calamities included in them, and following of them :{:.

j^nt. Then, Sir, it feemeth that all obedience, that any of the Jews did yield to God's commandments, was for fear of temporal puniihment, and in hope of temporal reward.

Evan. Surely the fcripture feems to hold forth, that there were three fevcral forts of people amongft the Jews, who endeavoured to keep the law of God ; and they did all of them differ in their ends.

The firll: of them, were true believero, ...k-^ o^^^,-^;^,,^ to the mcafare of their faith, did believe the refurreaion of their bodies after death, and eternal life in glory ; and that it was to be obtained, not by the works of the law, but by faith in the Mefliah, or promifed feed: and anfwerably as they believed this, anfwerably they yielded obedience to the law freely, without fear of puniihment or hope of reward : L»».,t r,i^»! *v.o fpirir^f fnirh was very weak in the moH: of them, and the fpirit of bondage very ftrong ; and therefore they ftood in need to be induced and conftrained to obedience for fear of puniihment, and hope of reward |1.

* /. e God's fatherly anger, whereby temporal judgroenta fall on bis ov/n people

t By virtue of the covenant of grace, which they were under. J By virtue of the covenant of works, which they were under.

H The Author doth not fay, of believers under the Old Tefta- meot, finiply and without any qaaliiication, that they yielded

io6 The Covenant of Grace Chap. i. Se£l. 2.

The fecond fort of them, were the Saddiicees and their fe6l : and thefe did not believe that there was any refnrrection, Matth. xxii. 23. nor any life, but the life of this world : and yet they endeavoured to keep the law, that God might blels them here, and that it might go well with them in this prefent life *.

The third fort, and indeed the greateft number of them in the future ages after Mofes, were the Scribes and Pharifces, and their le^s : and they held and main- tained, that there was a rehirredion to be looked for, and an eternal life after death; and therefore they endeavoured to keep the law, not only to obtain temporal

oh-dieoce to the U\v, without fear of pwniilimcnS cr feope of reward • as if he minded to afiert, that they were not at all m.^ved to tfeeir obedience, by thefe: the fcope of thefe words is to t^ach iua the contrary. Compare page S6. But on good irro.mda heaffirma, *' that answsraely t« their faith, their

Lp^.;>?-— "-"- r''-'''<^d freely, without fear of puniOiment, or Sopc of reward." And thus, the freenefs of their obedience always bearing proportion to the rae^furc of their faith; the greater meafurc of faith any Old Teftament Taint had attained unto, his obedience was the lefs influenced by fear of punifh- Tnent, or hope of reward ; and the fmallcr his meaiurc of faith twas. his obedience was the more infiaenced by thefe: accord- ingly, fuch as had no faving faith at all, were moved to obedi- ence, only by fear of punifhmcBt, or hone r»«^ t^^ward: and the «r.«^„-A /«ii.i-» rdii.'i, ijv.'1'fe V.I.V.V jjcrrsCted in the beatific vifion, in heaven, thefe ceafed altogether to he motives of obedience to him, tho' he ceafeth not to obey from the ftrongeft and moft p ^werful motive?. And thus the apoftle John tcacheth con- cerning love, wliich flows from faith; i John iv. 18. *' PerfccH: love cnfteth out fear; becaufe fear hath torment : he that fcareth is not made perfcdt in love." The more there is of ihc one, there is (Vill the lefi of the other. In the mean lime, aoccrdirg to our author, the meafiire of faith in the mofi: part of bt.lic vers vnder the Old Tfftament, was very fnnall, (and the ftrongeft fflith was irrperfedt) and ihe fervilc and cfiildifh d fpofrion, which moves to obedience from fear of p'anifhnaent and hope of reward, was very firong in them, G^l. iv. i — 5 And therefore as thev ftood in need of fuch inducement and conftraint, there could not fail to be a great mixture of the inRuence of fear tf punifl.ment, md hope of reward, in their obedicBce.

* Bollon'e true bounds, p. ajg.

uftifer the Mofaic Difpeyifattort, I07

happinefs, but eternal alfo. For though it had pleafed the Lord to make known unto his people, by the minillry of Mofes *, that the law was given, not to retain men 'tcv the confidence of their own works ; but to drive them out of themfel ves, and to lead them to Chrift the promifed feed : yet after that time, the priefts and the levites, who were the expounders of the law, and whom the fcribes and pharifees did fucceed f , did fo conceive and teach of God's intention in giving the law, as though it had been, that they, by their obedience to it, fhould obtain rightc- oufnefs and eternal life : and this opinion was fo con- fidently maintained, and fb generally embraced amongfl them, that in their book Mechilta, they fay and affirm [f, that there is no other covenant but the law : and fo, in very d.ztA they conceived, that there was no other way to eternal life, than the covenant of works.

Ant. Surely then it feems they did not underftand and confider, that the law, as it is the coveuRUt of works, doth not only bind the outward man, but alfo the inward man, even the foul and fpirit ; and requires all holy thoughts, motions, and difpoiitions of the heart and foul.

Evan. Oh no, they neither taught it, nor underftood it, fo fpirtually ; neither could they be perfuaded that the law doth require fo much at man's hands. For they firft laid this down for a certain truth, that God gave the law for man to be juitified and faved by his obedience to it ; and that therefore there muft needs be a power in ma^i to do all that it requireth, or elfe God would never have required it : and therefore, whereas they Ihould have firft confidered, what a ftraight rule the law of God is, and then have brought man's heart, and have laid it, to it ; they, contrariwife, firft confidered what a crooked rule

♦ Ball on the covenant, p. 114.

+ Perkins on Chrift'a fermoa on the mount.

? Mafcul. Com. Pla. p. x88.

lo8 The Covenant of Grace Chap. 2. Se»5l. 2.

man's heart is, and then fought to make the law like unto it : and (o indeed they expounded the law literally, teaching and holding, that the righteoufnefs, which the law required, was but an external righteoufnefs, confift- ing in the outward obfervation of the law ; as you may fee by the teflimony of our Saviour, Matth. v. fo that, according to their expofition, it was pollible for a man to fulfil the law pefcclly ; and fo to be juftified and iaved by his obedience to it *.

Ant. But, Sir, do you think the fcribes and pharifees, and their feci, did yield perfev.1 obedience to the law, according to their own expofuon ?

Evan, No indeed, I think very few of them,i fany at all.

Ant. Why, what hopes could they then have to be jultified and faved, when they traufgrelfed any of the commandments ?

Evan. Peter Martyr f tells us, that when they chanced to tranfgrefs any of the ten commandments J, they had their facrifices to make fatisfaction (as they conceived) : for they looked upon their ficrifices without their iignificati- ons II ; and fo had a filfe faith in them ; thinking that the bare work was a facrifice acceptable to God ; in a word, they conceived, that the blood of bulls and goats would take away fm : and fo what they w^anted of fulfilling the moral law, they thought to make up in the ceremonial law §. And thus they feparated Chriil from their facrifices, thinking they had difcharged their duty very veil, when they had litcrificcd and offered their offerings; not confiderlng, that the imperfection of the typical law, which (as the apoille faith) made nothing pcrfcvl:, ihould

* Gray in his ferm. of the perfeftioo of a Chriftian,

t In his preface to the Rnm.

■^J: To wit, according to their own e xpofiticn,

l Tindal on Mark. § Bolton's true bound?, p. i5r.

under the Mofaic Dlfp^nfation* 109

have led them to find prefe<n:ion in Chrift ; Heb. vii. 19. But they generally re(t in the work done in the ceremo- nial law, even as they had done in the moral law, though they themfelves were unable to do the one *, and the other was as infufficient to help them.

And thus, '* Ifarel which followed the law of righte- oufnefs, did not attain to the law of righteoufnefs, be- caufe they fought it not by faith, but as it were by the works of the law. For they being ignorant of the righte- oufnefs of God, and going about to eftablifh their own righteoufnels, did not fubmit themfelves to the righte- oufnefs of God," Rom. ix. 31. and x. 3.

Ant. Then, Sir, it (lemeth there were but very few of them f , that had a clear fight and knowledge of Chrift.

Evan, Tt is very true indeed, for generally there was fuch a vail of ignorance over their hearts, or fuch a vail of blindnefs over their minds, that it made their fpiritual eye-{ight fo weak and dim, th^t they were no more able to fee Chrift, the Sun of righteoufnefs, to the end of the law, Mai. iv. 2. J than the weak eye of man is able to behold the bright fun, when it Ihineth in its full ftrength. And therefore we read, Exod. xxxiv. 30. that when Mofcs face did Ihine, by reafon of the Lord's talking with him, and telling him of the glorious riches of his free grace in Jefus Chrift, and giving unto him the ten com- mandments, written in tables of ftone, as the covenant of works y ; to drive the people out of confidence in

* To cio any work of the moral law aright.

t To wit, of the Jews in general.

+ /. £' Having in himfdf, a fnlncfs of righteoufnef', an- fvvering the law, to the Dtmall extent of its demands ; aa the ,fan hath a fulnefs of light.

' tj Therefore they arc called, by tlie ap -ftle, " the mini- ftfatior, of death, written and engraven < .1 dones," a Cor. iii. 7. Now, 'lis cvideut, the ten commandments are not the mini- ftration of death, but as they are the covenmt of works. — And, as fjch, Ih^y were given to Mofe?, to be laid up in

K -

no The Covenant of Grace Chap i. Sect 2.

themfelves, and iheir own legal lighteonfnefs, unto Jefus Chrift and his righteoiifnefs ; the people were not able to behold his face. That is to lay *, by reafon of the weaknefs and dirnnefs of their fpiritual eye- fight, they, were not able to fee and underltand the fpiritual lenfb: of the law ; to wit, that the Lord's evA or intent in giving them the law, as a covenant of works, and as: the apoftle calls it, *^ the miniflration of condemnation' and death,*' 2 Cor. iii. 7, 9. was to drive them out of themfelves to Chrift, and that then f it was to be abolilhevl; to them, as it was the covenant of works, ver. 13. And therefore .Mofes put the cloudy vail of Ihadowing ceremonies over his face, Exo:'. xxxiv. 33. that they might be the better able to behold it: that is to fay, thaf they might be the better able to fee through them, and underiland, that " Chrift is the end of the law for righte- oufnefs, to every one that believe th'% Rom. x. 4 For Mofes's face, faith godly Tindal, *^ is the law rightly underftood.'' And yet alas, by reafon that the priclts and levites in former times, and the fcribcs and pharifeei in after times, were " the blind leaders of the blind, Mat. XV. 14. the generality of them were fo addicted to the ktter of the law (and that both moral J and ceremonial) that they ufed it not as a pedagogy to Chrift, but terminated their eye in the- letter and ihadow; and did not fee through them to the fpiritual fubftnnce, which is sftcr Mofes: for at tli^e time of Chrift's ccrtr.in^ in the Jefus Chrift : 2 Cor. iii. 13. efpecially in the future ages fiefh, I remember but two, to wit, Simeon and Anna,

the arkj to fignify the fulfilling of them by Jefus Chrift alone, and the removing of that covt-nant-form from them, as to believern : and fo Ihcy fcrvcd to drive iinnera out of t.'icmr felves to Chrift.

* i. e' This is the myftery of that typical event.

t When they Ihould be driven out of themfelves to Jefug Chrift, by it.

1 viz. Aa the covenant of workg*

under the Mofaic 'D'lfpenfalion, 1 1 1

that tie fired him, or looked for him, as a fpiritual Saviour to fave them from fin and wrath. For thouo;h all of them had in their moiilhs the Memah (faith Calvin *) and the blefled eftate of the kingdom of David ; yet they dreained that this Mefliah iliould be fome grtfat monarch, that ilioald come in outward pomp and posver, and fave and dehver them from that bondage, which they were in, under the Romans, of which bondage they were fenfible and weary : but as for their fpiritual bon- dage under the law, fni and wrath, they were not at all fenfible ; and all becaufe their blind guides had turned the whole law into a covenant of works, to be done for juilification and falvation f ; yea, and fuch a covenant as they were able to keep and fulHl, if not by the doing of the moral law, yet by their oifering facriftces in the ceremonial lav/. And for this caufe, our Saviour, in his. fermon upon the mount, took occalion to expound the moral law truly and fpirilually, removing that falfe lite- ral glofs, which the fcribes and pharifees had put upon it, that men may fee how impollible it is for any mere man to fulfil it, and fo confequently to have juftificatioa and falvation by it. And at the death of Chriil, the vail of the temple was rent in twain from the top to the bot- tom, to ihew, faith Tindal, ^'I'hat the fliadows of Mofes law fliould now vaniili away at the fiourilliing light of the gofpel, Matt, xxvii. 51 :j:" And after the death of Chrifi:, his aportles did both by their preaching and writing, labour to make men underftand, that all the facrifices and ceremonies, were but types of Chrift ; and there- fore he being now come, they were of no further ufe ; witnefs that divine and fpiritual epiftle written to the Hebrews. Yet notwithftanding we may fayof the Jews at this day,, as the apoftle did in his time,'" Even until this day reniaincth the fime vail un taken away in the

* Harmo p 87.

t And io they q lite prrTerted the great end of the giving of 'he l.iw to them

\ Marbctk Com. Pla. p. 112.

K2

112 The Coveiwnl of Grace, kc. Chap. i. Seel. 2, i

reading of Mofes." The Lord in mercy remove it in his due time *.

* The Hiftory of the vail on Mofes face is famous in the Old Teftament, and the my fiery of it in the New. The former, as I gather it from the words of theinfpired penman, Exodxxxiv. ftands thus briefly. Tliere was a fhining glory on the face of Mofes, in the mount: but he himfelf knew it not, while God fpake with bim ihere^ ver. 29 and that by reafon of the exceHing divine glory, a Cor. ill. ?o. Gr. Even as the light of a candle U darkned before the fhining fan. Bat when M-;fe6, being conae forth from the e}tceiltng glory, was coming down from the mount, with the tables in his hai:d, his fjcc flione ioy as to fend forlh rays like horns, Exod. xxxiv 15, 30. fo that he Goulji not but be confcious of it. Aaron and all the people, perceiving Mofes returning to them, went to rai:et him ; but feeing an aftonilhing giory in his countenance, wblch they were hot able to look at, they were afraid and retired, ver. 3C1 31. But Mofes called to them to return, and goes into the taber- nacle ; whereupon the multitude not daring to return for all this, Aaron and the princes alone return to him, being now in the tabernacle, ver. ji. the middle part "f which, 1 think, is to be read thus, *' And Aaron and all the princes returned unto hirr. inthe teH'mony," i.e. in the tabernaciecf tefiimony, as it is called, Chap, xxxviii. 21 Rev. xv. 5. From out of the tabernacle Mofes fpeaks to them, ordering (it would fecm) the people to be gathered together unto that place, ver. 31, 3a. The people being convecned at the tabernacle, he preached to them all, what he had received of the Lord on the mount, ver. 3a But, in the mean time, none of them fiw hi* face ; forafmuch as the tabernacle, within which he was, ferved in('' id of a vail to it. Having <Jone fpeaking, he puts a vail on his face, and comes out lo them, ver. 33. Marg. Heb. ** And Mofes ceafed from fpe?king with them, and put a vail on his face.'* Coripare ver. 34. ** But when Mofes went in before the Lord, to fpeak with him, be toDk the vail off, until he came out."

The myftcry of this typical event, the apofcle treats of, a Cor. lii. The fhining glory of Mofe&*6 face, did not prefigure nor fignify the glory ofChrill : for the glory of the LordChrift, ver. 18. is evidently c ppofed to the glory of Moies's countenance, ver. 7. And ihe open (or uncovered) face of the former, ver. 1.8. (as Vatablus feems to me rightly to underftand it) to the vailed face of the! latter, ver. 13. Tbe glory of the one^ is beheld as ia a glafs, ver. 18. the fight of the face itfelf, being refcrved for heaven : but the glory of the other w.is not to be beheld at all, being vailed. But that glory fignified the glory of the law giteo

The 'Natural Bia.f, Sec* ti3

§ 6. Jrif. Well; Sir, I had thought that God*s covenant with the Jews had been a niixt covenant, and that they had been partly under the covenant of works ; but now I. perceive there was httle difference betwixt their cove- nant of grace and ours.

' Evan. Truly the oppofition between the Jews covenant of grace and ours, was chiefly of their own making : they ihould have been driven to Chriil by the law ; but they expecT:ed life in obedieence to it^ and this was their great error and miftake *.

Ant. And furely. Sir, it is no great marvel, though they, in this point, did fo much err and miftake, who had the covenant of grace made known to them fo dark- ly ; when many amongll us, who have it more clearly manifefl, do the like.

fo the Ifraelites, as the covenant oJ works, the glory of the minjfiration of de^tb, ver. 7. agreeable to what the author tells us from Tindii], na;"ne]y\ that Mofes^s face is the Uw rightly underftood This Mofaic glory, while it was mod freOu was darkened by the eiicel'iop glory of the Son of God, th-e Lord Jefag Chrift, ver. 18 e itnpired with Exod. xxxiv 39. IIowbv;it the difcovery of it to tinners, makes their hearts to tremble, they are not sble to bear it. That glorious form of the law niuft be had in Chrift the true tabernacle, and from thence only mu^ the law come to them ; or elfe they are not able to rective it ; though, before that difcovtry is made to them, they are ready to embrace the' law under that form; as the people were ta receive Mofes with thd tables io his hand, till they found theni"* l>lve9 unable to bear the fliining glory of his face. 1 he va?!, whi.'zh Mofes put on his face, keeping the Ifraelites f'OKi he- holding the glory of it, ii^nifie.s, that their minds were blinded, ver. 14. not perceiving the glory of the law given them as a covenant of works. And hence it was, that the children of Ifrael f^ftened not their eyes (Luke iv ao. Atft^ iii. 4.) ** pti (Chrift) the end of that whrch is aboliihed, z Cor. iii. 13. Gr. For, had they fec:n that ^'lory to purpofc, they would havij faftened their eye^ on him; as a malef itftor at the ft^ke woulJ fix his eyes on the face of one bringing a reaiifiion. And that is the vail, that is upon Mofcs's f^ce, and their hearts, unto this day, ver. 14, 15. which nevertheic-fs, in the Lord's appointed time, *' fliall be taken away,*' ver. 16. * fiolton's true bounds, p. '60.

K3

XI4 The Natural Bias Chap.2. Sefl.i.

Evan. And truly, it is no marvel, though all men naturally do fo : for man naturally doth apprehend God to be the great mafter of heaven, and himfelf to be his fervant ; and that therefore he muft do his work, before he can have his wages ; and, the more work he doth, the better wages he Ihall have. And hence it was, that when Ariftotle came to fpeak of blefl'ednefs, and to pitch upon the next means to that end^ he faid, it was operation and working ; with whom alfo agreeth Pytha- goras, when he faith, It is man's felicity to be like unto God, (as how?) by becoming righteous and holy*. And let us not marvel, that thefe men did fo err, who never heard of Chrift, nor of the covenant of grace ; when thofe to whom it was made known by the apoftles of Chriii, did the like ; witnefs thofe to whom the apoftle Paul wrote his epiftles, and efpecially the Galatians : for although he had by his preaching, when he was prefent with tliem, made known unco thein the do^lrine of the covenant of grace, yet after his d(?parture, through the feducement of falfe teachers, they were foon turned to the covenant of works, and fought to be juftified, either in whole, or in part, by it ; as you may fee, if you do ferioufly confider that epiftle. Nay, what faith Luther > It is, faith he, the general opinion of man's reafon thro*- out the whole world, that righteoufnefs is gotten by the works of the lav/; and the reafon is, becaufe the covenant of works was ingendered in the minds of men, in the very creation f , fo that man naturally can judge Ko otherwife of the law, than as of a covenant of works, which was given to make righeous, and to give life and

* Truenefs of Chrifiian religion.

+ This is not to be underftood ftriflly, of the very moment of m^n's creation; in which the natural law was impreflVd on h]s heart ; but with feme latitude ; the covenant of works being made wish man newly created. And fodivines call it the covenant of naturct SwC Dickfoa'a Thsrap. Sacr* Book ic Chap. 5. p. Ii6.

Uivaris the Covenant of IVdrks, ii^

falvatlon. This pernicious opinion of the law, that it juftifieth and maketh righteous before God, (faiih * Luther again) is fo deeply rooted in man's reafon, and all man- kind fo wrapped in it f , that they can hardly get out : yea, I myfelf, (akh he, have now preached the gofpel almoft twenty years, and have been exercifed in the fame daily, by reading and writing, fo that I may well feem to be rid of this wicked opinion ; yet notwitWianing, I now and than feel this old iilth cleave to my heart, whereby it Cometh to pafs, that I would wilHngly fo have to do with God, that I would bring fomeihing with myTelf, bccaufe of which he Ihould give me his grace. Nay it is to be feared, that (as you faid) many amongft us (who have more means of light ordinarily, than ever Luther, or any before him, had X- y^^ notwithlbnding) do either wholly, or in part, expe(^ juditication and acceptation by the works of the law.

j^nt. Sir, I am verily perfuaded, that there be very many in the city of London, that are carried with a blind prepofterous zeal after their own good wprks and well doings ; fecretly feeking to become holy, jult and righte- ous before God, by their diligent keeping, and careful walking in all God's commandnients |j ; and yet no man can perfuade them that they do fo: and truly, Sir, I am verily

* On Gal. p. 113. t Choice ferm. 108,

X This 18 not to infinu^^te, that Luther had arrived but to a fmall meainre of the knowledge of the dodrine of juftification and acceptation of a finncr before God, in companfon with thefe of latter timts; I nuke noqutfkion but he underftood that dodrine as well as any man has done lince ; and doubl not but cnr author was of the fame mind anent him. But it is to fliew, thst that great man of God, and others who went before bim, found their way out of the mid-night darknefs of popery, in that point, with lefs means of light by far, than men now have9 who notwilbftaoding cannot hold off from it.

II By which means, they put their own works in the room of Chrift, ** who of God is made unto us— righteoufnefs and ian^ion, i Cor. i. 30. According to the fcripture-plan of

11^ 7l]e Natural Bias Chap. 2. Scv.^. 2.

perfiiaded that this our neighbour and friend Nomilla, is one of them.

Evan. Alas ! there are a thou Hind in the world, that

make a Chriit of their works ; and here is their undoing,

iirr.* They look for righteoufnefs and acceptation more

in the precept than in the promife, in the law than in the

gofpel, in working than in believing; and (o mifcarry f.

Many poor ignorant fouls amongft us> when we bid them

obey and do duties, they can think of nothing, but work*

ing themfc'lves to life ; when they are troubled, they

mud lick themfelves whole ; when wounded, they muit

run to the falve of duties and ftream of performances,

^ and negle<Lt Chrift. Nay it is to be feared that there be

i divers, who in words are able to diftinguiih between the

ilaw and gofpel, and in their judgments hold and maintain,

Ithat man is juftified by faith without the works of the law ;

^and yet in effect and practice, that is to fay, in heart and

confcience,do otherwiie :J:. And there is fome touch of this

in us all ; otherwife we Ihould not be fo up and down in

our comforts, and believing, as we are ftill, and call

down with every weaknefs as we are j|. But what lay

juftification and fan(5>ification, a i5nner is juftified by his blood, Rom. V. 9 fiii<5tified in Chnft jtfus, i Cor. i. 2. through fandtification of the Spirit, % ThclT. ii. 13. fan<Sified by faith, Ads xxvi. i8»

* B(tltoR'fl true bounds, p. 97. t Ibid. p. i6i.

I It is indeed the pra<*^?ce of every unregeneratc man, what- ever be his knowledge or profcflVd principles ; for the ct)ntiary pradice, is the pra(5tice of the fiints, and of thtm only, M'^tth. V. 3. *' Blcflcd are the poor in fpirit'* Philip, iii. 3. *' We are the circiimcifion, which worflii^^ God in the fpirit, and rejoice in Chrifl: jcAi.-, and have no confidence in the flclh."

H For thefe flow from our btiilding fo much o« fomething in onrfelves, which is always very variable ; and fo little on " the grace thar is in Chrirt Jefui,*' ( a Tim. iir i.) which ia an iraraovcabie foundation-

iowards the Covenant of Works, 117

you neighbour Nomifta, are you guilty of thefe things, ^think you * ?

Nom. Truly, Sir, I mufl: needs confefs, I begin to be fomewhat jealous of rnyfelf, that I aiu To : and becaufe I defire your judgment, touching my condition, I would intreat you to give ine leave to relate it unto you. Evan. With a very good will.

Nom. Sir, I having been born and brought up in a country, where there was very little preaching, the Lord knoweth, I lived a great while in ignorance and blindnefs ; and yet, becaufe I did often repeat the Lord's prayer, the apoilles creed, and the ten commandments ; \ and in that T came fometimes to divine fervice, (as they t call it) and at Eafter received the communion ; I thought \ m)"^ condition to be good. But at laft, by means of ' hearing a zealous and godly minifter in this city, not long after my coming hither, I was convinced that my prefent condition was not good ; and therefore I went to the fame minillcr, and told him what I thought of rnyfelf: fo he told me, that I muft frequent the hearing of fermons, and keep the fabbath very ftriclly, snd leave off fwearing by my faith and troth, and fnch like oaths, and beware of lying, and all idle words and communica- tion ; yea, and faid he, you mufl: get good books to read on, as Mr Dod on the commandments, Mr Bolton's directions for comfortable walking with God, MrBrinfiy's true watch, and fuch like ; and many fuch like exhorta- tions and diredlions he gave me ; the which I liked very well, and therefore endeavoured rnyfelf to follow them. So I fell to the hearing of the moft godly, zealous, and powei'ful preachers that were in this city, and wrote their fermons after them; and w^hen God gave me a family, I did pray with them, and inftrudcd them, and repeated fermons to them, and fpent the Lord's day, in

* Bo'toa'd true bcunda, p. 97, 9?,

liS The Natural Bias Chap. 2 Se<fl. a.

public and private exercifes ; and left off my fsvearing and lying, and idle talking : and (according to exhorta- tion) in few words, I did fo reform myfelf, and my life, that whereas before I had been only careful to perform the duties of the fecond table of the law, and that to the end I mifrht gain favour and refpeiH: from civil honeft men, and to avoid the penalties of man's law, or temporal punilliment ; now 1 was alfo careful to perform the duties required in the firll; table of the law, and that to gain favour and refped from religious honeft men, and to avoid the penalty of God's law, even eternal torments in hell. Now, when profeflTors of religion obfervcd this change in me, they came to my houle, and gave unto me the right hand of fellowfliip, and counted me one of that number : and then I invited godly minifters to my table, and made much of them ; and then, with that fame Micah mentioned in the book of Judges, I was perfuadeJ the Lord would be merciful unto me, becaufe I had gotten ^* a levite to be my priell,'' Judg. xvii. 13. In a word, I did now yield fuch an outward obedience and conformity to both tables of the law, that all godly miniilers and religious honeft: men that knew me, did think very well of me, counting me to be a very honeft man, and a good Chriftian : and indeed I thought fo of myfelf J efpeciaily becaufe 1 had their approbation. And thus I went on bravely a great while, even until I read hi Mr Bolton's works, that the outward righteoufnefs of the fcribes and pharifees was famous in thel'e times* ; for befides their forbearing and protefting againft grofs fins, as murder, theft, adultery, idolatry, and the like, they were frequent and conftant in prayer, fafting, and alms- dec(!s ; fo that, w ithout queftion, many of them were perfuaded, that their doing would purchafc heaven and happinefs. Whereupon I concluded, that I had as yet

* Difcourfe on true happinefs, p. 641

iOMnards the Covenant of Works, 1 19

done no more than they ; and withal I contidered that our Saviour faith, ** Except your righteoulhefs exceed tlie rightcoufnefs of the fcribes and pharifees, you cannot enter into the kingdom of God*:" yea, and I a!fo confidered that the apoflle faith, *' He is not a Jew that is one outwardly, but he that is one within, whofe praile: is not of men, but of God f *' Then did I conclude, that I was not yet a true Chiiftian: for, faid I in my heart, I have contented myfelf with the p'-aife of men, and fo have loft all my labour and pains in performing duties ; for they have been no better than out-fide performances, and therefore they muft all fall down in a moment. 1 have not ferved God with all my heart; and therefore I fee I muft either go further, or elfe I ihall never be happy; Whereupon, I let about the keeping of the law in good earneft, and laboured to perform duties, not only outwardly, but alfo inwardly from my heart: I heard, and read, and prayed; and laboured to bring my heart, and forced my foul to every duty : I called upon the Lord in good earneft; and told him, that whatfoever he would have me to Aq, 1 would do it with all my heart, if he would but lave my foul. And then, I alfo took notice of the inward corruptions of my heart, the which I had not formerly done ; and was carefu; to govern my thoughts, to moderate my pafiions, and to lupprefs the motions and rifmgs of lufts, to banifli privy pride and fpeculative wantonnefs, and all vain and iinful defires of my heart : and then I thought myfelf not only an out-fide Chriftian, but alfo an in-fide Chriftian, and therefore a true Chriftian indeed. And *^o I.went on comfortably a good while, till I confidered that the law of God requires pafTive obedience, as well as active; and therefore I muft •^ a fufterer, as well as a doer, or elfe I could not be a Chriftian intleed ; whereupon I began

;^^ Matth. V, 10. i RoHJ.ii. a8' ^9.

120 7le Natural Bias Chap. 2. Seel 2.

to be troubled at irsy ijnpatlence under God's con-ectincr hand, and at diofe inward murmarings and dilcontents, which I found in my fpirit in time of any outward cala- mity that befel me. And then I laboured to bridle my paflTions, and to fubmit myfelf quietly to the will of God, in ever)' condition ; and then did I alio, as it were, begin to take penance upon myfelf, by abllinence, failing, and afflicYmg my fool ; and made pitiful lamentations in my prayers, which vere fometimes alfo accompanied with teai'Sj the which I ^^ as perfuadcd the Lord did take notice of, and would reward me for it : and then I was per- funded that I did keep the law, in yielding obedience both actively and palfively. And then v/as I confident I was a true ChruHan, until I conGdered, that thofe Jews, of whom the Lord complains, Ilaiah Iviii. did as much as I : and that caufed m.e to fear, that all was not right with me as yet. \\' hereupon I went 10 another minifler, and told him, that tho' I had done thus and thus, and fuiFered thus and thus, yet I was perfuaded, that I was m no better a condition than thofe Jews : O yes, faid he, you are in a better condition than they, for they were h>p3crires, and ferved not God with all their hearts, as you ^cs. Then I \\ ent home contentedly, and io went on in my wonted courfe of doing and fuiTering, and thought all was well with me : until I bethoug-ht myfelf, that before the time of my converiion, I had been a tranfgrelFor from the womb; yea, in the womb, in that I w as guilty of Adam's tranfgreffion : fo that I- confidered, that altho' I kept even with God for the time pi'efenr, and to come ; yet that would not free me from the guiltinefs of that which was done before ; V. hereupon I was much troubled and difqaieted in my Biiiid. Then I went to a third minuter of God's holy word, and told him how the cafe flood with me, and \»hat I thought of mv itate and condition. He cheered me lip, bidding me be of good comfort; for however my obedience iince my converfion would not fatisfy for my ior-jier fins ; yet. in as Hiuch as, ai my cttny^rfien, I had

towards the Covenant of JVorkf, 1 2 1

confeiTed, lamented, deplored, bewailed, and forfakea them, God, according to his ricii uiercy, and gracious promife, had mercifully pardoned and forgiven them. Then I returned home to my own houfe again, and went to God by earned prayer and fupplication, and befcught liim to give me allbrance of the pardon and forgivenels of my guiltinefs of Adam's (in, and all my aiihial tranf- greflions, before my converfion ; and as I had endeavoured my felf to be a good iervant before, fo I would ftill continue in doing my duty mod exa»5tly : and fb being affured that the Lord had granted this my requeft, I fell to my bufi- nefs according to my promife ; I heard I read, I prayed^ I f ifted, I mourned, I fighed, and groaned ; and watched over my heart, my tongue and ways, ia all ray doings, actions and dealings, both with God and man. Bat afrer a while, I growing better acquainted with the fpiritual- nefs of the law, and the inward corruptions of mine own heart ; I perceived that I had deceived myfelf, in think- ing that I h.id kept the law perfeclly ; for, do what I could, I foand many imperfeclions^ in my obedience : for I had been, and was dill lubjeA ro fleepinefs, droufinefs, and heavinefs in prayers, and hearing, and fo in other du[ies : I failed in the manner of performance of them, and in the end why I perfoniied them, fee king myl'elf in €very thing I did : and my confciencc told me i failed in my duty to God in this, arud in ray duty to my neighbour in that. And then I was much troubled again; for I coniidered that the law of God requirech, and is not fatis- ficd, without an exact and perfect obedience. And then I went to the fame minifter again, and told him how I had purpofed, promised, Ifrivcn, and endeavoured, as much as poilibly I could, to keep the law of God perfectly; and yet by woful experience I had found, that I had, and -did Hill tranfgrefs it many v/ays : and therefore I feared hell and damnation. Oh ! But, faid he, do not fear, for the belt of Chriflians have their failings, and no man keepeththe law of God perfectly ; and therefore go on^ aiid d© as you have done, in Ih'i^'ing to keep the iaw^

1^2 The Natural Bias Chap. 2. Se A. 2.

perfeAly ; and in what you cannot 4o, God will accept the will for the deed, and wherein you come Ihort, Chnll: will help you out. And this fatisfied and contented me very much. So I returned home again, and fell to prayer, and told the Lord, that now, I law T could not yeld perfect obedience to his law, and yet I would not dilpair; becaufe I did believe, that what I could not do, Chrilt had done for me : and then I did certainly conclude, that I was now a Chriftian indeed, though I was not fo before. And fo have I been perfunded ever fince. And thus. Sir, you fee I have declared unto you, both how it haih been with me formerly, and how it is with me for the f^rcfent : wherefore I would intreat you to tell me plainly and truly what you think of my condition *.

Evan. Why truly I mufl: tell you, it appears to me by this relation, that you have gone as far in the way of the

* It is not neceflary, for faving this account of Nomifta'* cafe from the odious charge of forgery, that the particulars therein mentioned flioiild have been real fafts ; more than (r.ot to fpeak offcripture parables) it is neccflTary to f^ve the whole book from the fame imputation, that the fpeeches therein contained ihould have pafled, at a certain time, in a real conference of fonr men, called Evangelifta, Nomifta, Antino- roifta, and Necphitu?. Yet I make no queftion but it is grounded on matters of f;^(Sj falling out by fome eafuifta their inadvertency, cxcefa of chariiy to, or Ihiftingconverfc with the afflided, as to their fviul exercife, or by means of corrupt principles, and as the former are incident to good men of found princlpleo, at any time; which calls minifters on fnch occafione, to take heed to the frame of their own fpiritB, an(} to be much in the exercife of dependence on the Lord ; left they do hurt to fouls, inftead of doing them good; fo the latter ie at no time to be thought Grange; fince there were found, evtn in the primitive apoftoli- cal churches, fome who were reputed godly zealous gofpel- minlliers, cfpfcially by fuch as had little favour of Chrift on their own fouls; who ntverthelefs, in their zeal for the law, perverted the gofpel of Chrift, Gal. i. 6, 7. and iv. 17 — Whether Nomifta was of opinion, that the covenant of works was flill in force, or not ; our Lord Jiffus Chrift taught it was, Lukex. £5. — i^* and io doth t^c apollki Oal. iii. )q. ai^4

towards the Covenant ofJVorks, 123

covenant of works, as the apoftle Paul did before his con- verfion : but yet, for ought I fee, you have not gone the right way to the truth of the gofpel ; and therefore I quellion whether ye be as yet truly come to Chrift.

Ntoph. Good Sir, give me leave to (peak a few words. By the hearing of your dii'courfe concerning the covenant of works, and the covenant of grace, I was moved to fear that I was out of the right way : but now having heard my neighbour Noniifta make llich an excellent relation, ani yet you to quefton whether he be come truly to Chrift or no, makes me to conclude ablblutely that I am far from Chrift. Surely if he, upon whom the Lord hath beftowed fuch excellent gifts and graces, and who hath lived fuch a godly life, as I am furc he hath done, be not right; then wo be unto me.

Evan: Truly, for ought I know, you may be in Chrift before him.

Nom, But I pray you, Sir, confider, that though I am now thoroughly convinced, that till of late I went on in the way of the covenant of works ; yet feeing that at laft I came to fee my need of Chriit, and have verily believed that in v/hat I came ihort of fulfilling the law, he will help, me out; me thinks 1 Ihould be come truly to Chrift.

Evan. Verily I do conceive that this gives you no furer evidence of your being come truly to Chrift, than fome

unbelievers will find it fo, to their evcrlaftiag ruin. For, our Lord Jefus, who now offers to be Mediator for thenti who believe on him, fhall at the laft day come armed wiih flaming fire, to judge, condemn, and deftioy ail them> who have not believed God, have not received the offer of grace made in the grfpel, nor obeyed the dodrine thereof, but remain in their jaatural ftate, under the law or covenant of woiks.'* Pradiical ufe of faving knowledge. Til. For convincing a man of judg- ment by the law, par* a.

L 2

124 '^^^ Natural Bias Chap 2. Se<!\.2.

of your {^TiCi Papifts have. For it is the tlo^lrine of the church of Rome, that, if a man exercife all his power, and do his beft to fulfil the law, then God, for Chrilt's fake, will pardon all his infirmities, and fave his foul. A'ad therefore you fliall fee many of your Papiiis, very Ih'it^ and zealous in tlie performance of duties morning and evening, fo many ave-maries, and fu many pater- nofters; yea, and many of them do great deeds of charity, snd great works of hofpitality; ami ail upon fuch grounds_, and to luch ends, as thefe. The Papilts (faith Calvin) * cannot abide this faying, By faith alone ; for they think that their own works are in pnrt a caufe of iheir falvation, and fo they make a hotch potch and mingle-mangle, that is neither filh notr ^^ih^ as men ufe to fay.

Nom. But ft ay, Sir, I pray, you are miftaken in me : for though I hold that God doth accept of my doing my beft: to fulfil the law, yet I do not hold with the Papifts, that my doings are meritorious; for I believe that God accepts not wliat I do, either for the work, or worker's fake, but only for Chrift's fake.

Evan Yet do you but ftill go hand in hard with the Papifis; for though they do hold that their works are meritorious, yet they fay it is by the merit of Chrift that they become meritorious •\ ; or as fome of the moderate fort of them fay, Our works fprinkled with the blood of Chrill become meritorious. But this you are to know, that as the jullice of God requires a perfeft obedience, fo doth it require that this perfect obedience, be a perfonal obedience; viz. It muft be the obedience of one perfon only ; the obedience of two inuit not be put together.

* Propof. on Gal. a. in oftav. p. 45, t Dr Downham on juftific. p, 149.

towarJs the Covenant 9f Works, 1 25

to make up a perfed: obedience * : (b that, if you defire to be juftified before God, you muft either bring to him a perfect righteoufnefs of your own, and wholly renounce Chrift ; or elfe you mull bring the perfect righteourncfs of Chrift, and wholly renounce your own.

Alt. But believe me, Sir, I would advife hira to bring Chrift's, and wholly renounce his own ; as, I thank the Lord, I have done.

Evan, You (i\y very well, for indeed the covenant of grace terminates itfelf only on Chrift and his righetouf- neis; God will have none to have a hand in the juftifica- tion and falvation of a fmner, but Chrift only. And to fay as the thing is, neighbour Nomifta, Chrift Jefus will either be a whole Saviour, or no Saviour ; he will either Lve you alone, or not fave you at all, Actsiv. 12. '* For among men there is given no other name under heaven, whereby we muft he faved," Hiith the apoftle Peter. And Jefus Chrift himfelf faith, John xiv. 6. ^* I am the way, the truth, and the life; and no man cometh to the Father but by me :" fo that,/as f Luther truly faith, befides this way Chrift there is no way, but wandring; no verity, but hypocrify ; no life, but eternal death. And verily, faith another godly writer Xy we can neither come to God t'^e Father, be reconciled unto him, nor have any thing to do with him, by any other way or means, but only by Jefus Chrift ; for we fhall not any- where find the favour oi Godj true innocency, righteouf- nefs, fatisfadion for fm, heij), comfort, life or falvation, any- where but only in Jefus Chrift ; he is the fum and center of all divine and e\'engelical truths; an^ therefoi*e

; * For, in that c-^fe, the ohtdience, both of the one, and of the other, is imperfe<5t ; and {o is not conform to the law: therefore it cin in no wife be accepted for righteoufnefs; but, according to juftice proceeding upon it, the foul that hath it, inuft die, becaufe a fiijfui foul, Ezek. xviii.4.

+ On Gil. p. V.

:|: Dr Urb. Reg, in his Expof. of Chrift'i fcrm, going t* £mmau9.

L3

126 The Natural Bias Chap. 2. Sec^.2.

as there is no knowledge or wifdoin fo excellent, neceflary, or heavenly, as the knowledge of Clirift, as the apoftle plainly gives ns to nnderftand, when he tells the Corin- thians, I Cor. ii. 2- That he determined to kno^v nothing amongft: them, but only Jefus Chrill and him crucified ;' fo there is nothing to be preached unto men, as an objecl of their faith, or neceffary element of their falvation, ' which 'doth not fome way or other, either meet in Chrift, or refere unto Chrift * f .

§ 7. Ar.t. O, Sir, you do pleafe me wondrous well, in thus attributing all to Chrift : and furcly, Sir, though of larc you have not been fo evangelical in your teaching, as fome others in this city, (which hath caufed me to leave off hearing you, to hear them) yet have I formerly per- ceived, and now alfo perceive, that you have more know- ledge of the doctrine of fi-ee grace, than many other minilters in this city have : and to tell you the truth, Sir, it was by your means that I was iirft brought to renounce inine'own righeoufnefs, and to cleave only to the righre- oufnefs of Jefus Chrift X ■ ^"^ ^^"^ ^^ ^^'"^s. After that

* Eph. iv. ao. ** But ye have not fo learned Chrift. ai. If

fo be tbat ye b?,ve be.ird hina, and have been taught by hiru, as the truth is in Jefus."

+ Reynolds on pfal. cx> p. 16.

X What this is, in the fenfc of the fpeaker, he himfelf imrnedia'e'y explains, ai large, ia-^ word, in his fenfe, it ifl to bean ^\.nti^iOmian indeed. The fum of his compliment made to Ev-^iigel-.fl-j, or the author, which you pleale, lies here J namtly. that, He had left hearing of him, becanfe be did not preach the gofpel* fo purely as f*ame others in the pl.*ce; yct» io his opinion, he undcrftood it better than many others: and (to carry the compliment to the higheft pitch) It was by his iTican^, he turned downright Antinomian. Cue would tliink, that, wh;^tever was the mcfure of our author's pride or humility, feii-denial or felf-fetking, he bad as much comoioa fjnfe, as would render thi* addrefs not very taking with him ; or at lead would teach him, that the pnbliiliing of it, was none •f the mofl p'oper means for commending of himfelf. So that the publ'lliing of it m^y rather be imputed to the author's kif-deaial, than to the want thereof } though I prefumei the

RcjcSied, 127

I h.id been a good while a legal profefTor, juft like my friend Nomifta ; and heard none bat your legal preachers, who built me up iii works and doings, as they did him, and as their manner is : at laft a familiar acquaintance of mine, who had Tome knowledge of the doclrme of free grace, did commend you for an excellent preacher; and at laft prevailed with me to go with him, and hear you. And your text that day I well remember, was. Tit. iii. 5, *' Not by the works of righteoufnefs that we had done, but according to his own mercy, he faved us :" Whence you obierved, and plainly proved, That man's own righteoufncfs had no hand in his jurtiiication and falvation : whereupon you dehorted us from putting any confidence, hi our own works and doings; and exhorted us^ by faith to lay hold upon the righteoufnefs of Jefus Chriit only : at the hearing whereof, it pleafed the Lord To to work upon me, that I plainly perceived that there was no need at all of my works and doings, nor nothing elfe, but only to believe in Jefus Chrift *. Arul indeed my heart

qorfidering reader will Bcither impute it to the one, nor to the other.

* The preacher taught, according to his text, *' That man's own ri^hteoufnef^ had 00 hand in his juftiflcatiou and falvation.'* He dehorted from putting confidence in good works; and exhorted, by faith to Uy hold on Cbrift's righteoufnefa only. And this hearer thence inferred, that there was no need at ail, of good works; as if one fhould conclude, that, becauie *tis the eye only that feeth ; therefore there's no need at ail, of the hand or foot. So the apoftle P.iui'o dotflrine w.^8 mifconftrucrd, Rom. iii. 8. " Some alTirm that we fny, let us do evd that good mayconn.e." Yea, in the apoftle's day?;, the do(5trinevot free grace was actually thus abiifed fo Antinomianifm by (ome turning ihe grace of G 'd to larciviou(ne(>i," Jiide 4, The apoftle was aw,*re cf the danger on that fide, through the corruption of the hearts of mtn, Gal. v. 13. *' Brcthnn, yc have been cailtd unto liberty; only ule not your liberty for an occafion to the flelh." And minifters of Chrift, (who himfelf was accounted a friend of publicans and finners, Matth. xi. 1 j ) followers of Paul's dodrine, which, in the eyes of carnal men, bad a ihew and jembUace of faTounng fiaful liberty \ ought to

^IiS The AnttriBmian Faith CIup.2.SeA. i.

did aflfent unto it immediately ; (o that I went home with abundance of peace and joy in believing, and gave thanks to the Lord, for that he had fet my Ibul at lib;irty from fach a fore bondage as I have been under. And I told all my aqnaintance, what a flavilh life I had lived in, being under the In w ; for if 1 did commit any fin, I was prefently troubled and d.f quieted in my confcience, and could have no peace, till I had made humble confelTion thereof unto God ; craved pardon and forgivenefs, and promifed amendment. But now 1 told thera, that whatfoever fins I did commit, I was no whit troubled at them, nor in- deed am not at this day ; for I do verily believe, that God for ChrilVs fake haih freely and fully pardoned all my fins, both paft, prefent, and to come : fo that I am contident, that what fin, or fins^ foever I commit, they fiiall never be laid to my charge ; being v^ry v/ell aflured, that I am fo perfectly clothed with the robes of Chritl's right€oufiiefs, that God can fee no fin in me at all. And therefore now I can rejoice evermore in Chrift, as the apoftlc exhorts me ; and live merrily, though I be never fo vile, or finful a creature: and indeed I pity them that are in the fame flavilh condition I was in ; and would have them to believe, as I have done, that fo they may rejoice with me in Chrift *. And thus, Sir, you fee I

fet the apo(lle*8 example, in this matter, before thera, in a fpecial manner :~Witli fear and trembling keepings jealous eye on the danger from that part ; efpecially in this day, wherein the Lord's indignation h vifibly going out in fpiritual flrokes, for a delpiied gofpel ; knowing that the gofpcl of Carift is to fomc '^ the favour of death unt© death," a Cor. ii. i6. and that tnere are, ** who vvreft the fcripturea themfclvcs, unto their own deftrtidtioo," x Pet- iii. i6.

* How eafy is the paflage from Legilifra to Antinomianifm; had this poor man, under histronble and difquict of confcience, fisd i» J^Mus. Chriit,- for the purging of his confcience fronii guilt, by his blood, and the fan<f^ifyi!ig of bis nature, by h'n Spiiit; and not put his own confelTjona of fin, prayers for paidon, and promifes of amendment, io the room of Chriii's

rejeifed, 1 29

have declared unto you my condition; and therefore I intreat you to tell me, what you think of me.

Evan. There is in this city, at this day^ much talk, about Antinomians ; and though I hope there be but few that do joftly deferve that title, yet (I pray) give me leave to tell you, that I fear, I may fay unto you in this cafe, as it was once faid unto Peter in another cafe, *^ Surely thou art one of them, for thy Ipeech bewrayeth thee,'' Matth. xxvi. 73. And therefore to tell you truly, I make Ibme queftion whether you have truly believed m Chrift, for all your confidence : and indeed I am the rather moved to queflion it, by calling to mind, that, as I have heard, your converfation is not fuch '* as becom- eth the gofpel of Chrift/' Phil. i. 27.

Ant. Why, Sir, do you think it is poffible for a man to liave fuch peace and joy in Chrift, as I have had, and, I thank the Lord, have ftill, and not to have truly believed in Chrift i

Evan. Yea, indeed, I think it is pofiible : for doth not our Saviour tell us, That thofe hearers, whom he refembles to the " ftony ground, immediately received the word with joy, and yet had no root in themfelves,'* Mark iv. 16, 17. and fo indeed were not true believers? And doth not the apoftle give us to underftand, that as there is a form of godlinefs, without the power of godli- nefs, a Tim. iii. 5. io there is a form of faith, without the power of faith ? and therefore he prays that God would grant unto the Theflldojiians, ** the work of faith with power,'' 2 Theff i. 11. And as the fame apoftle gives us to underftand, '* there is a faith that is not feigned," i Tim. i. 5. fo doubtlefs there is a faith that is feigned. And ftircly, when our Saviour faith.

attoning blood, and hia blind and faithlefs rcfolutions to amend, in the room of the fainflifyiog Spirit of Chrift ; he had cfcapcd this fnare of the devil, Hcb. ix. 14. Rom. vii* 4, 5, 6.

130 The Antmomlan Faith Chap. 2. Seel 2.

Mark iv. 26, 27, 28. ** The kingdom of God is as if a man {hould call feed into the ground, and fliould fleep, and rife night and day, and the feed Ihould fpring up and grow, he knoweth not ho\v, firft the b!ade, then the ear, after that the full corn in the ear :" He giveth us to underftand, that true faith is produced by the fecret power of God, by little and little * ; fo that fometimes a true believer himfelf, neither knows the time when, nor the manner how, it was wrought. So that we may perceive, that true faith is not ordinarily begun, increafed, and finifhed all in a moment, as it fcenis yours was ; but groweth by degrees, according to that of the apoftle, Rom. i. 17. ** The righteou&efs of God is revealed from faith to faith :" that is, from one degree of faith to another f \ ; from a weak faith, to a ftrong faith ; and from faiih beginning, to faith increafing towards per- fediion ; or from faith of adherence, to faith of evidence : but fo was not yours. And again, true faith, according to the meafure of it, produceth holinefs of life ; but it feems yours doth not fo : and therefore, though you have had, and have ftill, much peace and joy, yet that is no infallible fign that your faith is true |{ ; for a man may have great raptures, yea he may have great joy, as if he were lift up into ths third heaven, and have a great and {trong perfuaiion that his ftate is good, and yet be but a hypocrite for all that. And therefore, I befeech you, in the words of the apollle, ** Examine yourfelf whether you be in the faith, prove your own felf, know you not your own felf, how that Jefus Chriit is in you, except you be a reprobate?" 2 Cor. xiii. 5. *' And if Chrift is in you, the body is dead, becaufe of fm ; but

* Diodatc on the text. f See the note % page jj. 5: Wilfon on the Rom. p. 17. § DfPreftoa of faith, p. 8^.

rejc^led, 13!:

the Spirit is life, bccaufe of righteoiirnefs *," Rom.\'tii. ib.

Ant. But, Sir, if my friend Nomifta went wrong, in feeking to be juftified by the worlcs of the law : then niethinks I (hould have gone right, in feeking to h€ juftified by faith ; and yet you fpeak as if we had both gone wrong.

Evan. I remember Luther \ faith, that in his time, if they taught in a fermon, that falvation confifted not in our works or hfe, but in the gift of God ; fome men took occafion thence to be flow to good works, and to live a" diihoneft life. And if they preached of a godly and honelt life, others did by and by furioufly attempt to build ladders to heaven :j:. And moreover he faith, that in the year 15^5* there were fome fantaftical fpirits that ftirred up the nilHcal people to feditioa, faying, that the freedom of the gofpel giveth liberty to all men from all manner of laws ; and there were others that did attribute the force of juftification to the law [j. Now, faith he, both thele forts offend againft the law ; the one on the right hand, who would be juftified by the law ; and the other on the left hand, who would be dean delivered from the law. Now I fuppofe this faying of Luther's may be fitly applied to you two ; for it appears. to me, friend Antinoinifta, that you have offended on the left hand in not walking according to the matter of the law ; and it is evident to me, neighbour Nomiila, that you have offended on the right hand ia feeking to be juftified by your obedience to it J,

* This doftrine of our authar*B, is far from chcrifliing of prcfumpiion, or opening of a gap to liccnlioufnefs.

t Choice Term, p i^y

X '• ^« To fcale it, and get into it, by their own good wotks.

i -Lplher on Gal. p. 170.

^ The offences cf thefe men, here taxed, were both againft the law (or covenant) of works ; for they niuft needs have been againft thatla^v^ which thej were under, and not another ^ and

132 The Evil Chap.2.Sea.2.

§8 Nom. But, Sir,if feekingof jufhification by the works of the law, be an error ; yet it feemeth, that, by Luther's own confeifion, it is but an error on the rinht liancl.

Evan. But, yet I tell you, it is iuch an error, that, by the apoftle Paul's own confeifion, fo far forth as any man is guilty of it, '* He makes his fervices his faviours, and rejc^fls the grace of God, and makes the death of Chrift of none effed, and perverteth the Lord's intention, both .in giving the law, and in giving the gofpel ; an'd keeps him- felf under the curfe of the law ; and maketh himfelf the fon of ja bond woman, a fervant, yea, and a (lave ; and hinders himfelf in the courfe of well-doing;" Gal. v. 4. iii ^9. i. 7. iii.io. iv. 25. v. 7. and ii.ii. and in fhort he goeth about an inipolUble thing, and lb lofeth all his labour.

Nom Why then, Sir, it ihould feem that all my feek- ing to pleafe God, by my good works, all my ftriO: walk- ing according to the law, and all my honeft courfe of life, hath rather done me hurt than good.

Evan. The apoftle faith, that " without faith it is impoflible to pleafe God," Heb. si. 6. that is, (akhCalvin *, ^' Whatfocver a man thinketh, purpofethjor doth, before

both of them were as yet under the law (or covenant) of works, as being both unbelievers; the wbich w?i8 told Antinomiila, pag. 109. as it wai to Nomifta. pag. 103. vVbertfore it 13 jnanifeft, that by the matter of the law here, is not meant the law of Chrift; but the matter of the law of works, that is, the ten commandments, as they ftand in the covenant of works; which Anlinomlfta bad no regard tcin his converfation, though they had ail the authority, and binding force upon him, found in that covenant. And as he offended ag^.inft the matter of it, fo did Nomifta againfl the form, is fetking to be jiiftificd by bis obedience : for the coveamt of works never bound a iinncr to feek to be juftified by his ©bcdifncc to it; bnt, on the contrary, alwayvS condemned that, as prefamption, ftaking down the guilty under the curfe, without rcnasdy, Uii faliffat^tien be made by another hand*

* Inft. p. 370.

»

o/ Legalifm 133

he be reconciled to God by faith in Chrift, is accurfed; and not onl)^ of no value to righteoufnefs, but of certain deferving to damnation.'' So that, faith Luther *, who- foever goeth about to pleafe God with works, going be- fore faith, goeth about to pleafe God with fin; which is nothing elfe but to heap fin upon fin, to mock God, and to provoke him to wrath: nay, faith the fame f. Luther, in another place, if thou beeffc without Chrift, thy wif- dora is double foolilhnefs, thy righteoufnefs is double fin. and iniquity. And therefore, though yoa have walked very flric^Iy according to the law, and led an honeft life, yet if you have refted, and put confidence therein, and and fo come lliort of Chrift, then hath it indeed rather done you hurt than good. For, faith a godly writer J, vertuouslife, according to the light of nature, turneth a maa further off from God, if he add not thereto the effedual workir.T of his Spirit. And faith Luther |!, '' they which have refpecl only to an honeft life,- it were better fw them to be adulterers, and adukereffes, and to wallow in the mire §. And furely for this caufe it is, that our Saviour tells the ftria fcribes and Pharifees, v/ho fought juftiiica- tion by works, and rejefted Chrift, that '' publicans and harlots fliould enter into the kingdom of God before them/'- Matt. xxi. 31. And for this caufe it was, that I faid, for ought 1 know, my neighbour Neophytus might be in Chriii before you.

* On Gal.V 63. + On Gal. p. 23.

i Ball on the cov. p. 338. H Choice Scrm. p. 6j.

§ This comparifon is not ftated betwixt thefe two, confidcred fimpiy, as to their different manner of life; but in point of phablcnefs to receive convidion, wherein the latter have the advmrage of the former ; which the fcripture oftener than once tAkes notice of, Matth. xxi. 31. q loted in the following fentence, Kev. 111. jj. «* I would thou wert co!d or hot."* The pa.Hiee 13 to b- found in hifl fcrmoD upon the hymn of Zacharias,

134 '^^^^ ^"^'^ Chap. 2 . Sect . a.

Nom. But how can that be, when, as youknow, he hath confeffed that he is ignorant and full of corruption, £:nd comes far ihort of nie in the gifts and graces.

Evun, Becaufe, as the phariiee had more to do before he could come at Chrift: than the -publican had; lb I conceive, you have more to do than he hath

Nom. Why, Sir, I pray you, what have 1 to do, or •what would you advife me to do? for truely I would be contented to be ruled by you.

Evan. Why, that which you have to do, before you can come to Chritt, is to undo all that ever you have done already : that is to fay, whereas you have endeavoured to travel tov/ards heaven, by the way of the covenant of works, and fo have gone a wrong way ; you mult go quite back again all the way you have gone, before you can tread one ftep in the riglit way. And whereas you have attempted to build up the ruins of old Adam, and that upon yourfelf ; and fo, like a foolifli builder, to build a tottering hcufe upon the fands, you mult throw dowa and utterly deinoliih all that building, and nut leave a ftone upon a Hone ; before you can begin to build anew. And whereas you have conceived that there is fome fufficiency in yourfelf, to help to juflify and lave yourfelf; you mull conclude, that in that cafe there is x:iot only in you an infufliciency,but alfoa non-fufficency* ; yea, and that fuffliency that lecmed to be in you, to be yo\ir lofs; in plain terms, you rauit deny yourfelf, as our Saviour faith, Matth. xvi 24. that is, you mult ut- terly renounce all that ever you are, and all that ever you have done; all your knov/ledge and gifts ; all your hearing, reading, praying, fading, weeping and mourning ; all your wandering in the way of works, and lb"i<^ walk- ing, muft fall to the ground in a moment ; briclly,

* /. g. That you are not only not able to do enough, but alfc that you are not able to do auy thing, a Cor, iii. 5 — > •* Not that we arc fuflicicat of ourfdvcs 10 think auy thing z% of ouffciyes."

of legalJ/m. 135

%vliatroever you have counted gain to you in the cafe of jailihcation, you inufl: now, with the apoftle Paul, Phil. iii. 7, 8, 9. " Count lofs for Chriil, and j jdge it to be dung, that you may win Chrift, and be found in him, not having your own rigliteoufneis, which is of the law, but that which is through the faith of Chrift, the righieoufiiefs which is of God by faith. •

SECTION III.

Of the Performance of the Promife.

§ I . Ch'tft^ s fulfilling of the lavj^ in the room of the ele^, \ 2. Bellevres dead to the law, as the covenant of works. I 3. The warrant to believe in Chrift. § 4. Evangelical repentance a~c07]fcquent of faith. \ 5. The fpiritual marriage with J ejus Chrifi. § 6. Jiffication he fore faith refuted. \ 7. Believers freed from the commanding and ^ condemning pox\}€r of the covenant of works,

/v^tfo. /^X But, Sir, what would you advife me to V/ do?

Evan. Why, man, what aileth you ?

Neo. Why, Sir, as you have been plcafed to hear them two, to declare their condition unto you, fo I beleech you, to give me leave to do the fame ; and then you will perceive how it is with me. Sir, not longfincj, it pleafed the Lord to vifit me with a great fit of ficknefs ; fo that mdeed, both in mine own judgment, and in the judg- ment of all that came to vifit me, I was fick unto death. Whereupon I began to confidcr, whither my foul was to ^0, after its departure out of my body : and I thought with myfelf that there was but two places, heaven and hell ; and therefore it mufl needs go to one of them. Then my wicked and finful life, which indeed I had lived, came huo my mind, which caufed iue to conclude, that hell was the place provided for it ; which caufed me to be very

Ml

136 Chr J/}'' s fulfilling the Law Chap 2. Se(^ 3.

fearful, and to be very forry that I had fo lived ; and T de- lired of the Lord that he would let nie live a little longer, and 1 v.'ouid not fail to reform my life, and amend my ways ; and the Lord was pleafed to grant me my defire. Since which time, tho' indeed it is true I have not lived To wickedly as formerly I had done ; yet alas, I have come far iliort of that godly and religious life which I fee other men Jive, and cfpecially my neighbour Nomifta ; and yet you feem to conceive, that he is not in a good condition ; and therefore furely I muit be in, a miferable condition. Alas ! Sir, what do you think will become of me ?

§ I. Evan. I do now perceive, that it is time for me to ihew how Cody in the fulnefs of time, performed that which he purpofcd before all time, and promifed in time, concerning the helping and delivering of fallen mankind. And touching this point, the Icripture ttftifieth, that God '•'.did, in the fulnefs of time, fend forth his Son, made of a woman, made under the law, to redeem them that were under the law,^'&:c. Gal. iv. 4. That is to fay, look how mankind by nature arc under the law, as it is the covenant of works * ; fo was Chrift, as man's furety, contented to be : fo that now, according to that eternal and mutual agreement, that was betvvext God the Father and him, he put himfelf in the room and place of all the faithful f , Ifa. liii. 6. ** And the Lord hath laid on him the iniquity of us all.

Then came the lav/, as it is the covenant of works, and faid %, I find him a fmner ||, yea, fuch a one as hath

* Hooker's foul's juft. p. 173.

t That is, all thofe who have, or fhall believe ; or, all the eled, which ia one and the faraf, in reality, and in the judg- ment of our auibor, exprefsly declared in the firft fcntence of his prcf?.ce.

I Luther on Gal. p. 137.

f{ By imputation and law-reckoning; no otherway?, as a finner believing in him, is righteous before G-^d, ( Thus^ Ifaac A.iiibrofe, fpcaking of juttification, faith, " This rightc-

hi the Ro^mof th:' Eleif. I37

ovfnefs Tr?iiWe3 a {\\\ntr fi.ilefi-.'* MciHa, chafsii 1. fed. a.—* IvI ! .'. -QjLfOAU REATUM. i. e- 88 to gvjilt) Tltifl muft be owricct, to b'' the meaning of this expreflfion, unlefs one will Oiiif jne'« eyes to the innmediatelY foregoing and follow* ing wor<i8 ; 1 find hinr) a finner, faid the law j fuch a one as hAih "^akta fin upon h'm. They are the words of Luther, and he was not the firft who fpoke fo. ** He made him who tvas right«-(>u9 to be a finner, thai he might m^ke finnera Tightenu8," faith Chryfoftom on a Cor. y. Horn. ii. cit. Owen of juftificition, psge ?9. Famous proteftant divines have alfo ufcd the expreffion after him; when our divines (fiiith Ruther- ford) fay, *• Chrift took our place, and we have his condiifon ; Chr'.rt was rn^df us, and made the finner, it is true, only in a leeal fcn'fe." Trial and triumph of faith Serm. 19. Edit, Edinb. I72X- p^g 157. '* He (Chrift) was DEBITOR pactus a finner, a debitor by imputation, a debitor by law, by place, by ofH:e, ibid, pa^'. 345. Charnock argues the point thus; ** Hjw cnuld he die, if he were not a reputed finner? Had he not firft bad a ?elation to our fin, he could not in juftice have vHidergone our puniihraent. He muft. in the order of juftic, be fuppofed a finner reHlIy> or, by imputation; really he wiB nor, by imputation then he was." V >!. a. Edit. a. P^g 547- Serm. on i Cor. v. 7. Though perfonally he was 110 finner, yet by iraoutation he was, fai'h the Contin. of P(»ol'3 annot. on a Qor. v, ai. What IPyricus wrote, fa thi Rivet, Th^t Chrifl might moft truly be called a finner, Bcl- larmine calls blafphemy and curfed inipUvlence. Now Bellar- vnine (himfclf) co.ttends, That Chnll might attibute our fins to himfelf, — — therefi'>re he might alfo truly call h'rafelf a finner, while in himfclf innocent, he did reprcfcnt our perfon. What blafphemy, what impitty is here? Comment, in Pfal. xxii. I. The fcriplure-phrafe to this purpofe, is more forcible, % Cor.. V. ai. ** For he hath made him to be fin for ug, w.io knew no fin; that we might be made the righteoufnefi of God in him," For as it is more to f-iy, We are made ri^'hteoufoffs than to fay, we are made righteous, fince the former plainly imports a perfection of righ'.eoufnefs, if I may be allowed the phrafc^, rightcoufnefs not being properly cap» ablf of dcfgrees : fo it is more to fay, Chrift v/as made fin for the eIo(51: w rid, than to fay, He was made a Sinner ; fince the firtt of thefe doth, accordingly, p;)int at the univerfaliiy and complete tale of the eled's fine, from the firft to the laft of them, iaid on our footlefa Redeemer- Compare Ltv. xvi. ai, »z. *' And Aaron fliall — confc-fs over him (viz. the Scape- %o-^- which the apoftlc hatb an eye to herf ) all the iniquities i of the children of If ael, a-.d all their tranfgrcfiions in all their i' fins, putting them upon the head of the goat — And the goat i fliall bear upou hiai all their iniquities." 11a. liii- 6. ** And

M 3

138 Chrl/l's fulfilling the Laiu Chap. 2. Sea.3.

taken upon him the fins of all men * ; therefore let him die upon «he crofs. Then faid Chrift, '• Sacrifice and offering thou wonldeft not. but a body haft thou prepared nie: in'^bumt offerings and facrifices for fin thou ha(t 110 pleafure. Than faid I, Lo, I come to do thy will O Lord," Heb. x 5, 6, 7. And fo the law proceeding 111 fall fcope againll him, fet upon him, and killed him; and by this means was the jalVice of God fully fatisfied, his wrath appeared, and all true believers acquitted f from

the Lord (m^.rg.) hath made the iniquities of m all to meet on (Heb. in) him.*' Thefe two texts give the jaft notion of the true impoxt of that phrafe, ** He was made fin for us.

* See the following note. .

T Our Lord Jefus Chrift died not for, nor took upon him J the fins of all and every individual nrian ; bur, he died for, and took upon him, the fins of all the tied, John x. 15. and XV. I.. Aa-s XX. »^. Eph. V. 25. Tit. ii. 14.. And no other doctrine if. here taught by our author, touching Xhe^xl eat ct tht Death of Chrift. In the preceeding paragr-ph, where was thr-pr^opei" "place for giving his judgment on that head, he purpofediy d.-ciares it. He had before t -ughr, that Jefus Chrift ^id from eternity become man»8 furety. in the covenant that paft betwiiit him and the Father, page47> 28, 29. A lurety pars himfelf in the plnce of thcfe, for Vi^hom he b. conrie^ f-rety {Gen. xllv. 2i, 33-) to pay their debt, Prov. xxn. .6 27. And our author -dlfl us, that now, when the prefixed t.rne of Chria'fi fulfilling the eternal covenant, piymg ttie debt be h.id t.ken on him, and purchafmg n«an s redemption, by h.a. fufl-ennq3, was come; he did, according to the tenor of that covenant, which ftated the extent of his furttyfti.p, put urn- - felf in the room and place (he faith not, «f all men, but) ot; all the faithful, or eled of Gotl. See note t, P^ '^^'J'!^^ Cnrift thus aanding in their room and place, aaually to take on the burthen, *' the Lord laid on him the '"'q"";",;"<^^^^« al!/* The whxh fcripture-text can bear no ether knle in tne connexion of it her., than what is the genuine f^"'e f »t, as it ftanda in the holy fcripture ; namely, that the Father laid on Chrift, the iniquiti.'S of all the fpintual Ifrael of G 1. of all nations, ranks and conditions : for no >"'q"«^'<i^^^,;;"'^ be laid on him, but theirs, in whoie room and place he lifted }:v«rclf to receive the burthen, accorduig to the eternal and muiua! agreemsnt. Thcfe iaiquiuea being thus laid on tae

hi the Room of the ElcSi, 135

Mediator, the law came and faid, I find him fvich a one, ag" hath taken on him the fins of al) mtn. This is but an inci- dent exprcflion, on the head of the txtcnt of Chrift'o death ; and it i^ a fcriptural one too. i Tim. ii. 6. '* Who gave himfelf a ranfom for all;** i. e, for all forts of men; not, f»r all of every fort. Heb. ii. 9. ** That he by the grace of God fliould tafte death for every man;'' /. e. for every man of rhofe whom the apnftle is there treaking of, namely, Sons brought, or t<' be brought unto glory, »tr. 10. *' Thefe who are fanfli- fied/* Chrilt's brethren, ver. ii- given to him, ver. 13. and the fenfe of the phrafe, as ufed here by the author, can be no other: for the fins which the law foond, that He had taken on him, could be no other hut the fins that the Lord had laid on him ; and the firjs the Lord had laid on him, were the fins of all the faithful or elf dt, acco'-ding to the author ; wh^'cfore, in the author's fenfe, the fins of all men which the law feund on Chriit, were the fins of all the elet^t, ac- cording to the genuine fenfe of the fcripiure-phrafeology on that head. And an incident exprefiion, in words which the Hoiy Ghoft teacheth, and determined, in its connexion, to

ing of thofe in wbofe room Chrift put himfelf, ufcth not the word alone: and in the holy fcripturc it is not ufed neither, on ti-jat fubjedt. And it may be obferved, that the Spirit of God in the word, doth not open the dodrine of election and reprobation, but upon men's rejedling or imbr^cing the gofpel- ofTer ; the which different events, are then fe3fon^bly accounted for, from the depths of the eternal counfel of God. See Luke X- 17. — %i, %%' Matth. xxii. i — 14* Rom. ix. throughout* Eph. i. 3, 4,5. to every thing the»e is a feafon. The author hitherto hath been dealing with the parties, to bring them to Chrift; and particularly here, he is fpeaking for the inftruiftion and direction of a convinced trembling fiuner, to wit, Neophy- tus : and theref )re, like a wife and tender man in fuch a cafe, he ufeth a manner of fpeaking, which being warranted by the word, was fitted toevitc the awakening of the ordinary fcriiples in that cafe, namely, ** It may be I am not el:.<fleil, it may be Chrift died not for me ;" and which pointed at the duty of all, and the encouragement that all liave, to come to Chrift. And ali this, after he had, in his very firft words to the reader, fuffijicntly provided for his uling fuch a manner of cxprtffian. Without piejudice to the truth. Further, the law adds, there- fore let him die upon the crofs. Wbcrcfore? for their fins, of the laying of which upon him, there is no mention made ; or, for the fina of thefe, in whofe room he is exprefsly faid to have put himfelf, according to the eteradl agreenacat betwixt the

14© Chn/f s fu'fiUtyig ihe Lav) Chap, a ScA. 3.

all their fins, both piiil, prefent, and to come *.

Father anJ him I Then faid Chrij^, Lo, I come, viz A^Jti-.-iiiy to pay the debt for which I h:<ve become furety in the eternil comps^ ; the which, whofe it was, ace -rding to oor author, is already fufFicien'ly ile'ch ed. The law then fet up)nhim, and kiPed him: for whom, according t^ oui author? ;or thefc furely, in whofi room ^nJ place he put himfeU", and fo ftood. If one confiders his account of the rffrdt of all this, one dolh not find it to be. hs ^-midian? fay, that ChriflH>y the merit of his d<ath, hath fo f.ir forth reconciled '^od the Father to all maiikind, th.it the F^her, by rtafon of his S -n's merit, both could, and would ' nd d'd m c and eftablilli a new and gr.iciouR covenant wirh finful oi.in, li^ble to condemnation. Examination o^ Filenus pr^:. 164 Art 2. Se,5t 1. And ob- tained fur al and eve y man. a leitoration into a ftate of grace and f^.lv^^tiin ; fo lh;5i non? > ijl be coademned.. nor are liable to c-:!n(1emnatio ' for OTigmal fin ; but ali are fiee from the guilt oftlntlin. Tefte Turrer. ! >c. 14 Que. 1:. 14. Th. 5. neitner do'h he tell us, that Cbnft died, to render fin rpmiffible to all pcrfons, and them falv-.bie, as the continuator of Poorti annot. on H<.b ii 9. faith, wi h oher Univcrfalifls. But, by this mean?, fai^h our author, was the juHicc o?" God fulJy fatisfied, his wrath ^ppeaf d, ard all 'rue believers acquitted. Compare Vi'illm. ConfeflT. ch-p. riii ^rt. 4. this office (namely, of a furcty, art. 3.) ihe Lord Jefus did moft willingly undertake, wh'ch thar he mighi difcharge, he v.'«s made under the law, and did pc'rft<5l!y fu nl it, endured moft grievous torments, &c* art 5 the Lord Jdus, by bis pcrf <fb obedience and facrifice of himffif — l^ath f .lly fatir^fieJ th^ juttice of his Father; and pur- cnafed not only reconcili:inon, but an everlattiijg inheritance in the kingdom of heaven for all thofc whom the Father hath jjiTcn unto h m,chap. 11. art. 3 Chrifr, by his obedierce and death, did fnlir difcha'ge the deb' of ali thofe that are thus juflified. Wherefore, the author doth not here teach an uoiverlal re- demption or atonement. Of this more afterward.

* Pardon is the removing of the g iilt of (rn. Guilt is two- fold, ('. ) The pu'lt ;if eternal wrath, by wh'ch the linncr is bound over 'o the eternal revenging wrath of God ; and this, by orthodox <?ivines, ig calUd the guilt of fin, by way of eminency (2.) The guilt of fjtherly anger, wh reby the finner 1% bound ovef to Gad's fitheriv anger and cha»lif raent* for fin. Accordingly, (here is a twofold pardou ; the one is the rem val ot the guilt of eternal wrath, and is called legal pardon; tne oihcr, Uie removal of the guiitcf fatherly aogcTn

in the Room of the Ek(^. 14 1

and is called gofpel pardon. As to the latter, the believer is daily to fue out his pardon, lince he is daily coQtra<iliog new guilt of that kind: and this the authjor plainly teaches after- ward io iti proper place. As to the former, of which only he fpsaka here ; all the fins of a believer, paft, prefent, and to come, are pardoned together, and at once, in the firft inftance of his believing. That is to fay, the guilt of eternal wrath, for fin then paft and prefent, is adtaally and fornnally done away; the obligation to that wrath, which he was lying under for thefe finp, is diffblved. And the guilt of eternal wrath for fins then to come, is effectually prevented, from that moment for ever ; fo that he can never come under that kind of guilt any more: and this pardon, as it relates to thefe fins, is feut a pardon improperly fo called ; being rather a not imputing of them, than a formal remifTun : forafmuch as a formal reniilTion, being a diflTolutioij of guilt a(flually centradted, agrees only to fins already committed. Therefore our author here ufeth the W( rd acquitted, which is of a more extenfive fignificalion. All par- don of fin is an acquittance ; but all acquittance of fin is not a formal pardon of it; for, at the refurre<5licn, believers, being raifcd up is glory, fhail be openly acknowledged and acquitted in the day ot judgment. Short. Catech. But they will not then be formally pardoned. Now, this is the do(ftrine of the holy fcriptu-^es, Rom. iv. 6, 7, 8. *' Even as David alfo defcribeth the blcflednefs of the man, unto whom God imputeth righte- oufnefs without works, faying, BlefTed are they whofe iniquities are forgiven, and whofe fins are covered. BlefTed is the man, to whom the Lord will not impute fin." Chap. viii. 1. *' There is therefore now no condemnation to them which are in Chrift Jefus." That is, not only, they fliall never be actually" damned, /. e. fent to Hell, as that phrafe is ordinarily taken ; for that is the privilege of all the ele(ft, even before they believe,^ while yet, they are under condemnation, according to the fcripture. But, there's no binding over, of them that arc in Chrift, to eternal wrath ; no guilt of that kind to them. Compare John iii. 18. *' He that believeth on him, is not con- demned; but he that believeth not, is condemned already." •' The oneCv^z. juftification) doth equally free all believers from the revenging wrath of God, and that perfectly in this li^e, that they never fall into condemnation." Larger Catech. Que ft. 77. *' Albeit fin remain, and continua'ly abide in thir our mortal bodies, yet it is not imputed unto us, but is remitted and covered with Chrift's juflice," (/• e. righteoufneft) Old ConfefT. art. 2$. Queft. What then is our only joy in life and death? Anf That all our fins, bypaft, prefent, and to come are buried; and Chrift only is made our wifdom, juftific^tion, fanctification and redemption, 1 Cor i. 30. Craig's Catech. Qjjeft. 43« The liberty which Chiifl bath purchafed for believers under the

142 CbrljFs fuffiUtng the Law Chap. 2. Sc».^.3.

So that the law, as it is the covenant of works, hath not any thing to fay to any true believer * : for indeed they are dead to it, and it is dead to them.

Nom. But, Sir, how could the fufFerings of Chrift, which in refpeft of time were but finite, make full fatif- faclion to the juftice of God, which is infinite.

Evan. Though the fufferings of Chrift in refpe^l of time, were but finite, yet in refpet^ of the pcrlbn that fufrcred, his fufFerings came to be of infinite value ; for Chriil was God and man in one perlbn, and therefore his fulTtrings were a fufficient and full ranfom for man^s foul, being of more value than the death and deflruition of all creatures.

Nom. But, Sir, you know that the covenant of works requires man's own obedience or puniihment, v\ hen it faith, " He that doth thefe things fliall live in them ; and, curfed is every one that continueth not in all things which are written in the book of the law to do them ;''

gofpel, confifts in their freedcm from the guilt of fin, the COD- dc mning v/rath of God, the curfe of the moral law" Weftm. CdnfclT. chap. XX art- i. Sec chap. xi. art. 5. chap. xvii. art. 3. They (the Arnriinians) 60 utterly deny that no fins of the faithful, how great and grievous foever they be, are imputed unto them; or that all their fios prcfent ."ind future are forgiven thera. Exam, of Tilen. Pag. 2i6- art. $. fed. 5;

* *' What things foever it faith, it faith to them who ar« tJndtr it/" Rom. iii. 19. But believers are not under it, not under the law, a; the covenant of works, chap, vi- 14. There- fore it faith nothing to them. As fuch, it h'\d all to Chrift in their room and place; and without the Mediator's diflionour, it cannot repeat its demands on them, vphich it made upon him, as their furety. Meanwhile, the law, as a rule ot life' to bc- J't^vcrs, faith to them all, in the name and author* y of God tb€ Creator and Redeemer, Matth,v. 48. ** Be ye therrfo»e pcrte^, even as your Kafher which is in heaven ih perfe(5l " iiowbeit, they are ender a covenant, under which, though no icfti is requir^-d; yet Itfa is accepted, for ibc fake of Chrift their £uveiiant head*

zn the Room of fhe Elt'i5f. 143

How then could believers be acquitted froAi tlieir flas by* the death of Chrill ?

Evan. For anfwer hereunto, I pray you confider, that though the covenant of works requires man's own obe- dience or punilhment, yet it no where difalloweth or exclude th that which is done or fuffered, by another in his behalf J neither is it repugnant to the jufticeof God *: for fo there be a fatisfa^tion performed by man, thro' a fuificent punilhment for the difobedience of man, the law is fatisfied, and the juftice of God permitteth that the offending party be received into favour f : and God acknowledgeth him, after fuch fatisfaclion made, as a jufl man, and no tranfgrefror of the law; and tho' the fatif- faftion be made by a furety, yet when it is done, the prin- cipal is by the law acquitted. But yet, for, the further proof and confirmation of this point, we are to confider^ that as Jefus Chrill the fecond Adam entered into the fame covenant that the firft Adam did X ; fo by him was done whatfocver the firib Adam had undone. So the cafe (lands thus, that like as whatfoever the firfl Adam did, or befel him, was reckoned as done by all mankind, and to have befallen them : even fo, whatfoever Chrifl €tid, or befel him, is to be reckoned as to have been done by all believers, and to have befallen them. So that as (in cometh from Adam alone to all mankind, as he in whom all have finned ; fo from Jefus Chrill alone cometh righteoufnefs unto all that are in him, as he in whom they all have fatisfied the juftice of God ||. For as by being in Adam, and one with him, all did in him, and with him, tr^mfgreis the commandment of God ; even fo, in refpedl of faith, whereby believers are ingrafted into Chrift, and fpiritually made one with him, they did all in him, and with him, fatisfy the juftice of God, in his death and

* UrCn. Cat. f Pcnib. Vind. Fid.

t See page sS" note X» \\ Forbes on juft. p. 89.

144 Chr'iJ}^s fiilfiUh^g the Law Chap. 2. Se(^. 3.

fufferings *. And vvhofoever reckons thus, reckons

* Namely, in the fenfe of the law : for in the law-reckoning, as to the payment of a debt, and fulfilling of a covenant, or any the like purpofes, the furety and original debitor, the federal head or reprcfentative, and the rcprefented, are but one perfon. And thus the fcripture, determining Adam to be the figure (or type) of Chrift, Rom. ▼• 14. teacheth upon the one hand, that all mankind finned in Adam, ver. 12. and die ia him, I Cor. xv. %%. And on the other hand, that believers were crucified with Chrift, Gal. ii. ao. and raifed up in him, Epb. ii. 6- The covenant (of works) being made with Adam, as a public perfon — all mankind — fioned io him, Larg. Catecb. Q^eft. az. The covenant of grace wis made with Chrift, as the fecond Adam, Queft. 31. He — fitisfied divine juftice— the which he did as a public perfon, the head of his church, Queft. $1. ** That the righteoufnefa of the law, faith the apoftle, might be fulfilled in us,'' Rom. viii. 4, So believer* fatifefied in him, as they finned in Adam. ** The threatning of Death (Gen. ii. 17.) is fulfilled in the eleft, fo that they die, and yet their lives are fpared ; they die, and yet they live ; for they are reckoned in the law to have died, when Chrift their furety died for them. Ferguflon on Gal- ii. ao. Although thou, faith Beza, haft fatisfied for the pain of thy fins in the perfon of Jefua Chrift. Beza's ConfeflT. Point 4. art. la. What challenges Satan or confjience can make againft the believer, — hear an anfuer : I was condemned, I was judged, I waa crucifi- ed for fin, when my furety Chrift was condemned, judged and crucified for my fins. — I have paid all, becauft; my furety hath paid ail. Rutherford's trial and triumph of faith, Serm xix. pag, Zj8. As in Chrift we fatisfied, fo likewife in Adam we finned." Flint Examin. pag. 144. This dodrine, and the doc- trine of the formal imputation of Cbrift's righteoufnefs to be- lievers, ftand and fall together. For if believers be reckoned ia law, to have fatisfied in Chrift ; then his righteoufnefs, which is the refult of his fatisfaftion, muft needs be accounted theirs : but if there be no fuch law-reckoning, Chrift's righteoufnefs canuot be imputed to them, otherways than as to the effeds of rt ; for the judgment of God is always according to truth, Rom. ii. a. This the Neonomians are aware of, and deny both ; r^ckoniug them Antinomian principles, as they do, many other P.otcftant dodrines. Hear Mr Gibbons. They (viZ. the Antenomians( are dangeroufly miftaken, in think'ug, that a be- liever is righteous in the fight of God, with the felf fame adtive and paflive righteoufnefs, wherewith Chrift was righteous, ai tjia' believers fuffered in Chrift, and <;>bsycd in Chrift. Morn..

m the Room of the El. dl. 145

According to fcripture. For in Rom. v. 12, all are faicl to have finned in Adam's Cm ; in whom all have finned, faith the text, namely in Adam as in a public perfon * : ail men*s a<5ts were included in his, becaufe their perfons were included in his. So likewife in the fame chapter it is faid, that death pafTed upon all men ; namely for this, that Adam's Cm was reckoned for theirs. Even fo, Rom. vi. 10. The apoftle, fpeaking of Chrift, faith, '''in that he died, he died unto fin ; but in that he liveth, he liveth unto God :'' fo likewife, faith he in the next verfe, '' reck- on ye yourfelves to be dead into fin, but alive unto God, thro' Jefus Chrift our Lord." And fo, as touching the reilirredion of Chriii, the apoftle argues, i Cor. xv. 20. That all believers muft and ihall arife, becaufe " Chrid: is rifen, and is bscome the firfl fruits of them that fieerj." Chrift as the firft fruits arifeth, and that in the name and ftead of all believers ; and fo they rife in him, and >vith him ; for Chrift did not rife as a private perfbn» but he arofe as the public head of the church ; fo that in his arifing all believers did virtually arife. And as Chrift, at his refurreftion, was juftified and acquitted from all the fms of all believers, by God his Father f, as having now fully fatisiied for them ; even fo were ihey :|:.

Exerc. Method. Serm. 19- pig. 413. On the other hand, the Weftrainfter divines teach bath as found and orthodox prin- ciples, i-fFirming Chrift's rigbteoufncfs, obedience, and fati6.t;ic- tioa, thcaifelvcs, to be imputed to believers, or reckoned their TigbttonrnefH, obedience, cind fatisfaaion. *' JuAification is an aa of God's free grace, wherein he pardoneth ail oi:r fins, and acctp-erh us as righ'eous in bis fivjht, only for the righteoufnefs of Chrift imputed to us. Short. Catech. —only for the perfect obedience and full fatisfadion of Chriil, by Gnd imputed to j"!"' .^'^''^' C^^<^ch. Qjjeft. 70. —By iirputing the obt^rrlicnce and fausfa^tion of Chrift unto thcjp." Wcftm. ConfcfT. chan. xi. ?rt. I. '

* Tho. Goodwin Chrift fet forth, p. S7. Pvom. vi. 10, 11.

T Smith on the Creed.

4: Viitu»ly juaificd, not aifluallyj in hisiuaiHoatii» ; evea

N

146 Chnfi^s fulfilling^ Sec. Chap. 2. Seel 3.

And thus you fee, the obedience of Chrifl: being imputed unto believers, by God, for their righteoufnels, it doth put them into the fame efhte and cafe, touching rigliteouf- ^lefs unto life * before Gotl, wherein they ihould have been, if they had perfectly performed the perfecl obedi- ence of the covenant of works, Do tliis, and thou Ihak live f .

as in his re furred! on, they did virtually arife. That this is the author's meaning, is evidc^nt frofr. his own words, pag. 148. where, CpieakiBg of Neophytu?, he faith exprefsly, " He was jufiificd meritorioufiy in the death and refurre<2ion of Chrift ; but vet i^e was Dot juftified adually, till he did a(flually believe in Chrift."

* So called to difiinguilh it from inherent rigbteoufnefa, vh'ch is righteoulnefs from life.

•t This is a weighty point, the plain and native refult of what ifi faid ; nsratly, That fincejcfus Chrift haih fully accomplifhed v.'bal wras to have b^^en done, by man hinafelf, for lif?, according to the covenant of works; and that the fime is imputed ta believers; therefore belkvcrs are in the ftrae ftate, as to ri^bte- bufnefs unto life, Ih^t they would ha^e been in, if man himfelf had ftood the whole tinie appoinied for hie trial. And here i» the true ground, in law, of the i;)fil!;b'e peifcverance of the faints 5 their time of trial for life is over, in their head, the fecoRd Adam.; the p.ize is won. Mence, the juft by faiih arc iutiiled to the fame benefit, which Ad^.m by his perfcdl obedience would have bsen intit'td to: compare Rosn.x. 5* *' The man which doth thtrro things fhal! live," wiih lUb. ii. 4. *' The juft by his fiiith fhall live:" the which istht irje reading:, according to the ciginal. Afid here, for clr.-'.ring of the ftiiiowitig pu'-p >fe, of the bcliesfer'* fieedom from the law, as it is the covenant of Avorks, let it be confidered ; that, ifAdambsd ft::iody till the tifT.e of his Itial had bc<'n expired, the cc«cTia!)t of works would indeed, frr>m that li we have rcrrnalncd his evevlafting fecurity for eternal life* lilce a critrract held f-.ilhllcd by the one puty : but, as in the fimt CR'e, it could have no loager remained to be the rule of his obedience ; namely, in the ftate of confirmation. The reafon is cbvious, viz. ihat ihe fubjcdting of him ftil! to the covenant of works, as the rule of hib ob-dieuce, would have been a reducing hira to the fiate of trial, he was in before, and a fettirg him anew to work for v/hat was already hid own, ia virtue cf his (fuppofed) fu'ihlling of that covenanc. Neverthekfai *tia abfolutely impoliible^ but the creature, in any liati^vbalfo*>

Believers dead io the Law, 147

f 2. Nom. But, Sir, are all believers dead to the law, and the law dead to them, fay you ?

Evan. Believe it nun, as the law is the covenant of works, all true believers are dead unto it, and it is dead unto them * : for they being incorporated into Glirill:, what the law or covenant of works did to him, it did the fame to them ; lb that when Chrift hanged on the crofs, all believers, after a Ibrt, hanged there vv'ith him. And therefore, the apoille Paul having faid, Gal. ii. 19. '* I thro' the law, am dead to the law ;'' adds in the next verfe, " I am crucified with Chrilt :" which words the apoftle brings as an argument, to prove that he was dead to the law; for the law had crucified him with Chrifl. Upon which text, Luther faith, *' I like wife am crucified and dead to the law, forafmuch as I am crucified and dead with Chriit f ." Aui! again, " I believing in Chrift, aiii alfo crucified with Chriil.'^ In like manner, the

ever, muti be bound to, and own obe.fiicnce unto the Creators and b^ing ftUl bound to obecJiencc, of necclli y, he behoved to have had a rule of that obedicrnce ; as to which rule, fince the covenant of works could r>ot be, what remaine, but that the rule of obedience, in the ftate cf confirmation, would have bten the law cf nature, fuled toman's ftate cf imrr.utabili.y iaa- praperly fo called, and io divefted of the form of the covenant fcf works, namely, its promife of eternal Jite, 2nd threatening of eternal death, as it is, and will be, in heaven for ever ? The application is cafy, making alwayg, ae to the rule of believers obedience, fuitable referves for the impcrfcc'lion of their Oate, ifl refped orSnherent ri^hleouruffa.: the which. impcrfedion, as it leaves room for promifcs of fatherly fmiles,anu ihreatcnings of fatherly chaft leraents, fo it makes thenn nccclfary ; hwl tbde alfo 0)3!! be done away in heaven, when their real cftatc fliill be perfect, as their rfehiive fiate is now.

* Rom. vii 4. " Wh'-refore, my brethren, ye alfo are become dead ro ;he lavv." Gal. ii 19 " I tnro' the law am dead to the law." And this, according to the nature oi'co-rtla'es, concluiiea the law, a? ii is the covenant of v.ciks, to be dead alfo lo be- lieve. 8. Col. ii. 14. " Niiling it to his crofa;"

t Ou Gal.p. 81.

N2

1j\2 Believers dead to the Laiu, Chap. 7. Se<fl..3.

apoftle faith to the believing Romans, '* So ye, my brethren, are dead alfo to the law, by the body of Chrirt,'' Rom. vii. 4. Now by the body of Chrift, is nieant the palTion of Chrift upon the crofs *, or, which is all one, the fulTerings of Chrift in his human nature. And therefore, certainly we may conclude with godly Tindal, that all fuch are dead concerning the law, as are by faith crucified with Chrift: f.

No7n. But I pray you, Sir; how do you prove that the law is dead to a believer ?

£v^?i. Why, as I conceive, the apofte afSrmcth it, Rom. vii. i, 6.

Nom. Surely, Sir, you do miftake ; for I remember the words of the firft verfe are, ** how ihat the law hath dominion over a man as long as he livcth •/' and the words of the fixth verfe are, ** but now we are delivered from the law, that being dead v/herein we were holden,"0"<:.

Evan. I knovv' right well, that in our laft tranflatioii the wor.is are fo rendered ; but godly and learned Tiiidal renders it thus. Remember ye not, brethren, that tlie law hath dominion over a man as long as it endureth ? and Bilhop Hall paraphrafeth upon it thus, Know ye not, brethren, that the Mofaical law hath dominion over a man that is fub}e(^ unto it, fo long as the laid law is in force? fo likcwjfe Origen if, Ambrofe, and Erafmus, do all agree, that by thefe words, while (he) or (it) liveth, we arc to unilerftand, as long as the Jaw remaincth. And Peter Martyr is of opinion, ih^t ih'jfe words, while (he) or (it) liveth, are differently referred, eitl^.er to the law, or to the man ; foi*, faith he, *' the man is laid to be d::\(.\/* ver. 4. *^ and the law is faid to be dend," ver, 6. Even fo, becaufe the word (he) or (it) IJ, mentioned verfe i. do fignify both fexcs in

* Dr Willet on the text. Elton on the text-

+ On the text,

X Alledgrd by Dr Willet on Rom.

i Sje Dr Willet agaio.

as tJ.e CoDcYfart of tVotks. J 49

the GrttX^, Chryfofiom thinketh that the death both of the law and the man, is inlinu'.ted. And Thcophylact, Erannus. Biicer, and Calvin, (\o i\\\ underiiand the iixth verfe, of the huv being dead. And as the death of a behever to the law, was accompliiiied by the death of Ghriit, ev;n To alio was the law's death to him: even as Mr Fox *, in his fenncni of Chrift crucified, teftifieth, faying, here have we upon one crols, two crucifixes, two tiie mofl exeilent potentates, that ever were, the Son of Go(^>., and the law of God, wrelllin<; together about man's fidvation, both cail down, and both flain upon one crols ; howbeit, not after a like Tort. Firfl, th6 Son of God was call down, and took the fall, not for any weaknels in himfelf, but v»>as content to tiike it for our vidory ; by this f:di, the huv of God, in cafting him down, was caught. in his own trap, and fo was fa/l nailed hand and fdot to the cro(s, according as we read iii Siint Paul's words,- Col ii. 14. And fo Luther f, fpeaking to the fame point, faith, *' This v.-as a wonder- ful combat, where the law-, being a creature, giveth llicli an affiult to his Creator, in pr^dhling his whole tyranny upon the Son of God. Now tlierefore, becaule the law did lb horribly and curfediy fm againll l}is God, it is accufed and arraigned. And as a thief and curfed murderer of the Son of God, lofeth all his right, and dcferveih to be condemned. The law therefore is bound,, dead, and cructiied to me %. It is not only over- come, condemned, and flain unto Chriit, but aifo to me, believing in him, unto wtiom he hath freely given this vitl:ory {|. Now tlun, althotigh according to the aooftle's

* Fcx, that wrote the book of martyrs, •\' On G\\. p. 1K4. X I^J't.1- psgc i8j'.

(I This is cited from Lirher on the Cfnftle to the Gnlatianff, according to the P^njijliih iranttation, and 15 10 bt found there, Fol. 18 J. p 1, J. F.>f. »8.5. p. I. b'ol. 8z- p. r. Hi.T own v/orda froia tuv; Latia ori^irui, 2fi»r he had lc<ttured that cpiltle a

H 3

150 Bdkvers dead !o the Lavj, Chap. 2. Seifl. 3.

fecond time, as I find them in my copy printed at Franckfort, '563, are here fubjoined. '* Hoc prorc<fto mirabile duellum eft, ubi lex ci'catura, cum Crcatore fie congrediiur, et prajter omne jus, omnem tyrannidem fiiam in Filio Dei excrcet, quatn in nobis iiliis irsc exercuit." Luth. Comment, in Gal. iv, 4, 5. p. (mihi) 598. '■ Idee lex tanqiiam latro et ricrilcgus homicide Filii Dti, amittif jus et merctur damnari." Ibid. p. 600. ''* Erpo lex eft mihi lurda, ligata, mortua et crncifix;^.*' Ibid. Cap. ii. 10 Pag. iSo. *' Confcientia apprehendens hoc apoftoli veibum, Chriilns a lege nos redemit fan<5ta quadam fuper-

bia infultat lepi, dicens-— nunc in pofterum non folum Chrifta vidli & ftranguhta ee, \'td etiam mihi credenli in eura, cui donavjt banc victoriam'" Pag. 600- That great manofG')d» a third Elia?, and a fecond Paul (if I may venture theexpreffion) the' he vvas no infpired teacher, was cndnsd with a great meafnre of 'he fpirit of them both; being raifed up of God for the extraordinary work of the reformation of religion from Prpery, while all the world wondered after the beaft. The lively favour he h^^d of the truths of the gofpel, in his own foul, and the fervour of his fpirit in delivering thera, did indeed carry him as far f;om the modern pclitenefs of expreflion, as the iidrniration and alTed:ation of this laft, is like to carry us off from the former. What he defigned, by all this triumph of failh, is fnmmed up in a few wordc immediately following thefe laft eited: " this, fitth he, the law, (viz. as it is the covenant of v.'ojks) is gone for ever as to us, providing we abide in Chrift. This he chofe to exprefs in fucb figurative terms, that that great gofpel truth, might he the more impreft on his owh heart, and the hearts of his fchi>]ars; being prompted thereto by Lie ex- perience of the necelTr.y, and withal of the difficulty, of applying it by faith to bis ow n c-^f<^, in hip frcqcent deep foul-exercifea and confirds of confc'ence. Therefore, faith he, feeling ihy terrors and thjeateninrjs, O law, I dip my conicience over head prd car.'?, into the woundp, blood, death, refuvrtdion and vicfli ry of Chnu ; be fides him, 1 will fee a.^d hear nothing at all. This faith is our vidrory, whereby we overcome the terrors of the law, fir, desth, and 2!! evils, but not withdut a great confl-jft. Ibid- pag. (mihi) 597. And fpcahing on the fame J\ibje<^ elfe- ^vhere, he has thele remark.^blc wcrds, *' It is eafy to fpeak thc^ things, but happy he that could know tbem aright in the coiifliift of coniefcncc-' Comment, in Gal.ii. 19. P- 259. Kow, to turn outw.qrd the wrong fide of the picture cf his difcourfc:, to make it falfe, horrid, prcphane, and blafphemoui, is hard. At this rate, many fcripture-texte muft fuffer, not to fpf- k of approven human wriiers. I inftance only in that of iiiiaa, (I Kings xviii. if.) ** He (to wit, Baal) is a God ; either he ia talking, u! he 13 purfiiing, or lie is in 2 ju rney, cr peradventure,

as the Cm^nant of IVofhs. 151

l)C neepetli, and muft be awaked." Yet 1 compare not Luther's commerit<»ry to the infpired writing ; only, where the hcly fcripture poee before, one would think, he might be allowed to follow. Here is an irOFiy, a rhetorical figure : there is a proloprpeia, or feigning of a pcrfon, anothtr rhetorical figure; and the learned and holy man tells iis withal, That Paul ufed it before him, on the fame fubjtdl, leprefcnting the law, as a; mofl: potent perfonage, who condemned and killed Chrift; whom he, having overci me death, did in like manner conquer, condemn and kill. For which he ci'cs Eph. ii. and chap iv, Epifths to the Rom. Cor. Col. p. 599. Now, albeit the law (as it is the covenant of works) not bting a perfon indeed, but a moft holy law of God, was incapable of real arraignn'ent, fin, theft, or murder : yet one being allowed to freak fifguratively of it. as fGch a perfon before-meitic nt:d: and finding the Spirit of God to teach, that it was crucified, Jcfus Chrift nailing it to his crofs, Col- ii. 14. VVhat iinpiety, what bl^fphcray i^ there, in affigning Crimea to it, for which it was cruciQcd; crimes of the- fame nature with its crucifixion, that is, not really and literally fo, but figuratively only? And the crucifying of a perfon, as it purpefeth his arraignment, accufation, and con- demnatir-n ; fo ii implies his binding and death : all which, the dectncy of the parable nquires. And the fame decency re- quiring the rhetorical feigning of crr.T>e?>aa the caufe of that crucifixion ; they could be no other, butthefe that are affigned; f jrafmuch as Jefus Chrift ia here confidered, not as a finiier by imputation, but as abfolutely without guilt; though in the meantime, the una of all the elcdt, v;ere readily imputed to him, the which, in reality, juftified the holy law's procedure againft him. Moreover, upon the crucifixion, it may be remembered how the apoftle proves Chrift to have been made a curfe for us ; for, faith he, ** it h written, curfcd is every one X.\-A\ hangtth on a tree,'* Gal. iii: 13. The which, if any iliould • apply to the law, as the covenant of wot ks^ in a figurative manner, as its crucifixion muft be underftocd, it could import no more (by rcafon of the nature of tne thing) than an uiter ab lition of it, with lefpecS to believerp, v hicb ia a great gofpd- truth. And here alfo, one may call to mind ihc fcripture- p'lrafes, Rom. vii. 5. *' The motions of frns, which xsere by the law." Chap. viii. 4. ** The law of fin and death *'— — . ** The covenant of works called the law of fin and death." Prd<ft. Ule of Sav. Knowl. Confclf. pag. 381. Edit. 5. i'ig. j, 1 Cor. XV. 56. ** The ftrcngth of fin is the law."

After all, for my own part, I would neither ufe feme of thefe fxpreffions of l^uther'ij, nor dare J, fo much as in my heart, condemn thetn in him : the reaf&n is oce ; bscaufw of the waut

1 1;2 Believers dead to the Lai&, Ckap. 2. Se<fl. 3.

intimation, Rom. vii. at the beginning. 7^he coverianif of vvorks^ and man by '.nature, be muurally engrigcd each to other, io long as il-ey both live ; yet if» when the wife be dead, the hulLand be h'ee, then much more^ when he is dead alfo.

No/>i. But, 1 pray, Sir, what are we to underdand by this double death, or wherein doih this freedom from the law con (1(1 ?

Evan. Death is nothing elfe but a dlfTolutiori, of untying of a compound or a feparation between matter and form ; and therefore, when the foul and body of man is feparated, w€ lay he is dead : lb that, by this double death, we are to underltand nothing elfe, but that the bargain, or covenant, wliich was made between God and man at the firft, is dilToived, or untyed : or that the Hiatter and form of the covenant of works is i'eparated to a believer. So that tiie law of the ten commandments, fiorh neither promife eternal life, nor threaten etcrn il death fo a believer, upon condition of his obedience, or dilbbedience to it * : neither doth a belie v^el^ as he is a

©f that mcafare ofjthc ir-flticnces- of grace, which I conceive he feaJ, when he uttered thtle w irds- And the farrjf I woiiid i'ay pf the fevcral exprcliions ot tr,c great Ri)lherford'&, and vfnar y eminent minifters, in their day ftgnaily coumfnjinctd Crf God, in iheii* adminiftr.itions- HtMr Lutlicr hmfclf} io his f>refac< tor th^t boob, pag. (mihi) lo* Phcie cnir thought', hich h> , on th'S cp'ille do come f«rth, not fa much againft {h',>fe, (v^z. the ch arch's encmieit) as for the iakc of our own, (viz. her friends) who will either thank me for my diiigcnce> or vviH pardon my wcakncf^, and rafhiicfs. 'Tis pity the jiift expe<5t^iion of one, iwhofe a.^fTve will be in honour in the church of Chrift, wh:ie tb« njemf>ry of the reformation froai Popery is kept up, Ihoaid be fruftratcd.

-* The law of the ten commandments given to Ad.im, ae the covenant of works, promiied eternal life, upon c^indilion of obedience ; and threatJitd ettnird tie.ifh, in cafe».'>f diltlj^'dicBce ; and this was it, that made it the coveriiui of wok". Now^ this co»enuit' fraa^c of the law of the ten c-ontm-ands bcin-,; ditiolved' Sib to ti^rlieverb, it caa uo uturc proiuifc uur ihrcaicu thtm at

MS the Covenant of Works I 1^2

feeliever, either hope for eternal Hfe, or fear eternal death, upon any fuch ter-ns *. No, " we may alTure ourfelves, that whatibever the law faith, on any fuch

that rate T!ie fcriptnre Indeed teftUies, that ** Godlinefa hath ihe promife, not only of the life that now is, but alfo of that which !3 ro come," 1 Tim. iv. 8. There being an infallible conncdtion between godiinefa and the glorious life in heaven, ertsbiilhcd by promife, in the covenanr of grace : but in the mean time, 'Lis ihe obedience and fatisfadtion of Chrift, appre- hended by faith ; and not our godlinefs, that is the condition upon which that life is promifed, and upon which a real Chn'ftian, in a dying hour, will venture to plead for a fhare in that life. It is likewife certain, that not only are unbelievers, in virtue of tbc' covenant of vi'orks, which they remain under, liable to eternal death as the juft reward of fin : but there ie, by that covenant, a twofold connexion eftabliflied ; the one 'twixt a ftate of unbelief, irregeneracy, impenitency and unboHnefs, and eternal death; the other, 'twixt ad:8 of drfobedience, and eternal death. The former is abfolutcly indiffblnble,. and cannot but eternally remain : fo that wbofoever are in that ftate of fin, while they are in it, they muft needs be in a ftate of death, bound over to the wrath of God, by virtue of the threatening of the law. But then, it isimpolfible that believers irjChrift can be in that ftate of fin. So thefe, and the like fentences, ** He that bclieveth not Ihall be damned," Mirk xvi^ 16. '* Except ye repent, ye /hall all likewife perifh," Luke xiii. 5. ** If yc Uve after the fleih, ye (hall die," Rom. viii- 13. do indeed bind over unbelievers to eternal death: but they do not otherwife con- cern believers, than as they fet before them a certain eonnefti- en of two events, neither of which, can ever be found in their cafe. Aid yet the ferious confideration of them, is of great and manifold ufe to believers, as a ferious view of every part of the covenant of works is; particularly to move them to grow up m'jrc and more into Chrift, and to make their calling and t]e<ftion fure. As to the latter connexion, viz. betwixt S.&.S of dilobedience and eternal death, it i8diffbluble,and in the cafe of the believer, adiually diffolved ; (o that none have warrant to fay to A believer, ** If thou fin, thou (halt die eternally ;" For- afmuch a^ the threavcning of eteinal death, as to a believer, being already fatisfied, in the fatisfadion of Chrift, by faith appicheodcdjand imputed of God to him ; it cannot be renewed on him, more than one debt can be twice charged, namely, for double payment. * Bui on the having, or wanting of a faving intereft in Chrift,

154 BcUevet'S dead to the Lawy Chap. 2. Seif^. 3.

terms, it faith to them who are under the law,'^ Rpm. iii. 19. But behevers '* are not under the law, but under grace,'' Rom. vi, 14. and (o have efcaped eternal death, and obtained eternal life, only by. faiih in Jefns Chrift * : *' For by him all that believe are juftified from all things, from which they could not be juftified by the law of Moles,'' Acts xiii. 39. " For God ib loved the world, that he gave his only begotten Son, that whofoever belie veth in him, fnould not pcrilh, but have everlafting lifL^," John iii. 16.

And this is that covenant of grace, which as I told you, was made with the fathers by way of promife, and fo but darkly ; but now the fulneli^ of time, being come, it was more fully opened and promulgated.

Af7t, V/ell^ Sir, yon have made it evident and plain, that Chrid hath delivered all believers from the law, as it is the covenant of works; and that therefore they have nothing at all to do with it.

Evan, No indeed, none of Chrift's are to have any thing to do with the covenant of works, but Chriffc only. For ahhough in the making of the covenant of works, at firft, God was one party, and man another ; yet in making

* This is a full proof of the whole matter. For how can the law of the ten coaimands, promife eternal life, or ihreatea eternal desth, upon condition of obedience or dif^obediencc, to thofe who have already efcaped eternal death, and obtained eternal life by faith in Chriil ? The words which the Holy Ghoft teacheth, arc fo far fron:^ reftr.aining the notion of eternal life to glorification ; and of eternal death to the mifcrv of the damned in hell; that they decb.re the foul ripon ltd union with Chrift, to be as really pofrefled of etertial iif;, as the faints in htaven are; and without that flate of union, to be as really under death, and the wrath of God, as the damned in hcH are; rhoujjh not in that meafu-e. (The term eternal death is not, asfar ss 1 rem rriber, nfed in fcriptare.) And i\\h agreeable to the nahire of the things; for as there is no micJs btrwixt life and death, in a fwHjf(n: C'lptb!^ of eithf-r ; fo *tis evident, the l^fe com ti uric at el to the f:»ul, in iiS onion v/ilh Chriil, the quickening H ad. can never be cxtifij;uilhe'i for the ages of eterniry, John xiv. 19. And the finncr^s death uacicr ti-e guilt and power uf fia, i3, ah

as the Cevenant of Works. 1 55

it the fecond time *, God was on both fides ; God (imply confiderd in his eiTence, was the party oppofite to man j and God the fecond perfon, having taken upon him to be incarnate, and to work man's redemption, was on man's {ide, and takes part with man, that he ma)' reconcile him to God, by bearing man's fms,and fatisfying God's juflice for them, (and Chrift paid God f , till he faid he had enough, he was fully fatisfied, fully contented, Matth. iii. 17. ^' This is my beloved Son, in whom I am well pleaied :" Yea, God the Father was well pleafed, and fully fatisfied from all eternity, by virtue of that covenant that was made betwixt them.) And thereupon ail Chrift's people were given to him in their eledion, Eph. 1.4. %. *' Thine they were, faith Chrill, and thou gaveft them me,"

its own n!\tur€» eternal ; and «n never end, but by a work of almighty power, which raileth the dead, and calkth things that are not, to be, as if they vrerc, i ThclT. i. 10. *' Jcfus which delivered us from the wrath to come.'* i John Hi. 14. ** We know that we have paffed from death unto irfe.*' Jtihn iii. 36. •' Hs that belieyeth on the Son, bath everlafting life ; and he tbat believeth not on the Son. IhaM not fee life, but the wrath of God abideth on him,** Chap. v. »4- *' He that btlievcth — hsth everlafting lif<;, and fnili not come into condcnftnation, but ispjficd fronn death unto life." Chap. vi. 47. ** He that be- lieveth on me, hath everlafting life." Ver. 54. ** Whofo cateth my flelh, and drinketh my blood, haih eternal life."-— — I John V. i%y 13. *' He that h:ith ihe Son, hath life : and he that hath not the Son of God, hath not iif-. Thcfe things have f written unto you, that believe on the name of the Son of God, that ye may know that yc have eternal life;" See Rom. viii. i, ]o\\n iii. 16, \^- and xvii. 3.

* See the note % pag- SS-

t All. the demands of the covenant of works, on the e!e<5t vorld.

t Thit he, tp.king on their nature, m'ght safwcr the de- mands of the covenant of wyrke for them. Kph.i. 4. ** Accord- ing as he hiith chofen u« in him." We are fiid to be chufen ia Garitl, not that Cbnft ii^ the caufe of eledion ; but that electing love, flowing immediaiely from God, to ail lheobJE:<fl9 of it, the Father, did in cue and the fame decree of eiedtion, chufe the head and rasmbers of tlie happy botjy ; yet Chrift ibe kead, Irrlii,

1^6 Believers dead to the Law, Chap 2. Se*51. 3.

John xvii. 6. And again, faith he, '^ the Father lovetH the Son, and haih given all things into his hands," John iii. 35 . Tliat is, he hath intruded him with the cecononiic *,- and actual adminidration of that power in the church, which originally belonged unto himfelf. And hence it is, that Chrift alfo faith, " the Father judgeth no man, but hath committed all judgment to his Son," John v. 22.

(in the order of nature) then all thcfe who make up his body, who were thereby given to him, to be redeemed and faved, by his obedience and death: the which, being by him accepted, He, as elect Mediator and head of elcdl men, had full power, and furniture for the work, made over to him. And thus may we conceive, the fecond covenant to have been concluded ; agreeable to the fcripttire-account of that myftery. This, the author fays, was done thereupon : Not upon the Father's being well pleafed,and fully f-*tisfled, by virtue of the covenant made; the which, is the effe<3: of the covenant, whereas, this is one of the tranfadioni or parts of the covenant, as all the roilowing words, brought to illudrate it, do plainly carry it : but, upon God the Son, his being on the other fide, in making cf the fecond covenant; the which, is the principal purpofein this paragraph, the explicatioa whereof, was interrupted by the adding of a fentence concerning the execution and cffe<5l of the glorious contrivance. In makiRg of the fecond covenant, the fecond' perfon of the ever blefTed Trinity, confidercd fimply as fuch, is one of the parties. Thereupon, in the decree of cledlion, defigniog, as is faid, both head and members, He is chofen Mediator and Head of the eledion, to be their incarnate Redeemer: the wiiich headfhip accepted. He, as Mediator and Head of the elcdlion, took upon him to be incsrnate, and in their nature, to fatiffy the demands of the covenant cf works, for them. Ifa« xlii. i. Eph. i. 4. Pfal. xl. 6, 7, 9. Weftminftcr Conftffion, chap. viii. art. i, *' It pleafed Gcd, in his eternal purpofe, to chu^c and ordain the Lord Jefus, hia only hegoUen Son, to be the Mediator between God and man-— the Head and Saviour of his church ; — Unto whom he did, from all eternity, give a people to be his feed, and lo be by him in time redeem- e(i," &c. Chip iii. art. 5. Thefe of miinkiud, that are pre- deftinated unto life, God— hath chcfen in Chrift, unto eveiUAing glory, out of his mecr free grace and love.** Compare uha: the author writes on this fubjed, p. c6. — 29.

* Reynolds on Pfal. ex. p. 7.

as the Covenant Qf Works, 1 57

So that all the covenant that beUevers are to have regard or.to, for hfe and falvation, is the free and gracious covenant that is betwixt Chriil, or God in Ciiriil, and them *. And in this covenant there is not any condition, or law to be performed on man's part, by himfelf f : no, there is no more for him to do, but only to know and beheve that Chrift hath done all for him :):.

* /'. e. The coveoant of grace only, not the covenant of work?.

t To wit, for life and f?ilvation ; the fame being already performed by Jt-fus Chrift. He having, in the fecond covenant, undert<ikeo to fatisfy all the demands of the covenant of v/orks, did do all that was to be done or wrought for our life and falvation. And if it had not been ^o^ life and falvation had remained eternally without our reach; for how is it poffibie, we (hould perform, do, or work, until we get life and falvatioo ? what condition or law are we fit for performing of, while we are dead, and not faved from, but lying under, fin, the wratU ar»d curfe of God I fee the following note.

X N;!mel7, all that was to be done, for life and falvation, And neither repentance, nor fincere(impcrfv(5t) obedience, nay, nor yet believing itfelf, is of that fort ; tho' all of thcfe are in- difpenfibly neceffary in fubjeds capable of them. This ex- pittnivin bears a kind of mimesis or imiiation, ufual in conver- fetion, and ufed by our blefled Saviour on this fubjcd", John v\. 78, 29. ** Then fiid they uiuo him, what fhall we do, that we might VVORK the work-* of God ? Jefns anfwered and faid un^.o tht m, this is the WOKK of God, that ye be'ieve." The defll^n of it plainly is, to confront the humour, that is naturally in all men, for doinj^^ and working for li'e and falvation, when once they begin to lay ihefe things to heart ; there is no more, fays the author, for h;m to do, but only to know and '?.A\e7Q that Chrift hath Done all for him: and therelorc the ejcpreflion 5s not to be drained befidcs its fcope. fiovvever this is true faith, according to the fcripture, whether all fnving faith be fuch a knowledge and bclievinjrj or not: and that knowledge and believing arc capable of degrees oi cenaiiity, and may be mist with doub'ing, without overturuirg of the reality of them, Jfi.liii. II. '* By his knowledge fnall my righteous fervant juHify many.'* Johnxvii^^. *' This is life erernal, that they might know thee the only true God, and jcfus Chrift wh.om thou baft fent." Gal. ii. ao. *' I live by the faith of the Son oi God, "jvho loved ft^e,, aud gave himfelf for m^." R,oin, x. 0. *' If

o

158 Bel'uvers dead to the La-'j}, Chap. 2. SecT:.3.

Wherefore, my dear neighbour Neophytus^ to turn i«y fpeech particularly to you, becaufe I lee you are in hcaveinefs : I be leech you to be perfuaded, that here you are to work nothing, here you are to do notliing, here you are to render nothing unto God, but only to receive the treafure *, which is Jefus Chrift, and

thou— flialt believe in thine heart, that God hath raifcd him from the dead, thou (halt be favcd." To believe that God hath raifcd him from the dead, is to believe that he has perfcdled the work, and done all that was to be done for life and faivation to fmners: but is this enough to conftitute favlng faith ? furely it is not; for devils may believe that; therefore it mnft be believed with particular application to one's felf, intimated in the phrafe, believing in thine heart ; and this is what devils and reprobates never reach unto, howbeit thefc laft may prrtend to know and believe, that Chrift is raifcd from the dead for them, and fo hath done all for thcn^; even as they alfa may pretend to receive and reft on him alone for faivation. But in all this, one who truely believes, may yet have ground to fny with tears, ** Lord, I believe, help thou mine unbelief," Mark ix. 34.

Nevcrthelefs, under this covenant, there is much to do j a \2lw to be performed and obeyed, tho' not for life and faivation, but from life and faivation received ; even the law of the ten c«>m- mandmentf, in the full extent thereof, ad the author doth, at large, exprcfsly teach, in its proper place, in this and the fccond volume.

Thifi is the good old way (according to the fcriptures, A(5l» xvi. 30, 31. Matth. xi. 18,49. Tit. ii. 11, la.) if the famoUf

Mr John Davidfon undcrftood the Proteftaat do<ftriBc. r

** Q^Then the faivation of man, faith he, is fo fully wrought and perfv(5tly accompliflicd by Chrift in his awin perfoo, that nothing is left to be done or wrought by us is our perfon», to be onie caufe of the leaft part thereof? A That is moft ccr- taine." Mr J. Davidfoo'sCatechifm, Edit. Edinb. 170^ pag 15. •* Sa we are perfiiely favcd by the warkea, whilk Chrift did for US in his awin perfon, and nawayes by the gudc warkcs, whilk lie workes in ur, with and after faith. Marg. Here is the mainc point and ground of our difagrecmeni with the Papifts. Ibid. Pag. 46- Kefts then any thir.g for ws to doe, after that '»»c are pcrhtely juftificd in God^s fight, by faitb in Chrift? Difciple. Yes, very roeikle, albeit na wayes to merite faivation; but only to witnefs, by the effe<5ts of thankfulncf», that vfC /Ire truly Savsd.'" Ibid. p^g. 48, 4§.

^ X^utber on Gal. p. i^. igti

as the Covsnant ofV/orks, 159

appreiiended him in your heart by faith, although you be never fo great a (inner *. And (o fliall you obtain forgivenefs of fins, righteoufnefs, and eternal happinefs; not as an agent, but as a patient ; not by doing, but by receiving f . Nothing here cometh betwixt, but faith only, apprehending ChriH: in the promife:}:. — • ^* This then is perfect righteoufnefs, to hear nothing, to know nothing, to do nothing of the law of works, but only to know and believe that Jcfus Chrifl is now gone to the Father, and iitteth at his right hand, not as a judge, but is made unto you of God, wifdom, righteoufnefs, laniftificatioii and redemption ||. Wherefore, as Paul and

* See the two foregoing note". And hear another pafTafre from the i^me book, whence this is taken, namely, the Englifh tranflation of Lu:her*s coromcntary en the epift. to the Galat. *• 75- ** Gooil works oUj^ht to be done — the example of Chrift 13 to be followed — : well, all thefc things will I gladly do. What then followeth ? Thou flult then be faved, and obtain cvcrlafting life. Nay, not fo. I grant indeed that I ought to do good works, paticnthr to fiiffcr troubles and afflitftionsj and to ihed my biocd aifo, if need be, for Chrift's caufe : but yet am I not juftified, neither do 1 Obtain Salvation Theslib y.'*

+ This is the ftilc of th- fame Lwther, who ufeth to diftin- fnlQi betwixt a<ftive and pafiive righteoufneffl, i. e- the rightc- ouffjefs of the law, and the righteoufnefs of faith; agreeable ta Ro!i)- iv- 5. " Biit to him ihat worketh not, but btlieveth oa hira th^t jyftifteth the ungodly, h!s faith i« counted for righteoufnefs.**

J The paflage at more length is this : ** Tb« marriage Is made up without ail pomp and foicmnify : that h to fay, no- thing at all cometh between, no law, nor work is here required. Here u nothing elfe but the Father promfiiag — and 1 receiving—- but thcfe things, without experience and pra(ilice, cannot be UKJilcrftood." Luiher ubi fup. f. 194.

{| Thtf? words alfo are Luther^a, in hia argument of ihc epirtle to the Galatians, p. 14. of the Latin copy ; and f. 7, of the iranflation : but what our author reads, nothing of the law of wrrks, is, in Luther's own words, nothing of the law, or of works; the fenfc u the fame- VV^hat concerns the aflTurauce ia the nature of failh, which thefe words ftem to bear, we'll meet with aaun.

J 66 BJJev'Srs Jead to the LaiVy Chap. 2. Se^H: 3.

Silas faid to the jai'or, fo fay I unto j'ou, '* Believe on the Lord Jefus Chriii, and thou flialt be faved ;*' that is> be verily perfuaded in your heart, that Jefus Chrill is yours, and that you ihail have life and lalvation by him ; that whatfoever Chnit did for the redemption of man- kind, he did it for you * f .

* Definition of faith.

, + In this definition of faving faith, there is the jreneral nature tor kind of it, viz. A real perJuaiion, agreeing to all fotts of faitk tiivine and humaa, be verily perfuaded : the more fpecial narufc of it; an appropriating pcrfuafion, or fpe'sid appiicatio« to one*3 feif, agreeing to a convii ced finner's faith or belief of 'he law's curie, Gal. iii. 10. as vpell as to it, be verily perfusded in yi ur heart ; thus Rom. x. 9. *' If thou (halt believe in thine heirt, that God, Izfc. thou Oialt be fared." And finnliy, the moft fpecirtl Raiiirc of it, whereby 'tis d-iftinguifhed from all other, namely, a-i appropristing perfn?.fion of Chrift's being yours, and, &c. And as one's believing in one's heart, or appropriat- ing perfuafion of, the dreadful tidings of the law. imports not cnly an aSeni to them as true, but an horror of them as evil ; fo believing in the heart, or an appropriating ptrfuafion of, the glad tidings of the gofnel, bears not only an afient to ihem as true, but a relifh of them as good.

The parts of this appropriating perfaafion,- accofding to oUr autho'-, are,

t. T^nt jefus Chrift is yonxs, \'r.. By the deed uf gift Ahd ffr.vii mHcic TO mankind Ion, or tV/hlch fs rhe fame thing in other wordfc) bvihc aiithentic gofpei-offer, in the Lord's own •tvord : the which offer Is th^ fjimdation 6? f^i^h j and th« ground and -^A'arrati! of the minifterial offer, viitii ir which it could nviil nothing. That thi< is tlje meaning, aj.p^ars frorh the antwer to the queftion imrhediaiely following, touching the warrant to believe.* By this (^ifer, or dead v;f gift and g ant, Chrift is ours before wre believe ; not th^t v«e have a faving intc-e^^ in hirii, or are in a (tate of gr^ce : but that \ve have a common intere.1 in him, and the common iavati'jn, J'ide 3. \vhich fallen angels have not ; fb that it is lawful and warrahtoibit fot us, not for them, to t?.ke poffeflion of Chrilt and his falva^ tion. E'»en as when one prefenis a pifce of gold, to a ponr man, faying, take it, 'tis yours ; (he offer m:ike3 the piec^ really his in ^he fenfe, and to the ciT-rdt before declared* nevcr- thtlc53, while the poor maa dois n^t accept^ nor receive it ;

Ms fhs Covenant tf Works, iCt

whether apprehending the cffs^r too great to be real, or that he has no tikin^ of the n ceHary confeq'itnts of the accepting : it 18 Hut his inplTflix.. nor ha(.h iicthe benefit of it; but on the contrary mud liarve f^r all it, and that fo much the more miff^rably, thai hi. hath fiij^hitd the offer, and refufed the gift. So thii HtSt of iaitu is noLhing elHe, but to believe God, i John ▼. lo. to believe the Sou, Joh-.i lii. 36. to believe the report concerning Chrift, Tfa.liii. I. cr, to believe thf gofpel, Mark i 15. not a? devils btlicvc the fAme, knowit g Chnft to be Jcfus, a Saviour, but n^/l their Saviour, vcr. »4. Chap. ill. 1 r, i4. but with an appropriating perfuafiop, or fpecial application, believ- ieg him to be our Saviour. Now what this gofpel report, re- cord, or t<rfiia(ory of God to be believed by all, is, the infpired peiman exprcffly declares, i J ihn v 11. " This is the record, that God h>.th giv: n tou*? tteriial lif^^; and this life isin his Son." Tht ^'irln^', here mci»;ioacd, is not giving in pofyeflloo in great- er or lefiR r tne«fure ; but giving by way of grant, wercupon one may take pofgrfiiMn. And the party to whom, is not the elc^'- <->n only, but mai kind lolU F.rr this record is the gofpclj the fotmdation of f<iithj and warrnut to all, to believe in the Son ot God, and lay hold on eternal iife in him : but, that God featfl given eternal life to the ele<^, can be no fuch foundation nor warrant ; for, that a gift is made to certain felecl men, can never be a foundation or warrant, for all men to accept and take it. The great fin if uribclief lies in not believing this record or teft-mony, and To making God a liar; *• He that be- Keveth not God, hatb made him a liar, bccaufe he beiicveth not the record that God gave of hia Son, And this is the re* ** cold," &c. I John v. 10, 11. on the other hand, ** He that hath received his tcftimony, hath fet to his feal that God ii is true," J >bn iii. 53 But the great fin of unbelief, lies rot in not helievin?, that God hath given eternal life to the c'cdt. For thr molt dtfperate unbelievers, fueh as Judas and Spira, believe that ; and the belief of it adds to their anguiOi and torment of fpirit : yet d^i they not fet to their feal, that God is true ; but on the contrary, they make God a liar, in not behcvinjf, that, to loft mankind, and totheKifelves in pi;ticuhr, God hath given ciernal life, in way of grant, fo as they, as well 39 others,, are wan anted and welcome, to take poff-liion of it; fo fleeing in the i.iCi: of God*8 record and tcftimcny in the gofpel, Ifa. ix- 6. John iii. 16. Aiit-i iv. la. Prov. viii 4. Rev.xxi. 17. In believing rf this, not in believing of the former, lies tUti difficulty, in the agonies of confcience ; the which nevtrihe^ef-, tili one do, in trreater or UnVrrncafure fu'raount ; ooecau uevet* btliivc on Chrift, nccivc an'l fcft upon him fur ialvitioa Ihj

03

i6i BslL^vers dead to the Lavj^ Chap. 2 Seel 3.

truth Js, the receiving of Ch»-ift, «' th neceflTarily prefuppofe this giving of him. There may indeed b? a giving where tbere is no receiving, for a gift may be reFuled ; and there may he a t.^king Where there is no givinij; The which is a prefuniptuou*' a(*lion, v.'ith<>iir warrant ; but there can be m place for receiving of Chri(^, where there Is not a giving of him before. In the matter of faith, f2ith Roliock, there are two things, llrft there is a giver, and next there is a receiver. God gives, and the foul receives. Li:<5>ure 10 on a ThelT. page 126. The fcripture is txprefs to this purpofe, John iii. 2.7. " A man can receive nothing except it be given him fu-m heaven.*'

a. And that vou flnil bu'e life and falvati'^.n by him ; namely, a life of hoiinefs, as well as of happine.s ; Tilvation from fin. ad well a& from wrath; not in heaven Only, bat begun here, and connplcated hcreafier. That this is the aathor*s notion of life and falv/ition. agreeable to the fcripture, we have had fHffi:ient ''vidence already: and will lii'd more, in our progrefs. Where- ' ite. thi^ peifuaiion of faith i« inconCiftent with an ttiiwillingnefs to part w'vh iin, a bent or purpose of htart to continue in fin ; even as rtcciving and refti^'.g on Ciirill for falvation, is. One finds it expreff, almoft in lo m ny words, Adt? xv. ii. *' We believe that thro' the grace of the Lord Jtfus Cbrifl, we fhall be faved." It is fitly placed after the former, for it cant ot go before it, but foUot^'s npt-n it The former is a btlicving of Cod, or b?lieving the St n ; this is a believing on the Son; and fo is the fame viih receiving of Chrift, as that receiving is esplaioed, John i. xi. ** But as many as received h:m, to ihtn^ give he pover to btCom;; the fons of God. even to Ibera that RELIEVE ON hiG name.*^ It doth a!fo evidei-tly bear the foul's - icUin^ on ChriLl f r (alvatidn; for it is not pcffible to conceive a fcul jeiUiig on Cori't for falv.iiion without a ptri'uari^'n that it iiiail have iife and faivation by him; urmfiy, a peifuanon which* is of the fame mtafurc and degree as the rtili.ig is. And thus it appears, that there can be no faving faith, without ih'S perfualijn, in greater oriefTer meafure. But withal it is to be remembered, as to wh^t concerns the habit, a^ftirns, eX' rcife, ItrcTigth, \Keakners, and intermltiing of the cxercife, o' faving faith: \he fame 13 lob-faid of this perfuaHon, in all points.

3. That whatfocver Chrift did for the redemption of mankind, I e did it ibr you. Gal. ii. io *' 1 live by the t"»ith of the Son of God, v[bo loved nie, and gave hirr.fe f for me.*' This comes in th-i Lift p-«ce ; and I think none will queltion, but wbolreve-r bclifvcs, in the manner btfore expliined, may and ought to believe ihif, in Ih'S order. Ard it h bt lieved, if n«)t explicilely, ytt viruAtly, by ?M who receive and reft on Chrift for falvation.

i'rom what a laid, it appears that this ctfiniiion of faith is

as the Covenant of iVorh, i6j

the fsifwe, for fubftance a^sd matter, though in diiTerent words, with that of the ihorter catrchifm, which defii-es it by receiving and refiing upon Ch ift alone for falvaticn, as he is offered to U8 in the gofpel. In which, Chough \he <.ft-r to us U mentioned Idft ; yet it i* rvident, it is to be bciieved ftrft.

Obj' (51. But the author'fa dtfiuition makes afTurance to be of the cfllnce of fdith.

Ar>f. Be it fo ; however he nfeth not the word alTurancc or afPtrfd in his definition ^ nor will nny thing contained in it, amount to the idea now commgnly aflned to that word, or to ivnat is ROW, in our days, commonly underttnod by airurance. .And (i ) he doth here teach that affurance of faith, whereby believers sre certainly afTured that they are in the ftite of grace, the which is founded upon the evidence of grace, of which kind df afTurance, the WeftminherconfcfTion expreTfily treats, ch^^p.l 8. art. I. 1. 3. But an affurance, which is in faith, \n the GireCX afti thereof founded upon the word al]enarly,Mark xvi. 15.16. *John iii. 16. and this is nothing eife, but a fiducial apprnpnaling perfuifton. (1.) He doth not deterir.iae this affuraice or pef- finfion to be full, or to exclude doubting: he f^ith not, be Fully perfuaded ; but, be Verily perfuadcd; which fpe^ks only the reality of the perfuafion, and doih not at all concern the c'cgreeofit. And ii is manifeft, from his dihinguiihirtg be! Ween f<ii*h of adherence, and faith of evidence, p?ge 101. Ihaf, according to liim, faving faith may be wiihoui evidence. And fo one may have this afjurance or^ periuafion, ?nd yet not knew af&uredly that he hath it, but need m^rk.^ to difc-^verit by : for though a man cannot but be conicious of an ,"1.. of his own foal, as to the fabftance ct the ad; yet he may be in the dark, as to the fpccifical na'ure of it ; than vhich rofbing is more ordinary among fcrious Chriftiana. And thuti, ?f a real •faiot is confcioue of hisown heart's moving in atT»,ifl:!on towards God; yet fcmetimes, cloth nut af?uredly know i'. to he the true love of God in him, but f^ars it be an hypocritical flifh of afftiftion : fo he mi<y be confcious of his ptrfuafion; and ^et doubt, if it is the true perfuahon of taith, and not tliat of the hypocrite.

This notion of aff-.ursnceor perfunfion in faith, is (o agreeable TO the nature of the thing called believing, and to the ftile of the holy fcripturt, that fometimes wheie the ori}!tpa! tt xi reads faith or heiieviniT, we re^o af^urance, accrrding to the genuine ft-nfc of the original phrsfe, Adtsxvii. 31. whereof lit- b?Ah givea afsurance; Orig, Faith, as is noted in the mavgent cf oirr Bibles Deut. xxviii.66. Thou Oialt have none afsuranxre of thy life ; Oiig Thou fljait not believe in thy life. This obfer- vatiou dicwj, that lo believe, iu the Itile oi the holy fcriptuic^

l'64 Belldvcrs dead to the Law^ Clipp . 2 . Se(ft 5.

1- we'l a« in the common nf^gc of ma.tkind in allc^^ber miUert, i8 u> hi air.irc I or ~> il'uadc'J, naxn'y accoriiHgto tne tnjalure of '^ne's b-!ir*v lit'.

An<\ t'e d vdl n.i -f I's it.ticj', 6riri ^P|i'opri>.tin? pe fuafi »n, in favirig fiin ■> it i' the icdVridt >f ihc a^ Iv fc ipcu.es. K.om, X. ^. A(5ls XV. n .G*\. i.t io 3o i. is a Pre efiait tlo(ftr ;)c, t?-M. h'. by Prot t nt tiiv nt i ig ;inft vfe • P.;p Jt*, 1 -^led with the blood oi m rtyri in P.pi;'. fl-irn.-^ ; *i8 b. «. dlrin? of reformed churches ibrjuil, aitd t( e doctrliie of ike cHurcli of icotUnd.

Th'2 n.iture of this wo- 1: will not allow rauUiplyiMg of tefti- monu s> or> all hi'fr heads

\:pm -he ft'k, it ihill faffiv^e tq adduce the tefti-riony of E}fii:nh!; in liis Compeiidium Tlieologix, the fyfttm of divl.tity, tauvriu the ftudenta in the college of Edinburjrh by profcflbr C^mphtil. •* J'heie ia iherttore, fiiih he, ia fHvtng faith, t fpeci'.l 2pplication of jjofpel bciKft'.?, This is proved againft the Papilts; (i.) Frotn the profcffian of believers, Gal. ii 10.

1 live by ihat f^ith v>f the Son of G 'd, who ioved rae, and give hiniCelf for me- Pri'. xxiii. i.»--rhe Lord ia my (hepherd : I fliall not waiit. In coies of budding grafa, hc nuketh nne to lie down. &c. Thr.ngh 1 walk through tlie valley of the fh.idow of death, 1 will not fe.ir evil ; for thou art with mc :" Sec. And J')b xix. a5. P'»d. i 21 f 33. Rom. viii. 33. —39, x, gi, 10. »Cor.v i,a,6 with a C j^- w. 13. &c. Eflen. Comp.nd. Ta<;ol. ch.'tp. I. .S. II. Aud fpc.?kini< of the method off=^ith, he fiith it i?, '* 4. Tnat according to the promifesof the gofpel, out of thnt rpiitual defire, the H )iy S;^irit alio bearing witnefs in us. We acknowledge Chrift tf» be our Saviour ; and fo receive and apply hioi, every one to ouRSELvt? ; apprehending h-m again, who fijft -apprehended ufi. aCor. iv- 13. Rom.viii 16. Johni. la.

2 Tim. i. 11. Gal. ii. ao. Phil.iii.12. The which is the formal ACT of fnving faith- 5. Furtbfv'more, that we acknowledge curfclvv s to be in comcnnnion with Chrift, partakers of all and every one of his benclita. — 6* The which is the latter adl of faving faith, yet alfo a proper and elicit ii\ of it. — 7. Th.;c vvc obiVrve all thefe a«fts ab')vc.- mentioned, and the fincerity of them in us: and thf.nce gatner, that we arc true believers, brtnjght into the itatc of grace," &c. Ibid. S ai. Obfervc here the two kinds of alaurance before diftinguilhed.

Peter Brulie, burnt at Touroey, anno 1.545, when he was fcnt for out of priibn to be examined, the friars interrogating him before the magiflrate, he anfwered— — " How it n faith that biingcJh unto U6 falvation ; that is, when we truft unto God'a promifes, and believe ftedfaftly, that for Chrift his Son's fake •cur (ins are forgives U8- ' iSlcid. commcat. i^ Eaglifli^ tiook id* Ful. 217.

fis the Covena;:f ofJForkf. 165

Mr Patrick Hamilton, burnt at Saint Andrews about the year 1527. *' Faith, fays be, is a fiirencfs; faith is ,1 furc , confidence (if things which are hopeti for, and a certaintyof things uhich are not feen. The faith of Chrifl; is, 10 believe in him, that is, to believe in his woi'd, and to believe 'hat he will help Thee in all thy* need, and deliver Thee from all evil.'* Mr Patrick's Ariicles, Knox's Hiftory in 4to, p. 9.

For the do^ftrine of foreign churches, in this point, I fliaH inftance ciily in that of the church of Holland, and the reformed cnnrch (»f Trance.

Q^eft. *' What ifl a fincere faith ? Anf. It is a fure knowr-

.kdgc of God and his pron.ifcs revealed to us in the g('fpel, and

a hc.irfy confidence that all my fins arc forgiven me, forChrift'3

fake." Dutch brief compend- of Chriftian religion, Vra. 19.

.,boun^ up with the Datch iiible.

J Minifter. " Since we Kave the foundation, upon which the '.faith is grounded, can we rif;htly from thence conclude, what :the true faith is ? Child- Yes: namely, a certain and fteady .■knowledge of the love of God towards us, according as by his gofpel he declares himfrlf to be Our Father and Saviour, by the means of Jefus Chrift," The Catechifm of the refomed church of France, bomulup with the French Bible, Dimanche 18. To obviate a common prejudice, whereby this is taken for an cafy effort cf fancy and imagination, it will not be auiifs to fubjoin tlae <]nrft:on imiucdl jtely following there- M. " Caa v?C •have it of ourfelves, or comelh it frdm God ? C. The fcripture teacheth us, that it is a finjjular gift of the holy Spirit, and experience alio fnewelh it." Ibid. Foijows the dodrine of the church of Scotland on ihis head.

** Rsgcnerarioun is wi-ocht b* the poorer of the Holy Goft,

"■working in ibi harics of the eled of God ane affnrH faith in

fhe promife of God itvcild to ufi in hfs word, be quhi'k fa'th

;we npprchcrd Chrift Jcfus, with th^ graces and benefitea

'b-omifed in fcim." Old Conft/r. Art 3.

*' This our faith, and the afiurance of the fame, proceeds rot fra flefh and bludc, that is to fiy, fra na natural power is within Uf, bot is the icfpiraiioa of the Holy Goft." Ibid, •art, 12.

For the better undcrftand'ng of this, take the word« of that errinent ftrvarit of Chrift, Mr John Davidfon minifler of Sa!?^ PieP.on alias Prcfton- i^ans, (of whom fee the Fi:lfiliing of the Scripture, p?.g. mihi^ei.) in his Catccinifm. pag. ao. as follcwl. And certain it is, that both the eniigDtning of the minde to J'chna'.v ledge the trueth of the promife of faWation to us in Chr ft; snd the fealing up of the certainty tbairof in our hearra and fiQynde (of the whilk twa parts, as it were, faith confifts) arc

2 66 Believers dead to the Lavj^ Chnp.i. Sccl ^^

the works and cffcds of the Spirite of God, and neithef of nature, nor arte.

The old contcflion above-mernionedle, the confefTion of faith profefied and bclicv'd by the Proteftants, within the realm of Scotland, publiihed by them in parliament, and by the eftatci thereof, ratified and approTcd, as wholefom and found dodrine, grounded upon the infallible truth of God. Knox's hiftory, lib. 3. p. 163. It was raiificd at Edinburgh, July 17. 1560. Ibid. p. 179. And this is the confefllon of our faith, mentioned and f^vorn to, in the national covenant, framed about twenty years after it.

In the fame national covenant, with relation to this particular head of do<5trine, we have thefe words following, viz. ** Wc deteft and rcfufe the ufurped authority of that Roman antichrifl, his general and doubtfom faith." However the general and doubtfom faiihof the Papills maybe clouded, one may, without much ado, draw ihcfe two plain conclufions from thefe words, (i.) That fince the Popifli faith abjured is a doubtfom faith, the Proteftant faith, fworn to be mainiain'd, i.san afiiired faith; ag v?e heard before from the old conftflion, to which the covenant refer*, (a )That fince the Popifli faith is a general one ; the Pro- teftant faith muft needs be an appropriating ptrrfuaGon.ora faith rf fptcial application ; which, we heard already from EflTcnius, the Papiftsdodeny. Aa for a belief and perfuaQon of thcmtrcy ofGod in Chrift, aod of Cliiift'» ability and willingncfs to fave all ih-^t co^e unto bim ; as it in altogether general, and hath n<5thing of appropriation or fpccial application in it : fo I doubt if the Papifts will rcfufe it. Sure, the council of Trrnt, which fixed and ettabliihed the abominations of Popery, affirms, that nn pious man ought to doubt of the mercy of God, of the mt^rii of Chrift, nor of the virtue and efficacy cf the facrameats- Council Trid. Csp. 9. (I h>pe, none will ihiok, the council aliowa impious men to doubt of thefe.) But withal they ttll uo. *' It ia not to be afiirmed, thf»» no man is abfolved from ftn, and jufti.^ed, but he who aflTuiedly LditTes, that he himfelf ip abfolved aod juftifitd." Here they overturn the affurancc and appropriation, or fptcial application of faving faith, m.tintaiaM by ibe Pro- tcftp.nts. And they thunder their anathema's againft them, who hold thefe, in oppofition to their general and doubtfom faith. •* If any ftiall fay, that juftitying faith is nothing clfe, but a confidence of the mercy of God, pnrdoning fins for Chrift'efakc; or that, that confidence in it alone, by which they are jiftifi'd. Let hirtj be accurfed-'* Ibid. cap. 13 can. la. " If any ihall fay, that a man is abfolved from fin, a'-d jnftified bv that, that he afsurediy believes himfelf to be ab;vi!veJ and ju&ified ;— — let him be accutfed." Ibid. can. 14.

Mineovcr, in the national covenant, as it was renewed in the year 1638^ aad 1639, lucatiua is made cf public CAtcchifme, ii

as the Covenant of Works, •i6y

which the true religion, as exprefsed in tbe confeffiin of faith (there) above written, (;.tf. the natiooal covenant; otherwifc called the conteffion ot faith) and former larjErer confclnon (viz. tbe old confeflloji) i» faid to be fct down. The dcdtrinc on this head, contained in thefe catechiCms, is here fubjoined.

M. ** Which is the firft point ? C. To put otir whole con- fidence in God. M. How may that be? C. When we have as afaured knowledge that he i» aimighry, and perfedly good, M. And \% that fufficient ? C. No. — M. What n then further required? C. That every one of us be fully afsured in hia con- fcieiice, that he is beloved of God. and that he will be both Hi« Father and Saviour." Calvin's Catech. ufed by tbe kirk of Scotland, and approved by the firft book of difciplinc, Q^eft t, 9» 10, ift. Thi» is the catechifm of the reformed church oj France, mentioned before. M. ** Since we have the founda- tion, whereupon our faith is builded, wc may well gather here- of, what is the right faith? Q- Yea verily; that is to fay, it is a fare perfuafion and ftedfaft knowledge of God*9 tender love towards us, according as he hath plainly uttered in his gofpeJ, that be will be both a Father and a Saviour uoto us, through the means of Jefua Chrift." Ibid. Qijeft. iir.

M. * By what m^ans may we atleyne unto hira there? C. By faith, which God'e Spirit worketh in our hearts afsuring UB of God*8 promifes, made to «« in his holy gofpel." The manner to examine children bef ire they be admitted to the Supper of the Lord. Qjeft. i6. This is called the little cate- chifra, Afsembly 1591. Sef. ic Q_. ** What is true faith ? A. It is not only a knowledge, by which I do ftedfaftly af«ent to all things, which God hath revealed unto us in bis word ; ¥ut alfo an afsured affiince, kindled in ray heart by the Holy Gholt, by which I reft upon God, making fure account, that forgivcncfs of finijCverlaftingrighteourncfs and life, is beflowed not only upon others, but alfe upon ms, aod that freely by the inercy of God, for the merit and dcfcrt of Chrift alone,"— ^ The Palatine cattchif n, printed by public authority for tbe ufc cf Scotland. This famous catechiim is uftd ia moft of the reformed churches and fchools ; particularly in the reformed churches of the Netherlands, and is bound up with tbe Duick Bible. Ae for the church of Scotland, the Palatine catechifm, fays Mr Wodrow, in the dedication of his hiftory, was adopted by us, till v/e had the happincla to join with the venerable Aflcmbly at Wcftminfter. Then indeed it gave place to the larger and Ihorter calcchifms in the church : neverlbclefs it iiontinued to be taught in grammar-Jchoob.

Q^ " What thing is faith in Chrilt? A. A fure pcrfuafioQ t^ailic is the oKiy S«Tiour ef lbs worM, but 9V&8 » fpcciaj;

1 68 Bdlevers dead to the LaiVj Chan. 2. Sea:.'>,

who believe in him." Craig's Catcch. approven by the gcoer^i Afsembly 1591.

To theTe may be added, the three f,>IUnving tcftimor.it;?. Q_*' What is faith f A. When I am ptrfuad.rd, th.it God loves me and all hib faints, and fretly giveth us Chrift, with all his b-nefirs." Summula Catechifmi, ftill annexrd to the rudiments of the Latin tongue, and taught in grammar fchoois to this day, fince the reformation,

" What ia thy faith? My fure belief that Gad baith may and will favc me in the bloHd of J<:fus Chrift, becaiile he is almighty, and has promifed fa to do." Mr James Melvil's catechifm, in his propinc of a paftor to his people, page 44. publiilicd in the year 1598.

Teacher. '* What is this faith, that is the only infkrpmetvt of this tlrait coT)jun<5lioa between Cl^rift crucified and us:— ^ Difciple. It is the fure perfuafion of the heart, that Chrift by his death and rcfurredtion hath taken away our fins, and clothing us with his awin rightcoufnefs, has throughly reftored u« to the favour of God." Mr John Davidfou*s Catech. pag-46. printed anm 1602. reprinted 1708.

[n fhe ume naiional covenant, as it was reviewed 1638. a^d 1659- is exprefsea an agreement and refolution, to labour to recover the purity of the gofpel, as it waa eftablilhed and profefsed before the (there) forefaid novatioos ; the which, in the tinae of prelacy, then call out, had been C(»rrupted by a fet of men in Scoland, addi<5ted to the fad;ion of Laud, archbiHiop ef Canterbury, ja the year 1640. Mr Kobert Baily. then minifter of Kilwinning, afterwards one of the commiflionera from Scotland to the Weftminiter Afsembly, wrote agaioft that fadtion, proving thcrn guilty of Popery, Armioianifin, &c- And on the head of Popery, thus rcprefents their dadlrine concerning the nature of faith, viz '* That faith is only a b;*rc afiKnt, and requires no application, no perfonal confidence ; aad that that peribaal application is mere prcfum^'.ion, and the fiAion of a criizy brain.'' Hift Motuum in Regno Scolije, pag* 517.

Thu3, as above declared, flood the dodlrine of the church of Scotland, in this point, in her confeffi >n?, aod in pjiblic cale- chilms, cottfirmed by the renewing of Oie national covenant, when, in the year 1643. it was anew congrmed by the firftJ artitle of the folemn league and covea^.nt, binding to (not thei reformation, bnl) the prefervation of the reformed religion in fhe church of ScotUnd, in dodtrine, &c. And that before the Wrftminfter coRf'-irian,larger& fhorter catechifms.were in bein^,

Wii-en the Weiimi^fter confcllion was received, anno 1617, and the latger and fhorter cat'. chifms, anno 1648, the gL-neral Afsembly did, in their three afis rcfpe'ftively approving rheih, cxprefaly declAF<f them to be in NOTMiNG contrary to th* received dot^riac in this Uirk. Aud pui the cafe ikn-f wer^

as the Covenant of Works* i6^

contrary tberetn inanyp>int; thev could not, in that point, be reckoned the judgment of the church of Scotland ; (ince they were received by her, as in nothing contrary to previous ftand- ards of dodlrine, to which Oic ftanda bound by the covenants afortfaid. But the truth ie, the dodrine is the fame in them all.

" This faith is different in degrees weak or ftrong ; — growing in many to the attainment of a full afTurance.*' Weftminfler Confcf. chap. 14 art. 3. Now, how faith can grow in any to a full afTurance, if there be no aiTurance in the nature of it, I cannot comprehend.

** Faith juftiSes a finner — only as it is an inftrument, bf which he receiveth and applieth Chrift and his righteoafnefs." L-'rg. Catech. 0^73- ** By faith they receive and apply unto thtrmfelves Chritt crucified, and all the benefits of his death.** Ibid. Q_^i7o. " When do we by faith receive and apply to ourfelves the body of Chrift, crucified? A. While we are perfuaded that the death and crucifixion of Chrift, do no lefs belong to us, than if we ourfelves had been crucified for our own fins : now this perfuafion ia that of true faith.*' Sum.Catech. ** Faith in Jefus Chrift is a faviog grace, whereby we receive and reft upon him alone for falvation, as he is offered to us ia the gofpel." Short. Catcch.

Now io perceive the entire harmony, betwixt this and the old definitions of faith, c;)mpaiLe__wi'h it, as to the receiving therein mentioned, the defitiition above cited from the Old Confcf, art. 3. Viz. '* An affured faith in the promife — by which they .apprehend Chrift,*' &c. Mr John David Ton joins them thue. Q^ " What is faith : A. It is an hearty alfuraoce, tb-vt our fina arc freely forgiven us inCiirift. Or after this manner: it is the harty receiving of Chrift offered in the preaching of the word and facramente, by the working of the Haly Spirit, for the ■remiflion of (ins, whereby he becummes ane with us, and we ane with him, He our head, and we his members." Mr John Davidfon*8 Catechifm, page 24. As to the reftin^ mentioned in the Weftminfter definition, compare the definition above- cited fiu>m the Palatine Ca'cchiim, Viz •* A fure confidence— whereby £ reft in God, afTiiredly concluding', that — tome — \i given forgiventfs," &c. Queft. si. See aifo I-arg. Catech, Q_ueft. laft. ** We by f?.ith are emboldened to plead with him tliat he would, and quietly to rely upon him that he wiil fulfil out requeft-i; and to tcftify this our defire and aflbrance, we f-iy, Amen." In which words ''tis mianifcft, that quietly to rely u«on him that he ui!l,c>:c. (the fame with rcfting on hiHi for, &c.) is affarance in the fenfe of the Wtftminfter dipincs.

P

170 <r The Warrant Cliap 2. Se6l 3.

§ 3. Avo. But, Sir, hath fuch an one as I, any warrant to believe in Chrift I ^ Evan. I befeech you confider*, that God the Father, as 11 he is in his Son Jefus Chnit,nioved with nothing;, but with his free love to mankind loft; hath made a deed of gift and grant unto them all, that whofoever of them all, ihall believe in this his Son, ihall not perifli, but have eternal life f . And hence it was, that Jefus Chrift himfelf faid

* Cnlverwell of faith, p. ij.

t iMr Culverwell'g words, here cited, ftand thus at large.— The matter to be believed unto falvation, is thia: that God-the Father, moved by nothing, but hi^ free love to mankind loft, b^th made a deed of gifr and grant of hia Son Chrift Jefus unto mankind, that whofoever of ail mankind fliall receive this gift, by a true and lively faith, he fliall not perifh, but have evcrlafting life. Dodtor Gouge, in his preface to thistreatife of that author's, bath thefc remarkable words concerning him. Never any took fuch pains to fo good purpofe, in and about the foundation of FAITH, as he hath done.

This deed of gift and grant, or . authentic go/pel offer, (of

vhich fee the preceeding note *) ia expref.ed in fo many words,

f John i;i. 16. ** For God fo loved the world, that he gave hii

fouly begotten Son, that whosoever believeth in him (hould

\ not perifh, but hive everlaftinglife." Where thegofpel cornea,

this grant is publi(hed,and the minifterial offer made: and there

is no exception of any of all mankind in the grant. If there was,

DO minifterial offer of Chritt eould be warrantably made to the

party excepted, more than to the fallen angels; and without

qutftion, the publifhlng and proclaiming of heaven's grant, unto

sny, by way of mini^erial offer, prefuppofcth the grant in the

firft phce, to be made to them : otherwife it would be of no

more value, than a cryer's offering of the king's pardon, to one

who is not comprehended in it. This is the good old way, of

difcovering to finncre, their warrant to believe in Chrift : and it

doth indeed bear he fufficiency of the facrifice of Chtift,forall :

and that Chrift crucified is, the ordinance of God for falvation,

onto all mankind, in the ufe-m^king of which only they can be

faved ; but not an univerfd atonement or redemption. ** What

is thy faith ? My fure belief that God baitb may and will fave

me, v'kc- Tell me the promife whereon thou leans afsuredly ?

Whafoever (fays God) will believe in the death of my Sonne,

jefus, fall not perilh, but get eternal life." Mr James Mclvil's

CaUch. ubi fup. *' He freely ofiEiiETH onto sim-ners Kfe

to believe. 17 1

unto his difcipleSjlVIaik xvi. 14." Go and preach the gofpel \- to every creature under heaven* ; th^tis,Goand tell e very- man f Nvithoui exception, that here is good news for him, Chrift *is dead for him ; and if he will take him, alid accepfoThis rigHieoufiiefs, he fhall have'him X- "^There-

and falvation by Jefus Chrift, requiring of them faith in him, that they may be faved, Mark xvi. 15,16. John iii 16 Weftm.Conf. chap. 7. art. 3. '* The vitib'e church hath the priv'Iegs — of enjoying offers of grace by Chrift to all the members of it, in the miniftry of the go.'pel, teftifying, that, whosoever b^lievea in him (lialj be faved." Larg Catech. Qneft. 63. ** This general offer in fubftance is equivalent to a fpccial offer made to every cne in particular, asappearelh by the apoftle's making wfe of it, A<5t8 xvi. 31. The reafon of which offer is given John iii. 16.'' P'.aA. ufe of faving knowledge. Confef Pag. 380. The Synod of Dort may be heard without prejudice on this head. " It is the promife of the gofpel, fay they, that whofoever believelh in Chrift crucified, fhould not perifh, but have life evcrlafting : vhich promife, together with the injun(?lion of repentance and faith, ought proraiicuoufly, and without diftiftdion to be de- clared and publifhcd to all men and people, to whom God io his good pleafure fends the gofpel.** Chap» ». art; 5. ** But for- asmuch as many being called by the gofpel, do not repent nor believe in Chrift, but perifh in their infidelity, this comes net to pafs for want of, or by any inefficiency of the facrifice of Chrift offered upon the crofs, but by their own default*" Art 6.

* /. e. From this deed of gift and grant, it was, that the minifterial offer was appointed to be made io the moft extenfive ttrms.

t Dr Prefton of fairb, p. 8.

X That the reader may have a more clear view of this pafsage, which id taken from Dr Prefton's treatife of faith, I fhall tran- fcribe ihe whole paragraph, in which it is found. That eminent divine, fpeaking of that righteoufnefs by which alone we can be faved, and havipg iliown that it is commtrnicaled by gift, faith, " But when you hear this righteoufnefs is given, the next queftion will be, to whom it is g'ven ? If it be only given to fome, what comfort is this to mei' But (which is the ground of all comfort) it is given to every man, there is not a man excepted ; for which we have the fure word of God, which will not fail. When you have the charttr of a king, well confirmed; you

P2

3 7^ The Warrant Chnp.2. Seci:.3\

reckon it a matter of g-eat moment : what is it then, when you have the charter of God himftlf ? which you fhal) evidently ffC in thefe two places, Mark ult. 15. *' Go and preach the gofp^fl to every creature under heaven." V/hat is tha' ? Go and tell every man without exceptiv>n, that here i= gooJ news far hi;n^ Chrift ie dead for him ; and if he will take him, and accept of hi;^ righteoufnefs, he ihaU have it : reftraint is not. but go and tell every man under heaven. T<ie other text is Rev. ult* •• Whofoever will, Itc him come, and take of the water of life freely." There is a QUiC-UNquE vult, whofoever will come, (none excepted) msy have hte, and it (h^ll coft him nothing. iVIany other places of fcripture there l^e. to prove the g^enerality of the olT^-r ; and having a fare word for it, confider it." Pag. 7, 8- The words UNDER Heaven, are taken from CoUi. 43. The fcope here, is the fame with that of cur author, not to (determine concerning the ejitcnt of Chrift's death ; but to difcover the warrant (inncrs have to believe in Chrift : namely, that the offer of Chrifl is general, the deed of gift or grant is to every m.in. This nccefsarily fuppofeth, Chrift crucified to be !he ordinance of God for falvation, to which loft mankind is sUowed acceff, and not fallen angels, for whom th^rc is ncHC provided: even as the city of rtfuge, was the ordinance of God, for the fafety of the manrtayei-, who had killed, any perfon I3naw.nrc3, Numb-xxxv- 16. and the brazen ferpent, for the cure of thefe bitten by a ferpent, chap. xxi. 8. Therefore he faith iiot, *' Tt 11 every man, Chrift died for him ; but," tell every man Chrift is dead for him; thai is, for him to come to, and believe on: a S.iviour ia provided for him; there is a crucified Chrift for him, the ordinance of heaven for falvation, for loft m^inkind, in the ufe-making of which he may be faved : even as if one had faid of o'd, te-1 every man that hath flain any perfon unawares, that the city of refuge is prepared for him, Tjamely, to flee to^ that he may be fafe: and every one bitten with a ferpent, that tbe brnzen ferpent io fet upon a p.>?c for him, namely, to lock unto, 'hat he m-i^y be healed. Bo'h thefe were emnent types of Chrift; ?nd upon the latter the fcnpture is full and clear, fn this very p-^int, '* Numb. xxi. 8- And the Lord faid unto Mo!Vs, make thee a fiery frrprnt ; and fel it upon a pole J" and it (hnll come to pafs, that every one ihnt is bitten, when he Icoketh upon it, (h-^.U live-'* John iii. 14> i Jj 16. " And as Mofes lifted up the fcrp^rnt in the wildernefs ; even fo miift the Son of man be lifted up: that whofoever belicvrth on him, fhould not perifh, but have eternal life. For Go-! fo loved the world, that be gave his only bepolten Son, that whofoevcfr."&c. Th'is, what, according to Dr Prtfton and our author, 16 to be told every man, is no more than what miniftera of the gofpel have in commiiTion ftoiii ihur great McilUr, Matth. 2.xli. 4.

U hcUevff'i 173

** Tell them which are bidcleo, Behold, X have prepared my dinner; rwy oxen and my fatlings sre killed, and all things arc rea^y ; conric iint(> the marriaj/e/* There's a crucified Saviour, with all faving benefits, tor them, to com?, to, feed upon, and partake of freely. See alfa Luke ii 30,31. Prov. ix. 1,3,4. Ifa. XXV. 4-

To confirm this to be the true and dcfigned feofe of the phrafe in queftion, compare the fc llowing three pafsages of the fame treatife, giving the import of the fame text, Markxvi. *' Cbrift hath provided a rigbteoufoefs and falvation, that is his work, that he hath done alrcsdy> Now if ye will believe, and take him upon thefe terms that be is offered, you fiiall be faved. This, I fay, belongs to all men. This you have thus exprefscd, in the gofpel, in many places; if you believe, you fh all be faved; as it is Maik xvi. Go and preach the gofpel \o every creature under heaven ; he that will believe fhall be faved." Prefton of faith, page 3a. ** You rauft firft have Chrift himfelf, before you can partakeof thofeb'^nefits by him: 3nd rhatl take to be the mearjng of that in Mark xvi. Go preach the gofpel to evi^ry creature under heaven : he that believeth, and in baptized, ftiall be faved ; that is, he thit will believe, that Jefus Chrift ia come in the flffli, an<-' that he is offered to'mank rul for a Saviour, and will be baptized ; that will give up himfelf to him, that wiii take his mark upon him — Ihall be faved '* Ibid, pa^e 4.6.-— ** Go and preach the gofpel to every creature; go and tell every man, under heaven, that ChriH; is offered to him, he ia freely given to him, by God the Father ; and there is nothing requiicl of you, btit that you marry him, nothing, but to accept of bim.'* Ibid. p. 75.

Thus it appears that univerfzl atonement or redemption is not taught here, neither, by our author. But that the candid reaijcr rn.iy be fatisf ied as to his fcntiments touching the queftion, for whom Chrift died ? 'et him weigh thefe two things.

I. Our author puts a man's being perfuaded that Chrift died for him in pirticular, in the definition of faving faith, and that as the laft and highelt Itep of it. But Arminiaus and other univerfalifts, might as good put there a man's being perfuaded that he was created, or \% prefervtd by Jefu«j Chrift ; finee, in being perfuaded that Chrift died for bim, he applies no more to himfelf, than what, according to their priricinles, is common to all mankind, as in the cafe of creation and preferyatiou. Hear Grotius upon ihia head. " Some, faiih he, have here interpreted faith to be a perfuafion, whereby a man believea that jefue died for him in particular, and to purchafe falvation, zW manner of way« f'T him, or (what with them is the fame thing) that he is clcded j when, on the contrary, Paul iu many

174 The Warrant Glup.2. Se*^.^.

places tcacheth, that Chrift died for al! men : and fuoh a faith, as they talk of, h^s not in it any thing true or profitable '* Grotius apud pol. fynop. crit proleg. in epift. ad Rom.— Thefe^ whom this learned adverfary here taxeth, are Prntcftant Antii Arminian divines. Thcle were tbey who defined faith by fuch a perfnafion, and not the univerfalifts. On the contrary, be nr^iies agaioft that definition of faim, from ihe dodtrine of univeifal atonement or redemption. He rejede that definition of it, a» in his opinion h.ivinp nothing in it tJuc; namely, accordina; tv-> the principles of thofe that gave it, to wit, that Chrift <iied not for all and every man in particular, but for the tiX^aX only; and aa having nothing in it profitable; that being, according to his principles, the common priviledge of all mankind.

• 1. tie te^cheth plainly throuphoat the bock, that they were

the e'^"d, the chaTen, or believers, whom Chrift reprcfented,

anil obeyed and fuffVred for. See, amonp; others, psg. a?,*^,

66,110, 147 I ^3il repeat only two paflages } the one, p. 108".

** Accoding to thit eternal smd mutual agreement, that was

betwixt G>u the F?jher and Him, he pnt himleif in the room

and plsce of all the frthful.'* The other, in the firft ftntcnce

of his own preface, vi^- *' Jf fus Chrift, the fecond Adam, did,

as acommon perfon, ener iniO acovv-nant with God his Father,

for all the eir«5t, (that is to fny, all thofe, that have, or fhall

believe, on his name) and for ihcm kept it." What can be

more plain, than that, in the judgment of rur author, they w^re

the ckct, whom Jefus Chrift the fecond Adam entered into

tovcn3nt with God for ; that it was in the elect'" r«om, he pwt

hifiifelf, when he came a^ftuaily to obey an(/ ,'iftcr ; and that it

was for the ele«f1:, he kept that covenant, by doing and fufTering

what was rtOjUlred of him as our Redeemer T As for the

dcfcription, or characfter, he givts of tre eltcft, Viz. That by

the elrci: he und^rftands, all that have or Ihall brliey? j is it,

be follows onr L'^rd hitrjfrif, J hn xvii. 10, '* Neither pray I

for tbefe alone, but for them alfo which fli<^ll believe on me."

And fo dofng, he is accompanied with orthodox divmes.—

*' Ihus did the fins of all God's eW(ft, or all true believer?,

(for oi fuch, and only fueh, he there, Viz. If'., liii. 6. fbeaks)

irieel together upon the head of their common turcty, the Lord

Chnft."" Br'r.fley's Mefites, pa:^e 64 *' The Father is well

fatisfied with the undertakings of the Son, entred Redeemer

and.furety to pay the ranfom of believer^." Pracl. Ufe of Sav.

Knovv'ledge, Ti*. 4. Warrant to btlieve ** The invifible church

13 the whole number ot the eleift, that have been, are or fhall be

gath' red int»' one, unJ^-r Ch ill the head." Larg. C-t. Q,uft.64.

•* Ctirift*ri church, w'hertin ftandeth only remifiion of fins,

purchalc-d by Chrifl's blood to ail Ihcm that bdieve.*' Ttic

to kit eve, • 175

fore faith a gocily * writer, forafmucli as the holy fcrip- ture fpeakerh to all in general, none of us ought to dif- truft himfelf, but believe that it doth belong particularly tohimfelff. And to the end, that this point, where- in lieth and confifteth the whole myftery of our holy faith, may be underfl:o(»d the better ; let us put the cafe, that fome good and holy king fhould caufe a proclamation to be made thro' his whole kingdom, by the found of a trumpet, that ail rebels and banilhed men, ihall fafely

c^nfef. of faith ufed in Geneva, approved by the church of Scotland. Stdt. 4. § ult. But x^rminians neilher will nor can, in confiftency with their principles* tonchiTig election and ihe failing away of believers, admit that defcription or eh.radcr of the ele{fl ; elfe they are widely nnift>iken by one of their own, who tells us, that *■ Upon the confltieration of his (Viz Chrift's) blood, as fhcd ; He (to wit, God) decreed that hW thtlc who IhouM beHeve in thai Rtdeecner, and perfevere io that faith, ihou'd through mercy snd grace by him. be made partakers of falvatif n. £xam. of Tilenus, p. 151. Brought unio faith, and perftvere therein ; ibis being the condition required in every one, that is to be elf (fled, unto eternal life, ibid page 1 29» Behold the Arminian e!e(5lion ! they do utterly deny, that God did deftine, by an abfolute decree, to give Chrift a Mcdiatcr Oiily to theelecl, and to give faith to them Alone '* Ibid p 149. As for Univerfalifts, not xlrminian?, tkey contend, that the dfcrfe of ihe death of Chrift, did go before the decee of election ; and ihjt God, in fcntiing of Chrift, had no refpt^^t unto iorre, more tlian to other?, but dcftin'd Chrift fcr a Saviour to all men alike. This account of their principles is given us by Turretin, Loc. 14 Qiieft. 14 Tb. 6. I leave it to the impartial reader, to judge (.f ihe evident contrariety betwixt ibia and our author's worda above repeated

* In a little book called the Benefit of Chrift's death t Namely, the deed ot gift and grant, or the oflcr of Chrift in the w<^rd, of which our author is all along Ipeakng : And if thtre be any man, to whom it doth not belong: particularly, thai man hath no warrant to believe on Jefiis C^tirifi : and who- foever pretends to believe on him, without believing that the grantor offer belongs to himlelf pariiculaily : does but 3l&. prelumptuoufly, as feeing no warraat he has to btUcvc oa Chrift, whatever others may have

176 The ff^a 'rant Chap.2. SeA.5.'

renirn home to their hnufcs; becaiife that at the fuit and defert of Come dear friend of theirs, it hath pleufed the king to pardon them : certainly, none of thele rebels ought to doubt but that he fhall obtain true pardon for his rebellion : and fo return home, and live under the iliidow of that gracious king Even Co our good king, the Lord of heaven and earth, hith, for the obedience and defert of our good brother Jefus Chrift, pardoned all our (ins* ; and made a proclamation throughout the whole

* So far as he hath made the deed of gift and grant, or authentic gcfpel offer cf the pardon of all our fins, asofal! other faving heo^'fits, in Chrift, fiich a thing, among men, is ■called the king's pardon; though in the mean time, none h?.ve the benefit of it, but fu-ch as come in, upon its being proclaimed, and accept of it. and why may r.ot it be caUcd the king of heavrn's pardon ? The holy fcrii:>tU'e warrants this manner of exprefl-jon : ** And th's is the recoril that God hath given to U3 eternal life," (1 Jobn v 11) In which life, without qiieftion, the pardon of all our fins is included; " through this man is P'eached unto you the forgivencfs of 6ns,'* Acts xiii 38 The preaching of the gofpel, is the proclaiming of pardon 10 con- demned finners But pardon nf fin cannot he preached or pro- claimed, unlefii, in the firft place, it be gr;^nted; even as the king's pardon muft be, bsfore one can proclaim it to the rebels

That this is all that is meant by pArdon here, and not a formal perfonal p.irdon, is evident from the whrle ftrain of the author'sdircourfe upon it In the proposal of the Simile whereof thin palTage is the applic^ii'-kn, he tells us, that after it hath pleafed the king (thus) to p^rdcu the rebels; they ought not to doubt, but they ihall obtain pardon: and in the following paragraph he brings in Neophytue objecting, that in fiich a cafe, an earthly king doth indeed intend to pardon all ; but the King of heaven dv:)th not fo, the which Evangelilta in hia anfwer grants So that, for all this general p-.'-don, the forreial perfonal pardoo remains to he obtained by the finncr, namely by his accepting of the pirdon oft'ered And in the forefaid anfwer, he expounds the pardon in queftion, of the Lord's oft'eing pardon generally to all This, one would think, may well be admitted as a fi nit of Chrid'a ob.'diencc and defert without fuppofing an univcrfal atonement or redimption And to rcftrain it to any fet of men whatfoever ahdcr heaven, is to reftraio the autbeulic gofpel'Offcr, of whick bcfyrs

to believe I ly^.

"W'orltl *, that every one of us may fafely return to God in Jefus Chrill : wherefore, I befeech you, make no doubt of ir, but '' draw near with a true heart, in full afllirauce of faith/' Heb. x. 22. f

Nco. O ! But, Sir, in this fmiilitude the cafe is not alike. For wlieu the earihly king fendeth forth luch a proclama- tion, it may be thought, that he doth indeed intend to pardon all : but it cannot be thought that the King of heaven doth fo ; for doth not the fcripture fay. that *' fome men are ordained before to condemnation ?" Jude V. 4. and doth not Chrill: himfelf fay, that *' many ^re called, but few are chofen,*' Matth. xxii. 14. And therefore it may be, I am one of them that are ordained to condenmation ; and therefore, tliough I be called, I ihidl never be chofen, and fo ihall not be fuved.

* Col j 2o ** The gofpel which ye hare benrd, and vvhich was preached to every creature, which is under heaven"

_ t Make no doubt of the pardon offered, or of the proclama- tion, bearing, That every one of us may fufely return to Gorf in Chrift ; but thereupon draw near to him, in full affarance of faith That there can be no faving faith, no accept;ince wiili God, where there is any doubting, is» what can hardly entfr into the head of any fober Chriftian, if it is not under a griev- ous ttmptation, in his own fouPs cafe; nor is it in the leaft infiuuatfd here Never^hdefs, the doub'ing mixt with faith, is fin, and riiihonoureih God; and believers have ground to be humbled for it, and afliamed of it, before the Lord ; and there- fore, the full airurance of faith is duty The Papifts indeed contend carneftly for doubting; and they know very well, wherefoje they fo do; for doubting being removed, and the affiirance of faith in the promife of the gofpel brought into its room ; their market is marr'd, their gain by indulgences, ma^fses. pilgrimages, &c is gone, and the fire of purgatory extinguifhed But) as Proteftant divines prove zgainfl tbem, the holy fcripture condemns it Matth xiv 3 1 ** O thou of little faith, whcrei'ore dicft thou doubt?" Luke xii 29 " Neither be ye of doubtful mind ;" i Tim ii 8 ** Lifiinij up holy handa, without wrath and doubting"

178 The JVarrant Chap 2 . Seel . 3 .

Evan. I befeech you to confider, that although fome men be ordained to coudeiiination ; yet fo long as tlie Lord hath concealed their names, and not fet a mark of reprobatatin upon any man in particular ; but offers the pardon generally to all, without having any refpedl either to elecTion, or reprobation : it may be I am not elected, and therefore ihall not have benefit by it ; and therefore I will not accept of it, nor come in *. For it fhould rather move every man to give diligence, *^ to make his calling and election fure,*' (2 Pet. i 10.) by believing it ; for fear we come fhort of it f , according to that of the Apoftle, '* Let us therefore fear, left a pro- mife being left us of entring into his refl, any of us ihould feem to come ihort of it," Heb. iv. i . Where- fore I befeech you, do not you fay, it may be I am not eleded, and therefore I will not believe in Chriit : but rather fay [f, I do believe in Chrift, and therefore I am fure I am elecled. And check your own heart ||, for meddling with God^s fecrets, and prying into his hidden counfel ; and go no more beyond your bounds, as you have done in this point : for eledlion and reprobation is a fecret; and the fcripture tells us, " That fecret things belong unto G(xi, but thofe things that are revealed belong unto us,'' Deut. xxix. -29. Now this is God's revealed will ; for indeed it is his exprefs command, ** that you ihould believe on the name of his Son," i John iii. 23. And it is his promife, " That if you believe, you fhall not perilh

* Had the author once dreamed of an univerfal pardon, otherwife, than that God offers the pardon generaMv to all; all this had been necdlcTs ; it would have furoiOied hi- 1 a fhort anAven Viz. That God hath pardoned all already.

t By believing the offered pardon, with particular applicatioa to himfeif ; without which, one cao never accept of it, but will undoubtedly come (hort of it.

X Like that aian, mentioned Mark ix. »4. who at once did ird fiid.

f| Poor doubting Chriflian, p- 69.

to believe, 17 f

but have everlafting life * . Wherefore you having Co good a warrant as God^s command, and fo good an encourage- ment as his promife, do your duty f : and by the doing thereof, you may put it J out of queftion, and be fure that you are alfo one of God*s eled: ||. Say then, I be- feech you, with a firm faith, the righteoufnefs of Jefus Chrift belongs to all that believe; but I believe §, and therefore it belongs to me. Yea, and fay with Paul, '^ I live by the faith of the Son of God, who loved me, and gave himfelf for me/* Gal. ii. 20. He faw in me (faith Luther on the text) nothing but wickednefs, going aftray, and flying from him. let this good Lord had mercy on me, and of his mere mercy he lov^ed me, yea fo loved me, that he gave himfelf for me % . Who is this me? Even I wretched and damnable fmner was fo dearly beloved of the Son of God, that he gave himfelf for me.

** O print this word (me) in your heart, and apply it to your own felf, not doubting but that you are one of tliofe, to whom this (me) belongeth f f.

Neo. But may fuch a vile and finful wretch as I am, be perfuaded, that God commands me to believe, and

* John iii. 16.

t Believe on the Bame of Chrift.

X Viz- Your believing.

j DrSibb's Soul's conflid, p. 911.

§ This is what is commonly called the reflex a<5t of faitb, which prefuppofeth, and here includcth the diredt adt, namely, a man's doing of his duty, in obedience to the command to believe on Chrift ; by rcfleding on which he may put it out of queftion, that he is a believer, one of God's eledt, and one of thcfe for whom Chrift died; the which he infifts upon in the following words. See the foregoing note |, p. 178. This pajBTage is taken out of Dr Prefton'a trealife of fattb, page 8.

% Luther on Gal, EngliHi, Fol. 86. § 4. ^* ibid. Fol. &7. § a.

tt Ibid. Fol. 88. § 5. This manner of applying, faith the Ume Luther, is the very true fores and power of fai lb* Ibid. Fol. 88. line i.

i6o The Jf^ arrant Chap. 2 Seel. 3.

that he hath made a promife to me * ?

Evan. Why do you make a qneftion, where there is none to be made ? '' Go, Hiith Chrill, and preach the gofpel to every creature under heaven,'' that is, go tell every man witliont ej^ception, whatfocver his (ins be, y/hatfoever his rebellions be, go and tell him thefe glad tidings, that if he will come in, I will accept of him, his fins thall be forgiven him, and he fliall be faved ; if he will come in, and take me, and receive me, I will be his loving hu{band, and he Ihall be mine own dear fpoufe f. Let me therefore fay unto you, in the words of the Apoftle, ** Now then, I as an AmbalFador for Chrift, -** as tho* GckI did befecch you by me, I pray you in '*' Chrift's Stead, be ye reconciled unto God ; for he *' hath made him to be fm for you, who knew no fin, ^' that you might be made the righteouihefs of God ^* in him," 1 Cor. v. lo, 21.

Neo. But do ye {Iiy, Sir, that if I believe, I fljall be efpoufed unto Chrift ?

Evan. Yea, indeed lliall you % ; for faith coupleth the foul with Child, even as the fpoufe with her huihand ; by which means Chrift and the foul are made one: for as in corporal marriage, man and Vvife are made one flefh ; even fo is this fpiritual and myftical marriage, Chrift and his fpoufe are made one fpirit y. And this marringe, of all others, is moft perfec% and abfolutely accompiilhed, between them : for the marriage between man and wife, is but a (lender figure of this union. Wherefore, I befeech you to believe it ; and then you (liall be fure to enjoy it J .

* He had told hira, That for his warrant to btlieve on Chrift, he had God's comTnand, i John iii aj. And for his encourage- ment, God's protnifc, John iii 16. Thereupon thi^ qucftion is rsoved ; the par;icular application to one** I'elf, being a matter of no far.ail difficulty, in the experience cf many who lay fair vation to he-^rt.

t Dr Prefton of love, p- 146.

"X Roufe myftical maniagt, p. 10.

I Luther's Chrifiian liberty, p. ai.

\ Bdieye the word of proqaife; the offtr of the f|>irltuai

io believe. i8i

Neo. But, Sir, if David faid, " Seemeth it to you a light thing to be an earthly king's fon-in-law, feeing thar I am a poor man, and hghtly efteemed?" i Sam, xviii. 23. then furely I have much more caufe to fay, feemeth it a light thing to be a heavenly King's daughter- in-law, feeino- that 1 am fuch a poor finful wretch ? furely, Sir, I cannot be perfuaded to believe it.

Evan. Alas, man, how much are you miftaken ! for you look upon God, and upon yourfelf, with the eye of reafon ; and fo as (landing in relation to each other, according to the tenor of the covenant of works : where- as you being now in the cafe of jiiftiiication and reconci- liation, you are to look both upon God and upon ycurfelf, with the eye of faith ; and fo llanding in relation to each other, according to the tenor of the covenant of grace. For faith the apodle, " God was in Chrift reconciling the world unto himfelf, not imputing their fins unto them." 2 Cor. v. 19. As if he had faid, becaufe as God frauds in relation to man, according to the tenor of the covenant of works, and fo out of Chrift ; he could not, without prejudice to his juftice, be reconciled unto them, nor have any thing to do with them, otherwjfe than in wrath and in indignation : therefore, to the intent that jndice and mercy might meet together, and righteoufneis and peace might embrace each other, and fo God ftand in. relation to mau according to the tenor of the covenant

m-irri.ige, which is Chrift's declared confent to be yours. Believe that it is made to you in particular, and that it ftiaU be made out to you; the which is, to embrace the ofFtr, to receive phrift, as the evaogelift teacheth, John i. tat of which before ; ifo IhsU you be, indeed, married or cfpoufcd to Chrift. Thus the holy fcripture propofeth this matter, Ifa, !v. 3. ** Kear and your foul fhall live, and I will make an everUUing coveoaat with you." To perfuade W3 of the rerdity (f ihe covenant betwixt God and the believer of this word, the Father hsth jnide a four-fold gift, &c. Pradtical \3U of S<?v. Knowl. TiJ. Warrants to believe, i-'ig.;. Compare Ifa. liii. i. Hcb. iv. ij t*

O

i82 The Warrant Chap 2.Sc(rc.3.

of grace; he put himfelf into his Son Jtfus Chrift, and ilirowded hiiiilelf there, that fo he might fpeak peace to his people '^. Sweetly, faith Luther f, becaufe fhc nature of God was otherwife higher, than that we are able to attain unto it ; therefore hath he humbled himfelf to us, and taken our nature upon him, and fo put himfelf into Chrift. Here he looketh for us, here he will receive us ; and he that feeketh him here, ihall find him %. This, faith God the Father, *^ Is my beloved Son, in ■s^'hom I am well pleafed,*' Matth. iii 17. Whereupon the fame Luther fays in another place, We muft not think and perfuade ourfelves, that thi? voice came from, heaven for Chrift's own fake |f, but for our fakes ; even as Chrift himfelf faith, John xii. 30. This voice came not becaufe of me, but for your fakes. The truth is, Chrift had no need that it ihouldbe faid unto him, This is Tny well-beloved Son : he knew that from all eternity, and that he fliould ftiil fo remain ; tho' thcfe words had not been fpoken from heaven ; therefore by thefe words, God the Father, in Chrift his Son, chcareth the hearts of poor finners, and greatly delighteth them with fmgular comfort and heavenly fweetnefs ; alluring them, that "whofoever is married unto Chrift, and fo in him by faith, he is as acceptable to God the P'ather, as Chrift himfelf^ ; according to that of the apolUe, " he hath made us

* Pfal. Ixxxiii. 8, 10. t Choice ferrn. p 199.

% An eminent type of this glorious myftcry was, that taber- nacle, fo often mentioned In the Old Ttftamcnt, Bn<ler the name of the tabernacle of the congtegation, or rather the tabernacle cf meeting, as the orit^inal word bc/irs ; and the Lord himfelf feems to give the reafon of the name, Exod. xxx.36. " Iq the tibernacle of the congregation, where I will meet with thee. Or in the tabernacle of meeting, where I will be met with by thf:e. Chap, xxxiii. 7. ** And it came to paf^, that every one, which fought the Lord, went out unto the tiiberoaclc of (the congregation, or) meetirg.

II Luther's choice fcrm. p. 13. ji, 33,

§ Sec tic following note.

to believe. 183

acceptable in his beloved.*' Eph i. 6. Wherefore, if yoLi would be acceptable to God, and be made his dear child ; then by faith cleave unto his beloved Son Chrill:, and hang abont his necl:, yea, and creep into his bofom : and Co ihall the love and favour of God be as deeply in- finuated into you, as it is into Chrift himfelf * : and fo ihall God the Father, together with his beloved Son, wholly poilefs you. and be polilifc^d of yon: and fo God and Chrill-, and you {hall become one entire thing; accord- ing to Chrifl's prayer, **that they may be one in us, as thou and I are one/* John xvii. 21, 22. f

* The accepta'ion, love and favor.r of God, here trcated-of, do not rcfrr to tb« real ftateof believeia; but to thcirrelative ftalc, to their ju'^iftv:ation| rccor.cilia'ion and adoption : and fo they have no refpr<f^ to any qmlities inherent in thcnn,good nor evi'.a to be incrcafed by the one, or dimiv-ilTicd by the other : hut they proceed p",;<ly upon the righteoufnefs of Chrift, which 13 is thcTs, in virtue of their union with k"rn, and is imputed to them: the which righteoufntfa is ths ieif-Lrae righteoiifnefs, wherewith Chrift sa Mediator, and furcty tor €le<5l finners, pleafed the Father. And the efore faith one, whom no body fufpcdts of A-nfinonfiianifm. *' We are as ptrfeiftly righteoup, as Chrift the righteous, as Chiift the righteous,'* citing i John iii, 7. *' Ke that doth righteoufncfp, ie righteous, even as he is righte- ous,'* Ifaac Ambrofe, Media, chap, i. fed. i. p. (m-hi) 4. This I take to be the true meaning of thefe paftages of our author, and Ifaac Ambrofe, txpreft in terms ftronger than I would dcfire to ufe. There is a danger in cxprefTing cenccrning God, even what is tnie.

-f- The origin/il word, here rendered One, doth indeed fignify one thing. And it ie evident from the text, th^t bclieverc are united to God, as well a^ to Chrift. •* Faith is that grace, by which we are united to, and made one with Ged and Chrift," fays the author of the fupplement to Pool's annot. on ihc place* See I John iv. j6. iCor. vi 16. compared with Eph. iii. 17. And whofoevtr do ov/o Jefus Chrift to be oee with the Father, muft need? grant this, or elfe deny belitvera to be united to Chrift. This derogates nothing fr&m the p''erogative cf our Lord Jefufi, who io (<ne with the Father: for,, He is one with Hinn, as the Holy Gho* alfo is, by the adorable fubftantial unrvn; but bclicvcra arc fo, only by a myftical uaion.- Neilhir

184 ^^^ Warrant Chap. a. Se£l 3.

And by this means, yon may have fufHcient ground and warrant to fay, (in the matter of reconciliation with God at any time, whenfoever you are difputing with yourlelf *, how God is to be found, that juftifiech and faveth (inners) I know no other God, neither will I know any other God, befides this God, that came down from heaven, and clothed himfelf v/ith my flelh f ,

doh it intrencH upon God's fupremacy, more than their (confcft'd) union with Chrifb doth; who, notwitbftanding of bcliev»:r6 union with him remains to be, with the Fathtr and Holy Spiiit, the only fupreme, mod high God. 8re p. 147.

** Whofoever therefore cleaveth to Chrift through faith, he abidelh in the favour of God, he a!fo ftiall be made behaved and acceptable as Chrift is, and fhall have fellowfnip with the Father and tKe Son.'* Luth. chofen iermon-, ftrmon of the appearing cf Chrift, p (mihi)j-3.** Here I will abide in the armsof Chrift, cle.'itinjr unfeparably about his neck, and creeping into his bofom, whatfoever tliC law (hall fay, and my heart ftiall feel. Ibid. itrmoQ of the loft fheep, p. (mihi) 81." Seeing ihertforc that Chriil the beloved Son, being in fo great favour with God in all things that he doth, is thine, — without doubt, thou art in the f^nse favour and love of God, that Chrift himfcif is in. And agsin, tl:e favonr and love of God, are inlinuatcd to ihec, aa drc ply as to Chrift, that now, God together with his beloved Son, doth wholly polTefs thee, and thou h>.ft him again wholly; that to God, Cbrift,and thcu, do become as one certain thing— thn ;hey may be one In us, as thou and 1 are one.** — Jjhnxvii. Ibi ' Scriuon of the appealing of Chritt, p. (mihi) 25.

* Liiiher on G-il. p« 17.

T Luther, from whom this is taken, 1n the place quoted by our aiitnor confirms it thua. For he that is a fearcher of God's majcfty, fhnU be overwhelmed of hie glory. I know (adds he) by exp'.^ricnce, what 1 fay. But thtfe vain fpirits, which fo ^eal with God, that they exclude the Mediator, do not believe rne. And en PfaL cxxx he hrith thefe remarkable words, Ego faipe, & libenter hoc inculco, ui extra ChriUum oculoc, & aures claudatij, & dicat 8 nullum vo6 fcire dtum nili qui fuit in giemio marice, <k iuxit ubera ejus : That is, " Often and willingly do I inculcate this, that you fliould fliut your eyes and your ears, and fay, you know no God out of Chrift, none but he that was iri ihe lap of Mary, and fuck'd her brcafts." lie ratana Ocne oat of him. Burroughs en Hof. iii.j. p. 729.

to believe. i^^

unto whom all power is given> both in lieaven and in earth, who is my Judge ; "• for the Father juclgeth no man, but hath committeJ all judgment to the Son/* John V 22. So that Chrilt may do with me whatfoever him liketh, and detennins of me according to his own mind ; and I am fare he hath faid, '* he came not to judge the world, but to fave the world/' John xii. 47. And therefore I do believe that he will fave me *.

Neo* Indeed, Sir, if I were fo holy and Co righteous as fome men are ; and had inch power over my lins and c<3rruptions as fome men have, then I could eafily believe it : but (alas) I a-ii (o fmful and fo unworthy a wretch, tliat I dare not pre fume to believe that Chriit Vvill accept cf me, fo as to juiiify and fave me.

Evan Alas ! man, in thus faying, you do feem to con- tradict and gainfay, both the apoiile Paul, and our Lord Jefus Chrift himfelf ; and that againfl your own foul : for whereas the apoiile Paul faith, *• That Chrill: Jefus came into the world to fave iinuers^" i Tihi. i. 15. and doth juftify the ungodly, Rom. iv. 5. Why, you feem to hold, and do in effect fay, that Chriil Jefus came into the world, to fave the righteous, and to juilify the godly^ And whereas our Saviour faith, '^ The whole need not the phyfician, but the fick ; and that he came not to call the righteous, but imners to repentance,'' Matth. ix 12. Why, you feem to hold, and do in eiFeft fay, that the fick need not the phyfician, but the whole ; and he that came not to call finners, but the righteous to repentance. And

* This is the conclufion of that, which one, by f;iith cleaving unto Chrift, and hanging about his neck, hath by that me^ni* warrant to fty according to our author. Whether or net ihere is fufiicient warrant ftr it, accordiig to the fcripture, let the reader judge : vchat (hadow of the dodrine of utiivcifal atOQC- m^nt, or univcri^l pardon, is in it, I fee not.

. 0,3

1 86 The ir arrant Chap. 2 . Se(?i . 3 .

indeed, in fo fiiying, you feem to conceive that Chrift's rpoufe mud be purified, walhed, and cleanfed from all her fiUhinels, and adorned with a rich robe of righteouf- neCs ; before he will accept of her : whereas he hinifelf laid unto her, Ezek. xvi. 4. " As for thy nativity, in the day that thou wall born, thy navle wa» not cut, neither wait thou wadied with water to fupple thee ; thou wail not Twaddled at all, nor faked at all.*' Verfe 5. ** No eye pitied tliee, to do any of thele things unto thee ; but ^^'hen I palTed by thee, and looked upon thee, behold thy tiiiie was a time of love. Verfe 8. And I fpreacl. njy ilcirt over thee, and covered thy nakedncfs ; yea, and i (wear unto thee, and entered into covenant with thee, and thou becameil mine.-" Hof ii. 19. ** And I will marry thee unto me for ever ; yea. I will marry thee unto mc in righLeoufnefs, and in judgment, and in mercy, and companion.

Wherefore, T befeech you, revoke this your erroneous rpinion, and contradicl the word of truth no longer ; but concuide for a certainty, that it is not the righteous and godly mTifi,' but the Hnful and ungocly man *y that Chriil came to call, jultify and fave ; lb that if you were a righteous ' and godly man, you were neither capable of calling, juftifying, or laving by Chrift; but being a tinful and ungodly man, I will be bold 10 fay unto you, as the people ia';d unto blind Bartimeus, Mark x. 49. " Be of good comfort, arife, he calleth thc£, and will j'.iiVify and fave thee." f Go then unto him, I befeech you 5 and if he come and meet you, (as his.

'* f. e. Such as are really fo, and not in their own opinion cnly n fpcclively.

f As the people, obferving Chrift*«c?.ll ta Bartimens, bid him be 01 g ) .d cerafort (or be confident) and arifc; intimating t"at upon his poing fo iinio Cbrift, he would cure him: fo one, ohfcrving the gofpd call, nr;^y» with all bbldntfs, bid a iinner c<'!np> wih it c^afid^Mitly •, alTuring him, that thereupon Chrift wilijjlliry aau fuV* liiaa.

to believe: 187

manner is) then do not you unadvifedly lay with Peter, ** Depart from me, for I am a linful man, O Lord,'' liUke V. 8. But fay in plain terms, O come unto me, for I am a fmful man, O Lord ! Yea, go on further, and fay, as Luther * bids you, Moll gracious Jefus, and fweet Chrift, I am a jniferable poor {inner, and therefore do judge myfeif unworthy of thy grace ; but yet I have learned from thy word,, that thy falvacion belongeth to fuch a one, therefore do I come unt© thee to claim that right, which through thy gracious promile belongeth unto me. Affure yourfeif, man, tii 4t Jefus Chriit requires no portion with his fpoufe; no verily, he requires nothing with her but mere poverty. " the rich he fends empty away.'* Luke i. 53. but the poor are by him enriched. And indeed, fii^h Luther f, the more mifer 'ble and diftrelT: d a man cloth feel hmlielf, and judge himfe'f to be ; the more wllli! g is Chrill 10 receive him, and relieve him. So that, faith he, in judging thyfelf unworthy, thou doit thereby become truly worthy ; and fo indeed haft gotten a greater occafion of coming to him. Where- fore then, in the words of the apoitle, 1 dp exhort and befeech you, to ** Come boldly unto the throne of grace, that you may obtain mercy, and find grace to help in time of need,'' Heb. iv. 16.

Neo. But truly. Sir, my heart doth, as it were, trem- ble within me, to think of coming to Chriil after fuch a bold manner ; and furely. Sir, if I Ihould fo come unto him, it would argue much pride and prefumption in me.

Evan. Lideed, if you fhould be encouraged to come wnto Chrill, and to fpcak thus unto him, bccaufe of any god'itiefs, righteoufnefs, or wortliinefs that you dp conceive to be in you ; that, I confefs, were proud pre-

* Coicc fcrro. P. 87, t Choice ferm. P. 85.

1»8 The JVasrrant Chap.2. Sea.3.

famption in you. But to come to Chrift by believing that he will accept of you, juftify and Hive you freely by his grace, according to his gr;icious promile, this is neither pride nor prefumption * : for Chriil having tendered and offered it to you freely, believe it, man, it is true humility of hearty to take what Chriit otfereth you f.

Nom, But by your favour, Sir, I pray you give me leave to fpeak a word by the way. I know my neighbour Neophytus, it may be, better than you do ; yet I do not intend to charge him with any fm, othervvife thnn by way of fuppolition (as thus), fuppofe he hath been guilty of the committing of grofs and grievous fms, will Chi'ilt accept of him, and juitify and fave him for all that ?

Evan. Yea indeed ; for there is no limitation of God's grace in Jefus Chrift, except the lin again!} the Holy Ghoil: :}:. *' Chrift ftands at the door, and knocks^''

* It 18 to believe the oflfer of the gofp^l, with particular ap- plication; to embrace it, and ther-:?:!! to rcceite Chrift, And Eo raan can ever receive ^nd reft on Chnft for falvation, wifhout believing, m greater or leficr meafort, that Chrift will acctpL of him to jiiftificition and falvation. Remove that gofpel-iruth, that Chrift will accept of him, and his faith ha^ no ground left to ftaod upon See note * p. 131 and note * p. 134.

f Poor doubtir.^' Chriftian, P. 18.

'X I doubt if the fin againft the holy Ghoft, can jnftly be f?id to be a limitation of God*8 grace in Jefus Chrift. For in the original, authentic, gofpel-offers in which ia the proper p!^c« for fuch a limi!atiop, (if there was any) that grace ii fu l.;i.i optn to all men, without exception- that no man is exclu ed ; but there'*' free acccfs to it, tor every man, in the way of believing, John iii. 15- 16 Rev. xxii. 17. and this offer is fometirne in- timated to theftr Ti-pr :b/»'es, who frill into that fin ; elfe ihty fhould cot be capable cf it. 'Tis true, that fin is a bar in the way of the guilty ; fo ae they can nevei partake ot the grace of God in Chrift : for it fhall never be forgiven. IViatth. xi'. 5 i, Mark iii- 19. And any further micifterial application of the offer to them, fccma to ceafc to be lav»ful or warraflted, i John v« 16. Bui all this arifeth from their own wilfulj obftiaate,

ib heUevei 189

Rev. Hi. 20. And if any murdering ManalTes, or any peiTecuting and blafpheming Saul, (1 Tim. 1-13.) or any adulterous Mary Magdalene, will open unto him, he will come in and bring comfort with him, and will fup with him. Seek from the one eml of the heavens to the other, fdith Evangelical Hooker *, turn all the B.ble over, and fee if the words of Chrift be not true, " Him that cometh unto me, I will in no wife cafl out,'' John vi. 37.

Nom, Why then, Sir, it feems you hold, that the vileft (inner in the world ought not to be difcouraged from coming unto Chrift, and believing in him, by reafoa of his lins.

Evan. Surely, if Chrift came into the world, to (eek, and call, and fave fmners, and to juftify the ungodly, as you have heard ; and if the more finful, miferable, and dillreffed, a man doth judge himfelf to be, the more willing Chriit is to receive him and relieve him : then I fee no reafon, why the vilelt (inner ihonld be difcoarageil from believing on the name of Jefus Chrift, by reafon of his fins. Nay, let me fay more ; the greater any man's fins are, either in number or nature, the more hafte he Ibouid make to come unto Chrift, and to fay with David, ** For thy name's fake, O Lord, pardon mine iniquity, for it is great," Pfal. xxv. 1 1.

y^nt. Surely, Sir, if my friend Neophytus did rightly conlider thefe things, and were aflbredly perfuaded of the truth of them ; methinks he ihould not be fo backward from coming to Chiift, by believing on his name, as he is : for if the grcatnefs of his fins fhould be fo far from

difpiteful and malicious reje<5ting of the offer ; and fighting againft the Holy Gboft, whof« office it is, to appiy the grace of Chrift; and not from any limiiation, or exclufive claufe in the offer; for ftill it remains true; whofotvtr (hall believe, iliaU not pcrifh. * Fuor doubting Cbriftianj p. ija*

150 The JV arrant- Chap. 2. Seel. 3.

hindring his coming to Chriii, thnt tliey ihoiild farther his coming ; then 1 know not what ihould hinder him.

F.van. You (peak very truly indeed. And thercforr, 1 befeech you, neighbour Neophytus, conlider I'erioufly of it ; and neither let your own accufing confcience, nor Satan, the accufer of the brethren, hinder you any longer from Chrift. For what though they fliould accufe you of pride,, infidelity, covetoufnefs, lull, anger, enry, and hypocrify ? yea, what though they ihould accufe you of whoredom, theft, drunkennefs, and many the 1 ke > yet, do what they can, they can make no worfe a man of you than a finner, or the chief of Tinners, or an ungodly perfon ; and fo confequently flich a one as Chriit came to juftify and fave. So that, in very deed, if you do rightly confider of it, they do you more good than hurt, by their aceufatioas *. And therefore I be- feech you, in all fuch cafes or conflicts, take the counfel of Luther, who faiih f, when thy confcience is throughly afraid with the remembrance of thy fins paft, and the devil affaileth thee with great violence, going about to overwhelm thee, with heaps, floods, and whole Teas of Tins, to terrify thee, and to draw thee from Chrift : then arm thyfelf with fuch fentences as thefe ; Chrill the Son of God was given, not for the holy, righteous, worthy, and fuch as were his friends, but for the wicked finners, . for the unworthy, and for his enemies. Wherefore, if the devil fay, ihou art a finner, and therefore mult be damned ; then anfwer thou and fay, Becaufe thou fayeit I am a finner, therefore will I be righteous and faved.

* Which may put you in mind, that you are one of that fort, •which Chrift Jefus came icto the world to fave, 1 Tim. i. ij. And, in pleading (or (rercy, may funnlh you fuch an argument,' as IJavid uled, P'aJ. xxv, \\. am! the woman of Canaan, Alatth, xv. 87. •* Yet the dogs cat of tue cruuibd," &c.

t On Gal. p. 10.

10 believe. 191

And if he reply, Nay, Tinners muft be damned ; then anfwer thou and fay, No ; for I flee to Chrill, who hath given himff^lf for my fins. And therefore, Satan, hi that thou fay eft I am a fmner, thou giveft me arni(;ur and weapons againft thyfelf, that with thine own fword I may cut thy throat, and tread thee under my feet *. And thus you fee it is the counfel of Luther, that your fms Ihould rather drive you to Chriit, than keep you fi-qm him.

Nom But, Sir, Suppofe he hath not as yet truly re- pented for his many and great fins, hath he any warrant to come unto Chrift by believing, till he hath done fo >

Evan. I tell you truly, that whatibever a man is, or whatfoaver he hath done, or not done, he hath warrant enough to come unto Chrift by believing, if he can f :

* He a«Jd8 in the place quoted, thefc weighty words; " I fay not this for nought, for I have often-tiraes proved by cxprience, and I daily find what ao hard matter it is to believe (efpecially in the cof flid of confcieoee) that Chrift waa given, not for the holy, righteous, worthy, and fuch as were his friends, but fof wicktd finner*, for the unworthy, and for his enemies."

+ It is not in vain added, if he can : for there is, in this matter, a great differance, betwixt what a fioner may do, in pjint of warrant ; and what he will or can do, in point of the cv^Rt. *' If we fay to a man, the pbyficiao is ready to heal you ; before you will be healed, you muft have a feofe of your ficknefs : this fenfe is not required by the phyfician, Cor the pbyficiaa it ready to heal him:) but if he be not fick, and have a fenfe of it, he will not come to the phyfician." Preftoo of faith, p. 12. I make no queftion but, before a finner will come to Chrift, by believing, he muft be an awakened, convinced, fcn- fible finner; pricked in his heart with a fenfe of^bis fin and mifery ; made to groan under hia burden, to defpair cf relief from the law, himfelf. or any other creature, and to defire and thirft after Chrift and his righteoufncfs ; aud thie our author teacheth afterv^ard, on this fubjeft. (Thefe things alfo are re- quired of the finner in point of duty.) And therefore the law nauft be preached by all thefe, who would preach Chrift aright. Jim that tfeefif, or any other, things in the finacr, are required to

igi The Warranty Sec. Chap. 2 . Seel . 3 :

for Chrift makes a general proclamation, faying, *' Ho, every one that thirileth, come ye to the waters ; and he that hath no money, come, buy and eat, yea, come buy wine and milk, without money, and without price.*' This, you (ee, is the condition. Buy wine and milk (that is, grace and falvation) without money: that is, without any fuiliciency of your own* ; only incline your ear, ami hear,

warrant him, that he may come to Chrift by believing; Is what, I conceive, the fcripture teacheth not: but the general offer of the gofpeJ, of which before, warrants every man, that he may come. And in pradtice, it will be found, that requiring of fuch and fuch qualifications in finnere, to warrant them to believe in Chrift; is no great help to them, in their way to- wards him : forafmuch as, it engageth them in a doubtful dif- putation, as to the being, kind, meslure and degree of their qualifications for coming to Chrift; the time fpent in which, might be better improven, in their going forward to Chrift, for all, by believing. And fincc no man can ever believe in Chrift, without knowing, that he has a warrant for believing in him; otherwife he can but ad: prefumptuoufly; to tell finnere, that none may come to Chrift, or have warrant to believe, but fuch ae have true repentance; muft needvS, in a fpecial manner, in- tangle diftrefled confcience?, fo as they dare not believe, until they know their repentance to be true repentance: this mu(t Inevitably be the ifsue \n that cafe ; unlefs they do either rejcd: that principle, or elfe venture to believe without feeing their warrant. For, howbeit they hear of Chrift and his falvation, offered in the gofpel; ibefe will be, to them, as forbidden fruit, which they are not allowed to touch; till once they are per- fuaded, that they have true repentance. And before they can attain to thip, it muft be made out to their confcienccs, that their repentance is not legal, but evangelical, having fuch cha- radtcre, as diftinguifti it from the repentance of the Nmevitts, Judas, and m^ny reprobates. So that^ one would think, the fuggefting of this principle, is bnt a bad office done to a foul, t»rought to the place of the breaking forth of children- Let no man fay, that, arguing at this rate, one muft know alfo the truth of his faith, before he can come to Chrift; for faith is not a ^qualification for coming to Chrift, but the coming iifclf, which will have its faving cfftA* 00 the ftnncr, whether he knovv$ the truth of it, or not.

* Take them freely, and pof^efi them ; which every one fees to be DO proper condilion.

Evangelical Rcpejitattce^ Sec. 193

and your fouls Ihall I'r/e ; yea, live by hearing that '^ Chrift will make an everlafting covenant with you, ^ even the fure mercies of David */' ^^ \^ ^'

§ 4. Nom. Bat yet, Sir, you (ee that Chrift requires a thirfting before a man come unto him ; the which, I conceive, cannot be without true repentance.

Evan. In the Lilt chapter of the Revelation, verfe 17. ChriO: makes the fame general proclamation, faying/* Let him that is athirft x:ome :" and as if the Holy Ghoft had, fo long fince, anfwered the fame objedion that yours is, k folioweth in the next words, " And whofoever will, let him take of the water of hfe freely,*' cvew without thirfting if he will ; for '^ him that cometh unto me, I will in no ways caft out, John vi. 37. f But becaufe it

* Hooker's poor doubting Chriftian, p. 151. Cornwell on gofpel repent, p. ai.

t That gofpel offer, Ifa» Iv. i. is the raoft folemn one, to be found in all the Old Teftament : and that recorded Rev. xxii. 17. is the parting oifer, made to (inners, by Jcfus Cbrift, at the c'ofing of the CAnon of the fcripture, and manlfeftly looks to the former: in the which, Iran fee no ground to think, that the thirfting, therein mentioned, doth any way reftrict the offrr ; or that the rhirfty, there invited, are convinced, fenfi'.le (inners, wHo are thirfVing after Qhrifl: and his righteoufnefs ; the which, would leave without the compafs of this folemn invitation, not only the far greater part of mankind, but even, of the vilibtc church. The context feems decifive in this point, for the thirfting ones invited, are fuch, as are ** fpcnding money for that which is not bread, and their labour for that which fatif- fieth not,*' vcr. 1, z. But convinced, fenfible finners, who are thirfting after Chrift and hig righteoufnefs, are notfpending their money and labour, at that rate; but on the contrary, for that which is bread and fati6fi.elh, namely, for Chrift. Wherefore, the thirking, there mentioned, muft be more extcnfive, compre- hending, yea, and principally aiming at, that tbirll after happinefs and fatisfadion, which being natural, is common to all mankind. Men pained with this thirft (or hunger) are naturally running, for quenching thereof, to the empty creation, arj'J their fiilfome lafts: fo fpending money for that which is not bread, and their labour far that which fatistieth not ; their hungry fouls find no

K

194 Evangelic^il Repent aftce Chap. 2 Sed.3.

feems yoia conceive, he ought to repent before he believe ; I pray tell me, what you do conceive repentance to be, or wherein doth it confift ?

Nom Why, I do conceive that repentance conllfts in a man*s humbling of hinifelf before (jod, and forrowing and grieving for offending him by his lins, and in turning from them all to the Lord.

Evan. And would you have a man to do all this truly* before he come to Chrift by believing ?

AV?z. Yea indeed, I think it is very meet he Ihould.

Evan. Why then, I tell you truly, you would have Jiim to do that which is impoflible f |.

food, but what is meagre and lean, bad and unwholefome, and cannot fafi&fy that their appetite. Compare Luke xv. 16. In this wretched cafe, Adam left all mankind, and Cbrift finds them. Whereupon, the gofpel-proclamation is ifTued forth, inviiing them to come aw^y from the broken ciftern8, rhe filthy puddles, to the watc»*- of life, even to Jcfus Chrift, Nviierc they may have bread, fatiicfs, what is good, and will fatisfy that their painful thirft, John iv. 14. and vi. 35.

* /- e- In fuch a manner, as it fhall be true evangelical re- pentance, and graci<;Ui humiliation, forrow, and turning, accept" able in the fight of God. This quefiion (grounded oa Nomilla't pretending, that Ntophytns had no warrant to believe, uniefs he had truly repented) fuppofeth that there is a kind of repent- ance, hutDiliation, forrow for fin, and turning from it, which goes before faiib; but that they are not af:cr a godly fart, as the apoftlc's phrafe is, z Cor- vii. 11.

■f Dyke of Repent, p. 38.

:|: I think it nothing ftrange, to find the author fo very peremp- tory in this point, which is of greater weight than many are aware of. True repentance, is a turning unto unto God, a coming back to him again ; a returning even unto the Lord, according to an ufual Old Teftamcnt phrafe, found, Hof. xiv- i. and rightly fo trarflated, Jfa. xix. %%. But no man can connc unto God, but by Chrift, Heb. vii. %$, ** He is able alfo to fave them to the uttermoft, that come unto God by him." John xiv.6. *• No man ccraeth unto the Fatber, but by me," We muft take Chrift, in our way to the Father, elfs it is impolTibic that we guilty creatures can reach unto him. And no man can come unto Chrift, Ivjt by believing in him, John vj. 35. thtrefofi? hh iropofiiblc, lUvii a man can truly r^-ptiit, bdvic iae bciievc in

a Omfequent tf Faith. I95

For firfl: of all, godly humiliation, in true penitentiaries, proceeds from the love of God rheir good Father, and lb from the hatred of that fm which hath difpleafed hiui^ and this cannot be without faiih *.

idly, Sorrow and grief for difpleafing God by fin, neceflarily argue the love of God -j- ; and it is impoiTible we (hould ever love God, till by faith we know ourfelves loved of God %.

Chrift. ** Kirn hath God cx.^lted with his right banc^, to be a Prince (or Leader) and a Saviour, for to give repentance to Ifracl, and forgivenefa otTins," A^3 V. 31. One would think this to ho. a fufficient intimation, that finners not only may, but ought to go to him, for true repentance; and not ftand off from lihn, until they get U to bfiog ikip.g v.'itn thcirr; «Cpecially, fincc repentance, as well as remiffion of fin, is a part of that falvation, which he as a Saviour is exalted to give, and confequentlv^, ^hich linners are to receive and reft upon him for; and likewifc that'll is that, by which he, as a Leader, doJh lead back finners even. ui)to God, frc^m whom they were led away, by Adam, the feead of ihe apoilacy. And if one inquires anent the way of his giving .repentance unto Urael, the prophet Zechariah fiiewed it ttfore, to be by faith, Zech. xii. 10. *' And they fball look tpcn mewho.m they have pierced, and they fliall mourn."

* Tlw8 the fcripture tcrchcth, determining in the genera?, t'tjal without faith one can dt? ri^'hlng acceptable in the fight of God, John jrv. c. ** Without me {i.e» fcparatc from uic)7^<3art. do nothing*" Heb. xi. 6. ** Without faith, it is impoi^fible to pkafe bira;*'. and particularly, with rcfpedt to this cafe, Luke vii 3 7> 38. " And behold, a woman in the city, v/hich was a Tinner, when fhc knew that Jcfua Ux. at meat — Rood at his feet behind him weeping, and began to walh his feet with tears, and did wipe them with the hairs of her head, and kifaed his feet." Ver. 44. '* Ajid he turned to the woman, and faid unto Simon •~-Ver. 4;. Her fins, which are many, ate forgiven, for fhe loved much: but to whom little is forgiven, the fame loveth little.** ** It is an argument gathered of the c^<t\ following, whereby any thing is proved by figna enfuiog.** Calv. inftit. lib. 3. cap 4. § 37.

t Dyke on Repent, p. 8, 9.

:|: i here is a knowledge in faith, as our divines teach aga?nft the P^piRs; and the fcripture makcth manifeft, Ifa. liii. ii, ** By his knov.'Iedge, fhall my righteous fervant juftify many." Hcb. xl. 3. ** Through laiih wc undcrftaud, that the world*

R2

J ^6 Evaf7gelic/il Rcpeniance Chap. 2. Se**^. 3.

2^ht -^o ^^"^ "" ^^^^" ^o God, except he be firft turned of God ; and after he is turned, he repents : lb

were framed by the word of God.'* Nootr, faving faith, being a perfuafion, that we fliall have life and falvation by Chritl, or, a receiving and refting en him for falvation, includes in it, a knowiedge of our being loved of God: the former ci^nnot be, without tiie latter. lo the mean time, fuch as the ftrengih or u'eaknefs of that perfuafion is ; the fteadinefs or unftcrulinefs of that receiving and reftiag; jufl fo is this knowledge, clear or unclear ; free of, or accompanied with doublings. They are ftill of the fanfie merifjre and degree. So that this is no tnore, in cffc<5l, but that faith in Chrift is the fpring of true love to God : the which, bow it is attained by a gu.lty foul, men will the better know, if they confider well what it is. The true love of God is not a love to him, only for his benefitf^a aad for our owe fake; ifei't a lovr to him for himfclf, for lus own fake, a liking of, and • tomplacency in, his glorious attributes and perfc(5tion6, his in- finite, eternal, and unchangeable, being, wifdom, power, holi- utfs, juft ce, goodnef, and truth. If a convinced finner is void cf 3ny the leaA mtafiire of perfuafion, of life and falvation by Chiift, and of the love of this God to him; but apprehends, as he cannot miff to do in this cafe, that he hates him, is his enemy, and will prove fo at laft; this cannot fail of filling his whole foul with fl^vifh fear of God; and how then fhall this love of God fpring up in one*s heart, in fuch a cafe ? for flavifh fear and true jov^,, a'C fo oppofite the one to the olhir, ihst, feecefwiMg ta the rceafiirs, irr^-rrhtch tSe Cfie prevails, the other cannot have ' S^cefs. a rim. i 7. " God hath not given us the fpirit of fear, but of power, of love, and of a found mind-" 1 John Jv. \t *' There is no fear in love, but perfcd lore c^ftcth out fear; becaufe fear hath torment.*' But when once life and i'alv.ition, and remifSon of fin, is with application believed, by the convinced finner, and thereby the Jove of G'^<^ towards him is known, then, according to the meafurc of that fai'h and knowledge, flavifh fear of God is expelled; and the heart ia kindly drawn to love hhm, not only ioT his benefits, but for himfelf", having a complaceRcy in his glorious perfe«f\ion8. *' We love him, bccaufe he firft loved us," j John iv. ig. The love of God to us, is the inducement of our love to him; but love utterly unknown to the party beloved, can never be au inducement to him, to love again. Now, in confequence beret.f, the fioner's bands are loofed, and his heart, which before was ftill hard as a ftone, tho* broken in pieces by legal ttrirors, is broken in another manner, foftned, and kiudly nicltsd, in forrow for difpleaSng this gracious God»

a Confequenf of Faith* 197

Ephraim faith, '^ After I was converted, I repented/* Jer. xKxi 19 * f . T\\t truth is, a repentant finner firft believes ihrtt God will do that which he promiieth, namely, pardon his fin, and take away his iniquity ; then he reileth in the hope of it : and from that, and for it, he leaves fin ; and will forfake his old courfe % ||, becaufe it is difpleafing to God; and will do that which is pleafing and acceptable to him §. So that, firft of all, God's favour is apprehended, and remilFion of fms beheved ^ ; then upon that cometh alteration of life and conv^r-

fatian **.

. .... , ' / .

I }\6 f. ■'■- -' — — ■ ' ' ' '■■" ■ ■'

* Stock cvf repent, p. ao.

f God*8 turnir.g of a fmner, firft brings bim to Chrift, John vi 44. ** No man can come unto me, except the Father, wliich hath fent me, draw him." 'oSee ver. 4$ And then he comes to God, by Chriil, John xiv. a6. ** No man eomcth unto the Father, but by me.*'

X Ibid p. 31.

||. la a right manner, in the manner immediately aftcr- Fjitntioned

§ *' Faith Cometh of the word of God ; hope cometh of faith; and charity fpriugeth of them both. F-iith believes the word ; hope truiteth after that which is promifed by the word; and charity doth good nnto h.^r nt-ighbour." Mr Patrick Uamil'OH*s articles in Knox's hiftory, p. (mihi) ti.

v^ Not as that Ihey are pardoned already t but that onemuH .fo apprehend the favour of God, as to beiieve, that God will— ^^rdon his fin, as the author fpe^iks c.vprefsly in the ptemifi'ep., from whence this conclufion is drav^^ti; or, that God doth .pardon his Hn, in the prcftnt time. See on page 177, note (+.) Now, remifilon of (in, is a pirt of that falvalioo, which faittl rtC'-ives aad rcfts on Chrift for. Sec the note on the dehnitiou ,cf f<iith, p- 27. As for the phrafe the author ufeth to expreCs : jtbis ; it IB mcfl: agreeable to the fcripturt-phrafe, lemiflioa of fins preached, Luke xxiv. 47. Aite xiii. 38.

** Namely, fnch an alteration, as is picanng and aceeptabk in the fight of God, the which he hasdcfcribed in the precteding fentencG. Othcrwife, he has already taught u*, thai there arc tJotabic alteration* of life and cr nverl-ition, wh ch do not jjrccccd from fiilh; and therefore, arc not dCcepied ut God. And of tbefe we fliall hear more anon.

* Twill not be amils here to obfcrve, how our author, in his

R3

198 EtfangtVtCal Repeniatice Chap l.Sc(fV. ^.

nccount of the rflation betwixt faith and repentance, treads hi

the ancient paths, according to hia manner. . *• It ought to be out of queftioR, faith Calvin, that repent- ance doth not only immediately follow faith» but alfo fpring out of it. — A.S for thtm that think that repentance doth rather ga before faith, than flow or fpring forth of It, as a fruit otit of a tree, they never knew the force thereof, and are moved with too weak an argument, to think fo. Cbrift (fay they) and John^ in their preachings, do firft exhort the people to repentance, &c. ~A man cannot earneft'.y apply himfclf to repentance, unlcfa he know himftlf to b- of God, but no man is truly perfuaded, that he is of God, but he that hath firft received bis grace — 'no man fhall ever revre-ntly fear God, bui he that truftetb, that God ia merciful to him: no man wil! wiHiniirly prepare himfelf to the keeping nf the law, but he that is perfuaded, that his fervicea pie^fe him*" Inftit book 3. cap. 3. §■ i, 2-

*' How Ton that ever the Spirit of the Lord Jefu?, qnhilk 'God's cleft chihiren receive, be trew faith, tak's poffcfTion in the heart of ony man, fo foon dois he regenerate, and renew the i'ame man So that he beginnis to hait that quhilk before he loved, and beginnis ta love that whilk befoir he hated, and fra 'hence comrais that contir.ual! battell whilk is betwixt the fieili and the fpirii.'* Old ConfclTion, att. 13.

" B?ing in Chrift, we muft be x\t\v creatures— fo that we TT.uft h^te nod flee that whilk before we h ved and embraced, and we muft love and follow that whilk before we hated and abhorret! — all whilk is imprfTible to them that have no faith, £od have but a dead faith.*' Mr John Davidfon*8 catech* page 59.

*' Q^iefr, When T fall sfke you then, what is craved cf U8, after that we are joined to Chrirt, by faith, and made truely Tighteoui in him? Ye (hail anfwert, A. We rauft repent, and bscuni newe perfon?, that wc may fhew forth the virtucb of Lim that hah called us" Ibid. p. 35 -

** What 1^ tl y repentance ^ The ttfcct of this faith, working a f rrow for my (inp bvpail, and purpofe to amend in time to ccme." Mr Jatnes IMclvii*9 catech- in his propine, &c. page 44.

*' Repentafi'ce unto life, is a faving grace, whereby a ftiiner, out of the true fenfe of his Hn, and apprehenfion of the mercy of God in Chrift ; doth, with grief and hatred of hio fin, torn frf^m it unto God." Short catech.

'* M. This is then thy faying, that unto the time that God b.itb received us to mercy, and regenerate us by bis Spirit, we can do ko thing but fin ; even as an evil tree can brirg forth no frutc, but th.it that is evil Matth. vii. 17, C. £vcn fo it is." Ca!v,n'» Catech. Qjeft. 117. ** He dotb receive us into hii tiivour, of his bouaiiiui mercy, thiough the ucriwS of cur

4' Confequeni 0/ P'aifh, S§>9

Norn. But Sir, as I conceive, the fcripturc holds forth, that the Lord hath appointed repentance to go before faith: for is it notfaid, Mark i. 15. '* Repent and behave the gofpel?^*

Evan. To the intent that you may have a true and fatisfad:ory anfwcr to this your objedion, I would pray you to confider two things.

Fiffty That the word repent in the original, fignifies a change of our minds from falfc ways to the right, and of our hearts from evil to good * f ; as that I'on in the gofpel faid, ^* He would not go to work in his father's vineyard; yet afterwards,*' faith the text, "He repented and went,'' Matth xxi. 29. That is, he changed his mind and went.

Secondly y That in thofc days, when John the Baptifl and (!)ur Saviour preached, their hearers were raoft of them erroneous in their minds an-d judgments. Fur they being leavened with the do^ine of tiie Pharifees and Sadducees, of the which our Saviour bade his

Saviour Chrift, accouaiing his rigbtcoufnefs lo be ours, and for hi* fake imputeth not our faults unto us." Ib'dt Queft. ii8.

* Queft. What is the First fiuit of this union ?" (namely, of union with Chrift by faith ) '* Anf. A remission of our fins, and imputation of ju stice. Q^ Which is the Next fruit of our union with him ? A Our sAXCTiFicATiON and REGENERATION to the image of God." Craig's Catcch. CL *4. 25. .

*' Q^ What is fantjlificalion ? A. San<5tiSc3tion is a woik of G'^d's grace, whereby they — are—renewed in thtir whole man, after the image of God, having the feeds of re pentance unto life, and of all other faving graces, put mto their heana." L-^rg. Catech. Q_75.

<« We would beware of Mr Baxter's order of fettiog repent- ance and works of new obedience before juftificatioo, which is indeed a new covenant of works." Rutherford's InfluenccB of the life of grace, p. 346.

* Laft Annot. on Matlh.

+ This is taken word for word, out of the Englifh annotati- ons OQ Matth. iii. a. which are cited, for it, by our author, under the name of the Lafl Annotations: bccaufe they were printed in the year 1645^ about which time, this book alfo wag firft publiibed. How the author applies it, will appear anoo.

l(jo ^ Evangelical Repentancs Chap, 2. Se£l 3.

difciples to take heed and beware, Matth..xvL 6/. 12. The mod of them were of opinion that the Meflj^h, V hoin they U)ok:?d for, fhould be Ipme great and mighty nionarch, wiio ihoiild dehver them from their temixjral bondage, a* I fiie ^ed b-'fore.' And many of them were of the opinion of the Fharilees, who Iield, that as an out- ward conformity to the letter of the law was fufficient, to gahi favour' and eilimation from men* lb was it fufficient for their jollification and acceptation before God, and ib conl^qaently to brino; thcni to heaven and eternal happi- . liefs. And therefore, for thefe ends, tl^y were verr diligent in failing and prayer, Luke xviii. 12, 14. and very careful to pay tithes of mint, and annife and t:uni- mm, and ytt did omit the weightier matters of the law, as judgment, mercy, faith, arid die love of God^ Matth. ,XKiii. 23. Luke xi. 42. And fo, as our Saviour told ,ihem,. Matth. xxiii. 25. *' They made clean the ouifidc of the enp, and of the phitter, but within they were full ;Qf extortion and excefs.'*

AikI diverfe of them were of the o|->inion of the •Sadducees, A(fts xxiii. 8. who held that there was nd refurreCllon, neither angel nor fpirit ; and (o had aM .their hopes and comfort in the things of this life, iw^c •believing any other..

. Now our Saviour preaching to thefe people, faid •' The time is fnlfirled, and the kingdom of Gr)d is at -hajid ; repent ye and believe the goipel.'' As if he h?id faid, the time fet by the prophets for the manifellation of the Melliah is fully come ; and his kingdoin, tvhich is a f}>iritual and heavenly kingdom, is at hand: therefore change your minds, from falfe ways to rrght, and youf hearts from evil to good*. And do not any longer

*"The word rendered repent, is to change one*ti miiui, and to lay afide falft opiuions, which they bad drunk4?n in, whether Trcrn the Pbififces, coi.cerning the righttoufnefs of worke, tradition, woriliip, &c or from the Sadducees, concerning the tfcfurrtiflion, &c. Lucaa Brugenfis apu,d PqIuih Sycop. Ctit. !n Matth. iii< a*

a Confequent of Faith, 2oi

imagine that the MelTiah, you look for, flial] be one that fliall fare and deliver you from your temporal enemies; but from your fpiritual, that is, from your fins, and from the wrath of God, and from eternal damnation : and therefore put your confidence no longer in your own righteoufnefs, though you walk never lb exaolly accord- hig to the letter of the law; but believe the glad tidings that is now brought unto you, to wit, that this Mefliah fhall lave you from fm, wrath, death, the devil, and hell, and bring you to eternal life and glory. Neither let any of you any longer imagine, that there is to be no refurredion of the dead, and fo have you hopes only in this life ; but believe thefe glad tidings, that are now brought unto you, concerning the MefTiah ; ^iid he i]i?ll raife you up at the laft day, and give you an eternal life. Now, with fubmiflion to better judgments, I do conceive, that if there be, in the book of God, any repentance exhorted unto, before faith in Chnit ; or if any repentance go, cither in order of nature or time, before faith in Chrilt ; it is only fuch a like repentance as this *.

, Nom. But, Sir, do you think that there is fuch a lik^ repriitance, that gCfcS before faith in Chriu, In men now -a- days ?

* That the readtr may further fee, how little weight there :«, in the objection raifed from Mark i. i$» I fubjoin the worda of two learned commentators on that text. ** Repent ye, turn from the wickednefs of your ways and believe- ••There is a re* pentance that muft go before faith, that 13, the applicative of the promife of pirdoning mercy to the foul, through true evan- gelical repent«ance, which is a forrow fer Gn, flowing from the fenfe of the love of God in Chrift, be the fruit and cfftd of faith." Contin. of Pool's Annot. on the place. Faith or be- lieving, or order of the work of grace, i& before repentance, that being the firft and mother-grace of all others; yet, is it here, and in other places, named the latter; firft, btcaufe, thoKgh faith be firft wrought, yet repentance is fitft ften and tvidenccd, &ci'* Lighifoot's Harm. 3d pan in 4to, p. 164.

2Q 2 Evangdlcal Repen tance^ Sec. . Chap 2 . Sect . 3 .

Ei'an Yea indeed, T th-ink there is. As for example; Wh'Ti a profane fenfual man (who Hves as though, with the Sadducees, he did not beUeve any refiirrection of the dead, neither hell nor heaven) is conviiKcd in his confcience, th.it if he go on in making a God of his belly, and in minding only earthly tlvlngs, his end ih.ill be darn- nation: fometimes fuch a man doth, thereupon, charge his mind ; and, of a profane man, becomes a ftrict Pharifee, or (as fome call them) a legal profefTor. But being convinced, that all his own righteoufnefs will avail him noihing, in ths cafe of juilificadon, and that it is only the righteoufiiefi of Jefus Chriit that is available in that cafe ; then he changeth his mind, and with ths apofUe, ' DESIRES to be foimd in Chriit, not having his own righteoufnefs which is of the law, but tha: ^vhich is throuah the faith of Chriit. even theriahteoufnefs which I.S of God through faith /^ Phil iii. 9. Now I conceive, that a man that doth thus, he ehange-Ji his mind from faJfe ways to the right way, and his heart from evil to good, and fo confequently doth truly repent *.

Nom. But, Sir, do not you hold, that although reperlt- ance* according to luy definition^ goes not before fiith in Chrill, yet it follows after ?

Evr^n Yea indeed, I hold, that although it go not before, asan aniiecedent of faith ; yet It follows as a con- fequent. For vwhen a man believes the love of God to him iii Chriil, then he loves God, becaufe he loved hln firll ; and that love conftrains him to humble himfelf at the Lord's fcotflool, and to acknowledge himfelf to be lefs than the lea ft of all his mercies ; yea and then will

* / e- His repentance is Irne in its kind, tbougb not faving- There is a change ot h>B mind and hc:»rt ; in that, upon a con- vidion, he tnrns from profaniiy, to ftriilncfd of life, and upon further canvi.^i'in, from r\ conceit ot his own righteoufnef!', to .a d'-fire a.fttr the rightcoufotfs of Cnrili : neverihekr?, ?M Uvs is but fchiOi, and cannot plcafc God, while the man is void of faith. Htb. xi. 6.

The fpiritual Marriage, kc. 203

he remember his own evil ways and doings thnt were not good, and will lothe himfelf in his own fight fo his iniquities, and for his abominations, Ezek xxxyi. ^i. Yea, and then will he alfo cleanle himfelf from all filthi- nefs of flefh and fpirit, perfedling holinefs in the fear of God, having refped: unto all God's commandments, 2 Cor. vii I Pfal. cxix. 6. *. Nom. Well, Sir, I am anfvvered.

§ 5. Neo. And truly, Sir, you have fo declared, and fet forth Chrift's difpolition towards poor fmners, and fo anfwered all my doubts and objeftions ; that I am now verily^perfuaded that Chrift is willing to entertain me ; and furley T am willing to come unto him, and receive hhn : but alas, I want power

Evan, But tell me truly, are you refolved to put forth all your power to believe, and io to take Chrift? f

* See the note * page 140.

T Hie convidion of his loft, and undone (late, was before reprefcntedjin its proper p'ace. After much difputing, whether fuch a vile and finful wretch, as he, had any warrant to come to Cljr'ft? he appears, in his iinmedialjiy foregoing fpecch, to be fo far enlightned in the knowledge pf Chrift, that he is verily pcrfaac'cd, Chrift is willing to entertain him ; and to bare his heart and will fo OYercomc by divine pracc, that he ia willing to come unto Chrift: yet after all, he, through weaknefs of judgment, apprehends himfelf to want power to believe ; where- as h is by thefe very mean?, that a foul is perfuaded and enab- led too, to believe in Jefus Chrift. Hereupon the awthor, wav- ing the: difpute anent his power to believe, wifely ?.iks him, if he was refolved to put forth the power he had ? forafmuch as it was evident, fronr) the account given of the prefent condition of his own foul, that it bad felt a day of power, Pfal ex. 3. and that he wa8 drawn of the Father, and therefore could come to Chrift, John vi. 44. For ** efFcdl-ual calling is the Work of God's Spirit, whereby convincing U3 of our fin and mifcry, inliphming our minds in the knowledge of Chrif>, an-.i renewing our wilh-, he doth perfuade and enable us to embrace Jefus Chrift.*' Short Catech—— '* Savingly inlghtning tntir minds, renewing and powerfully deter^^ining their wills, fo as they — arc Ht&tBT p?3de willins and able." JLarg. CawvU. 0^6 f.

204 The /plritual Marnagf Chap 2. SeCl.^.

14 eo. Truly, Sir, me-thinks my refolution is much like the refolution of the four lepers, which fat at the gate of Samaria : for as they faid, ** If we enter into the city, the famine is in the city, and we Ihall die there ; and if we fit ftill here, we die alfo : now therefore let us fall into the Uoft of the Syrians ; if they fave us, we fhall live ; and if they kill us, we fliall but die,^' 2 King^ vii. 4. Even (o fay I in mine heart, if I go back to the covenant of works to feek juftification thereby, I ihall die there; and if I fit ilill and feek it no way, I fliall die alfo : now therefore, though I be fomewhat fearful, yet am I refolved to go unto Chrift ; and if I periih, I periih *.

Evan, "^^'hy, now I tell you, the match is made, Chrifl is yours f, and you arc his ; this day is falvation come to your houfe (your foul I mean) for, what though you have not that power to come fo faft to Chrift, and to lay fuch firm hold on him, as you defire ? yet coming with fuch a refolution to take Chrilt, as you do, you need not care for power to do it, inafmuch as Chrift will enable you to do it X\ for is it not faid, John i. 12. " But as many as

* See the foregoing note. This is the concluding point, in tbis matter. The man being drawn by' efficacious grace, tho' he is not without doubts and fears, as to the event; yet is no more in doubt whether to embrace the offer, or not. And the Inward motion of his heart, breaking through the remaining doubts and feara, after a long ftruggle, unto Jefua Chtift in the free pronaife; being in itfelf indircernible, but to God, and one's own foul : it is agreeably enough to one's way in that cafe ; difcovered in that expreflioa of 3 conquered foul, novf am I refolved to go unto Chrift, now am ! determined to believe; the which cannot but rcprefent to him* who deals with the cxcrcifed perfon, the whole foul golisg out unto Jcfua Chrift, Hence the match mayjuftly, thereupon, be declared to be made, 33 our author does in the words imnapdiately following. Thus Jobin his diftrefs exprefTeth his faith. Job xiii. i;. " Though he fliy me, yet will I trull in him." Compare A<ftp xl, 23. ♦' That with purpofe of heart they would cleave unto the Lord.'*

f In ponVfiion.

% i'g^ You need coty holding back your hand|ftanddifputin^

•with Jcfus Chnfl. 205

received hlm» to them gave he power to become the Tons of God, even to them that believe on his name?'*!*^ O therefore, I befeech you, (land no lonjrcr difputing i but be peremptory and refolutein your faith, and in caft. ing vGurfelf upon God in Chrift for lacrcy ; and let the the ifTue be what it will f . , Yet let me tell you, to your comfort, that fuch a refokition fliall never go to hell f . Nay, I will fay more, if any foul have room in heaven^ fuch a foul Ihall; for God cannot find in his heart to damn fuch a one. I might then witJi as much true con? fidence fay unto you, as faithful John Carelefs faid to godly John Bra(flford ||; hearken, O heavens, and thou O earth, give ear, and bear me witnefs at the great day^ that I do here faithfully and truly declare the Lord's jnelTage unto his dear ferv^^ant, and fingularly beloved John Brad fjord, faying, John Bradford, thou man fo j'pecially beloved of God, " I do pronounce and teftify unto thee, in the word and name of the Lord Jehovah, that all thy (ins whaifoever they be, though never fo many, grievous, or great, be fully and freely pai'doned, releafed and forgiven tlxee, by the jnercy of God im Jefus Chrift, the only Lord and fweet Saviour, in whom thou doft undoubtedly believe : as truly as the Lord liveth, lo.e will not have thee die the death; but hath verily purpofed, determined and decreed, that thou faalc live with him for ever.

with you rftif, how you will get power ; but with the power given, ftretch forth the withered band; and Chrift will ftrength- en it, and enable you to take a firm hold, John xii. ja. *' And I, if I be lifted up frcm the earth, will draw ail men unto me." Ifa. xl. 29. •< He giveth power to the faint; and to them that bave no might, he increafeth ftrciigth/*

* The power, here mentioned, fecms rather to denote right or privilege, (as the original word is rendered in the margeBt uf our Biblet} than ftrength or ability.

t Goodwin'8 chjld of light, p. 196, 199.

X See the preceding note *, p. 304.

II In a kUcr to Uira,

S

20^ TIjc fplrltual Marriage Chap. 2 . Se A . 3 .

Neo. O Sir, if I hare as good warrant to apply this faying to niyfelf, as Aveet Mr Bradford had to hiMiiblf, then I am a happy man.

Evan. I tel^ you from Chrift, and under the hand of the Spirit, tliat your perfon is accepted, your fins are done away, and you fhall be C^iXtd : and if an angel from heaven ihould tell you otherwife, let him be accurfed *. Therefore you may (v.i thou t doubt) conclude that you are a happy man ; for, by means of this your matching Avith Chrift, you are become one with him, and one in him, you '* dwell in him, and he in you.'' i fohn iv. 13. He is *' your well- beloved, and you are his." Cant. ii. 16. So that the marriage-union betwixt Chrill and you, is' more than a bare notion or apprehenfion of ypur mind; for it is a fpecial, fpiritual, and real union, it is an union betwixt the nature of Ckrift, God and nian, andyou'f :( ; it is a knitting and clofing, not oaly of your apprehenfion \vith a Saviour, but alfo of 5'^our foul with a Saviour. When It mufl needs follov/, that || you cannot be condemned, cxceept Chritl be condemned with yon; neither cm Chrilt be faved, except you be laved with him J . And

* PIooker*6 poor doubting Chrlftian, p. ji, -]- Ilooker'a foul-union, p. 6, 7, 9, 10.

X i.e. An union with whole Chrift, God- Man. i Cor. V*. 17. ** He that is joined to the Lord, is one fpirit." Eph, V. 33. •' For \vc are Eotinbers of his body, of his flefh and of his bones.

g Tindal Par Wick. Mam. p. ^5.

§ Jefus ChriH: and the believer, being one perfon in the eye cf the law; theie is no feparatiug of them, in law, in point of fife snd deith. John xiv. 19. *• liecaufe I live, yc fliall live al o." I have adventured this once, to add one fyllable to the text of the author; and fo to read condemned for darrined. The words are of the fame fignificatiijn : only, the latter bath an idea of horror ^iffixcd to it, which the former has not; and which perhaps it had not neither in the day* of our forefathers, uhen godly Tindal ufed the cxprefTion, zs our author informs US. Acfi I lake this li.berty> the rather that a like ej^prtffion of

wllk Jefus Chifh, Idy

as by means of corporal marriage, all things become com- mon betwixt man and wife ; even {o, by means of this fpiritual marriage, all tilings become common betwixt Chrilt and you : for when Chriil: hath married his fpoufe unto himfelf, he paiTeth over all his eftare unto her; fo that whacfoever Chrilt is, or hath, you may boldly chal- lenge as your own, *' He is made unto you^ of God, wifi dom, righteoufnefs, fan(5lification, and redemption/^ I Cor. i 30. And furely, by virtue of this near union it is, that as Chrift is called, the Lord our righteoufneis, Jer. xxiii 6. Even fo is the church called, " The Lord our righteoufnefs/' Jer. xxxiii 16. I tell you, man, you may by virtue of this union, boldly take unto yourfelf as your o\vn*,Chnft's watching, abftinence, travels, prayers, perfecutions, and flanders ; yea, his tears, his fweat, his blood, and all that ever he did and fufFered in the fpace of three and thirty years, with his palhon, death, burial^ refarre<fti'on, and afcenfion : for they are all yours. And as Chrili pafleth over all his eftate unto iiis fpoufe, fo doth he require that Ihe fhould pafsoVer all unto him. Wherefore, you being nov/. married unto Chrift, you mud give all that you have of your own unto him ; and truly you have nothing of your own bqt lin^ and therefore

John Carelefs, in a letter to William Tyms, feem» to me, to run more fmooth, by means of the fame addition, though I doubt if the word ftood fo in the originat copy. *' Chrift (faith he) ia nude uolo U3 holinefs, righleoufnefe, and juftificatioo ; he hath clothed ua in all his merits — and taken to himfelf all our lin — fothat |f any fhould be now condemned for the fame, it rrnft needs be Jcfus Chrifi, who hath taktn them upon him." The fuflertrs mirrcr, p. 66. aud in the old confefllon of faith, art. 9. according to the ancient copies, it is faid, *" The clean innocent Lamb of God, was damned in the prefence of an eatthiy judge, that we mid be abfolved befoir the tribunal feafe of our God." But in the copy banning in Knox*t» hiftory, reprinted at Edinburgh, anno 1644. 'tis read condemned."

* Bernardine Ochinis fcrm.

S2

■2oS The /pi ritual Marriage Chnp.2. Seci:.3.

you mnft givre him that. I befeech you then * fay unto Chriil with bold confidence, I give to thee my dearhiif- band, my unbelief, my iniftruit, my pride, my arrogancy, n)y Ambition, my wrath and anger, my envy, my covet- oufiiefs, my evil thoughts, affefrions and defires: I miike one bundle of thefe, and all my other offences, and give them untp thee f . And thus was Chrili *' made fm for

* Ibid, inliis f^rm. how a Chriftian muft make his laft will- f This gift would indeed be a very unfuitabie return, f ' r all the bcnefitfl received from Chrift, by virtue of the fpiritual marriage : if he did not deal with ua in the way of free grace ; like unto a phyfician, who defirea nothing of a poor man full of foree, but that he will employ him in the cure of them. But thia gift, fiich as it is; as it is all wc have of our own to give ; fo one needs make no queftibn, but it will be very acceptable. Pfal. Iy. 22. '* Caft thy burd^rn upon the Lord, and he fhall I'aftain thee;" not only thy burden of duty^ fuffcrinp and fuccefsj but of hn too, wherewith thou art heavy laden, Matth. xi 28. We arc allowed not only to give him our burden, but to caft it upon him. He knows very well, that all thefe evils mentioned, and many more, are in the l^eart of the bcft : yet doth he fay, Prov. xxiii.26. ** My fon, giv^mc thine heart j" notwithftand- ing of the wretched ftuff, he knows to be in it. lu the lafiguage of the Holy Ghoft, thefe things, as black as they are, arc a gift, by divine appointment to be given. Lev. xvi. ai. fpeakii-ig of the fcape goat, an eminent type of Chrift, he faith, ** And Aaron fhall — confefs over him, ail the iniquities of the children of Ifrael, a ;d all their tranfgrefTions, in all tiieir fins:. and he iliall G!VE them upon the head of the goat." Thus the original exprtfTeih wh^it we read, '* putting them," &c. view agaia P^P^J9' 3r.d note :|;.

Now, the end, f )r which the fisner is to giva thefe to Chrift, is tvv'o-faid, (i.) For removing of the guilt of them. (2) For the mortifying of them- And tho' this is'not an eafy way of mortiiicalion, fince the way of btlicving is not eafy, but mere difficult than all the popifli aufterit^es ; forafinach :i5 thefe laft are more agreeable to nature: yet it is indeed the ihort way to mortification, becaule the only way; without which, the prac- tice of all other dircdions, will be but as fo many cyphers, without a ft^^ure flanding on their head, fignifying nothinj^, Jor true Chriftian mortification, AiJfs xv, 9. '* Pifritying their hearts by faith." Rom- vi. 6. " Knowing this, that our oKl man ia crucified with him." And viii. 13. *' If ye through the Spirit,

lulih jefus Chr'ft^ 20^

tis. that knew no fin, that we mieht be made the rishte- oufnefs of God inliim," 2Cor. v. 21 * Now then, faith Ljjther f , let us compare thefe things together, and we fh all find inelbmable treafure. Chriit is full of grace, life, and faving health ; and the foul is freight- full of all (ip, death, and damnation : but let faith come betwixt thefe two, and it {hall come to pals that Chriil Ihall be laden with fin, death and hell; and unto the fuiil fliallbe imputed grace, life, and lalvation. Who then (faith he) is able to value the royalty of this marriage accordingly? ■ W bo is able to comprehend the glorious riches of his gr,ace, where this rich and righteous hufband, Chrift, doth take unto wife, this poor and wicked harlot, redeemed her from all devils, and garnifliing her with all his own jewels:}: . So that you (as the fame Luther faith) through the aiTuredp.efs of your faith in Chrift your hufband, are delivtj-ed from all lins, m.ade hfc from death, guarded from hell, and endowed with everlarting righteoufnels, life, and faving health of this your hufl)and Chrift. And therefore you are under the covenant of grace, and freed from the law, as it is the covenant of works ; for (as Mr Ball truly faith) at one and the fanie titiie^ a man cannot be under the covenant of works, and the covenant cf grace Ij.

do mortify the deed? of the body, ye fliall live." Gal. v. 24. *' And they that are Cbrift's, have crucified tbe fieJh, with thi affciftions and luftej*' namely, nailing tbern to tbe crofa of Chrift, by faith.

* Thus, tiamclT?-, bv the giving of our fins to him; not by believers, but bv his Father, afi faith th?? text, He (not we) *' made him to be fin for us." Neverthclefs, the Lord's 1-iying our if'iquities upon Cbrifv, is good warrant for every b-^aevcr, to ^ivt: his fins, in particular, upon hirn; the latter beinier a cordi^il f ;l!icg in with, a pravftical approbation, and taking the benefit of the former.

i Chrift. Lib. p. :i> 2z.

t Ibid. p. 34. |] On the cov. p. 15.

S3

210 The fphitual Marruige Chap. 2. Sec^. 3 .

N€0> Sir, I flo not yet well know how to conceive of tkis. freedora from the law, as it is the covenant of works ; and 'therefore I pray you make it as plain to me as yoa can.

Evan. For the true and clear underftanding of this point, you ;|^re to confider, that when Jelhs Chrift, the fecond , A4am, had, in tlie behalf of his choten, per- feftly ftijiined the law, as it is the covenant of works * ; divine jullice delivered that bond in to Chriil, who '"' utterly cancelled , that hand -writing," Col. ii. 14. So lliat nQne of his chpfen were to have any more to i\o with it, nor it with them. And now, you> by your be- lieving in Chrift, having manifeiled, that, you are one, who was cho fen in him before the foundation of the world, Eph ix4, his fulfilling of that covenant, and cancelling that hand- writing, is imputed unto you: and fo you are acquitted and abfolved from all your tranfgrel- iions againll that covenant, either paft, prefcnt, or to come f ; and (o you are juftiaed, as the apoitle. faith.

* Namely, by doing perfe^ly, what is demanded to ht done, by virtue ofi*:?; commanding power; and fuifering comp'ttely, what it demanded to bs borne by virtue of its condemning, power.

f Although believ^er?, m tl^e firft moment of their union with Chriil by faith, are deliver-^d from the law, as it is the covenant of ivor!:? ; and therefore iheir aftc'r-fina, neither are, nor can be, forrhnlly, tranfgreffi ■x\?^ of that covenant : yet they are in- tcrpretatlvcly fo; giving a pliin proof of \vhat th.cy woald have done ag.iiuft that covenant, had they been undt-r it ftill. Antl forafmuch as they coo.'d never have been freed from it ; had not the glorioos Mfdiator wrought their deliverance, by fullilling. ]• in their room and {t-jaJ ; all their fins whatibever, from their birth to their death,, after, as well as before, their union witb Chrift, were charged upon him^ as Iranfgrefiaona ag?inft triat covenarit ; and as fnch are pardoned to them, in iheir jufhSca- tion. Even as, who reo.eems a fl.ive, nriuft p^y in proportion to Ihe fervic::', which, 't!8 fuppofed, he would have done hia mafter, during liJe : and the fl.ive 13 looted, from all obligation to thefe fevcra! pieces ui fervice unto that mader, upon the ranfom paid* in conapcnfaiioD of all and every one of ikera. And lhu3 our

with Jefus ChriJ}, \/' 211

/^ Freely by his grace, through the redemption that is in Jefns Chrill/*' Horn. iii. 24.

^ 6. Ant. I pray you, Sir, give me leave to fpeak a word by the way; was not he jultificd before (his time?

Evan. If he did not believe in Chnft before this time, as I conceive he did not ; then certainly he was ndt jullified before this time

Ant. But, Sir, you know, as the apoflle faith, ** It is God that juQifieth ;'' and God is eternal : and as you, have fhewed, Chnft may may be laid to have fulfilled the covenant of works from all eternity ; and if lie be Chrift's' now, then was he Qirilt's from all eternity. And therefore, as I conceive, he wias juilified from all eternity.

Evan. Indeed God is from all eternity : and in refpe^ of God ^s accepting of Chrift's undertaking to fulhl the covenant of works, he fulfilled it from all eternity : and in refpe^t of God's electing of him, he was Chnit's fioin

author faith, that a believer, in hisjuftification, i? acquiited from all his t,ranfgreffions againfl the covenant of works, not only paft and prefeot, but to come. So that he leaves no ground to qutftion. but to come. So that he leaves no ground to queftion, but Chrift fatisfied for all the fins of biiicvcra whatfotver, whether in their Itate of regcneracy, or irregeneracy. Nor docs he m^ke the lead infinuation, that the iins of believers, after their union with Chrift, are not properly tranrgri^flions of that law, which was (yea, and to unbelievers Iti'l is) in the covenant of workb ; but, on the contrary, expreisly teaches, that it is the very fame iaw of the ten commands, which La the law of Chrift, and which the bclitver tranfgrefieih, that was, and is in t4ie covenant of works. And although the revenging wrath of God, acid eternal death, are not threatened againft the fins of believers, after their union with Chrift ; and that for tbis one reafon, that that wrath, and that death (the eternity whereof rofe not from the nature of the thing, but the infirmity of the fufFerer, and therefore could have ro place in the Son of God) were not only threatened before, but executed too upon their furety, Jefua Chrift, to whom they are united : it is manifeft there was great need of Ghiift;*6 being made a curfe, for thofe iins of believers, as well as for thefe prccteding their uoioo with him.

'212 J uflifi cation before Faith Chop. 2 SecH:.;^.

til eternity *. And thtTefore it is true, in rcfped of God's decree, he was juftified from all eternity -j- ; and he was jiittified mericorioufly in the death and refuretftion of Chriit X • but yet he was not jufHiied atflually, till he did actually believe inChrift; for, faith the aportle^Actsxiii 39. *' By him, all that believe are juilihtd^' ||. So that in ihe ad: of juftifying, faith and Chriii niuil have a mutual

* BoUon*8 true bounds, p. 189,

t '* The fentence of ju!\ificalion, was ag it were conceiTed in the mind oi God, by the decree of j jftifying. Gil> iii. 8. ** The Icripture forefeciwg that God would juftiiy the heathea through faiih,'' AiT.ef. Med. cap. xxxti. § 9. *' In wbicti fenfe, grace ia faid to be given us in Ctu-.ft, be/ore the world begin, a Tim. i- 9 Turret. Loc- 16 Q__9- Th. 11. '• .Sins we e pardoned from eieroity in the mind o) God ** Rutherford's Exerc.-^polog.Ex.i. Ca. § 21 p. 53. The fame Rutherford addo, ** 'Tis one thing for a man to be juftifivd in Ci^rilt, and that fro.n eternity ; and another, for a man to be juflified in Chrift in time, according fo the go pel-covenant. — Failh U not fo much as the inftrumeni of the eternal and immanent jultificatioii and remifiion of fins.'* Ibid, p $5'

X ** JuftifiCAtion msy be confidered, as to the execution of rt in timet and that again, cither atfto the purchafe of it, which was made by the (xath of Chrift on the crol's. concerninjj whicb i#i3 faid, Kom. v. 9. 10. That we are juftiticd a.id reconciled to God, by the blood of Chrift ; and that Chrifk reconciitd all Ihir.ga unto God, by the blood of the c ofs, Col. i- 9o- And clfewhere, Chrift is laid to be raifed ag^.in for our jultitic^tion, R0m.iw.a5. Bccaufe, as in him dying, we died; fo in him raifed again and juflified, we are juftified ; that is. we have a certaia and undoubted pledge and foundation of our juftihcation — Or as t<i the application of it, &:c. Turret. ut»i fup. The fentcnce of j'-iftilic^ti' n was pronounced in C'ltift, onr head, rifen froia the dead, i Cor v. 19. Amef. ubi iup. We were virtually juil:* ficd, efpcciaily when Chrift, havit^g tinilhtd the purchafe of our falvation, was juftifieJ, and we in him, a8 our head, i Tim. iii. 16. a Cor- v, 19. Efcn. Comp. Cap xv. § aj.

I! *' A(5tual juft'ficati»;n is done in time, and follows faith. Turret. Loc 16 0^9* Th. 3. " Juftification ia dune formally when an elect man, tffcdually called, and fu apprehended of Chriit, apprehcads Chrift agaia." Rom. viii. 39. Efica. ubi. fUp,

refuted, 213

rclayon. anc! mull always concur and meet together; faith as the,a(5lion which appreheiidcth ; and Chrilt the objecT:, which is apprehended : for neither doth Chri(t jultify without faith, neither doth faiih, except it be in Chrift *.

Jy.t. Truly, Sir, you have indifferently well fatisfied me in this point: and furely, I like it marvelous well, that you conclude no faith jtiiliiieth, but that, whofe objev.^ is ChriH.

Evan. The very truth is, though a man believe that God is merciful and true of his prom ile, and that he hath his ele<5l: number from the beginning; and. that he himfelf is one of th.it number : yet if this faith do riot eye Chrift, iflt„be not in God as he is in Chrift, it will not ferve the turn : for God cannot be comfortably tl-ought upon out of Chriil our Medktor f : for if we find not God in Chnft, faith Calvin J, falvation cannot be known. Wherefore, neighbour Neophytus, I will fay unto yoa, as fweet Mr Bradford faid unto a gentlev/oman in your cafe, thus then, if you would be quiet and certain in con- fceience, then let your faith burlt forth thro' all things ;

*' The fentence of judification is pronounced virtually, from that tirft relation, which arifcih from faith. Rom. viii. i. Anaef. ubi. fup.

Upon the vvhole/its evident.our author keeps the path troden by orthodox divines on the fubje^. And though, in order lo anfwer the objections of his adverfary, he ufeih the fchool- terrnfi, of being jultified in relpt^ of God'd decree, meritorioufiy, and afcually; rigretable to the pr?.(5lice of other ibucd divines : yet, o'herwifc he begins and ends his decificn of this contro- verfy, by alVerting in plaiu and (imple terms, without any dif- tindion at a 1, that a man is not jultified, before he believe, or without faiih. So his anfwer amounts juft to this, that ** God did, from all eterniiy, decree to jultify all the ticCt ; and Ghrilt did, in the fulnels of time, die lor their fins, and rife again for their ju'^ification : nevtrlbeltfs, they are not jultified, until the holy Spirit doth in due time a<hually apply Chrift unto them.*' Weftm. Confefl. Chap. 11. art. 4.

* Mr John p'ox upon eledion.

t "Df 5>il>i>8 foul's conflia, p. jj. 5 ^"^' P* ^^-J*

214 Believers freed ft'onl Cliap.i. SciTl 3.

not only that you have within you but alfo whatfoever is in heaven, earth and hell ; and never red until it come to Chrift crucified, and the eternal iweet mercy and goodnefs of God in Chrilt.

§ 7. Neo. But, Sir, I am not (atisfied concerning^ the point you touched before . and therefore, I pray you, proceed to {hew me how far forth I am dehvered from the law, as it is the covenant of works.

Evan. Truly as it is the covenant of works, you are wholly and altogether delivered and fet free from it ; you are dead to it, and ic is dead to you ; and if it be dead to you, then it can do you neither good nor hurt ; and if you be dead to it, you can expert neither good jior hurt from it *. Confider, man," I pray you, that.

* Concerning the deliverance from the law, v/hicb, according to the fcripture, is the privilege of believers, piuchafed unto them by Jcfus Cbrift; there are t\vo opinions equally contrary t^lhe^vordof God, and to one another. The one, of the Irgalift, that bclievera are under the law, even as it is t'ae cove« D.-nt of works : the other of the An'inomian, ih^t believers arc not at all under the law, no, not as it ia a rule of life. Eelwixt thefe extremes, bolh of ihenti dtftiUifiive of true holinefo and gofpel-obedience, our author, with orthod- x divines, holds} the middle path; aflertirg (and in the proper place proving) that believers are under the law, as a rule of lire, but free from it, aa it is the covenant of works. To be delivered from the law, aa it is the covenant of works, i3 no more, but to be delivered from the covenant of woiks; and the alftrting, that believcra are delivered from the law, as it is the covenant of works, doth nccc-flarily import, that they are under the law, in fomc other refpcA thertio contradiftinguifhed : and forafnnuch as the author teaches, that believers are under the liw, as it is the law of ChriJt, and a rule of life to them, 'tis rcafonable to conclude, that to be it. He inuft needs, under the term, the Cuveoant of works, underfland and comprehend, the law of die ten commands; becaufe no man, undcrftanding what the cove- rant of works is, can ipeak cf it, but he muft, under th^itterm, und .-rftand and comprehend the ten ccnmanJs, even as none can rpeak of a man, with knowledge of the fcnle ui that word, but under that term, muft uoderiland and comprehend an organic body, as well as a foul, but 'tis maaifeft, that the law

the Power of the Covenant of Works, 215

as I faicl before, you are now under another covenant, to wit, the covenant of grace ; and you cannot be under

of the ten coramand'5, without the form of the covenant of works upon it, is not the thing he Hnderftands by that term, the covenant of works. Nciither is the form of the covanant of works (which is no mo'e the covenant iifeif, than the foul without the body is the man) cffl-ntiai to the ten comnn^ndK, fa that they cannot be without it. Sfe p. 5. note. If it be faid, that the author, by the covenant of works, undeift*nds the moral law, as it is defined La"g. Catch. Q^92. it is granted; but then, it amounts to no more, but, that by the covenant of work-, he undcrftands the covenant of works; for by the moral law thtrc, is u derftood the covenant of works, as has bccft already evinced, pagt 7. note.

The doftrine of believers freedam from the covenant of works, or from the Jaw as that covenant, is of greateft im- portapce, and is exprefsly taught. Larg. Catech. Q^97. *' They that are regenerave, and belit*ve in Chrift, be delivcrea from the moral law, as a covenaat of works. Rom. vi. ^4. R.om. vii. 4, 6. Gal. IV. 4, 5. Weftm. Con'efT. chap 19 art 6. '* True be- lievers be not under the law, as a covenant of woi*ks.'* To thefe I fubjoin oneteftimony, from the Prad:. Ufe of fjtv. know- ledge, Tit. for ftr^ngthefitng the man's faith, &c. Rom. viii, ** Albeit the apoftle himfelf, (brought in here for examplc'i caufc) and all other true believers in Chrift, be, by nature, under the law of fin and death, or under the covenant of v?ork8, (called the law of fin and death, becaufe h bindeth fin and death upon Uft, till Chrift fet us free) yet the hw of the fpirit ot life in Chrift Jefiis, or the covenant (if grxce (x^n called becaufe it doih enable and quicken a man to a fpintual life through Chrift) dotk fet the apoftle, and all true belicverd free from the covenaoi of works, or the law of (in and death." See more Tit, for c.'>n» vincing a man ©f judgment by the law. Para. jt. and laft. and Tit Evidences of true faith.

Now, delivering: from a covenant, bring the dilfolutlon of a relation, vhich adrnits not of degrees j believers being dtliverrd from the covenant of worses, muft be wholly and altogether fet free from it.

This appears alfo from the believer's being dead to it, and it deid to him, of which before, at large.

There is a twofold death competent to a believer, with refpedl to the law, as it is the covenant of works; and fo to the law as fuch; with refped to the believer, (i.) The believer is dead t«

2 1 ^ Believers freed ft om Chnp . 2 . Seft . 3 •

two covenants at once, neither wholly, nor partly : and thereft)re, as, before you believed, you v/cre wholly under the covenant of works, as Adam left both you and all his pofterity after his fall ; fo now, fince yon have believed you are wholly under the covenant of grace. ' Afibre yourfelf then, that no minider or preacher of God's word, hath any warrant to fay unto you hereafter, either do this and this duty, con- tained in the law ; and avoid this and this fin, foibidden in the law ; and God will judify thee, and fave thy Ibul : or do it not, and he will condemn thee, and damn thee * : No, no, you are now fct free, both from the

it really, and in point of duty, while he carries bimfclf as one who is dead to it. And this I take to be comprehended in that faying cf the apoftle, Gal. ii 19. *' I through the law, an% dead to the law." In the beft of the children of God here, there arc fuch reniains of the Itgtl difpolition, and inclination of heart, to the way of ihe covenant of works; that as they are never quite free of it in their beft duties, fo at feme times their fcrvicea fmell fo r?nk of it, as if they were alive to the law, and ftill dead to Chrift. And fometlmes the Lord, for their corredion, trial and cxercife of faith, fuffcrs the ghcjft of the d?ad hufband, the law, as a covenant of works, to come in upon their fouls, and make demands on them, command, thre<itcn, and afright them, as if they were aiive to it, and it to them. And 'tis one of the h^rdeft pieces of pradical reliij^ion, to be dead to the law in fuch cafes. This death to it, admits of degrees, is not alike \n »11 believers, and is perfeift in none, till the death of the body. Bui of this kind of death to the law, the queftion proceeds not here. a. The believer is dead to it relatively, aud in point of privilege: the relation betwixt him and it Is defolved, even as the relation between a hufband and wife is defolved by death, Rom.vii. 4. " Wherefore, my brethren, ye alfo are bL-come dead to the law, by the body of Cbnft, that ye (liould be married to another." This can admit of no degrees, but is perfeft in all believers: fo.that they are wholly and altogether fct free from it, in point of privilege, upon which the queftion here proceeds ; and in tbia refped, they cannot expetH: neither good nor hurt from it-

* See p^g. 116 note. ** Btrlievcrs be not under the law, as ^ eoYenant of works, to be thereby juftified er condeiniicd.** Weftoi. Coufiff. Ciiap. 19 .An. 6.

the Power cftbc Coven ant ofU^orks, iiy

commanding and condemning power of the covenant of works *. bo that 1 vviil fay unto you, as the apoftl^

* From the gcnefal conclufion already laid down and proven, namely, that btlicvets are wholly and altogether fet free from the covemnt of works, or from the law as it is that covenant, this necelTarily follows. But to confidcr particular?, for further clearing of this weighty point, (i.) That the covenant of work« hath no power to juftify a fioner, in regard of his utter inability to pay the penalty, and to fulfil the condition of it, is clear from the apoftle's teftiniony» Rom. viii. 3. '* VVhn the law could not do, in that it was weak through the flefh, God fending his cwa Son," &c. (i ) That the believer is not under the condemning power of it, appears from Ga!» iii. 13. *' Chrift hath redeemed 118 from the curfe of the law, being made a curfe for ug," Kom. viii- i. *' There ia therefore now no condemnation to them which are in Chrift Jefua." Ver. 33, 34 *' It is God that juftifieth: who is he that condemneth ?" (3.) As to its com- manding power, believers are not under it neither. For, i. Its commanding, and condemning power, in cafe of tranfgrefiion, arc infeparable. For, by the fentence of that covenant, every breaker of its commands, is bound over to death, Gal iii. 10. ** Curfed is every one that continuctb not in all tbings, which are written in the book of the law, to do them " And whaifo- ever it faith, it faith to them who are under it, Rom. iii. 19. Therefore, if believers be under its commanding power, they mud reeds be under its condemning power, yea, and actually bound over to death ; forafrauch as they are, without queflion, breakers of its commands, if they be indeed under its com- manding power.

a. If, as to any fet of m?o, the juflifying and condemning power be removed from that law, wh'ch God gave to Adam, as a covenant of works, and to all mankind in him s Then the covenant-form of that law is done away, as to them ; fo that there is not a covenant of works in being unto them, to have a commanding power oyer thcra. But fuch ie the cafe of believers, that law can neither juftify them, nor condemn them : therefore there is no covenant of works in being betwixt God and them, to have a commanding power over them ; our Lord Jefua *"' blotted out the hasd- writing, look it out of the way, nailing it to his croffi,'* Col. ii. 14.

3. Relievers are dead to the law, as it is the covenant of works, and married tu another, Rom. vii.4. Therefore they

T

2i8 Believers freed from Chap,2. Sec't.'ij.

faith unto the believing Plebrews, Heb.xii. i 8, 2a, 24. <^ Yon are not come to Mount Sinai, that might be touch- ed, and that burned with fire, nor unto blacknef, and darknefs, and tenipeft; but you are come unto Mount Zion. the city of the hving God; and to Jefus the Mediator of the new covenant " So that (to fpeak with holy reverence) God cannot, by virtue of the co- venant of works, either require of you any obedience, or puniih you for any difobedience ; no, he cannot, by virtue

are fet free from the commanding power of the firft hufband, the covenant of works.

4. They are not under it, Rom. vi. 14. ** Ye are not under the law, but under grace :'* How then can it have a CQtijmand- ing power over them,

5, The conndcration of the naUire of the comminds of the covenant of works, may fufficicntly clear this point. It8 com- mands bind to perfect obedience, under the pain of the cur fe, which, on every flip, is bound upon fhe tranfgrcffbr, Gal. iii ic; •' Curfed ia every one that continueih not in all things," &c. But Cl^rift hath redeemed believer;? from the curfe, ver. 13 and the law they are under fpe^ks in fofter ttrmBjPfil. Ixxxix.^i.^ii '* If they break my ftatutes — then will I vifit their tranfgrtffion with the rod," ^c. Moreover, it commands obedience, upon the ground of the (Irength to perform, given to mankind in Adam, which is now gone ; and affords n© new ftren^th; for there's no proraife of ftrength for duty^ belonging to the cove- uant of works. And to ftate believers under the covenaDt of works, to receive commands for their dtityj and under the covenant of grace, for the promife of ilrength to perform ; looks very unlike to the beautiful order of the difpenfatton of grace, held forth to, us in the word, Rom. vi. 14, " Ye are not under tbc law, BUT under grace."

Laftly, Our Lord Jefus put himfelf under the commanding power of the covenant of works, and gave it perfect obedience, to dfliver his people from under it. Gal. iv. 4. 5. ** God fcnt forth hia .Son, made of a woman, made under the law, to redeem them that were under the law." That they, then, fnould put their necks under that yoke again, cannot but be highly difhonouring to this crucified Chrift, who difarmed the law of its thunders, defaced the obligation of it, as a covenant, $nd, as it were, ground the ft.)ncs upon which it was vyrute, tp powder, Charnock, vol. a. p 531.

the Pow^r of the Covenant of Works: C19

of that covenant, fo much as threaten yon, or give yon an angry word, or ihew you an angry look : for indeed he can fee no fm in you, as a tranfgreilion of that covenant; for faith the apoltle, " vvlxere there is no law, there is no tranfgrelHon,'' Rom, iv. 15."* kn(\ therefore, tho' here- after you do, through frailty, tranfgrefs any of all the ten commandments f ; yet do you not thereby tranfgrefs the covenant of works ; there is no fuch covenant, now, betwixt God and^you %.

And therefore, tho' hereafter you fhall hear fuch a voice as this, If thou wilt be faved, keep the commandments ; or, ^^Curfed is every one that continuech not in all things which are written in the book of the law, to do them;'' nay, though you hear the voice of thunder, and a fearful noife ; nay, though you fee blacknefs and darknefs, and feel a great ternpeft ; that is to fay, though you hear us that are preachers, according to our commiirion Ifi. Iviii. i . *' Lift up your voice like a trumpet/' in threatening hell and damnation to {inners, and tranfgreflbrs of the law :

* And therefore, fince there is no covenant of works (orlavv of works, as Ms called, Rom. iii. a;.) betwixt God and the believer; it is Ynanifeft there can be no Iraufgrefling of it, ia their cafe. God requires obedience of bclicvera ; and not only threatens them, gives them angry words and looks, but bringa heavy judgments on them, for their diiobcdiefjce; but the pronrvife of ftrength, and penalty of fatherly w/ath only, annexed to the com-riands requiring obedience of them, and the anger of God againft thera, purged of the ciirfe; do cvrdently difcover, that none of thefc come to tbem, in the channel of the covenant of works.

+ And though all the fias of believers are not fins of daily infirmity ;. yet they are all, fins of frailty, Gal. v. 17. *' For the fledilufteth againft the fpirit, and tbe fpirit againft the flcfti — So that you can^iot do the things th^t ye would." Rom. vii. 19. *'; The evil which I would not, that 1 do.'* See ver. 15, 17, and vi fi.

4: Thus far of the believer's complete deliverance from the covenant of worksj'.ir from the law, namely, as it is the covenant e^f works. Follows the practical ufe to be ipade of it, by Uc believer. Aad, i. ia hearing of the word.

T2

2 2© Believers freed from Chap . 2 . Scift . 3 .

tt-iongh thefe be the w'.>rcls of God, yet are you not ib think that the)' are ipoken to you *. No, no, the apoftle aHTures you, that ^' there is no condemnation to ihein that are in Chrill Jefus/' Rom. viii. i. BeUeve it, man, God never threatens eternal death, after he hath given to a man ettrnal life f. Nay, the truth is, God never fpeaks to a believer out of Ch rift; and in Chrift. he fpCisks not a v/ord in the terms of the covenant of works | . And if the law, of itfelf, ihould parfume to come into your confcicnce, and fay, herein, and herein, thou haft tranfgrelTed, and broken me; and therefore thou oweft (1) nmch, and fo much to divine juftice, which muft be fatisiied, or elfe I will take hold on thee : then anfwer yon and fay, O law, be it known unto thee, that I am now married unto Chrill, and (o I am under covert ||; and therefore if you charge me wiih any debt, thou muft enter thine adion againft my hufband Chrift, for the wife is not fueable at the law, but the hulband : but the trutli is, I through him am dead to thee, O law, and thou are dead to me ; and therefore juftice hath nothing to do with me, for it judgeth according to tlie law. § <f

* Though they are God's own fayingg, foonc? in his written word; and fpokcn by his fervaota, as having cnmmitfion from him for thai cffcft: ytt, forafrnuch as they are the language of the law, as it is his covenant of works; they are directed ojjly to thofe, who are under that covenant, Rom. iii. 19. an»J not to btlievcru, who are not under it.

+ And to believers he hath given eternal life already, accord- ing to the fcriptutc. See p. xi6. cote.

X Follows H. The ufe of it, in conflifts of confcicnce, with the )au', in itsdenriar.ds; lin in itsguilt ; Sat^nin his accufatious; death in jts terrors.

jj Greenhorn's aiR^iifted confcience, p. 70.

§ 3crn. Ociiin, in his fcria- how to anlwer before the judg- ment I'e^t.

•I He begins with the conflict with the law: for as the apoftle teacheth, '* The fting of death is fm, and the ftrength of fin is Iii*. law," 1 Cor. XV. 56. VVbiie the law retains its power ovtr a man, death bath iu Itiog, and fio its Urcngth, a^aiuH him: but

tf?e Poiver of the Covenant of IVorks, 22 i

And if it yet reply and fay, I, but ** Good works mud be done, arid the commandments muft be kept, if thou wilt obtain falvation * :'' then aniwer.you, and

if once he is dead to the law, wholl7 and aUogether fet free from it, as it is the covenant of works ; then tin bath loft its ftre-ngth, dcaih i's (ling, and Satan his plea ag.iinft him. That the author ftiU fpeaka of the law, as it 13 the covenant of work*, from ihe commanding and condemning power of which believers are delivered; arid no oiherwa.-n ; cannot reafop.ably be qnefti- oned ; fii)ce he is ftill purfuing the praifticai ufe of the do<5lrine, and not it as fuch : and h.^vin^ before fpoken of it, as atli.ig by commiffioa from God, he treats of it, here, as adling (as it were) of^ ita own proper motion, and not by any fuch commilfion. To tbefe who are under the law, the law (peaks its demands and terrors, as Tcnc from God ; but to believers, who are not under it, it cannot fj fp?ak, but of ilfelf. Rom. viii. 15. " For ye hAve not received the fpirit of bondage again to fear.'*

Now, in the CvUiHidt, the believer hath with the law or covenant of works, the author puts two cafes j in the which the confcience ncedd to be foundly dirti^ed, as in cafes of the Utmoft weight.

The firft c.^fe i? this. The law, attempting to exeicif^^ its condenaning power over him, accufeth him of tranfgrefli :n, demands of liim fatiifdcSion to the juftice of God for his fin, and threatens to hale him to execution. In this cafe, the author dare not advrfe tlie afni<flcd to fay, with the fervant in the parable. Match, xviji. 26- '* riave patience wit '^ me, and I wiP( pay thee all :" bat he tcache/h Lirn to devolve hi^ burden who.'ly Uf.on his Surety. He bids him plead, that fince he is married to Chrift, whatever adion the Isw may pretend to be competent to it, for the fatisfciction of jufii^e, upon the account of his lin, it: mad !y betwixt the iaw-and Chrifl, the.hufband: bat that in very deed, there remains no place for fuch a>flion; forafmuch as, thro' Jefus Chri(t'n fufi'cring and fatisfying toihe full, lie is fet free from the law, and owet; nothing toja!\ice, nor to the la-vV, upon that'.fcore. If any man will adventure t) deal iii other terms, with the law in this cafr, his experience will at length fuiTijienily difcover his m'dlake. Now, 'tis manifest, that this relates to the cafe of juiiification. , * Here is the fecond .cifi.', namely, the law attempting to exercife its corrjmanding p ;wcr over the believer, rcquirch hini to do good work*, and to keep the commandments, if he wiil C>b-ain falvatioo. This comes in natively, in the fccond place. The author could not, reafjnably, reft fuisfied, with the believer's bei-.g delivered from the curfe of the C( vcnant of vurks, from the debt owing to divine jufticej accuiduiA to 1.9

^3

222 Believers fresd frfim Chop.2. Se(^.3.

penal faiKftion ; if he had, he would have left the afflided ftill in the lurch, iu trie point of juftification, and of inheriting eternal life; he would hive propofed Chrift to him, only as a half- f^viour, and left as much of the law's pica bchin.i, without ao anfvver aa would have concluJed him incapable of being juftified bcffore God, and made an heir of eternal life: for the law, as it is the covenant of works, being broken, hath a twofold demind on the (inner, each of which mufl be anfwered, before he can be juflified. The one i* a demand of fatisfidtion for tin, arifing from, and according to its p?-nil fantflion : this demand was rrnde in the prcceeding cafe, and folidly anfwered. But there remains yet another, namely, the demand of perfe(5l obedience, arifing from, and according to, the fettled c >ndition of that covenasit : and the tJ^ fled muft have wherewith to anfwer it alfo ; othcwiie he fliall ftill fink in deep mire, where there is no ftanding. For as n.) jndge can abfolve a man, meerly on his having paid th^ penalty of a broken contrac^l, to which he was obliged by and attour the fulfilling of the condition : fo no m.in can be juftiiir-d befo e God. nar have a right to life, till this demand of the law \m aho fatisfied in his cafe. Then, and nut tin tr»en, ia the law's mouth ftopt, in point of big juftification. Thus A'larn, bcfo^^e his fill, was free from the corfe; yet neither was, nor could bejuftified, and entitled to life, untrl he had run the c>.>urfe of hia obedience, prefcribed hi(n, by tne Jaw a the c ^venant of works. Accordingly, we are taught, tha*. G hI i ftifieth fnne'-s, not only by irnputingthe fatis'aclion, but alfo \\vi OBEDIENCE of Chiift uiito them. VVettm. Coufeir- Cnap. 1 1 Ari. I And that juflif ication is an a6l of Gad*s free grace, wherci; • j (not onlv) pardoneih all our fjns, (but aeccp- teth us as righceous in his fight, iiSort. Catech.

Here then is the tcconi demand of I he law, namely, the de- mand of perfect obedience, refpeding the cafe of jultification, no leHs th.\n tne deu-jand of fatisfa(fl\on for (Vi. And it is pr<i- pofed in fnc'i term^, as the fcripture ufeth to exprefs the leif- ^fanic* thing by. Luke x %%. " This do, and thou fliilt live,*' Miith. xix. 17 ** If ihou wilt enter into life, keep the com- mand avents.*' In both which pafTages, our Lord p-opofeth this d;;raand of the covenant of workv% for the convidion ot tiie proud Legali.ls with wb'>m he there had to do. And the truth jj, that the erins, in which this demand ftands here conceived, are fo very agreeable to the (tile and lan>;u'ge of the covenant of works, expvefTcd in thefe tex s and eifewhere, that the Uw, v/ithout recedii.g in the leafl fronn the propriety of expreflion, mijiht have addrcfi'ed irinf>ctnt Adam, in the very fame terms; chang ng only t^e word fdvation into li^e, becaufe he was not yet ni f-.-iablt ; and fo faying to hifn, good wotks muft be done, <srui W commandments mufl be kept, if thou wilt obtain life. What iiu^ropriety there could have btt;n in this faying, while

the Power of the Covenant of Works, 215

an yet, there was no ccveuaot known in the world, but the covenant ' f works, I fee not* Even innocent Aiiam was not, by liis works, to otJtain life, in the way of proper tatritj but ia virtue of compidt only.

Now, this being the cafe, one may p'sinly perceive, that in the true anfwer to it, there can be no place for bringing in any holinefa, righ.eoufnefs, good works, and keeping of the cotn* mandratnls, but Chrill's only ; for no.'hing «-lfe can fitisfy this demand of the law. And if a believer fhould ackuowledge the nccefifity of his own hoHnefs and good works, in this point; and fo iet about the n. in ord r to anfwcT this dcma;.d : tiacii he fli )uld grofly and Abominably pervert the end, for wbicli the Lord requires (hem of hiiU; putiing his own hjiincfe and obedience, ia tne room of Cii ift*s imputed obedience. And lb fliould he fix hioifeif in ihc mire, out of wh ch he couVi never cfcape, until he gave over that way, and beto k hi.nfelf agaia to what Cbrift alone has done, for faii^^ying this demand of the !^w. But that the excluding of our hoiiiiv-f:), good works, and keeping of the comm-^ndm^'nt*, from any parr in th 8 raa:ter, militates nothing agaioft the abfolute neceifity of hoiinei's in ita proper pl^ce, (without which, in mens ownperfons, no man fh ill fee the Lr^rd) is a point too clear aiaoug found Protcilaut diviuce, to be here mtifted upon.

And hence our author could not inftruiSl Neophyiug to fay, in this confl A with the law or covenant ot works, it ia ray fincere refolution, in the ftrength of grace, to follow peacf with all mtn, and holinefi. Neither would any found Pridteftant divine, have put fuch an anfwer into the mouth of the afll ded in this cafe : knoi^'ing thii our evangelical hoiinel's and good Works, (iuppo(e/wit could attain unto them btfore juilification) would betciceted by the law, as filthy rags: forafmuch as the law acknoyvledgeth no nolinefa, no good works, no keeping of the com nandnnents, but what is every way perfect ; and will uever be fatisficd with iinccre rcfoiution«, to do, in the lirength of grace to be given; but requires doing in perfection, in the ftrength of grace gi^ren already, Gah iii. ic- Therefore our author lends the afdiiited unto Jefus Chrift, the (urety, for all th't's d-manded of him by the law or co/enant of works ; and leaches him, in thist cafe, to plead ChrilVa works and keeping of the commands: and thi;i is the only i'afe way, which all true Chriftians will find th^mfelvcs obliged to take, at long run, ia this conflict.

The difficulty raifed on this head, ia owing to that antifcrip- tural principle, that believers are under the commanding power of the covenant of works," which is overthrown before. The cafe itlelf, and the anfwer to it at large, h taken from

l24 Believers freed from Qiap 2.Seci:.3,.

fay, I am already faved *, before thou caincH: ; tliere-

Lotber, fermon of »he loft Iheep, pajie(mihi) 77, 78. and fcrmon upon the hymn of Zaiharias, p. (rmhi) 50-

* Saved, to wit, really, though not perttrtly; even as a drown- ing man is faved, when his hrad u got above the water, and he, leaning on his del'verer, is makinii towards the fliore : in this cafe, tne believer hath no nooe need of the law, or covenant of work", than fuch a msn hath, of one, who, to Oive him, would lay a weryht up 'n him, that would make hiinfink 3gaia 'beneath the ftrc-am- Obferve ihc manner of fpeakinR and rea- foiiinp, ufed upon this head, Tit. lii. 5. " Not by works of righteouinefa. which we have done, but according to his mtrcy he s A vfd u~, by the wafliing of reg kneration^. and RENEWJK© o< t: e Holy Ghoft." Eph. ji. 8 9 lo. *' For bf gr-fce ARE ye saved, th ough faith — hot of works, leaft any man ftiouid bo-ilt For v/e are his wojkmanifiip, created in •Chrift Jefus, ??nto good v^orks." Here, (i.) * Fis undeniab'c, efpecialiy accorciu;g to ihe o-^iginal words, that the apofiie afTero believers to be faved already (3.) Denying that we are laved by works, which we isavc dune, be plainly en; ngh in'imatea, that we are faved by the works, which C'ui(t both done, (j.) He argues ajrninft fjlyation by our w^tks, upon this very ground, Ihn our good wo;ks are the fruit following our beini; javed, and the end for which we are fsved. Thus he, at once, overlhroweth the dc<51:rir;e rf falvatioo by our good work?, ar.d eftablifheth the ntceifity of tnera, as of bresthingr, and other adtior.s of 1 fe, to a man faved from death. (4.) He fhcweth that inherent holmcfs is an efFeniial part of f^lvation, without Vhicb, it can no more confift, thau a man, wi:hont a rtafn^.ble foul: for, according to the apoftle, we are f^ved by our bfing rcg-foerated, renewed, created in ChrUl Jefus, unto g«»<>d w^ rkr-. Aiid fois our juftification a'fo, wiih all the privilegis depend- ing thereupon. In one word, the fKlvation bfrftowed on be- livcs, comprehends both holinefs and happinefs. Thi s the apoftle Peter dilapprovts that p'incif le (Adts xv-i. *' Except ye be circumcifed after the m.inncr of viofes, ye cannot be frivcd,") from his own obfcfvation of the contiary, namtly. ih^U God purified the hearts of the Gtniiits by f.dth, vtr.9. Adding for the p^rt of the J'^w'8, who were ciicumcifod, ver. ii. '^ We believe that through the grrcc of the L-^^rd Jtfus Chrift, we fliall be f-^vcd even ae they," / e. Even as th^y were iaved, to wit> by f-iith without the wo 'ks ot the law. And the apo/tle Paul encountering t^e f-.me error, cairits on the difpu;c in thefe terms, thai a man is not juftified iy wcrkv, Gal- ch^-tp. ii. and iii. from whence one may conclude^ that judiiicat'ioQ

the Po wer ofihe Covenant of Works, 22 §

fore I have no need of thy prefence *, for in Chrifl

doth no further difTef from falvalion, in the fcrip'.ure-fenfe, than an cffential part from the whole.

This is the do{ltrioe of holy Luthfr» and of our author afrcr him, upon tl)is head, ht-re and clfesx'hcre. And tbe difufe of this manner of fpcaking, and in fetting of falvalion fo far frocij juRifica;ion, as heaven i;^ from earth, are not without danger, as leaving room for works to obtain falvation by.

" They that believe h^ve already everlafting life, and there- fore undoubtedly arejiiftified and holy, without ail their own labour.'* Luther chof. fcrm. fermon 10 p..(mihi) 113. How bes God then remeided thy miferic ? He hes forgiven all my finnes, afid freed me fra tbe reward thereof, and made me righteoue, halie, and happy, to live for ever, and that of his free grace allr^nerly. be the merites of Jefus Chrift, and working of the Haly Ghkift."Mr Jirnea MelvD'a Catech. propine of a pafkor, page, 44 ** Now, being made truly and really partakers of Chrift, and his righteouffiefs by faiib only, and fo juflified, faved, and counted truly ri^hteouf,-— we are to fee, wh^ii God cravetb of us in our awin part, to witnefs our thankfalncfs." Mr John Davidion*8 Catcch. p. 47. fee Palat. Calccb. Q^86. *' God d'e- livercth his eltd out of it, (viz- the eftate of fin and mifer?) and bringeth them unto an eftale of falvation by the fecond cove- nant." Larg. Catech. Q. 30* And furely one cannot be in a ftate of falvation, who is not really faved ; more than one caa be in a ftatc cf health and liberty, who is not really feved from litkoefs and flivery ** Thofe whom God hath prcdeftinated unto life, and thofe only, he is pleaCed, in his appointed and accepted tiuie, efFedtnally to call, Uy his wrord and Spirit, out of that ftatc of fin and death,, in which they ;*rf by nature, to grace and falvation — Effcif>aally drawing them to Jefus Chrift." Wcttm. Confcff. Chap. 10. Art. i. Whence one may caHly perceive, that a Ganer, drawn to Jefua Chrift, isfavcdj tho' not yet carried to heaven,

* A good reafon, why a fool united to Jefus Chrift, and jlreAdy faved by him, really tho' not perfedlly, hath no need of the prefence of her ftrft hufband the law, or covenant of works: namely, hccaufc live hath, m Chrift her bead and prefent hnfbind, all things 1 ccellary to fave her perfedly, that is, to make her compleatly holy and happy. If it viere not fo, be- licverd might yet defpair of attaining to it : fince Chrill fhareth }ki!i ofHw-e of Saviour with uoue, Qcilhcr is there falvation iu any

^26 Believers freed fr cm Chap. 2. Sec^ 3.

I have all things at once; neither need I any thing more than is necefHiry * to falvation -[-. He is my righteouf-

Gthcr, whether in whole or in part, Aiftaiv. la. But furcly believers have all that is nccefTiry to complete their falvation in Jefus Chrift : forafmuch as he of God is made unto »;s uifdonci, and righteoufnefs, and fan(5tification, and redemption ; in the compafs of which, there is fufficicnt prwvifion for all the wants cf all his people. It is the great proiind of their comfort, that it '* plcafed the Father, that in Him (hould all fiilnefs dwell," Col. i. I. And it becomes them, with their whole hearts to approve of the defign and end of that glorious and happy con- ftitution; to wit, that " he that elorieth, plory in the Lord," I Cor. i. 31. 'Tis true, that fulncf'j is fo far from being adtaally conveyed, in the roeafure of every part, into the pe fone of believers, at once ; that the ftream of conveyance will run thro' all the ages of eternity, in heaven, as well as on earth. Never- theless, whole Chrift, with all bis fulnefs, is given to thtm, at once; and therefore they have all neceflf'ary for them, at oncey in him as their head, i Cor. iii. ai. *' All things are yours-" Philip, iv. 18.. ** I have al!,^and abound." a Cor. vi. 10. *' As havirg nothing, yet pcfTcffiU^. all things." Col. ii. 10. *' And yc are compete iu Kim, which i8,tb« H«ad."

* Luther choice ferm. p. 99, ioo» xoi.

f B =t are not perfonal holinefp, and godlinefa, good works, and perfevercnce in holy obedience, juftled out, at this rate, as unneciflary ? no, by no mesna. For Chrift is the only fountain of holinef?, and the caufe ol good works, in thcfewhoare united to him : fo that, whert* union with Chrift ip, there » 8 perfonal hclinefs infallibly; there ihty Co good works, (if capable of them) and perfevere therein: and wheie it is not, all pretences to thefe things aie utterly vain. Therefore arc mmifterffdiredted, to profecure fuch dotftrinef, and make choice of fnch ufes, efpe- cially, •* As may m<:ft draw fouls t«. Chrift, the founta n of light, bolinefs, and comfort." Dirtdtoiy, Tit. Of the preaching of the uord. " Ah we wiiliugly fp^-yli curfelves of all honour and gloir of cur awin creation and redemption, fo do we alfu of our regeneration and lan-ft fication ; for of ourfelvea w-: art not lufficient to think one gude fhocht; bot he qjha hes begun the wark in U6, is crly be that continf^wis us in the f^mc, to the praift and glory of Lift undtferved grace, Sa that the uanfe of gUf^-e warkis, we cor. ft fs to be not our free-wilK bot ihe Si-irit of the Lord Jefus, who dwelling in our hearies be'trtwe f;>ith, ^ringid furth iik warkie, as God he$ prepared for us to walke io*

the Power of the Covenant of Works. 227

For this we maifte boldclie affirme, that blafpbemy, is to fay, that Chrift abydcs in the hearie ot fik, as in whome there is no fpiiite of fancflificalion." Old Conf If Art. la, 13. ♦• M. What

is the effcd: of thy faith? C. That Jefus Chrift his Son came

doun into this world, and ace 'mplilhed all things, which were neccfTme for our SALVATION.'* The mim.er to examine children, &c. Queft. 3. *' Whcti er we look to our joO^ification or fdn<St fication, tbey are wh-.)lly wrought and perfited by Chrift, in whom we are compleit, howbeit after a diverfe fort." Mr John D^vidfon's Catechifm, p. 34. The truth is, perfonal holiuefs, goulinefs, and perfeveance, are parts of the falvation already beft 'wed on the believer ; and good works begun, the xieceniiry fruit thereof. Sei-the preceedingflote.and p. 116 note. And he h<^thj in Chr'ft his head, what infallibly fecurea, the confcrvat'on of his perf nal bolinefs and godlinefs ; his bringing forth of good work* flill, and perfeverance in holy obedience; and the bringing of the whole to perfedioo in another life, and fo compleating the begun f^lvation If men will, without warrant from the word, reftrnin the term falvation to happinefs in heavtn ; chcn all ihefe, according to the do<5lrine here taught, are ' cceflTsry to fnlvation, as what of fiectnity muft go before it, in iubje<fts capable; frice, in a falvation carried on by degreed, iwhat 18; by the unalterable order of the covenant, f irft conferred on a man, muft neceffarily go before that, which by the fame unalterab e order is conferred on him in the laft place. But, io Ihe fenCe of Luther and our author, all thefe are comp-^chendcd in the falvation itfelf. For juftifying of which, one may obferve, that when the falvalioa is coit>pleafed, chey are perfeded; and the lainis in glory work perfedliy good works, without inter- ruption, tbroughout all eternity; tor they were the great end, God defigncd to bring about by the means of falvatisn. To the fcripture text? adduced, in the preceeding note, adds a Tim, ii IQ. ** I endure all things for the fled's fake^ that tbey may alfo obtain the falvation, v;faich is in Chrift Jefus, with eternal glory." Here is a fpiritual falvation, plainly diftinguiflied from eternal glory. Compare i Pet. i. 8, 9. ,*' Believing, ye rejoice — receiving the end of your faiih.eiren the falvation of your iouls *' This receiviag of falvation, in the prefent time, is but the accomplilliment of that prorfiife, in part, Ads xvi, 31. ** Believe ou the Lord Jefu3 Chrilt, and thou ihalt be faved »** which, I msske no queftion, beara a great deal c-f falvation, communiC'ited on this fide d-^ath, as well as beyond it, Matth. i. ai. '* He Ojall fave his people from their fins." Thqs falvation comprehends perfonal holinefs and godlinefs. And the fcripture holds out goad works, as things that accompany falvation, Heb. vi. 9. And as the fruit < fit, Luke i. 71, 74, 75. *' That we ihould be faved frow our enemies— ^-bcing delivered out of the hands of our

22? Believers freed from Chap. 2 . Sedl . 3 ;

nefs, my treafure and my work* ; I confefs, O ].iw, that I am neither godly, nor righteous f ; but yet this I am fure of, that he is godly and righteous for me X- And to tell the truth, O law, I am now with him in the

enemies, might fcrve him without fear, in hoHoefs and righte- oufnefs before him, all the days of our life." For it is ao ever* laftin^ falvation, I fa. xlv 17. importing a perfevcrance in holy obedience to the end.

♦ Mjr r!p;hteoufnef8, upon which I am juftified ; my treafure, out of which all my debt to the law, or covenant of works, is paid ; and ray work, whence my righteoufnersarifeth, and which I can, with fafety and comfort, cp^ofe to the law-demand of work. " The law of God we conieffe and acknawledge maift juft, raaift equall, maift halie, and maifc perfite, commanding thir thingis, quhilk being wrocht in perfcftioun, were abill to give life, and abill to bring man to eternal felicitie. But our nature is fa corrupt, fa weakc, and fa nnperfite, that we are never abill to fulfill the warkisof the law in perfe<5lion. — \nd therefore it behovis us to spprehend Chrift Jefus with his juftice (/ e righteoufnefs) and fatiefai^tion, wha is the end and accom- plifliment of the law." Old Confeff. Art- 15.

t Namely, in the eye of the law, which acknowledgeth no podlincls, nor righteoufaefs, but what is every iK'ay pcrfeft, Rom. iv, s- — Believeth on him that juftifieth the ungodly. And ro plead any other fort of godlinefs or righteoufnefs, in the confiift of ccnfcience with the law, is vain. Gal. iii- 10.

t i e- Chrift hath perfe6l purity of nature and life, which Is all that the law can demand in point of conformity and obedi- ence to its commandments: he was born holy, and he lived holy in perftftion. Now, both thefe are imputed to believers rot \h pOint of fanflification, but of juftification : for without the imputation of them both, no flefh could be juftified before Cod , becaufe the law demands of every man, purity of nature, 88 well as purity of life, and both of them io perfedtion; ao<i and fince we have neither the one nor the other in ourfelvcs, we muft have both by imputation, elfe we muft remain under the condemnation of the law. So the Palatine Catechifm. ** Q^How art thou righteous before God?" A — The perfeft falibtadion, righteoufnefs, and holinefs of Chrift, is imputed and given unto me, a? if I had neither committed any fin, neither were there any blot or corruption cleaving unto me,"

the Power of the Covenant of Works. 229

bride. chamber, where it maketh no matter * what I am, or what 1 have done ; but what Chriit my fweet hufhand is, hath done, and doth for me f ; and therefore leave off, law, to difpiite with me, for by faith I apprehend him, who hath apprehended me, and put me into his bofom. Wherefore I will be bold to bid Mofes with his tables, and all lawyers with their books, and all men with their works, hold their peace and give place \ : fo

*' Q. 60. The ufe — if Satan yet lay to my charge, ahhough in Chrift Jcfua, thou haft fatiafied the punifhment, which thy lius dcfcrved, and haft put on his rightcoufBefa by faith; yet thou canft not deny, but that thy nature is corrupt, fo that thou art prone to all ill, and thou haft in thee, the feed of all vices. Agalnft this temptation, this anfwer is fufficient, that by the goodncfs of God, not only perfe(fl righteoufnefs, but even the holincfs of Chrift alfo, is imputed and given unto me, &c. Ibid.'* The fatisfadlion, righteoufnefs, and hulinefs of Chrift alone, is my righteoufnefs in the fight of God. Ibid. Queft. 61.

* W'L. To the law or covenant of works, which hath no power over me, who am now married to another.

\ Luther exprelfeth it thus, '* What 1 am, or what I ought to do, and what not to do; but what Chrift himfelfis, ought to do, and doth."

X Mofes with his tables, here, is no more, in the fenfe of Luther and our author, but the law, as it is the covenant of works : the which, whofo in the cor.flift of confcience with it, can treat at this rate ; he is ftrong in faiih, and happy is he. Confider tfie fcripturc-phrafe, John v. 45. *' There is one that accufctb yt^u, ercn Moies, in whom ye trust*'* Compare Rom. ii. 17. ** Behold, thou art called a Jew, and rcfteft in the law.'* By Mofes here, is not meant the perfon of MofeF, but Mofc8*s law, which the carnal Jews trufted to be faved and juftified by, that is plainly, by the law, as it is the covenant of works. And, in our author's judgment, the law was given oa Mount Sinai, as the covenant of works, p. 40. And he (hewe, that although Luther and Calvin (too) do thus exempt a believer from the law, Th"tfie caic of juftification, and as it is the cove- nant of works ; yet do they not io out of the cafe of justification, and as it is the law of Chrift, p. 163,165, 166. And io* at once, clears them and himfelf, from that odious charj^C;^ which fomc might find in their hearts to fix upon them, fro^m fuch cx- prtffionSf

U

230 Belt ever s freed ft om Chap 2 . Se^l . 3 .

that I fay nnto thee, O law, be gone ; and if it will not be gone, then thrufl: it out by force, faith Luther * f .

And if fin offer to take hold of you, as David faid his did on hi'.n, Pfal. xl. 12. then fay you unto it. thy ftrengih, O fin, is the law, i Cor xv. 56. and the law is dead to me. So that, O fin, thy ftrengch is gone.; and therefore, be fure thou llialt never be able to prevail 3gainft me, nor do me any hurt at all j|.

* Choice ferro. p. 41, 99.

•\ Lu'her'fi words are, Then ia it time to fend it (the law) away, and if it will not give place, ^c. See the preceeding note.

X Here is the ufe 10 be made of the fame former d^iftrine, in the confliift of confcience with fin. Guilt, even the guilt of revenging of wrath, is the handle, by which, in this conflift, fin offers to take hoU of the believer, as it did, of David, Pfil. xl. 14. who, in that pfalm, fpeaks as a type of Chrift, on whom 'he gnilt of the elcifts fin was laid. Now, in refpedt of that guilt, I he flrength of (iu is the law, or covenant of works, with its cm-fing and condemning power; from which, fince believers are delivered, that ftrcngth af Rn is gone, as to them ; they are free from the guilt of sin, the condemning wrath of God. Weftm ConfefT. Chap. 20. Art. i... The revenging wrath of God, and that PERFECTLY in this life. La-g. Catech, 0^77- Whence it nectlfary follows, that fin, in this attack, ca!i never prevail, nor really hurt them, in this point ; fince there neither is, nor can be, any fuch guilt remaininjj upon them. How fin may o'.herways prevail againft a believer, and what hurt it may do him in other rcfpe(5ts, the author ejcprefsly ^ teaches, page aio and elfcwhere. In the manner of exprtffion, he follows famous divines, whofe names are in honour in the church of Chrilt. " God. faith unto me, I will forgive thee thy fin, neither (hall thy fins hurt thee." Luther chof. ftrra, p. (mihi) 40. " Forafmuch as [c'rus Chrifl hath, by one infinite obedience, made fatisfa^ion to the infinite Majefty of God, it followeth that my iniquities can no more fray ntir trouble me, my accounts bein[5 afTuredly razed by the precious blood of Chrift." Beza, Confeif- point. 4. Art. ip. Even as the viper that was upon Paul's hand, though the nature of it was to kill prefeBtly, yet, when God bad charmed it, you lee it hurt him Bot : fo it is with fin, though it be in us. and though it hang epon us, yet, the venom of it is taken away, it hurls us not, it coadcDoas us not." Dr Predon, of faiih, p .51. ikar the

the Poiucr of the Covenant of Works. 231

And if Satan take you by the throat, and by violence d?Mw you before God's judgment-feat; then call to your huiband Chrill, and faVj Lord I fiiffcr violence, make anfwer forme, and help me. And by his help you Ihall be eabled to plead for yourfelf after this manner ; O God the Father, 1 am thy Son Chriil's, thou gaveft me unto him, and thou halt given unto him all power both ia heaven and in earth, and hall committed all judgment to him; and therefore I will Hand to his judgment, who faith, He came not to judge the world, l)ut to fave it ; and therefore he will fave me, according to his office. And if the jury * Ihould f bring in their verdid, that they have found you guilty : then fpeak to the Judge, and fay %, in cafe any muft be condemned for my tranf- greifions, it nmft needs be Chrift, and not I || ; for albeit J have committed them, yet he hath undertaken and bound hisnfelf to anfwer for them, and that by the confent and good-will of God his Father : and indeed he hath fully fatisfied for them. And if all this will not ferve the turn, to acquit you ; then add moreover, and fay, as a woman, that is conceived with child, mufl not fuffer death, becaufe of the child, that is within her : no more muft I, becaufe I have conceived Chrilt in my heart: though I have committed all the fins in the world §.

And if death creep upon you, and attempt to devour you : then fay, thy iting, O death, is fin ; and Chrift my

language of the Spirit of God, Luke x. 19. *' And nothing (hall by AN T means hurt you." Nothing fhall hurt their fouls, as to the favour of God, and their eternal happinefs, faith the author of the Suppl. to PooPs Annot. on the text.

* The ten commandmcntH.

t By your own confcience.

X Ber. Octiin. lerm. of predeft.

II See page 149- note ||.

^ Gal. iv. 19. *' My little children, of whom T travel in birth again, until Chrift be formed in you." CoJ. i. a;. ** Chrift, ia you, the hope of glory."

232 The Nature Chap 2 Seel. 3.

hufbanil hath fully vanquifhed fin, and fo deprived thee of thy Iling : and therefore do I not fear any hurt, that rhou, O death, canft do unto me. And thus you may triumph with the apoftb, faying, *' Thanks be unto God, who hath given me victory, through our Lord Jefus Chrill/' I Cor. xv. ^6, ^j .

And thus have I alfo declared unto you, how Chrid, in the fahiefs of time, performed that, which God before all lime purpofed, and in time promifed, touching the helping and delivering of fallen mankind.

And fo have I alfo done with the law of faith.

•UTi-

CHAP. III.

Of the Law of Christ.

$ I. The nature of the law of Chrifi. § 2. The h-o) of the ten commandments ^ n rule of lije to belkvcrs, § 3. Antin'j7nian obj^^ions anfwered. J 4. The neccffity cf marks and figns of grace, § 5. JntwG?nian obje^ions arfi'j.red, J 6. Holmfs and good -works attahwd to only by faith. § 7. Slavifn fear, andfervUe hope, not ihefprir.gs of true obedience. § 8. The efficacy of faith for h-Ainefi of heart and life, §9. Vje cf means for Jlrengthcnirg of faith. § lo. The dijiinftion of the law of works, and law of Chrijl apply ed to fix paradoxes. § I I. The ufe of thai d'iliinSlicn in pra^J.ce. ^ 12. That difiincJion a mean betwixt Ligalifm and Antinomianijm. § 13. How to attain to ajfurance, § 14. Marks and evidences of true faith. § 15. Hc/w to receiver left evidences, § 16. Marks and figns of union with Chrijt.

§ I. Norn. 'T^Hen, Sir, I pray you, proceed to fpeak JL of the law of Chrilt ; and firft, let us hear, what the law of Chrift is >

c/* the taw of Chnft, 2^ij

Evan. The law of Chrift, in regard of fubftance and matter, is all one with the law of woi'ks, or covenant of works. Which matter is fcattered through the whole Bible, and fummed up in the decalogue, or ten command- ments, commonly called * the moral law, containing fuch things as are agreeable to the mind and will of God, to wit, piety towards God, charity towards our neighbour, and Ibbriety towards ourfelves. And therefore was it given ofGod^tobe a true and eternal ruleof righteoufnefs, for all men of all nations, and ai all times f . So that evangelical grace directs a man to no other obedience, than that, whereof the law of the ten commandments is to be the rule | ||.

* Bolton's true bounds, p. 73. p. 47.

+ Baftin Cat p. lo-

% Reynold's ufc of the lr\w, p. 388.

}| The author here te?>cheth, that the matter of the law of works, and of the Jaw of Chrift", is one, to wit, the ten c^ni- niandments, commonly called the mora! law. Seep- 17. note *• And that this law of the ten commandmtnts, was given of God» and fo of divine authoiiiy ; to be a rule of righteoui'ucfs, for men to walk by ; a true rule, agreeable in all things, to the divine nature and will ; an eternal rule, indifpenfible, ever to continue, without interruption for any one mo'Tsent : and that for ALL men, good and b.id, faints and Onners; of all nation?, Jewd and Gentilea; and at all tiir.es, iu all age?, from the moment of man's creation, before the fall, and after the tVil, before the covenant of wt-rka, under the covenant of wotks, and under the covenaot of grace, in its feveral ptriods. Thus he aflVrts this great truth, in terms ufeek by orthodox divines ; but with a greater variety of exprcliion, fnan is generally ufcd upon this head; the which ferves to inculcate it the more. And fpeaking of the ten comTiandments, he declares in thefe cxprefa vvorvis, p^gc 167, that neither hath Chrid delivered believers ANY oiherwifc from them, than as thty are the covenant I'f works. The fcope of this part of the book, is to (hew, that believers ought to receive rhem, as the law of Chrift, whom we believe to be, with the Father, and the Koly Ghoft, the eternal JemovaHj the fupreme, the molt high God. And confeqnently, aa a iaw> having a commanding power, and binding force upoo

U 7

234 7"*^'^ Nature Chnp.3. Seel. 3.

Nom, But yet, Sir, I conceive, tliat though (as you fay) the law of Chriit, in regard of fubllance and matter, be all one with the law of works, yet their forms do ditFer.

Evaft. True indeed, for fas you have heard) the law of works fpeaketh on this wife, *^ Do this, and thou ihalt live ; and if thou do it not, then thou flialt die the deatli :'* but the law ofChriil fpeaketh on this wife, Ezek. xvi. 6.

tbf believrr, from the authority of God ; and not a& a fionple paliive rtjlc, like a. workman's rule, that hath no authority over him, to comniand and biod him to follow it3 dire<5tioD, Nay, our autl or owns the ten commandments to be a law to btlievtrs, as well aa others, again xnd again, cocumanding, requiring, forbidding, reproving, condemning fin, p. j6r, 163. to uhich believers muft yield obedience, p. 160. and fenced with a penalty, which tranfgrelling believers are to fear, p. 206* As bring under the bv^r to Chrift, page 164, &c. Thefe thinga are fo in^nifcft, that *ti3 quite beyond my reach to conctivc, how, iVc«m the author's dodrinc on this head, and cfptcially from il>f prUr<ge wc are now upon, it can be inferred, that he te.ichith, ll;at ihe believer 'm not under the law as a rule of life ; or can be affi'mcd, that he doth not acknowledge the law's c< mmandinji pon tr, and binding force upon the believer, but in-kes it a fimple c.ifiive rule to him: unlefs the meaning b ■, thjt the author le<ichcth, ** That the believer is not under the covenant ©f works, as a rule cf life; or, that the law, hb it is the covenant ofwoiks, ie not a rule of life to the believer; and t^at he doth not aekno\Tledi^e the commanding power, and Hnilit'g force of the e(n'cnint of wcik?> upon the believer; nor thcit (.bedierce is commanded him, L^on the pain ofthecuife, ?Ti.i bound upon him with ihe cotds of the thrcatning of eternal «H'3th in heil;'* for othtrr.iie, it is evident, that Ie teachelh the \:^\v of the ten commandments to be a rule of life to a be- liever, and to have a commanding ard binding power over him. Now ii thcfc hs errois, the author is undoubtedly guilty ; and if i.ijj reniimertf, on thefe beads, were propofed in thofe terms, >s ihe tbJt g iiTcJf doth require, no wrong would be done him Ibciein ; bai tl;at thefe arc gofpcl- tiuths, appears from what is plreiuly f^id ; and the contrary dcdrines do all ifTiie out of the vonb of that d.-^ngerous potition, ihst the believer is not fet t'ce, both Irom the commanding and condemning power of the covenant of works ; of whith Dcfore, ki more p.. >7, note *;

o/ the Law of Chrifl. I35

'* And when I pafled by thee, and faw thee polluted in thine own blood ; I faid unto thee, when thou waft in thy blood, live." John xi.26. " And whofoever livcih, and belie veth in me, ihall never die *." Eph. v. 1, 2. ** Be ye therefore followers of God as dear children : and walk in love, as Chrift hath loved us. And if ye love me, keep my commandments/' John xiv. 15. And, " If they break my ftatutes, and keep not my commandments, then will 1 vilit their tranfgreirions with a rod, and their ini- quity with ftripes : neverthelcfs my loving-kindnefs will 1 not utterly take away from him, nor fuffer my fathfulnefs to fuil,^' Pfal. Ixxxix. 31,3^, 33- Thus you (ee, that both thefe laws agree, in (liying, do this, but liere is the difference; the one faith, do this, and live ; and the other fiith, live, and do this; the one faith, do this, for hfe ; the other faith, do this from life : the one faith, If thou do it not, thou Ihalt die ; the other faith, If thou do it not, I will chaftife thee with the rod f . The one is, to be delivered by God. as he is Creator out of Chrili, only to fuch as are out of Chrill; the other is to be delivered by God, as he is a Redeemer in Chrift,

* Thefe texts arc adduced to fhew, that they, to whom the law of tlie ten commandments is given, as the law of Chiift, are thofe, who have already received life, even life that Ihali never end J and ibal of God's tree gift, before they were capable of doif'g good works; who therefore oetd not to work for life, but from life. " The preface to the tcH commandments teach- eth us, that becaiife God is the Lord, asd our God, and Redeemer, therefore we are bound to keep all his command- ments." Luke i. 74. ** That we being delivered out of the hands of our enemies, might ferve him without fear/' — I Pet. i. 15. ** As he that hath called you, is holy, fo be ye holy. Becaufe it is written, be ye holy, for I am holy. Forafmuch ae ye know, that ye were not redeemed with corruptible thingp, — But with the precious blood of Chrift." Short. Catech. with the fcriptures at large.

+ See p. 147. note ♦ , and p. 116. note |. Of this penalty of th(£ law of Chrifty the author treats afterwards.

236 The Nature Chap. 3. Seel 3.

only to fuch as are in Chrilt *. Wherefore, neighbour

* To dircift the believer, how to receive the law of the ten ccmmandmcn's, with application to hinifelf he affi^'^ns this difference betwixt the U\v of works and the law of Chrift. The one» 10 wit, the law of works, is fhe Uw of the ten conn* mandments, but fuppof^d to be delivered by God, as he is Creator out of Chrift ; and ^o ftcinding in relation to man, only as Creator, not as Redeemer; the other, to wit, the law of Chrift, is the fame law of ihe ten comnnandments, but f«pp3fed to be delivered by God, as he \% not only Creator,^ut Redeemer in Chrift And although the notion of Creator doth not inaply that of Redeemer, yet the latter implies the fornrier ; as be ia Redeen^r, he is fovereign Lord Creator, elf<; we are yel in our fins; for none of inferior dignty could remove our offence or guilt; but the word of truth fecurcs thi'^'^found^tion of bciieverj fafety and comfoi't. Ifa. xliv. 6. ** Thua f^ith the Lord the King of Ifrael, and his Redeeiner, the Lord of h<-.fts, I am the firft, and I am the laft, and befidcs me there is no God. Vcr. 14. Thus faith the Lord thy Redeemer, and he that formed thee from the womb, I ^m the Lord that maketh jiil things, '.hat ftretcheth forth the heavens alcne, that fpreadcth abroad the Cirth by myfclf. Ch^.p. liv. 5. Thy Maker is thine hiifbasd."

Now, the law of the ten commandments is given, the former wjiy, only to unbelievers, or fuch a^ are out of Chrift, the latter way, only to believers, or fuch as are in Chrift. And to prove, whether this be a vam diftirdlion, or not? One needs but to confult th* confcicnce, when throughly awakened, whether it 16 all a cafe to it, to receive the iaw of the ten commandments, ii) the thunders from Mount Sinai, or in tlie fiiH fmall voice, out of the rabernadc j that is from au abfolute God, or from a God in Chrift.

'Tie true, unbelievers are not under the law, as it is the law of Chrift : and that is their mifery; even as it is the mifery of the flnves, that the commands of the matter of the family, tho' the matter of them be the very f^me to them, and to the children, yet they are not fatherly commands to them, as they are to the children, but purely mafterly. And ihty are not hereby fieed from any duty, within the compafs of the perfe^ Uw, of the ten commandments: for thcfe command* are the matter of the law of works, as v^ell as of the law of Chrift. Neither are they thereby exempted from Chriit's authority and jurifoidlion; fince the law of works is his lav/, as be i?, with the Father and Holy Ghoft, the fovereign Lord Creator; yea, and even as Mediator, he rules iu the midit of hia euitmies, and over them with a rod of iron.

of the Law of ChriJ}. i^f

Neophytus, fitli that you are now in Chrifi, beware that you receive not the ten commandments at the hands of God out of Chrift ; nor yet at the hands of Mofes : but only at the hands of Chrift ; and fo Ihall you be fure to receive them, as the law of Chrift *.

Nom. But, Sir, may not God, out of Ghrift, dehver the ten commandments, as the law of Chrift ?

Evan. O no! for God out of Chrift, ftands in relation to man, according to the tenor of the law, as it is the co- venant of works ; and therefore can fpeak to man, irpon no other terms, than the terms of that covenant f.

* The receiving of the ten commandments at the haode of Gftiift, is here oppofed, i. To the receiving of them, at the hands of God out of Chrift. a. To the receiving of them at the hands of Mofes, namely, as our law-giver. The fiift is a re- ceiving of them immediately from God, without a Mediator: and fo receiving of them af the law of worka. The fccond is a receiving of them from Chrift, the true Mediator, yet imme- diately, by the intervention of a typical one ; and fo is a rrceivitig of them, as the law of Mofes, the typical mediatorr, who delivered them from the ark or tabernacle. To this it is, and not lo the delivering of them from Mount Sinai, that the author doth here look, as is evident from hie own words, p. 160. The former manner of receiving them, is not agreeable to the ftate of real believers ; fince they never were, nor are, given in that manner, to believers in Chrift, but only to unbelievers; whether under the Old or New Teftaraent- The latter is not agreeable to the ftate of New Teftament believers; fince the true Mediator is come, and is fealed of the Father, as the great Prophet, to whom Mofes muft give place. Matth. xvii. 5. A6ts ill. 2 2. See p. 160. Alfo fee Turret. Loc. 11. Queft. 14« Th. 15. However the not receiving of Mofea as the law- giver of the Chriftian church, carries no prejudice to the honour of that faithful fervanl ; nor to the receiving of his writings as the word of God; they being of divine infpiralion, yea, and the fundamental divine revelation.

f This plainly concludes, that to receive the law of the ten commandments, from God, as Creator out of Chrift, is to rc- ctive them as the law (or covenant) of works ; unlefs men will fancy, that alter God hath made two covenaotSi the otie of works, the other of grace ; he will yet deal with them, neither io the way of the one, oor of the other.

238 The ten Commandments y Chap.3. Se<^.^.

§2. But, Sir, why may. not believers, amongfl the Gentiles, receive the ten commandmciirs, as a rule of life, at the hands of Mofes, as well as the believers amongft the Jews did?

Evan. For anfwer hereunto, I pray yon confider *, that the ten commandments, being the fubftance of the law of nature f engraven in the heart of man in inno- cency ; and the exprefs idea J, or reprefentation of God's own image, even a beam of his own holinefs, they ■were to have been a rule of life both to Adam and to his poflerity, though they had ne\'cr been the covenant of works II : but being become the covenant of work, they

* Bolton*8 true bounds, p. 77.

t Calling the ten commandmenta but the fubftance of the law of nature, he plainly intimates, that they were not the whole of that law ; but that the law of nature had a penal fan<ftion. Compare his fpeaking of the fime ten commands, ftill as th« fubftance of the law of workt, and of the law of Chrift, page 155, 156. Indeed he is not ot that opinion, that a penal frin<Sion is iofeparable from the law of nature. That would put the glorified faints, and confirmed angels, in heaven (to fay DJthing more) under a penal faR«5tion too ; for, without qutftion, they are, and will remain for ever, under the lav/ ot nature. The truth is, the law of nature is fuited both to the nature of God, and to the nature of the creature: and there's no place for a peual fandion, where there la no poflibility of tranfgrtirion.

X Perk, on Gal. 4, 5. alledged by D. Tay, Reg. v- 1. p. air.

II The ten commandments, beiog the (ubftance of the law of nature, a reprefentation of God's image, and a beam of his holmefs, behoved, for ever, unalterably to be a rule of life to mankind, in all poffibie ftateg, conditione, and circumftances : nothing but the utter deftrudion of human nature, and its ceafin^ to be, could dlvcft them of that office; fincc God is unchangeable in his image and hclinefs. Hence there being a rule of life, to Adam and his pofterity, had no dependaiice on their becoming the covenant of worka : But they would have been that rule, tho' there never had been any fuch covenant : yea, whatever covenant was in'roduccd, whether of works or of grace ; whatever f rm might be put upon them; they behoved ftill to remain the rule of life. No covenant, no form wbatfo- ever, could ever prejudice tbia their royal dignity Now, whether this (talc of lae matter, or their being the covenant of

a Rule of Vfs to Believers. 239

were to have been a rule of life to them, as a covenant of works *. And then, being as it were razed out of man^s heart, by his fall, they were made known to Adam, and the reft of the believing fathers, by vifions and revelations, and (b were a rule of life to him f ; yet not as the covenant of works, as they were before his •fall, and fo contmued until the time of Mofes. And as they were delivered by Mofes unto the believing Jews from the ark, and ^o as from Chrift, they were a rule

works, which was merely accefTory to them, and might never have been at all; is the firmer foundation, to build their being a rule of life, upon? is no hard qoreftion to determine.

* And would have beeo fo always to them all, till they had perfe^ly fulfilled that covenant; had they not been diverted of that form, unto believerg, through JefHS Chrift their furcty. To them they remain to be a rule of lifet but not under the form of the covenant of works; but to unbelievers, they are, and ftill will be a rule of life under that form.

t And to them. One will not think ftrange to hear, that tte ten commands were, as it were razed, out of man's heart, by the fall; If one coniidcrs the fpirituality and vaft extent of thetn, and that they were, in their pcrfeiliion, engraven on the heart of man, in his creation ; and doth withal take notice of the ruin brought on man, by the fall. Hereby, he inde«d loft the very knowledge of the law of nature; if the ten command- ments arc to be reckoned, as certainly they are, the fubftancc and matter of that law; although he loft it not totally, but forne rem-iifjs thereof were left with him. Concerning thcfe the apofHe fpcaks, Rom. i. 19, lo- and ii. i4» 15- And our author teacheth exprefsly, th;tt the law is partly known by the nature, to wit, in ita corrupt ftatc, page a68. And here he faith not Hmply, that the ten commandments were razed ; tho' in another cafe, p 239. he fpeaks after that manner, where yet 'lis evident he means not a razing quite: but he fays, they were, a« it were ra;zed. But what are tkcfe reffiains of them, in comparifon with that body of natural lawf, fairly written, and deeply engraven, on the heart of innocent Adam ? If they were not as it were razed, what need ia there of writing a new copy of them in the htartB of the elet^, according to the promife of the new covenaut, '* I will pat my laws into their hearts, and jn their minda will I write them/' Heb. x. 16 and viii. 10. Jer. xxxi. 2>Z' V^^hat need was there of wiiiipg them in the boo^ t>t the Lord, the 3ibk, in which they are made known

24® The ten CommandmenlSf Chap.3. Se£l.3.

of life to them, until the time of Chrift's coming in the flelh *. And fince Chrift's coming in the fleih, they have been, and are to be, a rule of life, both to be- lieving Jews and believing Gentiles, unto the end of the world; not as they are delivered by Mofes, but as they are delivered by Chrill : for when Chrift the Son comes and fpeaks, himfelf, then Mofes the fervant muft keep filence ; according as Mofes himfelf foretold, A-fts iii 22. faying, ^' A prophet faall the Lord your God raife up unto you of your brethren, hke unto me ; him fiiall you hear in all things, which he Hiall fay unto you f ." And therefore, when the difciples feeined to defire to hear Mofes and Elias :^ to Ipeak, on the mountain Tabor, they were prefently taken away ; and a voice came out of the cloud, faying, '* This is my beloved Son, in whom I am well pleafed, hear him,*' Matth, xvii.4, 5. As if the Lord had faid, You are not now to hear either Mofes or Elias, but my well-beloved Son ; and therefore I fay unto you, hear Him ||. And is it not faid^

again to us ; as Ihey were, to Adam and the believing fathers, the author ("peaks of, by TiGons and reveutions? The latter beiijg as neccflary to theai, as the former is to us, for that end ; fince thefe fupplied to them, the want of the fcripturea. As for thofe, who neither had thefe vifions and revelations given to themfelves, nor the do(ftrine thereby taught, communicated to them by others; it is manifeft, that they could have no more knowledge of thofe laws, than was to be found among the ruins of mankind in the fall.

* As to the delivering of the ten commandments from the ark, or the tabernacle; fee the ftnfeofit, and the fcripturc- ground for it, ?• 85, 86. note t> and page 91. note *.

t See upon this paint, p. 170. note \\

X The former, me giver ©f the law ; the latter, the reftorer of it.

I ♦* Which words eftablifh Chrift as the only doAor and teacher of his church ; the only one, whom he had betruftcd to deliver his truths and will 10 his people; the only one, lu whom Chriftiani arc to hcarkco. gup to Poors Annot- on Mattb. xvii. j.

a Rule cf L'fe tQ Believers. 24 1

Ht.'b. i. 2. That "in thefe laydays, God hath fpokca to ns by his Son ?'' and doth not the apoitle (ay, '^Let the word of Chriii dwell in you richly ; and wiiatfoever von do, m word or deed, do all in the name of onr Lwri Jefus Chrift," Col. iii. 16, 17.? The wife muft be dib- jsct unto the hufband, as unto Chrhl, ver. 18. *. The child muft yield obedience to his parents as unto Chrill, vcr 20. And the believing fervant mult do liis nufter's bufmeis as Chrift's bufmefs : for, faith the apoftle, ^* ye ferve the L .rd Chrift;'' ver. 24. yea, faith he to the Galatians, *' Bear ye one anothers burthens, and lb fulfil thelawof Chrift/'Gal. vi. 2.

y^nt. Sh*, I like you very well, that you fay, Chrifl fliould be a Chridian^s teacher, and not Mofes : but yet I queflion, whether the ten commandments may be called the law of Chriii; for where can you find them repeated, either by our Saviour, or his apoHles, in the w'kole New Teftament ?

Evan. Though we find not that they are repeated in fuch a method, as they are fet down in Exod. and Deut. Tet fo long as we find, that Clirift and his apoftles did require and command thefe things, that are therein commanded; and reprove and condemn thofe things, that are therein forbidden ; and that both by their lives and doclrines ; it is fufficient to prove them to be the lav/ of Chrift f .

■% t( Wives, fubmit yourfelves unto your own hufbands, as unto the Lord,** Eph. v. az-

t Whether or not this be fuffiefent to prove them to be the Ip.w of Chiifl, having a divine* amhoritative, binding powc;r on mens confcitnces, notviihftanding of the ternn, dodtrints, here ufed by the author? one may judge from thefe texts, Matth. vii. 285 29 *' The people were aftoniihed at his dodirine. For he taught them as one having authority, and not as the Scribes.. John vii. 16. My doiStrine is not mine, but hig that fent me. Heb. i. I, ». 3. God, wboatfundry tiroes, and in divers marj- ncrF, fpake iii time paft unto the fathers, by the propheta, hath in thcfe lail days, fpoktn unto us by his Son, whom he haiii

A.

24^ 7"he ten Commmdmcnfs^ Ch3p.3. Sec^.:j»

/h-j, I tliink indeed, they have dt)rie (o, touching feme of the commandiuents, but not touching all.

Evan. Becaufe you fay fo, I in treat you to confider,

Fir/}, Whether the true knowledge of God, reqiiired, John iii. 19 and the want of it condemned, 2 Thcfl' i. 8. and the true love of God, required, Matth. xxii. 37. and the want of it reproved, John v. 42. and the true fear of God required, i Pet ii.17. Heb.xi'. 28 and the want of it condemned, Rom. iii. 18. ai^d the true tFufting in God required, and the trull! ng in the creature foi bidden. 2 Cor. i. 9. 1 Tim vi. 17. be not the lub- flance of the firil commandment?

And confider idly. Whether tlie hearing and rending rf God's word, commanded. John v. 39 Rev. i, 3 and prayer, required, Rom xii. 12. i i hclT v. 17. and iinjiing of Pfahns required, Col iii. 16. J;^.nies v 13. and whether idolatry fu! bidden, » Cor x 14. ijohnv. 21. be nor the fubilance of the fecond commandment ?

And confider 3 '-'()', Whether worihipping of God m vain, condemned. Matth. xv. 9 and uiing vain repeti- tions in prayer, forbidden, IMatih. vi. 7 and hearing of (he v.'ord only, and not domg, forbidden, fames i 22. whether vvorfiiipping God in Spirit and truth, commanded, )ohn iv 24 ^v^^d praying with the Spirit and with under- Itandmg alfo, and fmging with tiic Spirit, and \^ith uii- derfiandino' alio, commanded^ i Cor. xiv. 15. and taking

appointed heir of all thirgp, by whom alfo be made the worlds; v\tu> being the hri^'htnLfs « f his glory. zv.A the exprefb im^ge of h'vo peiloD, &c. M.-Jtth. xxviii 18, 19, so. Al power is given tir.to me- in heaven and earth; go ye iheiefore and teach r^Il nations — oobl'eivc all things wh^tfccvcr I have commafj^ed ■*f-ou" The orij^inal word, in the Old Tcft;^ment, rtndercd liw, doth properly fignify a dodnne. Hence, Matth.xv,9.** Teaching for doclvinea the comnrsandraents of men," i. e. the laws and ccmni:.r.d& of men, for the laws and comnianUb of God, Con:>» rr:ic vtr- Ai Si ^»

ii Rule (if Vfe to Believers. i \ 3

heed what we Iiear, ?4ark.iv. 24. be not the fubilance of the third commandment ?

Confider, 4/ /?/;', Whether Chrift's rifing from the dead, the hrft day of the week, Mark xvi a, 9. the difcip'.cs aflembhng, and ChrilVs appearing unto them, two feveral fnd days of the week, John xx. 19, 26 and the d;fci;;lts coming togeih»er and breaking bread, and preachin;,^ afterwards on that d;^y, A<fts xk. 7. j Cor. xvi. 2 and John's being in the i'pirit on the Lord^9 day, Rev. i. ic. i fay, confider, whether thefe things do not prove, that the firft day of the week is to be kept as tlie Chrifliaa fabbath.

Contlder, ^thlvj Whether the apoftle^s faying, '' Child- ren, obey your parents in the Lord, for this is right; honour thy father and thy mother, whicli is the h'ril commandment with promife," Eph. vi. 1, 2. And all thefe otiier exhortations, given by him, 2nd i.he apofile, Petsr, both to inferiors and Inperiors, to <k> their duty, either to other, Eph. v. 22, 25. Eph. vi. 4. 5, 9. Cclof. iii. 18, 19, 20, 21- 22. Tit. iii. i. i Pet hi. i. I Pet. ii. 18, I fay; conilder, whether all thefe places, do not prove, that the duties of the fJ'th comma ndmer>r, are r<-quired in the New Tedaraent ?

liereryou fee are five of the ten commandments : and as for the other five, the apoitle reckons them up altoge- ther, faying, " Thou fnalt not commit adnltery, thou ihalt not km, thou fhalt not fteal, thou ilialt not bear falfc witnefs, thou Ihait not covet,'' Rom. xiii. 9 Now jucge you whether the ten commandments be not repeated in the New Tcitament; and fo confeqiiently, whether they be not the law of Chrilt ; and whether a believer be noc utider the law to Chnft, or in the law through Chrift 3 as the apoftle's phrafe is, i Cor. ix 21.

^ 3 y////. But yet, Sir, as I remember, both Luther and Calvin do fpeak, as though a believer were (o quite freed from the law, by Chrili, as that he need not mclcc any confcience at all of yielding, obedience to it.

X %

^44 Ar.imcmjan OhjeCfions Chap 3. Sect 3,

Evan. I know right well that Luther * faith, the con- icience hnth nothiiig to do with the liiw of works : and

• that Calvin f faith, the confciences of the faithful, when t,'^ affiance of their juftification before God is to be fougln, mult raife and advance ihemfelves above the

, law, ar.d forget the whole righteoufnefs of the law, and lay aficle all thinking upon uorks. Now, for the true undeiitanding of thefe two worthy fervants of Cbiift, two things are to be conlidcred and ccTnclnded Firft, That when they fpeak thus of the law, it is evident they njean only, iji the tafe of juftification. Secondly, That when the conference hath to do with the law in the cafe of jufiilicaiion, it hath to do with it only as it is the covenant of works : for as the law is the law of Chrill, it neither juftifles nor condemns J. And {o if you under- fland it, of the law as it is the covenantof works, accord- ing to their meanings then it it molt true that they fay:

* Od Gal. p. 59. t Iiift. p. 4r3.

X s. e. The law of the ten commandmenls, conamonly callvd the moral la-w, as it is the law of Chrift» neither jtiftifies nor cor.dcmns, mens pericnT^, in the fight of God. How can ir do either the one, or ihe other, as fuch l Sioee to be ender it, as it is the I.jw of Chrift, is the peculiar privilege ©f believers, a're.-idy juflified by grace, and fet beyond tie reach of contienfina ion ; .•according to that of the spoftle, Rorr,. viii i. '* There ia there- fo:e now, no condemnation tothc-rn which arc inChri:"^ Jcfjs.** But to fav, tliat thiE rarikes the liw of Chrilt defpicuble, is to forget the iove-eign authority of God in him ; his matchiei'i love, in dying for finners; the endearing relations, wherein he flauds to his people; and upon the one \:iv.d^ the erjoyment of s^ual communiffn and fcMowfli-p with God, and the insny precious tokens of hie love, to be conferred on them, in the way or ciofs walking with God : and upori the other hand, the W3nt of th^it co^imunion and feilowflup, and the m^iny fe/irlu! tokens of his r.ngfr againft them, for their fios. See pag. 117, aiS. note *» All thcfe belong to the law of Chrift, and vill never be defpi- cahlc, in the eyes of any gracious foul: though I doubt if ever hell ar,d dj-mnation were more defpifed in the eyes of others, than tH<y are at this day, wherein Utlicvers and unbelievers, are let fo much upon a hvti, with reipecl to Ihefe awful things.

for why flioukl a man let tlie law com€ unto his confer- ence? that is, wliy fliould a ninn make any confcience.

As to the point of condemnation, 'tip evident from fcripture, that no Yaw 'Van condemn thefe, who are in Ghrift Jtfus, Rom. vii. 1, 33. 34. And the law as it is the covenant of workf, condemns all thofe. who are not in Chrift, but under the iaw» Gal. iii. lo. Rom iU. 19. And particulaily, it con- demns every unbcHever; whole condcmraticn will be fearfully aggravated, by his reje^ion of the gofpel- offer : the which re- j(^dled offer wili be a witnefs ag^inft him, in the judgment ; in refped whereof oiir Lord fai^h, John xii. 48. ** The word that I have fpoken, the Ihme fiull judge him in the hft day." Compare chap, xv 2a. " If I had not come and fpc ken unto them, they bad not had fin; but nov7 they have no cloke for their fin." Therefore the law, which unbelievers Uiil re- main ui-.der, as a covenant of works, will condemo them with a double condemnati'-n, John iii. 1^ *' He that beiitveth not, u condejv.ned already, becaufc he hath not belif^v^^d in the n.^me of the only hegotien Son of God." And hence it appear.-^, that there is as* little need of, aa there is warrant for, a ccndtra- niiig-gofptl-The holy fcripture ftate* it a9 the difference, betwixt the law and the gofpel, that the form-r is the miniaraiion of condemnation and death ; the- latter, the miniftration of r!.t^bre- oufnefs and life, a Cor. iii. 6, 7, 8, 9. Compare John xii. 47. ** If any man hear my words, and beiieve not, I judge him not; fcr I came not to judge the world, but to lave t^iC world."

As to the point of juftification ; no man is, nor can be juftified by the law. *Tis true, the Neonomians or Baxlcriane, to wind in a righteoufnef^ of our own, iuto the cafe of juftifica- tion, dv) turn the gofpel into a law, propeily fo caHed ; and tio tell U8,th;it thegofpci juftiiietij as a law ; and roundly own v.-hat 13 the nece(firy confequent of that do^ftrine, to wit, that faitti juftificlh, a3 it is our evangelical righteoufnels, or our keeping the gofpeldaw, which runs thus, He that believelh fhall Hot piriih. Gibbon's Seim. morning exercife method, p. 421, 428, But the holy fcripture teacheth, that we are juftifitd by grace, and by no law, nor ^itCiS, or work of a law properly f) caiitd, call It the law of Chrift, or the gofpel-law, or what law one p!eafc:ih: and thereby /aith itielf, coniidered a?, a deed or work of a law, is cxcladed from the jufiification of a Tinner, a;id \\?Ah place therein, only as an instrument, Gal. ii'. 11. '' That no man 13 juftiScd by a law iu the fight of God, it ia evidiiui."

X2

^4^ ^nl'momUn O'^j.^lons Cliap 3. Sect.':;.''

of doing the law, to be juftiFIecl thereby, confideririg it is a thin^r impoliible } nay, what need hnth a man to make confcience of doing the law, tobejuIHHed thereby, when he knows he is already ] unified another way I nay, what need hath a man to make confcience; of doing that law, that is dead to him, and he dead to it? hath a woman any need to make any confcience of doing her duty to her hufband, when he is dead, nay, when flie herfelf is dead alfo ? or hath a debtor any need to make any confcience of paying that debt, which is already fully difcharged by his iurety ? will any man be afraid of that

Ch.ip. V. 4. ** Wbofoever of yoii «re jnftificil by a law ; yc arc fallen from grace/' Rom. iii. s8. *' Therdbre we cor.clude, that a man is juftifi d by faith, wi hout deeds of a )au-." Gal. ii. 16. " Knowing that a man is not juftified by works of a law " I read, a law^ deed-, woiks, fimply ; becanfe fo the origii:al words, ufed in Ihefe tcx's, ^^o undeniably fignify.

To this spf^es Weftm. Confeff Chsp. 11. Art. t. *' Thefe whom G d enVdlually calleth, he alfn freely juni{ieth—»Jiot tor any thing wrought in them, or clone by them, but for Chrift'» f^ke alone; nor by irrputing faith ilfelf, the a&i of believing, or any other evangelical obedience, to them, ax their righteouf- ncfe; but, t^c." Larp Catcch. Q. 73. ** f'ai.h ji.ftifies a (inner in the fjght (f God> not — ''is if the grace of faith, or any at^ thfreof, Were imputed to him ^"or hi • juftiSca'ion ; but only ?.fc it iiP.n initrumeit, by which he receiveth, and appliith Chrift and his righteriufrefs " WeRm. CoriffT. Chap, 19. Ait. 6» ** A!thi)i)gh tr-ue believers be rot under the law, as a covenant of works, to be thereby juRified or condemned; yet is it of great nie to them, ae well as to otherp, in that, as a rule of life, };i'ornn'n;;r them of the will of God and their duly, it dire<fts and hind'i them to v.'alk accordingly." From this laft palT^ge of tJ.e ccfiitirion, two important potota plainly offer themfclve:?. {(.) That the law is a rule of life to believers, direding and binding them to duty, tho' they are neither juftified nor con- dcmr^cd by it. (a.) That neither juftifying nor condemning bflong unto the law, as a ru'e of life fimply, but as a covenant cv works. And thcfe are the very poir.ta here taught, by tur aoihor.

itnjwered, ^47

obligation which is made void *, the feal torn off, the writing defaced, nay, not only cancelled and croft, but torn in pieces f ? I remember the. apoftle faith, Heb. x. 1.2. " That if the facrifices wliich were offered in the Old Teftament, could have made the comers thereunto perfect, and have purged the worihippers, then lliould they have had no more confcience of tins;'' that is, their confcience would not have accufed them of being guilty of fins. Now the blood of Chrilt hath purged the con- fcience of a behever, from all his fins, (Chap. ix. 14.) as . they are tranfgrelfions againft the covenant of works ; an.d therefore what needs his confcience be troubled about that covenant ? but, now, I pray you, obfcrve, and take notice, that akiiough Luther and Calvin tlo thus exempt a believer from the law, in the cafe of juftification, and as it is the law or covenant of works; yet do they riOt lb, out of the cafe of juitification, and as it is the law of Clirift.

For thus faiih Luther 4:, out of the matter of juftifica- tion, we ought with Paul, Rom. vii. 12, 14. '* To think reverently of the law, to commend it highly, to call it holy, righteous, juft, good, fpiritual, and divine.'' Yea^ out of the cafe of juitification, we ought to make a god of it II And in another place, faith he §, There is a civil righteoufnefs, and a ceremonial ri ghteo u fn e fs : Yea,*and befides thefe, there is another righteoufnefs. wihich is the riffhteoufnefs of the law, or of the ten commandments which Moles teacheth ; this alio we teach after the

* Bolton's true bounda, p.3i.

+ Col. ii. 14. *' Blotting out the hand- writing— nailing it to his crof;:."

X On Gal. p. i8j.

Il /' e Raife our efteem of it, to the higbeft pitch : and give it illimittd obedience. Cmpare this, with what is citcU from the lame Luiher, concerning the law, page iii-

^ On Gal. p. 5.

248 Anlimm}i.n Ohji^&'.ons Chap. 3. Sect 3.

do6lnne of fairh. And in anotlr^r place '% he, havinT iliewecl that believers, through ChriU, arc far above ihe lavv, ad lb h(Hvbcit I will not deny but Moles ilievvetii to them tiiKir duties, in which relped: they are to be ad- moniihed aiul urged: whtreforr Cuch doch-ines and ad- monitions ought to 6-=: aino'icv C.vriftians. as it is certain there was aniojig ihe apoitles ; whereby every man may- be admouilhed o{ hi.** eltate and oflice

And CalvMn, having faid (as I told you before) that ChriHians, in the cafe of juihticntion mult raife and ad- vance thenifcives above the law, adds; neither can any man thereby gather, that the law is ruperfluoiis to tlie faithful, whom notwithrtanding it doth not ceafe to teach, exhort, and prick forward to goodiiels, although before God's judgment Teat it hath no place in their conlcience.

y^nt. But, Sir, if I forget not, Mufculus laiih, that the law is utterly abrogated f.

Fjvan. Indeed, Mufculus fpenking of tlie ten com- mandments, faith, If they be week, if they be the letter, if they do work tranfgrcffion, anger, curfe and death ; and if Chrili, by the law of the {JDirit of life, de]i\ ered them that believed in him from the law of the letter, which was weak to juliify, and llrong to condemn, and from the curfe, being made a curfe tor us ; furely they be abrogated. Now this is motl certain, that the ten com- mandments do no way work tranrgref'ion, anger, curie and death, but only as they are the covenant of works %, Neither hath Chriil delivered believers any otherwile

'■* Choice ferm. p. 103.

t Com. Pla. Fol. Englifh. 119, 120.

% According to the holy fcripture, it ia certain, th;\t the law rjf ibe tcD commandments, hath an irritating eft'tdl, whereby they incrcafe lin ; and a condemning and killrn^ effed, fo that they woik curfe, death and wrath, called anger (it wouhU fecm)

an/uucred, 249

from them, th.Tn as they are the covenant of works. And therefore we may afUiredly conclude, that they are no otherwife abrogated, than as they are the covenant of works*. Neither did Mufculas intend any otherwife : for, faith he, in the words followitjg, it niuil not be uii-

in the linguage of our forefathers, when MafculuR common placcE vJcreEngl fhed : and it is no lefs certain, that JefusChrift hath delivered believers from the law, as it hath tittle cfFedta, Kono. xiv. 15. " For if they which are of the law be heirs, f.-^it-h. 13 ma-ie void, and the promife made of none effc'd, bccnufe the law workcth wrath." Chf~p vii. 5^ 6. ** For when we were in thefiefh, the motions of Tnis, which were by the law, did work in our members, to brir^ forrh fruit unto dcalh. But now we are delivered from the law- — that vvt ftiould ferve in nev/nefs of fpiril,'* 6fc. Chap.viii.a *' For the law of the fpiiit oMife, in Chrift Jcfiis, hath made me free from the law of fin and death *' Gal iii. 13. ** Chrift h:it:i redeemed us from thecurfL-of the law, being made a curfe for U3.'' It then the ten commandments have therfe tfTv-ds, not only as they are the covenant of work- ; but a.i they arc the law of Chrift, or, a rule of life ; then bciievera are aitojiethtr dtlivered from them, which is abfurd aid abomi- nable dodtritie. Therefore it evidrntly foilovv-s, th^t the ten ccmmaudaients have thcfe effcdlii, only ao they are the covenaf.t ot w(!ik8. I'he truth ie, unto a gracioua foul, the flrongeft poflible temptation to Antinomianjfm, or caftin;;? cM the ten commandments, for good and all, would be to labour to per- fuade him, that they have thefe effeds, not only as they are the covenant of works, but a« they are the law of Chrid : fo that, t?.ke tb':;rA wliat way he will, he lliall find they have not only a curfing, condemifing and killinjr power, but alfo an irrilatinj* effe<ft, incre.?fing fci in him. Ncverthekfa a Chriftian mc'u'd doing ag.'iinR them, (which is the reverend Mufculuii his phrafe, ae cited by the author in the following page) may be a tranf- jTcflion : for a man may tranfgrefs the law, tho' the motions (jf his fins be not by the law. And how fuch a man*8 fuming ia mure oatr?.gious, than an ungodly man's, will convincingly appear, if one meaiures the outngioufnefs of liunirj;', by the obligatious to duty lying on the (inner, and not by his perfonal baznrd, which is a nicafuic, more becoming a flave than a fon.

* Thue our author h;:th proven, That the law of the ten comm,andmcnt8, is a rule ot life to believers ; and hath viudi- Cditd Luther auU Calviu from the oppofiie Aaliuomian error>

^5^ Jnimomian Ghj colons Chap.3. S(?cl:.3.

dcrllood, that the points of the fubftance of Mofes cove- iiint, are utterly brought to nothing * : God forbid. For a ChrilHan man is not at liberty, to do thofe things that are uunrodly and wicked : and if the doing of thofe things the law forbids^do not difpleafe Chrill; )f they be not much different f yea, contrary, if they be not repug- nant, to the righteoulhefs which we received of him, let

as he doth Mufcnlus alfo, in the following words ; and that fram their exprefs declarations, in their own words. And here 13 the conclufion of the whole nnatter. To fhew the judg- ment of other orthodox Proteftant divir.es. on this head againft the Antifloniians; it will not be anrifij to aduce a pa(r»ge out of a fyflcm of divinity, cimmonly put into the hands <f ftadenta.not very irany years ago, I am fiire- *' It is one thing (faith Turretin, difputing j4g;iinft the Antinomian?) to be under the la*- as a covenant ; another thing, not to be under the la'y as a rule of life. In the former fenfe, Paul faith, *' That we arc not under the law, but under grace," Rom. vi. 14- as to its covenant- relation, curfe and rij^or; but in the titter fcnfe, we always remain bound un»o it, though for a difTertnt end; for in the lirfi <;'^v^x\?.x\Xy fnan wa§ to do this, to the end that he might live; but in the other, he is bound to perform the fame tbii'^, rnt that he may live, but becaule he lives." Tur>e* Loc. ir. Qvjeft. 24. Thef 7. view again VVeflminft. ConftflT. Chap. 19. Art. 6. The words whereof, Sitc cited p. 16^. note. Hereuoio agtcetb our author's cooclufion, viz. Teat believers are no otberwifc, not any othtrwife delivered from the law of the ten coir.mandnaents, but Ji6 they are the covenant of works. Now, how can thofe, who oppofe Antif.omianifm, on iris head, contradid iheauthcr thtrtupon, but l>y aflcrti; g, lh?t believers are not delivered from i! e law, as it is the covenant of works; but that they are ft ill under the power ( f the covenant of w rlta ? the which are prir^ciple* as oppofite to ti»e received dcc^trine ©f orthodox Prouftant divines, and to the confcSion uf frtith, as they are to the d' drinc of our author.

* /*. e. That the particular precepts of the law of the ten C(ininandmeni8, called by Mulculue, the fnbtiance of the l,iw-covcr5iat (c mpire page 155. line penult.) arc dii^uullcd, aud no more to be rtgardcd.

t i'C» Very unfuitablc.

anfujcred. 251

It be lawful for a Chrlftinn man to do them ; or elfe not *. But a ChriiVian man doing againil thofe things, which be commanded in the decalogue, cioth fin more oiitragiouOy, than he that Ihould fo do, being under the law -j- So ftr off is he from being free from thofe things that be there commanded.

^ 4. Wherefore, friend Antinomifta, if either yon.

* /• e Or if they be ^s cc-rt'ihly they are, difpScAfing to

Chr'ft; mofl unfuitable. coiitrary and 'epuKnant to the rightc- o"fne(«, which the bei.ever hath rcceivfcd from Carift ; thca they are by no mean^ to be done.

i' Thefe ^re the wrords oF Mufcu'iis flill, adduced by the aij?bor 1 1 Oiew, that that famous divine was no An^inomian : and if they will not terve to clear him, but he ttiii be .;n that fide. I ;^pprehen(I orthodox Prot Hants <fi'i be <orry for their 1 is or tiu' grtat man. But though it be obfifrred, that he fpeaks of doing sg-iinft the things commanded in Ih? Ia%r, but cot 3g;iinfi: tae law iMVIf ; there is no hazard ; for 'tis evident, that, by the law, Mtifcuius undcrft^nris the covenant of works, or, '0 his ftile, Mofcs covenant ; aud fince he was not of the ©pinionj that believers are undtr the covenant of w^orks, no, not under the commanding powtr of th;it covenant, he could not fay, that they finned aga'ift it: howirver, he fliU locks on the ten commandments, the fubftance of hat covenant, to be alfo rhe law of Chrifl, binding ihe Chriitian man to obedience. From his faying, that a Chtiftian doing -gainft thefe things, fir.j more oiitragicVfly, than one who is under the law; it dotti indeed fdiow, that a Cbriflian's fin is more difpIeaP.ng to God, and defervea a hi^avier cutfc, in itfcif; lh< ugh, in the mean time, ibe law of Chrift hath no curie snnexrd unto the tr<inf* greftiona of it. For, fms oeferving of a curfe, ariferh not from the threatening, but tVom its contrariety to the precept, and confcqucntly, to the holy nature of God: fince *ii3 manifeft, that iin doth not t^e-e^ore deferve a curfe. btcaufe a cu;:fe ia threatened; but a curfe is threatened, bccsafe fui defervea it. /\\\d IVtc lina vf beli.ve'S do in themfcives, deferve a htavier curfe, than the fins of oti-erjj. Yet the law of Chrift li^th not a ^ curfe" annexed to the tianfgreiiions of it, becaufc the heavy curfe, dcferves by the fins of believers, was already laid on Chrift, to vvhooi they are united: and ije birc it for thtrm, and bore it away from them; fo that thfv cannot be threatcocd witia i?j- over Bi;ain, after their ULion wjlh hiiD,

2<^2 The Nece£iity cf Cliap.^. Set<i.?,,

or any man elfe, fliall, under a pretence of your hein^r ia Chrilf, exempt yourfelves from being under the law of the ten commandments, as they are the law of Chrift, I toll yon truly, it is a ilirewd fian you are not yet in Chriil: : for if you were, then Chrilt were in you ; and if Clirifl: were in you, then would he govern yon, and you would be fubjetl unto him. I am lure the prophet Ifaiah tells us, that the fame Lord, who is our Saviour, is alfo our King and law-giver, Ifa. xx.xiii 22. and truly, he will not be Jefus, a Saviour, to any, but only to thofe, unto whom he is Chriil a Lord : for the very truth is, where- foever he is Jefus a Saviour, he is alfo Chrift a Lord : and therefore I befeech you, examine yourl'elf, whether he be fo to yon, or no?

Ant. Why then, Sir, it feemeth that you (land upon marks and figns.

Evan. Yea, indeed, I ftand fo much upon marks and figns, that I fay unto you in the words of the apoflle John, I John iii. 10. ** In this the children of God are manifeft, and the children of the devil : who- foevcr doth not righteoufnefs, is not of God.'* For faith Luther *, He that is truly baptiled, is become a new man, and hath a new nature, and is endowed v/itli new difpofitions : and loveth^ liveth, fpi^aketh, and doth far otherwife then he has wont, or could before. For faith godly Tindal f , God worketh with his word, and in his word ; and bringeth faith into the hearts cf his elect, and loofeth the heart from fm, and knicteth it to God, and giveth a man power to (\o that, which was before impoflible for him to do, and turncth him into a new nature ij: . And therefore, faith Luther || in another place. Herein works are to be extolled and commended, in that they are fruits and llgns of faith ; and theref(jre

** Choice ferm. p. izx.

t Tiodal Par. Wick. Mara. p. 65,66.

t i-£^ Makes bim a new man. \- Choice ferm. p- ly;.

Marks and Signs of Grace, 253

fee that hath no regard how he leadeth his life, that he may ftop the mouths of all blamers and accufers, and clear Iiinifelf before all, and tedify that he hath lived, fpoken, and done well, is not yet a Chriftian. How" then, faith * Tindal again, dare any man think that God's favour is on him, and God's Spirit within him ; when he feeleth not the working of his Spirit, nor himl'elf difpofed to any good thing f ?

Ant. Bdt by your favour, Sir, I am perfuaded that many a man deceives his own foul, by thefe marks and iigns.

Evan. Indeed I mufl: needs confefs with Mr Boltor> and Mr Dyke, that in thefe times of Chriftianity if, a reprobate may make a glorious profelhon of the gofpel, and perform all duties and exercifes of religion ; and that in outward appearance, with as great fpirit and zeal, as a true believer ; yea, he may be made partaker of fume pieafure of inward illumination |j, and have a Jhadow of true regeneration ; there being no grace effe^lually wrought in the faithful, a refemblance whereof may not be found in the un regenerate. And therefore, 1 fay, if any man pitch upon the fign, without the thing fig- nified by the fign §, that is, if he pitch upon his graces (or gifts rather) and duties, and conclude affurance from them, as they are in him, and come from him, without having reference to Jefus Chrill, as the root and fountain of them ; then they are deceitful marks and fians ^ : but if he look upon them with reference to Jefus Chrift, then

* Para. Wick. Mam. p, ^S»

+ viz. Habitually.

X Difcourfc of true happincfs, p. J5.

H On tke heari, p. iii.

\ To wit, ChrlR in the heart.

^ Becaufe all true gr,ice and ac:eptable duty, flow from Jefus Chrift, dwelling: in one*8 heart, by hig Spirit; and v.'hat* loever comes not that way. Is but a fiiew and ftmbb.nce of theie tbiags. Rom. viii.o. ** If any man have not the Spirit oi" Chrift,

254 57;^ Neccffiiy of Chap. 3. Seel. 3:

are they not deceitful, but true evidences and demonftra- tions of faith in Chrift. And this a man doth, when he looks upon his outward actions, as flowing from the in- ward aclions of his mind; and upon the inward aclions of his mind, as iiov\ing from the habits of grace within him; and upon the habits of grace within him, as flowing from his j unification ; and upon his juflification as flowing from his faith ; and upon his faith, as given by, and embracing Jefus Chrlfl:. Thus, I fay, if he rells not till he comes to Chrift, his marks and ligns are not deceitful, but true *.

fee 18 none of his.*' John xv. 5. ** Without me yc can do no- thing." Ch^p. i. 16. ** And of his fulnefs have we all received, and grace for grace," Gal. ii. 20. " I live, yet not I, but Cbrift livetb in me." *' The caufe of good works, we confefs to be, not our free-will, but the Spirit of our Lord Jefus, who dwell- ing in our hearts, by true faith, bringeth forth fuch works, as God haih preps.'cd for us to walk iu.'* Old ConieiT. Art. 13. ** Sa gud<' warkid follow as effeift.? of Chrift in us, pofTefled by faith." Mr John Davidfon*8 Calech. page 30.

* Here is a chain, ferving to lead a chilJ of God unto affur- ance, that he is in the ftate of grace ; wherein duties and grace", being run up unto their true fpring, do fo (hine after trial of them, a" one may conclude afTurance from them, as the author phrafeth it. And here it is to be obfervcd, that thefe words, outward adtiona, sdions of the mind, hab ta of grace, juflifica- tion, faith, embraciog of Chrift, are, in the progrcfs of ihc trial, to be taken in their general noMon, agreeing both to what is true, and what ia falfe, in each particular ; a*; faith feigi?ed and unfeigned, juflification re^l and innaginary, grace common nnd fiviug, &c« For the f^ecial nraure of thefe, is 3:111 fuppoled to be undetermined, to the perlbn under trial, until he c. me to the end of the tri.-il. This in evident from the nature of the thing; and from the author's words too, in the fentcnce im- mediately preceecling, where he fai;h, if br pitch' upon hi» graces, or gifts rather. The which corre<ftion he makce, be- caufe th2 farmer word is ordinarly reftri«5l;d to faving grace ; the latter not fo. And hence it appe.irs, that the auihor was farfrcm im?gining, that a man rnufl have the atfurance hefptaka pfj before he can coacliide it uora hia gract? or duties'

Marks and Signs if Grace, Q55

Ant. But, Sir, if an unbeliever may have a refemb- lance of every grace that is wrought in a beUever, then it

The links of this chain are live. The firft, outward atftions, or works materially good, flowing from the inward anions of the mind. Otherwif-f they ai e but pieces of grofs diffimulalion ; as wa6 the refpcd and honour put upon Chrift by the Herodiana and others, when they afked him, ** If it was lawful to give tribute uuto Csefar?" Matth xxii. 16, 17, 18. The fecond, Thcfe actions of the mind, flowing from the habits of ^racc within the man. Otbcrwife, they are but fair flowers, which, ** Becaufe they have no root, wither away," Mattja. xiii. 6, like the " Ifraelites their feeking, returning, enquiring after^ and remepabring God, when he flew them/* Pfah Ixxviii. 34,. 25' 36» 37. Toe third, Thefe habita of grace within the man, fiowiiig from his jufiiiication. Otberwife, they are but the habits of common grace, or of meer moral virtues, to be found in hypocritical profefiTors, and fober Heatheoe. The fourth. The mean's ju!\iticaiioa, Sowing from his faith. Oiherwife, it i« but ab the imaginary juftificaticn of Pbarifccs, Papifts an(| Legaiifts, who are they which juftify tlicmfdvcp, Lukixvi. ^5, Tuc ^fih, His faith given by CbVift, and embracing Gh*-ift» Otherwiie, it is but feigned faith, which never knits the fopl to Chrift, but leaves the man in the cafe of the fruitlefs l;waiicl5, which is to be taken away, Jt)hfi xv. a.

This chain is not of our author's framing, but is a fcriptura| one, I rim. i. 5. Now, (i.) the end of the commandment ia char ty. -(z-) out of a pure heart, (3.) and of ;a good coofqieocej ^40 and.of fai^ j (5 ) unfeigned. *' Wherein the apoftk lea:Cbe.th, that the obedienec of the law muft flow from lov^, and love fronji |i p're hcatr, and a p.ure tc^rt from a^oojd confcience, and .^ ^ood eonfcienre from faith unf^-igncd: thuBhcmaketb the only right cbanoel of good workb." Prai^. Ufe of faving kpow-Icdge^ Tit. The tiiird thing rvquifjle to evidenqe true taith, is, thait (pbeditn.ce to «he Uw, run m the right channel, tha-t ie, through f^irh.ic Chrift.

If one e;:!^rpii)es bimfelf by this infallible ruje, he cannot fafejf iake hia obedience for a mark, or evider»ce of hio hein^ io tb^ ^atc of griC"-^ \xut\\ hr run it up umo his faith, embracing Chrift, RiK then Hi;ding that l.io rai h made him a ^ood go«- fdeucje, TancI Lis go d cjnfcieiite, a pure heartj and his pure Jieart pr.od^iced lovt, from whence his obedience flowed ; in that caft:, his.obedicHce is a true mark of the unfci^Oidagfj c#

256 The 'Necejjity tf Ch3p.3. SeA.3.

jniift needs be an hard matter to find out the difference ; and therefore, I conceive, it is beft for a man not to trouble himfclf at all about marks and fio-ns.

bis faith, from whence he may affuredly conclude, that be is in a ftate of grace. Our author's method being a copy of this, the ohjedlions againft it muft aifcdl both.

Let us fuppofe two tricn to put themfelvei on a trial of their flaie, according to this method; and to pitch upon fc^me ex- ternal duties of theirs, or fome graces, which they feem to difcern in themfelves, as to :he fubftance thereof, thcugh, as yet, they k:ip\v not the fpecific nalure af the fame, camely'j whether they be true or falfe.

The one finds, that his e^iteroal duties proceeded not from the inward 3*5tions of hi« mind ; or if they did, that yet thefe adiong of hia mind, did not proceed from hab'ts of grace ia him; orifiheydid proceed from thefe, yet, thefe flowed not froin bia juftification, or, which is the fame, followed not i^pon the purging of his conference; or, if they did, that yet ha juftification, or good confcitncs, fuch as they are, proceeded not from his faith ; cr, if they did proceed fi-om it, that yet tiiat faith of hia, did not embrace Chrifl, and ccnfequently, was rot of thefpecial operation ©f God, or given him by Chrift ia bim, by his Spirit. In all, or any of tbcfe cafes, Ma plain, that the external duties, or the (fo called) graces, which he pitched upon, can be no tr«e marks, from which he may conclude bimfelf lo be in a ftats of grace.

Th." other finds, that \\\% externa! duties did, indeed, flowr from the inward anions of his mind, and thffe from habits of grace in him, and thefe again, from h'S juAifica^ion, or good coafcicncc, and that from his fait^, and that hi? faith embraced Chrift. Here two things arc obfervable. (i.) That neither the duties nor graces pitched upon, could be fure marks to him, before he came to the laft point •, in regard of the flaw that poflibly might ilill be found in the immediatf, < r mediate fprings of them. And thtrefore ihe looking, mentioned by the author, is indeed, a progieflive knowledge and difcovery; but ftill un- clear and uncertain, till one cornea to the tnd, and the whole •evidence is put together: even as it is in fcarching out fome abftrufe point, by nbfervation of the dependan^ce and conne<5ticn things have, one with another. Wheicfore our author doth by no means, fuppofe, that I muft know certainly, that I am iq Chrift, and juftificd, and that my faith is given me by Chritt, before tbefc crKternal duties or graces can be true marks abd

Marks and Sig^s of 'Grace/ i^f

Evan. Give me leave to to deal plainly ■with you ia telling yoti, that akhuugh we caimot fay evefy one that hath a form of god'inefs, hath alfo the power of godlincfs ^ y€t we may truly fay, that he, who hath not the fomi €)f godlinefs, hath not the pi')wer of godlinefs, for though all be not gold that gliiiereth, yet all gold doth gliftcr. And therefoi^, I tell you truly, if you have no regareci to make the law of Chriil your rule, by endeavouring to do what is required in the ten commandments, and to avoid what is there forbidden, it is a very evil iign : and and therefore, I pray you coniider of it. •

4 5. Ant. But, Sir, you know, the Lord hath promifl ed, to write his law in a h^iliever's heart ; and to give him his Spirit to lead him into all truth : and therefore he hath no need of the law, written with paper and ink, te be a rule of life to him ; neither hath he any need to endeavour to be obedient thereunto, as you fay.

Evan. Indeed faith Luther *, the matter would even fo fare, as you fay, if we were perfectly and altogether

evidences to me. (2.) That the' man perceiving his embracing cf Chrift, as t.) the lubftance of the action, is AflTurcd of the f^ving nature of it, (namely, that it >s a faith uniting him to Chrilt, and j,iren him by Chrift in liim) by the train of cffedt><, \\€. fees to have folltjwed it. rtccording to the eft^bliflied order in the coven-int of grace, i Tim. i. 5. FroiTi which efTcdt of hij faith embracing Chrift, that which might have deceived him, wan all along gradoaliy removed in the progrefs. Thus he ia indeed fent back to the fruits of his frith, for true mirks and evidences of it; Kiit be is fent back to them, as ftanding clear now io his rcprel's ; though they were not fo in his progrei'a. And at this rate he ia not left to run in a circle, but hath a comfortable end of bis felf-examioation, being alfured by hia duties and giaces, the traits of his faith, that his faith is un- feigned, and himfelf in the ftate of grace.

Of the placing cf faith before the babiu of grace, fee on p 189. note.

* Chrifc. lib' p. 39.

Y3

258 j^niinomlan Ohjjilions Chap. 3, Sec^.3,

the inward and fpiritual men; wliich cannot be in any wife before the lafl day, at the rifing again of the dead * : fo long as we be cloathed with this mortal fleih, we do but begin and proceed onwards, on our courfe towards perfection, which will be confummated in the life to come : and for this caufe, the apoltle, Rom. viii. doth call this the fn-ft fruirs of the Spirit, which we do enjoy in this life, the truth and fuhiefs of which we ihall receive in the life to come. And therefore (faith he in another place f) it is neceflary lb to preach to them, that have received the doclrine of foith, that they might be ftirred up to go on in good life, v/hich they have embraced ; and tlr^t they fuffer not thmfelves to be overcome by the alfanlts of the raging flsih : for we will not fo prefume of the doftrine of faith, as if, that being had, every man rrjight do wliat he lilied X ) "<^> ^^'^ mud earneilly en- deavour ourfclves, that we may be without bhme ; and when we cannot attain thereunto, we mufl: flee to prayer, and lay before God and man, forgive tis our trefpalTes. And faith Calvin |[, one proper ule and end cf the law, concerning the faithfiil §, in whofe hearts liveth and reignerh the Spirit of God, is this; to wit, although they have tlie law written and engraven in their hearts by the finger of God, yet is tlie ^ law to them a very good means, whereby they may daily, better and more affured- ly learn what is the will of th-3 Lord: and let :ione of us exempt hlmfelf from this need; for no man hath hitherto

* We would have no need of the law writtfn without us, \?, 38 we are fpiritual in pa«-ti in rcfptdt of fAn(ftincanon begun in lif, we were perfedly and altogether, fpiritual, both in body ar.d foul. Bm that is not to be expei-^ed, till the rerurre<5lion ; ■*-A'hf n that, which is now fown a naitiral body, is raifed a fpiritual body, (r Cor. xv. 44.) being reunited to the fpirit, or f( ul made perfed at death; Heb. x>i. 23.) the which doth therefore no more fiom the n:ioment of death, Deed the law written without it.

\ Choice frrm. p. aii6.

I Ibiu. p. 197- E Iriftit. p. 1 6a.

§ i. s, Kefpe<^ipg bdicvcre* ^ Wri'lCHi

anf-djcred, 25^

attained to fo ^reat wifdom, but that he hath need to be daily inflrucled by the law. And herein Chrift diiFeretli from us, tiiat the Father hath powered out -upon him the infinite abundance of his Spirit * ; but whatfoever we do receiv^e, it is lb by meafure, that vyc have need one of another.

Now mind it, I pray you, if believers have the Spirit but in meafure, and know but in part ; then have they the law written in their hearts, but in meafure and in part f , I Cor xiii. 9. And if they have the law written id their hearts, but in meafure and in part ; , then have they not a pc ifcct rule wiihin them ; and if they have not a perfect rule within them, then they have neei\ to have a rule without them. And therefore doubtlefs the i\rongefl believer of us all, had need ro hearken to the advice of got] ly Tiudal %> vv ho faith, feck the word of God in all things, and without the word of God do nothing. And faith another godly and evangelical writer. My brethren, let us do our whole entleavour to cb the will of God, as it becometh good children ; and beware that we fm not, as near as we can ||.

Ant. Well, Sir, I cannottell what to fay, but (methinks) when a man is perfectly jultified by faith ; it is a very needle fs thing, for him to eneavour to keep the law, and to do good works 5.

* Calv, on John iv. 34.

-]• rhey have not the law written completely and perfcdly in tlieir hearts-

X In his works, p. 86.

D Author of the benefit of Chrift's death, p. Sj.

§ This Antinomian principle, that it is needlefs for a ntjan, perfedly juftified by faith, to endeavour to keep the law, and do good works, is a glaring evitlencc, that legality ie fo ingrained in man's corrupt nature, that, until a man truly come to Chrift, by faith, the legal difpoliiiou will It'll be rcigoinij ia hiaii let

%6o /fnttnomian CI:jcc'fiot:s Chap. 3. Scrt. j,

Evan. I remember Luiher * faith, that in his time there were fome, that did rcjafon after the like imimer ; If faith, f'av tl^e^, do ace jmp'iilh all tilings, aiul if faith be oidy and alo;ie fufficient unto rightcoufnels, to what end are we commanded to do good deeds i we may go play then, and work no worki ig at all. To whom he makes an anfwer, fltyin^-, not fo, ye ungodly, not fo. And there were others tiiat Did. f if the law do not jnitify, then it is in vain, and of none elfeft : yet it is not therefore true, (faith he) for like as this conie- quence is nothing ^vorth ; money doth not jnftify or make a man righteous, therefore it is unprofitable: the eyes do not jnilify ; therefore they muil be plucked oat : tiie hands make not a man righteous, therefore they mull be cut off: fo is this naught aUb; the law doth not juiiify, therefore it is unprofitable. We do not therefore deftroy and condemn the law, becaufe v/e lijy it doth not jullify : but we f:y with Paul, (1 Tim i. 8.) " The law is good, if a man. do riglitly ufe it.*' And that *• this is a faithful laying, that they which have believed in God. might be careful to maintain gocxi works : thele tilings are good and profitable unto men, Titus jii. Q.

5 6. Neo Truly, Sir,, for mine own part, I do much marvel, thdt this my friend Aiitinomiila, ihoi^dd be Co contident of his faith in Chriit ; and yet fo little regard

him tnrn himfelf into what (hape, or be of what principles he will, in religion : though ht run into A-ntino-nianiffn, he'll carry alnn^, with him, his kgal fpirit, wnich will always b; a lliviih; an 1 unholy fpirit. He is conftrHined, as the adthor obferved, page 179. To do all, that he doth, for fear of puoifhrr.cnt, and hope ot reward : and if it is once fixed in his mind, that thcfc art cenfed in his cafe, he ftands (till like a clock, when the weights that mnJc her go, are removed, or like a flave, when he is in no hazard of the whip; than which there cannot be a greater evidence of lothfom legality,

* etirift. lil). p. 39. t On Gal. p. ij6;

holiners of life, and keeping of Chrl/l's commandments^ as it Icems he doth. For I give the Lord thanks, 1 do now, in fome fmall mcafure, believe, that I am, by ChriO, freely and fully juftiiied, and acquitted from all my fms: and therefore have no need, either to efchew evil, or to do good, for fear of puniiliment, or hope of reward : and yet (inethinks) I find my heart more willing and delir- OU6 to do what the Lord commands, and to avoid w^hat he foibids, than ever it was before I did thus believe *.

* It 13 not the fcop<; or deSgn of Neopbytus, here, to fhew \^herein the eflence of faith confifts, or to give a definition of it. tiut fiippoie it was fii ; his definition falls confiderably fliort of fume, given by famou'^, orthodox, Proleftant divinea, yea, and

churches too. See the note on the definition of faith •

I repeat here Mr John Davidfon's definition only, viz- Faith is an heartV assurance, that our fins are freely forgiven U8 rnXTiriH:. F»'um whence one may clearly fee, thai fome «trrae- a-day, it was reckoned no abfurdity, that one's juftification wa« iTiade the obje<fl of one's belief. For the underftanding of which ancient Proteftaot dcdrine, grown almoft quite out of ken, with unlearned readers, 1 (hall adduce a pafl>ge out of VVendelin'a Chrift. Theol. Lib. i. Cap. 24. pag. 54^, 543. He propofeth the Pr>pifh objtdion thus, Juftifying faith nnuft go before jufti- fication : but the faith of fpecial mercy doth not go before juftification; if if did, it were falfe; for at that rate, a man ihould believe, that his fins are forgiven, which as yet are not forgiven; fince thty are not forgiven but by juftification: therefore the faith of special mercy is not juftifying faith. In aiifwer to which, he denies the fecond of thefc propofitions^ with the prooffi thereof; and concludes in thefe words, juftify- ir.g faith therefore, h.^t.h for the fpecial objeft of it, forgivenefa rf fins, FUTURE, PRESENT, and PAST. He explains it thus, by tbc fail h of fpecial mercy, as it gocth before juftification, a man doth not btlicve, that his fins are forgiven him already* before the a<?t of beli-ving. (This, by the by, is the Anlino- mian faith, juftifying only deciaraiively ; follows the true docliioe of faith.) But that he ftiall have forgivenefB of fins : IN the VERY ACT of juftification, be believes his fins are for- given hira, and so receives forgivenefs : aite r juftification, be believes the paft application, to wit, of forgivcnefs, that 18, that his fine are now already forgiven him.

262 HcUncfs and good Works Chap. 3 Se(n:.3'

Bat thedefign of Ncopbytns !«, to make a proftffion of hia fa'uh, and, by an argument drawn from Chriftian expfriencp, to refute the Antinomian pretended faith, whereby a Tinner, at firft brufh, believes his fins to be already forgiven him, b-forc the adt of believing ; and tfaertafter hath no regard to holinefs of life: a plain evidence, that that perfuafion is not of God* And in oppofition to it, i» this profcfiion madje, which confifts of three parts.

{ 1.) He profe.fiVth ; that be believes higifelf to be jjftified and acquitted from ?.II his fine : and this 19 the belitrf of the paft application, after juftification, which we heard before from WendcHne. For we have already found Neophytus brought unto faith in Chrift, and the match betwixt Chrift and bira de- clared to be made, tho* his faith was accompanied W'th fearF, p. 14a. And N(^v7, he finds his failh grown up in fome fm^ll ipeafure, unto i ue bight, which Antinomifta pretended his faith to be at, namely, unto believing himfsif to be already juftificd ; but withal, he intimates, that hisfnith had not come to this pitch, all of a fpdden, at» Antinomifta'* had done, page 97,---toi. but that it was foraeiime after he belitved, ere he did thus believe. And now indeed, his believing thus, only in fomc firall me^fure, was hi? fin, and argued the weakneljB of b'3 faith : but fuch a rpan's belitviqg in any raeafure, great or fjrr.a!', that he was juftified and acquitted fraiB all his (ins, muil be C'-mmended and approven ; uolcfs we will bring back thcPopifli dotflrine of doubting.

(a.) lie profeflcth, that thcrefore> namely, fince he was jufti- ficd, and bc^licvcd hiaifelf to be fo, he had no need to tfchew evil, or to do good, for fear of punifliment, or hope of reward ; the which ; Antinomifta, preteoding to likewife, had caft a^ 211 care of keeping the lav, or doing good works; having no other principle of obedience within him. This doth not at alj \o6k ?o punifliment^ and rewards, improperly fo called, tp wit, faberly c'-iaftiOn< nts and favours, of which the aujhor afterwardp treats exprefsiy: but, 'tis plainly meant of rewards and pnnifh- iBrnts, take 0 in a prop^rr fenfe, as flfiwing from the juflice of God, rcmu;icra"ive and vinditftive. and proceeding upon our V'orU.'?, po(id and evil ; and particularly 'tis mr^nt of heaven and bed. J his is t'^e f^nie, in which tha» pbrafe is commonly ufe4 by divii c8 : and th?.t it is fo to be taken here, ie evid».Di from its being njfcrrcd froa> hifi juftifiitation, which indeed lei*vep no place f-r fear ol' puniO)-.}vei)t, an ; hope of rewarii, in the iattt'r fcnie j but not fo in tht farmer Jenfe. Add thu3, it appt-ars, Nomift^ t;odcrjlood it p. iSi. where this print is purpofedU handled.

(3.) t-le prnfeffeth that h? was fo fa> from being the lefs io« alined to duty, ih^t he bf^lieved himi'-lf to be fuliy jyttihed ; and that the fear of punilhment and hope of reward wtrc

kftalncd to, only hy Faith, 263

Surely, Sir, I da perceive that faith in Chrift * is li^ hindrance to hoiinefs of life, as I once thought it was. ,

Evan. Neighbour Neophytus, if our friend Antino- milta, do content himfelf with a meer gofpel knowledge, in a nocionary way ; and have run out, to fetch ia notions from Chrift, and yet is not fetched in by the power of Chrift; let us pity him, and pray for him. And in the mean time I pray you, know that true faith m Chriit f is fo far from being a hindrance from hoiinefs of life and good works, that it is the only furtherance • for only by faith in Chrifl, a man is enabled t > exercifc all Chriftian graces aright, and to perform all Chriftian duties aright, which before he could not. As for ex- ample, before a man believe God's love to him in Chrift:}:; though he may have a kind of love to God, as he is Creator and Preferver, and gives him many good things for this prefent life : yet if God do but open his eyes, td fee what condition his foul is in; that is, if he do but let him fee that relation, that is betwixt God and him, ac- cording to the tenor of the covenant of works ; then he conceives of him as an angry Judge, armed with juftice againft him, and muft: be pacified by the works of the law, wliereunto he finds his nature oppofite and contrnr5.' : and therefore he hates both God and his law ; and dotlt fecretly wilh and defire, there were neither God nor law.

ceafed in his cjfe: that, on the contrary, he found, as his faitk grew, his love to, and readinefa for, hoiinefs of life, grew ; he was more willing and more defirous, to do the Lord's com- mandments, than he had been, before his faith was advanced to that pitch. And herein, I conceive the experience of the faints, will not contradicft him. Thus he gives a plain teftimoaf ag^'inft the Antinomian faith.

* Namely, the faith of fpecial mercy, or a faith of pAr:icuIar application, without which, in greater or lefiTer meafurc, it \l Bot faviog fa'th.

+ Sec the prcLceedinjg note. 4: See on page 136, Dote»

5:54 HoUnefs and good Works Chap. 3 $601.3.

And though Gixi Ihould now give unto him never (b r. any temporal bleihngs, yet could he not love: for what malefactor could love that judge or his law, from v/honi he expc(fled the fcntence of condemnation, though he fhould feaft him at his table, with never fo many dainties? *' But after that the kiridnefs and love of God his Savi- our hath appeared, not by works of righteoufnefs that he hath done, but according to his mercy he faved him," Titus iii. 4, 5. That is, when as, by the eye of faith, he fees himfelf to (land in relation to God, according to the tenor of the covenant of grace * ; then he conceives of God, as a moft merciful and loving Father to him in Chrift, that hath freely pardoned and forgiven him all his fms. and quite releafed him from the covenant of works f: and by this means *^ the love of God is ihed abroad in his heart through the Holy Ghoft, which is given to him ;" and then ** he loves God, becaule he firft loved him,'* Rom V.5. I John iv. 19. For as a man feeth and feeleth by fiith, the love and favour of God towards him, in Chrift his Son ; fo doth he love again both God and his law : and indeeed it is impolTible for any man to love God^ till by faith he know himfelf beloved of God 1.

Secondly, Though a man, before he believe God's love CO hjin in Chrift, may have a great meafure of legal humiliation, compuaclion, (brrow, and grief || ; and be brought down (as it were) to the very gate of hell ; and feel the very flalhings of hell- fire \n his confcience for his fms : yer it is not, becaufe he hath thereby offended God ; but rather becaufe he hath thereby offended him- felf j that is, becaufe he hath thereby brought himfelf

* Hia foul relling on Chrift, whom Ije bath received for falvatioD,

t Thus he corce'ves of God, according to the meafnre of fcia faith, or of his fours refting on Chrift, which admits of various degrees.

4 6«c on p- 136. note* fj Dyke on rep. p f.

aftamed fOy only by Faith. l6^

into the danger of eternal death and condemnation *. But when once he believes the love of God to him in Chrift, in pardoning his iniquity, and palTing by his tranf- greirions f ; then lie forrows and grieves for the offence of God by the (in, reafoning thus with himfelf, and is it fo indeed ? Hath the Lord given his own Son, to death, for me, who have been fuch a vile finftil wretch ? And hath Chrifl: born all my fms, and was he wounded for my rranfgreflions ? :f O, then, the working of his bowels ! the ftirring of his affections, the melting and relenting ojF kis repenting heart I *' Then he remembers his own evil ways, and his doings, that were not good, and lothes hinifelf in his own eyes for all his abominations ; looking upon Chriil, whom he hath pierced, he mourns bitterly for him, as one mourneth for hisonlySon,''Ezek.xxxvi.3 1 Zech. xii. id. Thus, when faith hath bathed a man's heart in the blood of Chrift, it is fo molified, that it quickly diflblves into tears of godly forrow : fo that if Chriil do but turn and look upon hiwri, O, then, with Peter, he goes out and weeps bitterly ! and this is true gofpel- mourning; and this is right evangelical repenting||.

Thirdly, Though before a man do truly believe in Chrift, he may fo reform his life and amend his ways,

* A man's believing God's love to him, is woven into the very nature of faving faith, as hath been already fliowni Wherefore, whatfoever humiliation, compunftion, forrow, and grief, for (in, go before it, they rauft needs be but legal, beinj; before faith, ** Without which, it ia impofiible to pleafe God," Heb. xi 6.

■\- The belief of which, in fome meafure, ia included in the nature of faith. See the note on the definiiion of faith, aad oa p. 177. note f.

Z Dyke on Repent, p, af.

11 This is ihc fpTins'^S "P of the feeds of repentance put into

i66 HoUnefs and good W arks Cliap.3. Se(^.3.

that as touching the righteoufnefs, which is of the law, he may be with the apoltle (Phil. iii. 6.) blamelefs : yet being under the covenant of works ; all the obedience that he yields to the law, all his leaving of fin and performance of duties, all his avoiding of what the law forbids, and al! his doing of what the law commands, is begotten by the law of works, of Hagar the bond- woman, by the force of felf-love : and fo indeed they are the fruit and works, of a bond-fervant, that is moved ^nd confh-aincd to 60 all that her doth, for fear ot* punifiiment and hope of reward *. For, faith Luther,

the heart, in fan€tIfication. Larg- Catech. 0^75. a work o^ fandifying grace, acceptable to God; the curie being taken off the fmncr, and his pcrfon accepted in the beloved : and like to the mourning and repenting of that woman, Luke vii. who, having much forgiven her, loved much, ver. 47. Betwixt which repentance and pardon of fm-, there is an infeparable connexion ; fo that it ifl of iuch necellity to all finners, that none may expe^ pardon, without it. Wcftm. Confeff. Chap. 15. Art. 3.

* This can have no reference at all to the motives of a be- liever's obedience; unlefsbeiievers, as well as unbelievers, are to bs reckoned to be under the covenant of works: for, 'tis mai^ifeft, that the author fpeaks here, of fuchonly, as are under that covenant. But, on the cntrary; if a man is under the covenant of works, (called the law, in the ftile of the Holy Ghoft) he is not a believer, but an unbeliever. Rom- vi. i^i •' Sin iliall not have dominion over you : for ye are not under the law, but under grace." This rtafoniiig proceeds upon fhii principle, viz. Thefe, who are under the covenant « f works» and they only, arc under the dominion, or reigning power of fin. And if men, being under the covenant of works, are cnder the dominion of lin; 'tis evident, that they are not believers : that they are but bond-ferv.ints : th^t the love of God dwclleth not in them ; but corrurt feif-'ove reigns in them ; and there- fore, unto the g(.od ihcy do, they are conftraioed, by fear of puniihment, and hope of reward, agreeable to the threatening aod promife of the broken covenant of works, they are under; that their obedience conform to their ftate and condition, is but fcrvile; CO better than it is here defcrib'ed to be; having only the letter, but not the fpirit of true obedience, the which, before a.ny man caQ attaio unto, he mu£t be fet free from the covenas^

iitiairtsd t9, only by Faith, 167

* the law given on Mount Sinai, which the Arabians call Agar, begetteth none but fervants. And fo indeed all that fuch a man doth is but hypocrify ; for he pre- tends the ferving of God, whereas indeed he intends the ferving of .himfelf. And how can he do otherwife ? for whilft he wants faith, he wants all things ; he is art empty vine, and therefore muft needs *^ bring forth fruit unto himfelf," Kof. x. i. Till a man be ferved himfelf, he will not ferve the Lord Chrift f . Nay, whilit he wants faith, he wants the love of Chrift ; and therefore he lives not to Chrift ; but to himfelf, becaufe he loveth himfelf. And hence, furely we may conceivjc, it is, that Doctor Preilan faith All that a man doih, and not out of love, is out of hypocrify %. VVhereibever love is not, there is nothing but hypocrify in fuch a man's heart ||.

But when . a man, . through the hearing cf faith, receives the Spirit of -Chrift, Gal. iii. 21. That Spirit,

ef WQrk«, a« the apoftle teachcth, Rom. vii. 6» ** But now, we arc delirered froqi th« Uw> that being dead wherein we were held, tbat w^ fhouW If rv£ ia ncwnefe of fpirit, and not in the oldnefc oif tbc letter." And finally, that as is the condition, and 4h£ ohtidicnce of tbefc under the covenant of works; fo (hall their end be, Ga4. iv« 30. *' Caft out the bond-woman and her fon : for the foo of the bo.ad> woman ihall not he heir with the fon of the free- woman,

* On Gal. p. axg.

t /. e. Till the empty TJne be filled, with tbc Spirit, froift Jefus Chrift, it will sever bring forth fruit unto him. Till a man do once eat, by faith; he'll never work aright. The confcience muft be purg£d from dead work*; elfc one is not in cafe to ferve the living God, Heb. ix. 14. Th€ covenant of works faith to the finner, who is yet without flreugth, work* and then thou (halt be filled: but the covenant of grace faith to him, be filled, and then thou mnft work. Aod until the yoke of the covenant of works be, taken off a man's jaws, and meat be laid unto him; he'll never tiikc on and bear, the yokef^ Chrift acceptably. ,

X Of Love, p. 19. 11 Ibid. p. 1$.

268 HoVmefs end good Works Chap.3. Se^Hi.j.

according to the meafure of faith > writes the lively law ^of love in his heart, (as Tindal fvveetly faith) whereby he is enabled to work freely, and of his own accord, without the co-adion or compiiHion of the law *. For

* The words co-aftion and compulfion, fignify one and the fsme thing, to wit, forcing : fo that to work without the co- a<5tion or compullion of the iav, is to v/ork without being forced thereto by the hw.

One would think it fo very plain and obvioua, that the way how the law forceth men to work, is by the terror of the dread- ful punifhraent, which it threatens, in cafe of not working ; that it doth but darken the matter, to fay, the co-a«flicQ or compuN lion of the law confifts in its commanding and binding power or force. The wbicb muft needs be meant, of the commanding and binding power of the covenant of works, or of th€ law ; ad it is the covenant of works. For it cannut be mf-ant (as thefe words feem to bear) of that power, which the law of the ten commands, as a rule of life, hath over men, to bind them to obedience ; under which, I think, the impartial reader is, by this time, convinced, that the author denies not believers ftil) \.o be : for to call that co-a<flion, or compulfion, is contrary to the common unJerftanding and uf^ge of thefc words ira fociety At this ra'v", one muft fay, that the glorified faints and angels (to

■ afcend no higher) being, as creatures of God, under the conr- ' roanding and binding power of the eternal ruleof righteoufnef;',

arc compelled and forced to their obedience too : and that when we pray, Thy wiH be done oh earth, as it i^ in heaven; we pray

■ to be cnjibled to obey the will of God, as the angels do in heaven, " by co-3^ion and corapu'.fiotv in the height thereof ; for furely

the ang-li) have the fenl'e of the commanding and binding power of the eternal rule of righteoufRefs, upon them, m a degree far 'beyond wbatany believer on earth has. Wherefore thatexpofi- tion of the co-::(ftion or conapullTon of the law, and fo putting " believers undtr the law's co-ac\ion or eompuifron, amount juft to what we met with before, namely, that believers are urt- der the commanding power (at leaft) of the covenant <f works, baving obfdience bcrund upon them, with the cords of hell, or under ihe pain of the curfe. Accordingly, the compullion of the law, is more plain-ly delcribed to be, its biriding power and rao* r.il force, which it derives from the awful authority of the fo* vereign JLaw-giver, commanding obedience to his law, and threatening difobedience with wrath, or with death, or hell. And fo our author ts blamed for not lubjeAing believers to Ihij compullion of tbe law.

/stialned is, only hy Faith > 0.6^

tti^t love wherewith Chrift, or God in Ghrift, hath loved him, and which by faith is apprehended of him, will conftrain him to do fo ; according' to that of the apoftle, 2Cof. V. 14. " The love of Chrift conftraineth us;'*

In the prrceeding paragraph, he had; flioxvn, that tlie obedi- ence of unbelievers to the law of the ten commandmentf, ia produced by the inlloence of the lav^ (or covenant) ofworka upon them, forcing or conftraining them thereto, by the fear of the punifhnaent which it threatens. Thus they work by the Co-a^ion or compulfion of the law, or crrvenant of work?; being deftitute of the love of God. Here he aArms, That when cnce a man is brought mito Chrifl, he having the fanilifying Spirit of Chrift dwelling' in him, and being endowed with fait^ that pu- rifies the heart, and with love, that is Arong as death, is enabled to work freely, and of his own accord, without that coaitioti or compulfion.

This is the do(5lrine of the holy fcriptvire, Pfal- li' i j. ** Up- hold me with thy free Spirit. Compare Gal. v. 18. But if ye be Fed by the Spirit, ye are not under the law. So Pfal. ex 3. Thy p.^ople iliali be willing in the day of thy power. Compare I Pet. V. I. Not by conftrain-t, but willingly. And believer? are declared to be, not under the law, Rom. vi. 14. U) be made free from the law of death, chap. viii. «. Not to have received the fpirit of bondage a^aio to fear, but the fpirit of adoption," ver, 15. How then can they be ftill under the co adtive and compulfive po^yer of the law, frighting and forcing them to obedience, by its threateninga oi the fccotid, death, or eternal \vrath.

And 'tis r^otour, that this is the received doctrine of ortho- dox divines ; which might be attested by a cloud of witnefTes, if the nature of this v/ork did perniit. ** Not to be under the law (faith Luther) is to do good thinga, and abftain from wicked things, not through compulfion <•{ the law, but by free love and with pleafure." Chof Ser. zo p. (mihi) 235.

** The fccond part (viz. of Chriftian liberty) is, faith Calvin, That corfciences obey the law, not as compelled by the neccflif y of the iaw zbut being free from the yoke of the law itftlf, of their own accord, they obey the will of God-" Inftit. Book 3, Chap. t9 § 4. , ,' '

*' We would diflfriguini betwixt this law, confidered as al iw, and as a covenant ; a law doth neceffarily imply no more than, I. To direct, a- To command, inforcing that obedience by authority. A covenant doth further ncceflarily imply, pro-

^3

27 o HQliiiefs and good IVorks Chap. 3. $6(^.3,

that is *, it will make hi:na to do to^ whether he will or no, he cannot chufe but do rt f . I tell you truly,

mifes made upon fome copdition, or tbreateninga added, if "fuch a condition be not performed : tbe firft two are efTential .to the law, the laft tw«^, to believers, are made voi^d through Chrift; in which fenfe it is faid, that by him, wc are freed from the law as a covenant ; fo that believers life dep«nt3» not on the promifes annexed to the law, nor are Ihcy in danger by the ihreateuinga adjoined to it." Durham on the com- mands, p. 4.

** What a new creature doth, in obfervance of thelaw, is from natur.1l freedom, choice and judgment, aod not by the force of any threatnings annexed to it." Cbarnock, vol. z p. 59-.

See Weftminfter Confcilioo, Chap. ao. Art. i. Of which afiervvards.

And thu3 i3 that text, 1 Tim i. 9. ** The law is not made for a righteous man,'* generally uviderftood by divines, critics and coRirncntators. '* The law^ threateoing, compelling, eon* demning, is not made for a righteous msn, becaufe he is pufh*d forward to duty of his own accord, and. is no mere led by the fpirit of bondage and fear of punilhnnent." Turret Loc. a, 0^24. Th 8. •* By the law is to be nnderflood, the moral law, 39 'lis armed in (tings and terrora, toreftrain rebellious finnera. By the ri^ihteous ram, is mennt, one in whom a principle of divine grace is planted, and who, from the knowledge and love of God, choofes the things that are pleafing to him. As the law has annexed fo many fevere threatnings to the tranfgreflbrs ©fit; 'tis cvideilt that 'tis directed to the wicked, who wilt only be'compel'td by fear from th-e outragipos breaking of it."^ Continuat. Poor's Annct. on the text. *' The law is not for him^ as a raafter to command him, to conftrain him, as a bond- man.** Loiovic. de Dieu. "Thelaw doth not compel, prefs on, frigbtv li^ heavy upon, and punifii a righteous mui.'* Siri- gelius *' It lies not on b'ini as a heavy burden, compelliner a. man againf^ his will, violently prefling him on, and pufhing him forward; it doth not draw him to obedience,. but leads him, be- ing willing." Scultetus. '* For of his owrv accord^ he dotlv right." Gaftalio. apud. PoL Synop. in Loc.

* Dr Prefton of Love, p.28.

-|- ** It is a metonymy from tbe fi?e<^, tbat !?, love makes me to do it, in that manntr, as a man that is c<^ir>pcl!ed; that is the meaning. of it. So it hath the f?ime effcd:, that cpmpulfion bath, tnouch there be nothing more diff;;rcnt from compulftOD thaa lovc." i>r Prcilon, ibid. p. 29.

attained to, only hy Faith, 271

anfwerably as the love of Chrift is flied ahoad in the heart of any mm, it is fuch a ftrong irapulfion, that it carries him on, to ferve and pleafe the Lord in all things ; accordinjr to the faying of an evangelical man * f . The will and affeclions of a believer, according to the meafure of faith and the Spirit received, fweetly quick- ens and bends, fo chul'e, afFecl:, -ind delight in, what- ever is good and acceptable, to God, or a good man ; the Spirit freely and cheerfully moving and inclining him to keep the law, without fear of hell, or hope of heaven X- For a Chriftian man, faith fweet Tindal ||, worketh only becaufe 'tis the will of his Father : for after that he is overcome with love and kindnefs^ he feeks to do the will of God, which indeed is a Cliriflian man's nature, and what he doth, he doth it free!}'*, after the example of Chrifl. As a natural fon; aik

. * Towoe'a AlTertion of Grace, p. 131, 138'.

t If one conftJers, that the drift and fcope of this whole dlf- courfe, from p. 175. is to difcov<rr the oaughtintfs of Antlno- Ynifta's faith, obfcrvcd by Neopbytiis, Ibid. One may perceive, 'tha' by the author's quoting Towne the Anttnomi^n, upon that he^id, he gives no more ground to lufpeit himfclf of Antinomian- ifm, thoHgh he chills him an evangelical man; than a Protcrtant gives in point of Popery, by quoting cardinal Bellarraine ajrainft a Pripift, though withal, he call him a Catholic: and the epithet given to Towne, is fo far frrim being a hi^h commendation, that really it is none at all. For though bo»h thefe epithets, the lattei" as well ag the former, are in tbeml'tlvea honourable? ; yet, in thefe cafes, a man fpeakiiig in the language of his a'Wtrfiry, fbey ar; noth-'ng fo. Evangelifta could not but remember, that Antinomifta had told him roundly, p 96. That be had no{ been fo evangelical, as fome others iu the city, which caufed him to leave healing of him, to hear them, vz thofe evangeli. c*l men: and why might not he give him a found note from ont of thefe evangelical men, even under that characfler, fo accept* able to him, without ranking himfclf with Ihcm i

X See the prececdiog note * p. 168. and on p. 181. note \>

II Pathway to Script, p. I3>

2 7 St Slavijf} fear^ and fervlle Cliap.3. Se<^.3^.

him why he doth Tuck and fuch a thing ; why, faith he. It is the will of my Father, and I do it that I may pleafe him : for indeed love defireth no wages, it is wnges enou<Th to itfelf, it hath fweetnefs enoueh in itfelf, it defires no addition, it pays its own wages *. And therefore it is the true child-Hke obedience, being begot- ten by fiitb, of Sarah the free woman, by the force of God's love. And fo it is indeed the only trite an4 fmcere obedience : for, faith Dr Prefton f. To do a thing in love, is to do it in fmcerity ; and indeed there is no other definition of (incerity, that is the bell way to know it by.

5 7 . l^otrt. Bnt ftay, Sir, I pray you, would you not have believers to efchew evil, and do good, for fear of hell, or for hope of heaven?

Evan- No indeed, I would not have any bejievei* to do either the one or the other ; for fo far forth as they do fo, their obedience is but flavifti :):, And therefore,

* Dr Prefton of Love, p. 27. + Jbid p, ij5>8.

§ As for what concerns the hope of heavfo, the aqhor pur- PQledly explains that matter, p. 183. That he would not have any believer, to efchew evil ;»nd do good, for fear of hell ; the ■meaQing thereof plainly is this, you, being a believer in Cbrift, eught ni)t to efchew evil and do gomi, for fear you be condem- oed, and call ini© hell. So far as a believer doth fo, the author juftly reckons his obedience accordingly flnvifh. This ie the common onderftanding and fenfe of fuch a phrafe, as when we fay, The fuve works, for fear of the whip : fume men abftain from ilealing, robbing, and the like, for fear of the pailowa; they efchew evil, not from love of virtue, but for fear of pua- iliiment, as tlie Heathen Poet faith of hid prciender to virtue,

Oderunt peccare boni virtutis amore, Tu nihil adntittca in te formidice posns.

iiorat. £pift. {6> Which may be thus Engliflied,

Hatred of vice, in genVous foula.

From love of virtue flows : While nothing vicious minds ccntrouISj

But fcrvile fear of blows.

Hope^ not the springs of true Obedience. 273

though, when they were firft awaked, and convinced of their miiery, and let foot forward, to go on in the way

This is aq'iite other thing, than to fay, that a belierer, in doing good, or cichewing evil, ought not to regard tbreateningj, •nor be influenced by ihe threatening of death. For though be- lievers ought never to fear, that they (hall be conden:>ned, and call into hell ; yet they both may, and ought, awfully to re- gard the threatcnings, of the holy law. And how they ought to regard them, one may learn from the Weftminfter Confeffion, Chap. 19. Art. 6. in thefe word», " The threatenings ot it (viz. the law) fcrve to fhe'w, what even their fins deferve ; and, what afflid:ions, in this life, they may expedl for them, although freed from the curfe thereof, threatened in the law.*' Thus they are to regard them, not as denunciations of their doom, in the cafe of finning ; but as a looking-glafa, wherein to behold, -the fearful demerit of their fins; the unfpeakable love of God, in freeing them from bearing it ; his fatherly difplcafure againft his own, for their fm ; and the tokens of his anger> to be expedted by them, in that cafe.^ So will they be influenced to efchew evil and do good, being thereby filled with hatred and horror of fia, thankfulnefs to God, and fear of the difpleafurc and frowns of their Father ; though not with a fear, that he'll con- -demn them, and deftroy them in hell; this glafs reprefents no -fuch thing.

Such fear, in a believer, is groundlefs. For, i. He is not wn- der the threatening of hell, or liable to the curfe. Seep. ii6, notes. If he were, he behoved, that momcLt he finnetb, to fall under the curfe. For, fince the curfe is the fentence of the law, palTing on the finner, according to the threatening, adjudg- ing, and binding him over to the punifliinent threatened ; if th'C law fay to a man, before he finneth, in the day thou eateft thereof, thoH fhalt forely die ; it faith to faim in the moment he

. finnelh, Curfed is everyone that continueth not in all things written in the law, to do them. And forafinuch aa, believers fin, in every thing they do ; their very believing and repenting being always attended with finfulimperfe(5tion3; it ia not poflible, at this rate, that they can be one moment from under the curfe ; but it muft be centinually wreathed about their neck*. To diftinguUli, in this cafe, betwixt grofs fins, and leffer fins, i-» vain. For as every fin, (even the leaft) defervee God's wrath and curfe, Short. Catech. So, againft wbomfoevcr the curfe

. takes place, (and by virtue of God'e truth, it takes place againft all thi fc who are threatened with hell, or eUrnal death) they

i74 Slavl/h Fear, andfervUe Chap. 3. 86(^.3.

of life ; they, with the prodigal, wouU be hired fervants: yet when, by the eye of fitith, they Tee the mercy and

are curfed for all fipi, fmjiller or greater, Curfed is every one that conunueth not in all things ; though ftill there is a diffe- recce made betwixt greater and lelFcr fin«, in refpedt of the degree of puniihment; yet there is none, in rcfpe^ of the kind of punishment. But now, believers are fct free from the curfe, G*l. iii. 13. ** Cbrift hath redeemed us from the curfe of the l?w, being made a curfe for U"." a By the redemption of Chrift already applied to the believer, and by the oath of God, he is perfedlly fecurt^d from the return of the curfe upon him, Ga!. iii. 13. (fee before) compared with Ifi. liu. aiid liv. 9. ** For thia U a^ the waters of Noah unto me ; For as I have fwora, that the wat^era of Noah fnouid no more go over tlie tarih ; fo have { fworn that I would not be wroih with thee, nor rebuke thee." Therefore he is perfedly fecured, from be- long made liable, any more, to hell, or eternal death. For a man bcii-g uud.er the curfe, is f« made lablc to the pains of hell for ever. Short. Cat. 3. He isjuftified by failh, and fo adjudged to live eternally in heaven. This is unalterable ; for the gifts acd calling of God are without repentance, Rom. xi, a9. And a man can never (land adjudged to eternal life, and to eternal .cjfftjh, at one and the fame time. 4. Oac great difference be- twixt believers and unbelievers, lies here, that th^ latter ar€ bound over lo hell and wrath, the former are not. John iii« 18. ** Hethat believeth, is not condemned: but he that believeth not, i« condemned already/' not, that be ia in hcil already, but bouad over ta it. Now. a believer is ftill a believer, from the /irft raoraent of hie believiug: aad therefore it remains true concerning him, from that raomeut, for ever, that he is nat condemned, or bound over lo he'I and wrath. He is cxpreifily fecured againft it, for all time to come, from ihiit moment, John y 44. " He fhall act come into condemnation." And the apoflle cuts off all evafion by diftindlions of condemnation, here, while he tells us in exprels terms, *' There ia no condem- r.ation to them which are in Chrift Jeios," Rom-viii. i. 5. The believer's union with Chrift, is neve.- d:ffblved, Hof ii. 19.*' 1 will betrothc thee ut^to me for ever." And bring in Chrift, he is fct beyond the reach of condemnation, Rom. viii. i. Yea, and being in Chrift, he is pertedly righteou? for ever; for he is D«ver again ftnpt of the white raiment of Chrift*s imputed righteoufftefs : while the union remains, it cannt»t be loft : but tobe perfectly right. ou», acd yet liable lo condemnation, before ^juftjudge, ieincofiQil^Dt.

Hopey mt the Springs aftrue Obedience, 275

indulgence of their heavenly Father in Chrift-, running to meet them, and embrace them ; I would have them

Neither is fuch a fean in a believer, acceptable to God. For, (1.) *Ti8 Dot from the Spirit of God, but from one's own fpirit, or a worfe. Rom. viii. 15. *' Ye have not received the fpirit of bondage again to fear:" i1artl^ly,tiO fear death or hell. Hieb.ii.15. ** Who, through fear of death, were all their life-time fubjedt to bondage." (».) It was the defign of the fending of Cbrift, that believers, in him, might ferve God without that fear, Lute i. 74, *' That we, being delivered out of the hands of our eHemiefl, might ferVe Him without fear." Gompai-e i Cor. xv.26. " The laft enemy that (hall be deftroyed is death." And for this very caufe, Jefus Chriftcaffle, *' That through deaths be might dc» ftroy him that had the pbwer of death, that is the devil ; and deliver them, who, through fear of death, were all their life- Uirie (namely, before their deliverance by Chrift) fubjeft ta bondage." Heb. ii. 14, 15. (3 ) Though it is indeed coh'liftertt with, yet it is contrary to faith, Mattb. viii. 26. ** Why are ye fearful, O yc of little faith?" And to love too, ijohniv. iS. '' PerfeA love cafteth out fear; becaufe fear hath torment." *vTim, i. 7. *' God hath not given us the fpirit of fear, but of power, of love, and of a found mind."

(4.) As it is not agreeable to the chara(5lcr of a father wh« is not a revenging judge to bis own family, to threaten to kill bis own children, though he threaten to chaftife them : fo fuch a fear is no more agreeable to the Spirit of adoption, nor be- coming the ftate of fonlhip to God, than for a child to fear, that his father, being fuch a one, will kill him. And ther^efore the fpirit of bondage to fear, is oppofed to the Spirit of adoption, whereby we cry, Abba Father, Rom. viii. 15.

" Adoption is an aft of the free grace of God,— ^whereby all thofe, that are juftified, are received uhto the number of bi» children, have his name put upon them, the Spirit of his Son given to them, (piceive the Spirit of adoption. Weft. Confelf. Chap. I a-) are under his fatherly care and difpenfatlong, ad- mitted to all the liberties and privilcgCP of the fons of God, made heirs of all the promifes, and fellow-heirs with Chrift in glory." Larg Catech. Q^74«

** The liberty, which Chrift has'purcbafed for believers under the gofpel, confiftfi in their freedom from the guilt of (in, the condemning wrath of God, the curie of the moral law— as alfo in their free accefs to God, and their yielding obedience unto him, DOtoutof llaviih fear, but a child-like love, and wiliipj

^XyS SJavlfh Fcar^ a^id fetuUc Chap.3. Scd.3.

(with liini) to talk no more of being hired fervants *. I would have them fo to wreftle againfl doubling, and fo to cxeixire their faith ; as to believe, that they are by Chrift delievered from the hands of all their enemies, both the law, fin, wrath, death, the devil, and hell ; '^ That they may ferre the Lord without fear, in holi- nefs and righteoufnefs all the days of their lives, Luke i. 74, 75. I would have thera ^o to believe God's love to them in Chriit, as that thereby they may be conftraincd to obedience f .

Nom. But, Sir, you know that our Saviour faith, *' Fear him that is able to deftroy both foul and body in hell/' Matth. x. 28. And the apoftle faith, " We ihall receive of the Lord, the reward of the inheritance," Col. iii. 24. And is it not fuid, that Mofes had refpect, unto the recompenfe of reward, Heb. xi 26.

Evan. Surely the intent of our.blefl'ed Saviour, in that fcripiurc, is to teach all believers, that when Gotl comr

mind. All which were common alfo to bcHcvcro under the law.*' Wcflm. Confe/r. Chap. so. Art. i. By the guilt of fin, here, muft needs be underftood, obligation to eternal wrath, See page 108. note.

** The end of Chriftian liberty is, that being delivered out of the hands of our enemicPy wc might ferve the Lord without fear." Ibid. Art. 3.

** The one (viz. Juftification) doth equally free all believera from the revenging wrath of God, and that pertc(flly in this lifej that they never fall into condemnarion." I^arg. Catecb. (^ 77.

** Though a foul be joftified, and freed from the guilt of Internal punifliment; and fo the fpirit is no more to be afraid and difquieted for eternal wrath and hell." Rqtherfoord^s trial and triumph, &c. Serm. 19. p. 461.

** The believer hath no confcieuce of fins: that is, he iu confcience is not to fear cvcrjafting condemnation> that is mott true." Ibid. p. a66.

See more to this purpofe, page iiz. note, page 116. note, page 180 note.

* Compare Luke xv. 19, a i.

+ And no marvel one would have them do fo; fince that is what all the children of God, with one mouth, do daily prajr for, fayiyg, M 'i'by will be done in earth, as it is in hcayeo."

Hopey not the Springs of true Obedience I 277

mands one thing, and man another, they fliould obey God, and not man ; rather than to exhort them, to efchew evil for fear of hell *. And as for thofe other fcriptiii'es by you alledged, if you mean reward, and the means to ob-

* There ie a great difference betwixt a beiievcr'a cfchewinj evil, for fear (if bell ; and ha efchewing it from the fear tf Gov-^, as able <o deftroy both foul and body in htll. The former refpeds the event, as to his eternal ftatc; the latter doth not; to this parpofc, the variation of the phrafc in the text, is ob- fervablc; ** Fear not them which kill the body;" this notes the •event, as to temporal death, by the hinds of men, which our X.ord would have his people to lay their accounts with: but with refped to eternal death, he faith not, Fear him whicti deftroys ; but, *' which is able to deftroy both foul and body ia hell." Moreover, the former is a flavifh fear of God, as a rcvenglag Judge; the believer efchewing fin, for fear be be damned ; the latter is a reverential fear of God, as of a Father, with whom, is awful dominion and power. The former carrici in it, a doublfulnefa and uncertainty, as to tbe event, plainly contrary to the remedy prefcribed, in this fame cafe, Prov. xxix. aj. ** The fear of man briogeth a fnare; but whofj puttcth his truft in the Lord, (hall be fare.'* The latter i« confiftent with the moft full afTurance of one's being put beyond ail hazard of hell. Heb. xii. 28, 29. " Wherefore we receiving a kingdom, which cannot be moved, let us have grace, whereby we may ferve God accepta-bly, with reverence, and godly fear. For our God is a confuming fire." A believer, by fixing his eyes on God, as able to deftroy both foul and body in bell, may be fo filled with the reverential fear of God, his dreadful power and wrath againft Qn ; as to be fenced againft the Cavifti fear, of the moft cruel tyrantf, tempting him to fin; though in the mean time, he moft firmly believe, that he is paft that gulf, cao rever fallinto it, nor be bound ever unto if. For, fo he hath a lively reprcfentation of the juft deferving of fin, even of that fia in particular, unto which he is tempted} and fo mu/l tremble at the thought of it, as an evil, greater than death- And as a child, when he feeth his father laftiing his (laves, cannot but tremble, and fear to offend him ; fo a believer's turning his eyea on the miferies of the damned, muft raife in him an awful apprehtnfion of the feverity of his Father, againft firt, even in his own; and caufe him to fay in his heart, *' My ficlh trcmb- leth f»r fear of thee; and I am afraid of thy judgments,'* Pfal, csix. 120. Thus alfo he hath a vi? w of the frightful darg^tr

Aa

273 Slavijh Teary and fervile Chap. 3 Sect. 3.

# tain that reward, in the fcriptnre fenfe ; then it is another matter : but I had thought you had meant in our com- mon fenfe, and not in fcripture fenfc.

A^om. Why Sir, I pray you, what difference is there, betwixt reward, and the means to obtain the reward, ia Diir common fenfe, and in the fcripture fenfe \

Evan, AVhy, reward in our common fen(e, is that, which is conceived to come from God, or to be given , by God ; which is, a fancying of heaven under carnal * notions, beholding it as a place, where there is freedom from all mifery ; and fulnefs of all pleafures and happi- nefs, and to be obtained by our own works and doings *. But reward, in the fcripture fenfe, is not fo much that which comes from God, or is given by God : as that which

he has cfcaped; the looking back to which, inuft make one's heart ftiiver, and conceive a horror of fin; as on the cafe of a pardoned criminal, looking back to a dreadful precipice, from which* he was to have been thrown hcadlonp, had not a pardon feafon'dbly prevented his ruin, Eph. ii. 3. ** Wc were, by nature, the children of wrath, evtn as others."

* Thu8, to efchew evil, and do good, for hope of heaven, is to do fo in hope of obtaining heaven, by our own woiks. And certainly, that hope fiiall be cut off, and be a fpider*9 web, Job viii. 14. Fur a finner fhall never obtain heaven, but in the way of free grace ; but if it be of works, then it is no more j;race, Rom. xi. 6- But that a believer may be animated to obedience, by viewing the reward already obtained for him, by the works of Chrift, our author no where denies. So indeed 8he apoftle exhorts believers to run their Chriftian race, locking Yjnto Jcfus, who for the joy that was fet before him, (to be obtained by his own works, in the way of moft proper merit) endured the.crofa, Heb xii. 1, 2.

*• Papifts (faith Podlor Prefton) tell of efcaping damnatioDt and of getting into heaven. But fcripture gives other raoiites. (viz. to good works) Thou art in Chrift, and Chrifl Is thine : confider what he hath done for thee, what thou haft by him, what thou hadft been without him, and thus ftir up thyfelf to do for bira> whai he requiretb." Abridg. of bis works, p. 394.

tiope^ ndt the Springs of true Obedience* 279

lies in God ; even the full fruition of God himfelf in Chrift. *' I am (faith God to Abraham) thy Ihield, and thy exceeding great reward/'Gen.xv. i. And, '' Whom have I in heaven but thee?^' faith David; '* And there is none upon earth, that I defire befides thee, Pf lxxiii.25. And, '^ I Ihall be faiisfied when I awake with thy like- nefs,*' Pfal. xvii. 15. * And the means to obtain this reward, is not by doing, but by be^heving ; even by drawing near with a true heart, in the full aflurance of faith, Heb. x. 22. And fo indeed it is given freely f , And therefore, you are not to conceive of that reward, which the fcripture fpeaks of, as if it were the wages of a fervant ; but as it is the inheritance of fons J. And

* Man'a chief end, is to glorify God, and to enjoy him for ever " Short. Catech. ** Believers-r-lhall be — made peffc«5tly bieflcd in full enjoying ef God, to all eternity.** Ibid.

t Rom. iv. i6« '* Therefore it is of faith, that it m'ght be be by grace; lo the end the promife (viz. of the inhcritarce, ver. 13, 14.) might be fure to ail the ttei. Otherwife, it ia not given freely ; fur, to him that worketh is the reward not reck- oned of grace, but of debt," ver. 4.

X The apoftlc's decifion, in this cafe, fcems to be pretty clear, Rom. vi. ij. *' For the wage* of fin is death; but the gift of God is eternal life/' he will not have us to look upon it, as the wages of a fervant, too. The joining together of both thtfe notions of the reward, was, it feems, the do<5lrine of the Pharifee?, Mark x 17. ** Good mafter, what fhall I do, that I roay inherit eternal life?'* And how u;03cceptable it was to our blcHed Saviour, may be learned from his anfwer to that queftion-* •• The Papifts confcfs, that life is merited by Chrift, and is made ours by the right of inheritance ; fo far we go vpjth them ; yea touching works, they hold many things with us, (1 ) That no works of themfelves can merit hfe everlafiing. (a) That wot ka done before converfion, can merit nothing at God's hand* (3.) That there is no merit at God'> htffl'd, without his mercy, no exad merit, as often there is amongft men. The point, whereabout we diffcnl, is, That with the merit of Chrift, and free promife, they will have the merit of works joined, as done by them, who are adopted children." Baync on Eph. ii. 8.

Aa :j

aSo Slavtpj Fe/ir, andfitvile Chap. 3 . Seft. 3T

when tlie fcripmre feemeth to induce believers to obe- dience, by promifuig this reward ; you are to conceive, that the Lord fpeaketh to believers, as a father doth to his youncr (on, Do this or that, and then I will love thee ; \vhereas we know, that the f;ither loveth the fon fird, and fo doth God * : and therefore thi? is the voice of believers, << We love him, becaufe he firll lov- ed us,*' I John iv. 19. The Lord doih pay them, or at leaft giveih them a fiire earnefl of their wages, beftie be bid them work -}■ ; and therefore the concert of a believer (according to the meafure of his faith) is not. What will God give me ? bat. What ihall I give God? ** What fliali I render unto the Lord for all his goodnefs ? for thy loving kindnels is before mine eyes, and I have wjlked in ihy truth," Pfal. cxvi. 12. xxvi. 3.

Norn. Then, Sir, it feems that holinefs of life, and good v/orks,- are not the caufe, of eternal happinefs, but only the way thither.

Evan. Do you not remember that our Lord Jefus hinit'elf, faith, *' 1 am the way, the truth and the life?'' John xiv. 6. and doth not the apoftle fay to the believing Coloflians, ** As ye have received Jefus Chrift the Lord, fo walk in him ? '^ Col. ii. 6. J That is, as ye have received him by faith, fo go on in your faith, and by his power walk in his commandments. So that good works (as I conceive) may rather be Ciilled a believer's walking in the way of eternal happinefs, than the way itfelf ; but however, this we may afiurcdiy conclude, that the llim and fubftance, both of the way, aiid walking in the way, conliits in the receiving of Jefus Chrift by faith, and in yielding obedience to his lav/, according to the meafure of that receiving ||.

* Tindal Par. Wick. Mam. p. 88.

t Namely in the way of ihe coveaaat of grace. See p. 179. note.

X Elton on the text.

j( Our author, remembering Nomifta'« biafs, toward good

Hope^ not the Springs of true Obedience, iBi

5 8. Sir, I am perfuacled, that through my neighboiii* Nomifta's afking you thel'e qiicftions, you have been' iru

works, as feparated from Chrift, pi>t8 him in mind, that Cbrift, is the way, and that the foul's mction heavenward, if in Chrift; that i»> a m^n, being once united to Chrift by faith, moveth heavenward, making progrefs in believing, and by in- fluences derived from Jefus Chrift, walking in his holy com- nnandmcnts. The fcripturc achnowledgeth no other holinefs ol life, or good works; and concerning the ncceflSty of thefc. the author moTts no debate. But, as to propriety of exprcflion, fince good works are ihc keeping of the commandments, in the way of which we are to go, he conceives* they may, with greater propriety, be caftcd the walking in the way, than the way itfelf, 'Tis certain, that the fcripture fpeaks of walking in Chrift, Col ii.6. " Walking in his commandments,** a Chron.xvii.4» and walking in good works, Epb. ii. lo. And that as tbefe terms figoify but one and the fame thing, fo they are all metaphorical. But one would think, the calling of good works, the way to be walked in, is farther removed from the propriety of expref- fion, than the calling them, the walking in the way. But the author waving this, as a matter of phrafeology, or manner of fpeaking only, tells us, that afTuredly the fum and fabftaocey both of the way to eternal happinefs, and of the walking in the way to it, confifts in the receiving of Jefus Chrifl: by faith, and in yielding obedience to his law, according to the meafure of that receiving. Herein is comprehended, Chrift and bolinelV» faith and obedience; which are infcpsrable. And no narrower is the compafs of the way and walking mentioned, Ifa. xxxv. g 9, *' It fhall be called the way of holineft— the redeemed fhall walk there." The way of holinefs, or, the holy way, (according to an ufuti Hebralfm) as it ia generally undcrftood by interpreters, is, the way leading to heaven, faith Pifcat or; to wit, Chrifl, faith, — and the dodlrine of a holy life. Fercrius apud Pol. Synop inLoc. And now, that our author, though he conceives good work* are not fo properly called the way, as the walking ; yet doth not fay, that in no lenie, they may be called the way, but doth exprefbly affcrt them, to he the foul's walking in the way of eternal happinefs: he cannot jnflly be charged here (more than any where elfe in his book) with teaching, that holincfd is not neceflary to falvation ; nnlef* one will in the ftrft place, fay, that though the way itfelf, to eternal happinefs, ig ueccffary to falvation, vet the walking in the way is not necef- lary to it; which would bs Antinomianifna with a witncfd.

Aa3

^82 The Efficacy %f Faith Chap.3. Sed^.^."

terrnpted in your diTcourfe, in Viewing how faith doth enable a man to exercife bis Chriftian graces, and perform his Chiiflian duties aright: and therefore I pray you go on.

Evan, What fhould I fay more ? for the time would fail me to tell, how that according ro the meafure of any man's faith, is his true peace of confcience 5 for faith the aportle, " Being jultified by faith, we have peace witb God,,' Rom. V. i. Yea, faith the prophet Ifaiah, *'• TIiou wilt keep him in perfed peace, whofe mind is ftaid on thee, becanfe he trulleth in thee," Ifa. xxvi. 3,- Here there is a fnre and true grounded peace .: therefore it is of faith, faith the apoftle, " That it might be by grace, and that the promife might be furetoallthe feed," Kom. iv. i6. And anfwerable to a man's believing, that he is,, juflified freely by God's grace, through that redemption that is in JcfusChrift*, Rom iv. 3, 24. is his true humility of fpirit. So that, although he be endowed with excellent gifts and graces, and though he perform r.ever ^o many duties, he denies himfelf in all: he doth not make them as ladders, for him to afeend up into heaven 1 liy; but defires to *' be found in Chrill, not having his ©wn rigliteoufnefs, which is of the law, but that which is thro' the faith of Chrift,'' Phil. iii. 9. He doth not think himfelf to be one ftep nearer to heaven, for all his works and performances. And if he hear any man praife him for his gifts and graces, lie will not conceit that he hath obtained the fame by his own induftiy and pains- taking, as fome men have proudly thought : neither will Jie fpenk it out, as fome have done, faying thefe gifts and graces have coll me fomething, I have taken much pains to obtain iliein ; but he faith, **By the grace of God I am what 1 am; and not I, but the grace of God that was

* And net for any thing wrought in himftl^ or done by

far HGllne/s tf Heart and L\fs. 283

with me,'' i Cor. xv. 10. And if he behold an ignorant man, or a wicked liver, he will not call him carnal wretch, or prophane fellow ; nor fajr, '* Stand by thyfelf, come not near to me, for I ahi holier than thoii,'* Ifa. Ixv. 5. (as (bme havefaid :) but he pitiethTuch a man, and prays for him ; and in his heart he faith concerning himfelf, *' Who maketh thee to differ ? and what haft thou, that thou haft not received T' 1 Cor. iv. 7.

And thus I might go on, and ihew you, how according to any man's faith, is his true joy in God, and his true thankfulnefs to God, and his patience in all troubles and ?fRiclions, and his contentednefs in any condition, and his willingnefs to fuffer ;• and his cheerfulnefs in fuffering, and his contentednefs to part with any earthly thing. Yea, according to any man's faith, is his ability to pray aright, Rom x. 14. to hear or read the word of God aright, ta receive the facrament with profit and com- fort ; and to do any duty, either to God» or man, after a right manner, and to a right end, Heb iv. 1. Yea^ according to the meafure of any man's faith, is his love to Chrift, and fo to man for Chrift's fake ; and ^o confe- queatly his rcadinefs and willingnefs to forgive an injury, yea, to forgive an enemy, and to do good to them that hate him : and the more faith any man hath, the lefs love he bath to the world, or the things that are in the world. To conclude, the greater any man's faith is, the more fit he is to die, and the more willing he is to die.

Neo. Well, Sir, now I d^a perceive that faith is a mcft excellent grace, and happy is that man, that hath a great meafure of it.

Kvan» The truth is, far th is the chief grace that Chrifti- ans are to be exhorted to get, and excercife ; and there- fore, when the people afked our Lord Chrift, what they fhould do to w«rk the works of God ? he anfv.'ered and faid, *' This is the work of God, that ye believe on him, whom he hath fent,'' John vi, 29. Speaking, as if there

2^4 The Efficacy of Faith Chap.3. Se<rt.3r

no other duty at all required, but only believing : for in- deed, to fay as the thing is, believing includeth all other duties in it, and they fpring all from it ; and therefore faith one, preach faith, and preach all. VVhilll I bid man believe, faith learned Rollock *, I bid him do al} good things ; for faith Dr Prefton f , truth of belief will bring forth truth of holincfs : if a man believe, works of fandification will follow ; for faith draws after it inherent righteoufnefs and fandtification. Wherefore (faith he) if a man will go about this great work, to change his life to get vi<^ory over any fm, that it may not have dominion over him, to have his confcience purged from dead works, and to be made partaker of the divine nature, let him not go about it as a moral man ; that is, let him not confider what commandments there arc, what the recti- tude is which the law requires, and how to bring his heart to it ; but let him go about it as a Chfiftian, that is, let him believe the promifc of pardc«i, in the blood of Chrifl; and the very believing the promife, will be able to clean fe his heart from dead works. %

Neo. But I pray you. Sir, whence hath faith its power \ and virtue to do all this ? '

Evan, Even from our Lord Jefus Chrift : for faith doth ingraft a man, who is by nature a wild olive branch, into Chrift, as into the natural olive ; and fetcheth fap from the root Chrift, and thereby makes the tree bring forth fruit in its kind [| : Yea, faith fetcheth a fupernatural efficacy from the death and life of Chrill; by virtue where-

» Rollock on John. f Pag. 330, 340, 344* 346.

X The fum hereof, ia, That no cc-nfiderations, no eadpavours, wrhatfocvcr, will truly fandify a roan, without faith. Howbeit, fuch confidcrationa and eodeavours are necclfary, to promote and advance the fancftificatton of the foul by faith.

11 Ward's life of faith, p. 6, 7, 8, 74, 75.

/or HoUnefs of Heart and Life, 285

of it nietamorphofeth * the heart of a believer, and cre- ates and infufeth into him new principles of actions f. So

* Transformeth or changeth, Rom. xii. a. ** Be ye tranf- formed by the renewing of your miad.'*

+ Viz. InftrumeDtally. It cannot be denied, that our author placeth faith before the new principles of adione, in this paflage ; and before the habits of grace, p. 170. And yet it will not follow, that, io his opinion, there can be no gracious change in the foul before faith. What he doth indeed teach, in this matter, is v^arranted by ihe plain teftimony of the apoftle, Eph. i. 13. *' After that ye bflitved, ye were fealed with that Holy Spirit of pronnife." And what this fealing is, at leaft, as to the chief part of i., may be learned from Johni. 16. "And of his fulnefa have all we received, and grace for grace." For as fealing is the impreffion of the image of the feal on the wax, fo that it thereby receives, upon it, poiot for point on the feal; fo believers, being fealed with the Spirit of Chrift, receive grace for grace in Chrift, whereby they are made like him, and bear his image. And aa it ia warranted by the word ; fo it is agree- able to the old Proteftant dodrine, That we arc regenerate by faith; which is the title of the third chapter of the third book of Calvin's inftitutions ; and is taught in the old coofeflion. Art. 3. in thefe words. Regeneration is wrought by the power of the Holy Ghoft, working in the hearts of the eledl of God, an afTured faith; and Art. 13. in thefe words. So foon as the Spirit of the Lord Jefus (which God's elect children receive by true f^iih) taketh pofTeffion in the heart of any man, fo fooa doth he regenerate and renew the fame man.

Neverthelefs, I am not of the mind, that, cither in truth, or io the judgment of our reformers, or of our author, the firft a(ft of faith, is an aft of ao irregeneratc, that is to fay, a -dead foul. But to underftand this matter aright, ) conceive, one muft diftinguifh, betwixt regeneration taken ftrictly, and taken large- ly ; and betwixt new powers, and new habits or principles, of aftioD. Regeneration, ftriftly fo called, is the quickning of the dead foul, by the Spirit of Chrift paffively received ; and goes before faith, according to John i. la, 13. '* But as many as received him, to them gave he power to become the fons of Gcd, even to them that believe on his nanae; which were born, not of blood— but of God." This ie called, by Amcfius, the firft regeneration, Medul. Lib. I. Chap. 19. §.6. Sec Cap. »6. §. 19. And it belongs to, or is the fame with, effc(5luat calling; \a il>c defer iptioQ of which> io the Shorter Cateciuixo> one &ad9

226 The Efficacy of Fulth Chap.3 Se(^.3.

that, what a treafure of all graces Chrift hath ftored up in \\i?Ay faith draineth, and draweth them out to the ui'c

a REMEWiKO mentioned, whereby finoere are enabled to em- brace Jcfu8« Cbrift : and faith the Larg Catecb. on the fame fubjedl, they, although in themftlves dead in Qd, are hereby made able to anfwer the call. Regeneration, largtly taken, piefuppoGngthe former, is the fame wiihfandification, wrought in the foul by the Spirit of Chrift, adively received by faith ; and fo follows faith, Ade xxvi. 18. ** Among them which are fandified by faith, that is io me:" the fubjeds (of which) arc the redeemed, called, and juflifted. EflVn. Comp. Cap. t6. § 3. And accordingly, in the dcfcription thereof, in the Shorter Catcch. Mention is made of a fecond renewing, namely, whereby we are renewed in the whole man after the imagr of <iod, and are enabled more and more to die unto fin, and live »nto righteoufnefs. And thus I conceive repeaeraiion to be taken in the above paflTageK of the Uld ConfefTion. The which 18 confirmed by the following teftimonies : being in Chrift, we muft be new creatures, not in fubftance, but in qualities and di'pofition of our minds, and change of the adions of our lives — all which is impoffible to them that have no faith. Mr John Davidfon's Catecb. p. 19. ** Sa gude warkcs follow as cffcda of Chrift in u», pofiVfiTed by faith, who — beginneth to work in ui» regeneration, and renewing of the hiil parts and powers of faul and body. VVhi.k begun fanclirtcation and holinefs, he never ceafetfa to accomplilh, &c." Ibid, p 30. *• The tScSt (viz. ofjuftificUion) inherent in us, as in a fubjcrct, is that new qiialit'e, which is called inherent rightcoufntfj or regeneration." Groundn of Chriftian Religion, (by the renowned Bcza, and Faius, 1586 ) Chap. 29- 5 n. " That new qualitie, then, called inbercnt righteoufnefs, and regeneration, tefliftcd br good works, is a utccfTary cffe<*J: of true faiih-** Ibid. Chap. 31. 5 13.

Now, in regeneration taken in the former fenfe, new powers are put into the foul, whereby the finner, who was dead in fin, is enabled to difcern Chrift in hi- glory, and to embrace him, by faith. But, it is in regeneration taken in the latter fenfe, that new habits of grace, or immediate principles of anions arc given; namely, upon the foul's uniting wi'h Chrift, by f^ith. So Efteoius having defined, regeneration, to be. the putting of fpiritual life in a man fpiritually dead. Comp. Cip. 14* § ii» Afterwards faith, as by regeneration: n^-w powers were put into the man, fo by fandificatton are given new fpiritual habits, theological virtues* Ibid. Cap. 16* § 5. And as the fcriptares

for Nolinefs of Heart and Life, 187

of a believer ; being as a conduit-cock that watereth all the herbs in the garden. Yea, faith doth apply the blood of Chrift to a believer's heart : and the blood of Chrift hath in if, not only a power to wafli from the guilt of lin ; but to clcanfe and purge likewife, from the power and ftain of fm. And therefore, (aith godly Hooker *, If you would have grace, you muft firft of all get faith, and that will bring all the reft : let faith go to Chrilt, and there is meeknefs, patience, humihty, and wifdom, and faith will fetch all them to the foul : therefore faith he, You muft not look for fanclification f , till you come to Chrift ill vocation.

JSJam. Truly, Sir, I do now plainly fee that I have been deceived, and have gone a wrong way to work : for I verily thought that holinefs of life muft go before faith, and To be the ground of it, and produce and bring it forth ; whereas I do now plainly fee, that faith muft go before, and fo produce and bring forth holinefs of life.

Evan. I remember a man, who was much enlight- ened in the knowledge of the gofpel J, who faith,

are exprefs, in that men arc fanftiSed by faltb, AAs xxvi. i8« So is the Larger Catech. in that, it is in faQ<^ification they arc •' Reoewed in thcir.whole man, having the Iceda of repentance unto life, and of all other faviog graces put into their heart«." Qaeft. 75-

* Poor doubting Chriftian, p. 159. t Ibid. p. 154. X This man, Bernardine Ocbinc, an infamous apoftate, wai at firft a monk: but as our author faith, being much eniight* cned in the knowledge of the gofpel, be not only made profcflian of the Proteftant religion, but, together with the renowned Peter Martyr, was eftecmed a moft famous preacher of the gofpel, thfoughout Italy. Being in danger, on the account •f relieion, he left Italy, by Martyr's advice : and being much affilted by the Dutchefs of Ferrara in his efcapc, he went firft to Geneva, and then to Zurich, and was admitted a roinifter in that city. But difcovering himielf there, as Simon Magus did, after he had joined hioifclf to the church at Samaria, he wai banif^ed e and as juftly reckoned among the fore*runner8 of the

288 The Efficacy of Faith Chap.3. Sea.3:

There be many that thuik, that as a man choofeth to ferve a prince, fo men choofe to ferve God. So likewife they thhik, that as thofe who do beft fervice *, do obtain mofl: favour of their lord; and as thofe that have loft it, the more they humble themfelves, the fooner they re- cover it: even fo 'they think the cafe ftands betwixt God and them ; whereas, faitk he, it is not fo, but clean contrary, for he himfelf faith, *' Ye have not chofen me, but I have chofsn you ;^' Johnxv. 16. And not, for that we repent, and humble ourfelves, and do good works ; lie giveth us his grace : but wc repent, humble ourfelves, do good works, and become holy, becaufe he giveth us his grace. The good thief on the crofs was not illuminated becaufe he did confefs Chrift ; but he did confe(s Chrift becaufe he was illuminated. For^ faith Luther f. The tree m\ift firft be, and then the fruit. For the apples make not the tree, but the tree maketh the apples. So faith firft maketh the perfon, which afterwards bringeth forth works. Therefore to do the law without faith, is to make the apples of wdod and earth without the tree : which is not to make apples, but meer fantalies. Wherefore, neighbour Nomifta, let me intreat you, that whereas before, you have reformed your life that you might believe ; why now believe, that you may reform your life : and do not any longer work

execrable SociRua. See Hornbeck, Apar, ad Controv. Soc. p. 47* Hence one may plainly fee, how there arc fcrmons of his, which might fafely, and to good purpofc, be quoted. And aa for the charader given him by the author here ; if one is in hazard of reckoning it an applaufe* One muft renriember, that it is no greater than what the apoftle gives to the guilty of the fin agaioft the Holy Ghoft, Heb. vi. 6. *' Thofe who were once enlightened, and have tafted of the heavenly gift," &c. Which I make do queftion, but our author had hie eye upon, in giving this man his charader very pertinently.

* Bernard. Ochine's ferra« of Fredeft.

t On Gal. page 124.

for Hoihifs af Heart' and life, a8(>

to get an mtereO: in Chrift ; but believe your intereft in Chrill, that fo you may work *. And then you will not make the change of your Hfe the ground of your faith, as you have done ; and, as Mr f Culverwell faith, many do, who being aflced, what caufed them to believe? They anfwer, becaufe they have truly repented, and changed their courfe of life f .

Ant. Sir, what think you of a preacher, that in my hearing faid, he durft not exhort nor perfuade finners to beheve their fms were pardoned, before lie faw their lives reformed ; for fear they lliould take more liberty to fin ?

Evan. Why, what fliould I fay, but that I think that preacher was ignorant of the myftery of faith ]| § ?

* /. <f. By believing, get a faving intereft in Chrift ; whereas before, you have fet yourfelf, as it were, to work it. See the note on the definition of faith.

t In his trealife of faith.

X Which, adds he, if it proceed not from faith, is not fa much as a found proof of faith, much-lcfs can it be any caufc to draw thenn to believe, p. ao. ** The only firm ground of faving faith, is God's truth, revealed in his word} as ie plainly taught, Rom. X. 17.*' Ibid. pag. p. xi.

|i Ward's life of faith, p. 56.

§ This cenAirc, as it natively follows upon the overthrowing of that doctrine, viz. That holiocfs of life rauft go before fiith, and fo be the ground of it, and produce an.' bring it forth. p. 190. fo it is founded on thefc two ancient Protcftant priociples, (i.) That the belief of the remiffion of fin, ie convprehendcd in faving, iuftifying f^ith ; of which, fee pige 175. note; and the note on the definition of faith, (z ) That true repentance, and acceptable reformation of life, do neceffarily flow from, but go not before faving faith; of -'^.ich, fee page 13^6. note; and page 137. note- Hence it nccelfarily follows, that remiffion of fin muft be believed, before there can be any acceptable re- formation of life; and, that t'^it preacher's fear was groundlcf-, reformation of life, being f» caufed by the faith of rcmiifion of fin, that it is iufj; parable from it ; as our author tcachcth in the (ollowiDg paffages. Calvin's cenfure. in ibis c^fe, ia fully aa

Bb

'290 The Efficacy of Faith Ch3p.3. Sea.3.

For i*t ""■'■ is of the nature of fo\'ereign waters, which fo j walli ofl: the cormption of the ulcer ; that they cool the ' heat, and flay the fpreadiiig of the infection ; and fo by de<vrees heal the (lime. Neither did he know^ that it is of the nature of cordials, which fo comfort the heart and eaie it ; that they alfo expel the noxious humours, and iirengthens nature againft them f .

Ant. And I am acquainted with a profefTor, though, God knows J, /a very weak one, that faith, if he fliould believe before his life be reformed, then he might believe, and yet walk on in his llns: I pray you^ Sir, what would you fay to fuch a man ?

Evan. Why I could fay v/ith.Dr |] Prefton, let him, if he can, believe truly, 'and do this ; but it is inipojhble ; let him believe, and the other will follow; truth of belief w ill bring forth truth of holinefs ; for, who, if he ponder it \\ ell, can fear a ilelhly licenrioufnefs, where the be'iev* ];-;<- Cbul is uniied and married to Chrifl § ? the law, as it is the covenant of works^ and Chriil, are fet in oppofiti-'

fcvere: as for them (faith he), that think that rfpentance? doth rather po before fnith, than ficw or fpring firth cf it, as a fruit out of a tree, fney never knew ihc force thereof. InRit. book 3. chap. 3. § 1. Yet when we refer the begir.tiing of repentance to laitk. v/e do not d.reao], a certain me?n fpace of tiaie, whtre- io it bringelh it out: but we raesn to ihew that a man cancot earneftly apply hirof^lf to repentance, unkfs he know himfclt to be of Cot!, Ibid. §2,.

* Viz. faith.

t Even fo, -faith not only juftines a (inner, but f^pdlifie^ him in heart and life.

\ I think this espieffion might very well, have been fpared here.

ji New Cov. p. 2>^\,

\ ** Q^ Doth not this dodtrine (viz- of juftificRtion by faith without works) m.ike men fccure and propbane ? A. No, for it cannot be, but they, U'ho are ingrafted into Chriit by faitbi ihould bring forth fruits of ihaokfulnsfs. Palate Catech. Q^/j4*

I

/or Holincfs of Heart and Life. ii)i

on '^ : as two huPoands io one wife fucceirtvely \ : whiUl the law was alive in the conlcience, all the fruits were deacily, Rom. vii 5. but Chrift talking the (ame fpoulb to himfelf, (die law being dead) hy his quickning Spiiic doth make her fruitful to God l', and (o raileth up leed to the former huibaad ; for materially thele are tlie works of the law, though produced by the Spirit of Chrill in the gofpel j.|.

Jnt. And yet, Sir, I am verily perfuaded, tl^at there be many, both preachers and profellbrs, in this city, of the very fame opinion, that thefe two are of.

Evan- The truth is §, many preachers ftand upon the praife of fome moral virtue, and do inveigh againlt fome vice of the times, more than upon prefhng men to believe : but faith a learned writer ^, It will be our condemnation, if we love darknefs rather than light, and defire (fill to be groping in the twilight of morality, the precepts of moral men. th;in to walk in tlie true light of divinity, v/hich is the doclrine of Jefus Chriil ''* : and I pity the prepofterous care and unhappy travel of many

* Towne's aflerlion of grace, p. 143.

t Rom. vii. 4. X Kom. vii. 4, 6.

H Asa woman married to a fecond hufb^cd, after the death of the firft, doth the fame work for fubltancc, in the family, that was required of her by the firft hufband ; yet does it not to, nor as under the authority of the dead hufband, but the living one; fo the good vvork^ of believe-s are materially, and but materially, the works of the law (as a covenant) the firft hufband now dead to the believer. In this j'tnft* onby, the law jg here trcatfd of: and to make the good works of believers, formally the works of the law, as a covenant and hufband, is to contra- di<5t the ?p'*ftle, Rom. vii. 4i 5^ 6 to mak^ ihem deadly fruits, diihonourable to Chiift the fecond aufband, and unacceptable to God.

.^ Wsru's life of faith, p. 19.

J^ VVilHam'3 feven golden candleftlck^, p. 39. -"" Ward's life of faith, p- 6, 7.

- Bb2

292 The Efficacy cf Fatth Chap. 3. Sec^.3.

Nvell aflfedted, who ftudy the pra<^ice of this and that virLue, neglecting' this cardinal and radical virtue : as if a man ftiould water ail the tree, and not the root : fain would they ihine in patience, nieeknefs and zeal, and yet are not careful to eftablifh and root themfelves in faith, which ihould maintain all the reft; and therefore all their labour hath been in vain and'to no purpofe.

Nom. Indeed, Sir, tliis, which ye have now faid, I liave fi-».nd true by my own experience ; for I have * laboured and endeavoured, to get vidory over fuch cor- ruptions, as to overcome my dulnefs, and to perform duitics with chearfulnefs ; and all in vain.

Evan* And no marvel ; for, to pray, to meditate, to keep fabbath cheerfully, to have your converfation in heaven, is as pofTible for you yourfelf to do, as for iron to fwim f, or for ftones to afcend upwards : but yet nothing is impolTible to faith, it can naturalize thefe things umo you ; it can make a mole of the earth, a foul of heaven; wherefore, tho' you have tried all moral cor.clufions of purpofing, promifing, reiblving, vowing, falling, watch- ing, aiidfelf-revenge : yet getyoa to Chrift, and with the finoer of faith, touch but the hem of his garment ; and you fliall feel virtue come from him, for the curing of all vour difeafes. Wherefore I befeecli you. come out of yourfelf unto Jefus Chrift, and apprehend him by faith, as (bleffed be God) you fee your neighbour Neophytus hath done ; and then fhall you find the like lothing of {^\\\, and love to the law of Chrift, as he now doth ♦ yea, then fhall you find your corruptions dying and decaymg daily, more and more, as I am confident he Ihall.

Neo 1 but, Sir, ihall I not have power, quite to over- come all -my corruptions, and to yield perfect obediei:K:e

* After that manner.

t Ward*a life of faith, p. 68, 69, 70,

f:r Ho^hu'fs of Heart and Vtfe. 29j

to the law of Chrift, as the Lord knows I much defire ?

Evan. If you could believe perfeftly, then fiiould It be even according; to vo^r defire : accordin^^ to that of Luther*, If we could perfectly apprehend Chrift, then fliould we be free from fin : but (alas) whiHt we arc liere, we know but in part, and fo beheve but in part, and fo receive Chrift but in part, i Cor. xiii 9 and {o^ coufcquently, are holy but in part : witnefs J^nies the juil, including hirafelf, when he fliith, '* In many things we fm all," James iii. 2. John the fiiithful and loving difciple, when he faith, ^^ If we fay Viie have no fm, v/e deceive ourfelves, and the truth is not in us," i John i. 8. Yea, and witnels Luther f , v.hen he faith, a Cliriilian man hath a body, in whole n^enibers, as Paul fiitli, '^ Sin dwelUnh and Vv'arreth,'^ Roiu vii. 15. And albeit he fall not into outward and grofs fms, as murder, aduhery, theft and fuch like," yet is he not free from impatience, and )nurmuring againit God » yea, faith he, I feel in myfelf covetoulnefs, luft:, anger, pride and arro- gancy, alfo tlie fear of death, heaviuefs'; Iiatred, mur- muri::sgs, impatience :|:. So that you muil not look to be quite wiiliout fm, whilil: you- remain in this life : yet this I dare promife you, that as you grow from faith to faith, ■'lo iliall you grow from firength to ftrength in all other graces. Wherefore faith godly Hooker jj, ftrengthen this grace of faith, and ftrengthen all ; nourifh this, and ]:ouriih all. So that if you can attain to a gi-eat meafure of faith, you fnall be fure to attain to a preat meafure of holinefs ; according to the laying of Or Prcfton §, He that hath the llrongeft faith, he that believe'th in tlie greatefl degree the promife of pardon and reniiflion of

*0n Gal. p. 173. l- On Gal. p. 144.

X Ward's life* of faiih, p. 149.

!1 Soul's cfffdaal calling, p 6ro. f New Cov. p. 144.

Bbi

294 Ufe of Means Chap. 3. Seel. ^.

fins : I dare boldly fay, lie hath the holiefl: heart, and the holicil hfe. And therefore I befeech you, labour to grow ftrong in the faith of the gofpel, Phil. i. 27.

§ 9. Neo. O, Sir, I defire it with all my heart ; and therefore I pray you tell iwe, what you would have nie to do, that I niav erow more (tronp-?

Evan. Why, furely the beft advice and counfel that I \ can give yoa, is to exercife that faith which you have : | and vvreftle againft doubtings ; and be earnefl with God | in prayer for the increafe of it ; Forafmuch, faith Luther*, . as this gift is in the hands of God only, who beftoweth it 1 when, and on whom he pleafeth; thou muft refort unto him, by prayer, and f^y with the apoftles, *' Lord in- creafe our faith, '^ Luke xvii. 5. And you muft alfo be ililigent in hearing the word preached ; for as faith com- eih by hearing, Rom. x. 17. fo it is alfo increafed by hearing. And you muft alfo read the word, and medi- tate upon the free and gracious promifes of God : for tlie promifes is the immortal feed, whereby the Spirit of Cliriit begets and increafe th faith, in the hearts of all his. Antl laftly, you muft frequent the facrament of the Lord's (upper, and receive it as often as conveniently you can f .

Jnt. But, by your favour, Sir, if faith be the gift of God, and he give it when, and to whom he pleafeth : then I conceive that man's u(ing fuch means will not pix)- cure any greater meafure of it, than God is pleafed to give.

Evati. I confcfs it is not the means, that will either beget or increafe faith ; but it is the Spirit of God in the ufe of means- that doth it : fo that as the means will not do it v^'ithout' the Spirit, neither will the Spirit do it \vit..liout the means, where the means may be had. Wherefore, I pray you, do nut you hinder him from ufmor the m'eans.

* Choice fcrmon, p- %'j* f Poor doubt. Chrill. p- 148,

fcr JJrengihenhtg of Faith. 295

Neo. Sir, for mine own part, let him fay what he will, I am refolved, by the alTillance of God, to be careful and diligent in the ufe of thefe means, which you have now prefcribed: that fo,by the increafmgof my faitl:,I may be the better enabled to fubjed to the will of the Lord^ and fo walk, as that I may pleafe him.

J 10. Biit forafinuch as heretofore, he hath endeav- oured to perfuade me to believe diverfe points, which then I could not fee to be true, and therefore could not affent unto them ; methinks I do now begin to fee fome fliew of truth in them : therefore. Sir, if you pleafe to give me leave, I will tell you what points they are, to the intent I may have your judgment and dire(ftioa therein.

Evan, Do fo, I pray you. ^

1. Neo, Why? firft of all, he hath endeavoured to perfuade me that a believer is not under the law, but is akoireiher delivered from it.

2. That a believer doth not commit fin.

3. That the Lord can fee no fin in a believer.

4. That the Lord is not angry with a believer for his lins.

5. That the Loud doth not challife a believer for his lins.

6. Lafilyy That a believer hath no canfe, neither to confefs his (ins, nor to crave pardon at the hands of God for them, neither yet to fall, nur mourn, nor humble henifelf before the Lord for them.

Evan, Thefe points, which you have now mentioned, have occafioned, many needlefs and fi uiilefs difputes ; and that becaufe men h.ive cither not undedfood what they have faid, or elfe not declared Avhereof they have affirmed : for in one fenfe they may all of them be truly affirmed ; and in another fenfe they may all of them be truly denied : wherefore, if ws would clearly uaderlland

'^p6 The Law of W oris ^ Giap.3. Sect 3.

the truth, we mud defiinguiih betwixt the law, as it is the law of works, and as it is the law of Chrill *.

* The Antiaomian f^nfe of ail thefe pofitions, is, no doubt, erroneous and dettflabh, snd is ^^ppofed and difproven by our au'-hor. The pofitiona themielvea are paradoxes, bearing a precious iroipel- truth, which he maintains ag^inft the legahft : but, I doubt, it \°, too moch to call them all Aniiiiomian para- doxes. But lo call them fimply, and by the lump, Antirjomian ecrors, ia fhojking; one miglit as good fay, it is a Popiili, or Lutheran error, that the bread in the facrAment', is Chrift'a body: and that it !S a Sociiian, Armininn or Bixferiao error, that a finner is juAified by faith : for the firft four of the para- doxes, are as diredly Icriptural, as tbcfe are ; though the Antinomian fenfeof tlie former isant:rcrip',ural,as isthePopifli, Lutheran, Socinian, Arrniiiian, aud B-^xlerian lenfe of the latter, refpedtively. At this rate, cue might fubvert the vtry founda- tions of Chfiftianity, as might eafiiy be inftruded, if there were fwfficient cauft to exemplify it here. H-iVv few dcftrines of the Bible are there, that have not been wrefted to au erroneous fenfe, by fome corrupt nitn or other? Yet will not tljeir corrupt glcHea warrant ili-e condemning of the fcriptural polUions them- 1 jives, as crronto'.^s.

The firft four of thefe paradoxes, are found in the folL.wing texts of icripture, viz. the

ift, Rom, vi. 14. ** Ye are not under the law, but under grace.'* Ch&p vii. 6. " Now we are delivered from the la-v"

ad, I John iii.6. " Whofoevi:r r.biiieth in him, finneth not." Ver. 9. *' Whoi'oevcT is born of God, doth not comuii.: 'i\\x^ — and he c?.nnot fin-'*

3d, Na/rih. xxiii. ir. *' He hath not beheld iijiq'5ity in j^cob, reiiher nath he \tt\\ pcrverhrnefs in IlVael." 'Cant. iv. 7. *' Jiioii art all f.ur, my lov,?, there is no foot in thee-"

4th, Iia. liv 9. •' So have I fworn, thai I woi-i i not be wroth with thee, nor rebuke thee."

The cafe (landing thus, thefe paradoxes- muft needs be fcnfcd, one way or other, agreeable to ihs: analogy of faith, and f.> de- fended, by all who o^n the divine au'horty of the ho'r fcrip- ture- -And as an orthodox divine virould not condemn the two propofitionc, above m-nuioned, br.night in for iildltrativm of this matter, but cK ar the fame, by giving a fijupd lenfe of them, and rt'jeding the unfound feufe, as, that *tis true that the bread, ia Chrift'Q body facrarntntally ; falfc, that it is fo by Iranfubllan- tiation, or confubftantialion ; thai 'tis true, fmners are juftified by faiih, as an inftrumeot, apprehending and applying Chrift'*

and the Law of Chrifl, ^97

Now as it is the law of works, it may be truly faid, tliat a believer is not under the law, but is delivered from it *, according to that of the apoftle, Roin. vi. 14. *' Ye are not under the law, but under grace ;'^ and Rom. vii. 6. " But now we are delivered from the Inw.'^ And if believers be not under the law, but are delivered from the law, as it is the law of works ; then, though they {in, yet do they not tranfgrel^ the law of works; for, '* Where no law is, there is no tranfgrefiion," Rom. iv. 15. And therefore faith the apoiile Ji^n, *< Whofoever abideth in him, finneth not," 1 John iii. 6. that is, (as I conceive) whofoever abideth in Chriit by

righteoufnefe ; falfe, that they are juftified by it, as a work| fiilftlling the pretended new proper gofpel-law: fo our author gives a hit and found fcnfe of thefe fcrfptural paradoxes, and rejedla the unfound fenfe, put upon them by Antinomians ; and this he doth, by applying to them, the d'iftincftion of the law, ao it is the law of works, /', e. the covenant of works, and as it 18 the lav/ of Chrift, / e. a rule of life, in the hand of a Mediator to believers. Now, if this diliindion be not admitted here, neither in ihefe, nor equivalent terms; but the law of Chrift, and the law of works, muft be reckoned one and the fame thing : then believers in Chrift, whom none but Antinomians will deny to be under the law, as it is the law of Chrift, or a rule of life, are evidently ftaked down under the covenant of works ftill ; forafmuch as, in the fenfeof the holy fcrip'ure, as well as in the fenfe of our author, the law of works is the covenant of works. And fince 'tis pUin from the holy fcripture, and from the Weftminfter Conftflion, that believers are not under the law, as a covenant of works: a way, which, by this diftind^ion, our author had blocked up, is, by rejc^ding of it, and confounding the law cf works, and law of Chrift, opened for Antinomians to caft off the law for good and all.

The two laft of thefe para:?oxes are confequentially fcriptural, as neceffarily following upon the former, being underftood in the fame fenfe as they are, and as our author explains them.

* " True believers be not under the law, as a covenant of works. Weftm. Confelf. Chap. 19. § 6. The law of works, faith our author, p. 6. is as much to fay, as the covenant of V'orks.

- )<^ 6j ih; I.a-jj of I^'crkfy Chap. 3. Sect. 3.

iviirh, fniiieth not againrt the law of works *. And if a believer fin not againil the law of works ; then can God lee no iin in a believer, as a tranfgrefrion of that law f. And therefore it is faid, Numb, xxiii. 21. " He hath not beheld iniquity in Jacob, neither hath he feen per- verfenefs in Ifrael.'* And again, it is faid, Jcr. 1. 20. '^ At that time the iniquity of Ifrael Ihall be fought for, and there fh::U be none ; and the fins of Judah, and they ihall not be found." And in Cant iv. 7. Chrifl: faith concerning his fpoufe, " Behold, thou art all fair, my love, and there is no fpot in thee." Anc] if God can fee no {\n. m a believer, then alFuredly he is neither angry, nor doth challifs a believer for his fins, as a tranfgrenion of that law % : and hence it is that the Lord laith concerning his own people that were believers, Ifa xxvii.4. <* Anger is not in me.'' And again, ifa liv.9. 7"he Lord, fpeaking comfortably to his fpoufe the church,

* *' Aa the warld is altogether fet upon finne, aod can do nothing but finne ; fo they that are borne of God finne not : not that their fionea of therafclves are not deadly, but becaufe their perfooB are fo lively in Chrift, that the deadlinefs of finne cannot prevail againft them." Mr John D/ivrdfon's Catecbifm, p. 32. What he meani by the deadlinefs of fin, appears frr»m thefe words a little after. ** Howb^it the condenanaiion of finne bs removed from the faithful aUogidder, &■€.** The penalty, which the law of works thrcatneth.fnysour author toNeophytu.H,p.ac4. *' 13 condemnation, and death eternal; and this you have nocaufe at ail to fear.*'

t Mr James Melvil, to the fame purpofe exprefleth it thus,

But God unto hifl daughter dear fees nane iniquitie, Nor ?n his chofen' Ifrael will fpy-enorrr.itie: Not Inking in her bowk, vfhijk is with ferntickles repleit, But ever into Chrift her face, vphilk pUafand ie and fweet. Mornirig Vifton, dedicated to King James VI p, 85.

t Such ainger is revenging v/rath ; and fuch chaflifemcnt is propt'r paniihment, infiiiTted for fati&fyJng offended juftice ; in which fenfe, it ?s fsid, Ija. liii. 5 *' The chaftifement of rui* peace was upon htm i" to wit, on Jeftts Ghrift; and therefore it cannot be on believers thcmrelves.

and the Law of ChriJ?. 299

faith, " As I have fworn that the waters of Noah ihall no more go over the earth, i'o have I fworn that I will no more be wroth with thee, nor rebuke thee" Now, if the Lord be not angry with a believer, neither doth chai^ile him for. his fins, as they are any tranfgreili. on of the law of works ; then hath a believer neither need to confefs his fins unto God, nor crave pardon for them ; nor yet to fad, nor mourn, nor humble himfelf for them, as conceiving them to be any tranrgreliion of the law, as it is the law of works *. Thus you fee, that if you coniider the law in this fenfe, then all thefe, points follov.' ; according as you fay our friend An tin omifla hath endeavoured to perfja'de you.

* Our author doth not indeed here refuse the Antinomiaa error, that the believer ought not to mourn for his fins;' he doth thit ctft'Sually in the next paragraph. But here he refutes the lega'iift, who will needs have the believer fllil to be under the law, as it is the covenant of works; ard therefore to confefs and mourn, &c, for his fins, as ftill committed againft the cove- nant, of works. But, it is evident as the light, that believers arc not under the covenant of works, or in other terms, under the law, as, that covenant ; and that principle being once fixed, the whole chainof confequences, which our aulhor bath here made, docs neceifarily foilovv thereupon. li is ftrange thst nohrng can be allowed, in believers, to be rr.ourning for fin ; unlefs they mourn for it, as unbelievers, as perfons under the covenant of worksjwho doiibtlefsare under thecarfe and condcnrmation, for their Sn, G.1I. iii- 10. Bst, Ae our obedience, now, is not the pert'orwiance, fo our finning is not the violation, of tbe con- dition of tbe old covenant. Believers — their lins now, though lran%rciTion6 of the law, are not counted vioialiona of the con- ditions of tbe covenant of works, under which they are not.'* Brown on juftificalion, Ghap, xv. p. 134. *•' if fenfe of fin be taken for the unbellevirig feeling of, and judging myfelf caft out cf his fight, and condemned; whereas yet 1 am in Chrift, and it is God that juilifies me; vfbj) is he that ihall condemn? Rora. viii. 33, 34. we {hall agree with Antinomians. This is iodeed the haity fenfe of unbelief, Pi>.i. xsxi. 2a John ii. 4, *' Hence Ist them be rebuked, vvho fay not that Chrilt in. the gofpel bath taken away this feufe oi fin." Ilutherfoord on the covcQants, p, jaz.

3 00 Of the Law of Works, Chap . 3 . Sccl 3 .

But if you do confider the law, as it is the law of Chrift ; then they do not fb, but quite contrary. For as the law is the law of Chrift, it may be truly faid, that a believer is under the law, and not delivered from it : according to that of the apoiUe, i Cor. ix. 21. <* Beino; not without law to God, but under the law to Chrilt:* and according to that of the fame apoftle, Rom, iii. qi. " Do we then make void the law through faith ? God forbid ; yea, (by faith) we eftablilh the law." And if a believer be under the law, and not deUvered from it, as it is the law of Chrift; then if he fm, he doth thereby tranfgrefs the law of Chrift : and hence I do conceive it is, that the apoftle John faith, both concerning himfelf and other believers, i John i; 8. *' If we fay we have no fin, we deceive ourfeives, and the truth is not in us." And fo faith the apoftle James, chap. iii. 2. " In many things we offend all." And if a believer tranfgrefs the law of Chrift, then doubtlefs, he feeth it : for it is faid, Prov. v. 2r. *' That the v/ays of men are before the eyes of the Lord, and he pondereth all his goings." And in Heb. iv. i^. it is faid, ** All things are naked and open unto the eyes of him, with whom we have to do/' And if the Lord doth fee the tins that a believer doth commit againlt the law, as>it is the law of Chrift ; then doubtlefs he is angry with them : for it is faid, Pfal. cvi. 40. That, becaufe the people, *' went a whoring after their own inventions, therefore was the wrath of the Lord kindled ao-ainft his people, infomuch that he abhorred his own inheritance:" end in Deut. i. 37. Mofes faith concerning himfelf, the Lord was angry with him. And if the Lord be angry Vv'ith a believer for his tranfgrcffing the law of Chrift, then afluredly (if need be) he will chaftife him for it : for it is faid * concen;ing the feed and children of Jefus Chrift f , " If they forfake my law, and walk not in my judgments, then will I vifit their tranfgrefiions w itU

* Pfal. Ixxxix. 30, 31, 32. t BaU on tbc.Cov. p. 41,

and the Laiv tf Chnfr* 301

the rod, and their iniquities with ftripes.'' And in iCor; xi.30. it is faid concerning believers, *'■ for this caufe (name- ly, their unworthy receiving of the facrament) many are weak and fickly among you, and many deep." And if the Lord be angry with believers, and do chadife them for their fms, as they are a tranfgrefiion of the law of Chrifl ; then hath a believer caufe to confefs his fms unto the Lord, and to crave pardon for them, yea, and to faft, and mourn, and humble himfelf for them, as conceiving them to be a tranfgreirioii of the law of Chriit *.

§11. And now my loving neigh.bour Neophytus, I pray you to confider ferioufly of thefe things : and leara to diftinguifli aright betwixt the law, as it is the law of works, and as it is the law of Chriit ; and that in efFed and practice, I mean, in heart and confcience.

Neo. Sir, it is the unfeigned defire of my heart, (b to do ; and therefore I pray you give me fame diredion therein f .

Evan. Surely the beft direction that I can give you, is, to labour truly to know, and firmly to believe, thac ycu are not under the law, as it is the law of works ; and that you are now under the law, as it is the law of Chrirt. : and that therefore you muft neither hope for what the law of works promifeth, in qaie of your molt exact obedience; nor fear what it threateneth, in cafe cf

* Thua our author hath foHdly refuted, in this paragrsrh, the Antlnomian fenfe of all the fix pofitioDs above mcnuoneu.

t Namely, how to improve thefe points of doftrine, ia my pradice. There lies the great difficalty: and according aa un- bslief or faith, h-is the afcendanl ; fo will the foul, in pradicf, carry itfelf ; confefling, begging pardon, fading, mouriiing, and humbling iifelf, either as a condemned malefa6:or, or a;5 au (ifXfeQ(^ins ciiild.

Cc

302 The Uf:^ cf that Chap. 3. Sect. 3.

your moft iiiiperfe<5l and defeclive obedience And yet you may both hope for what the law of Chrift promifeth, in cafe of your obedience ; and are to fear what it threaten- eth, in cafe of your difobedience.

Neo. But, Sir, what be thefe promifes and threatenings? find, firft, I pray you tell me, what it is, that the law of works promifeth ?

Evan. The law of works, or which is all one (as I have told you) the covenant of works promifeth juftifica- tion and eternal life, to all that yield perfecl obedience thereto : and this you are not to hope for, becaufe of vour obedience. And indeed, to fay as the thing is, you beinn- dead to the law of works, can yield no obedience at all unto it; for, how can a dead wife yield any obedience to her hufband ? and if you can yield no obedience at rtll unto it, whfet hope can you have of any reward for your obedience ? Nay, let me tell you more, Jellis Chrift, the Son of God, hath purchafed both juftification, and eternal life, by his perfect obedience to the law of works ; and hath freely, given it to you, as it is written, A<^s xiii. ^9. ** By him, all that believe are juftified from all thinrrs, from v/hicii ye could not be juilified by tlie law of Mofes:'' and, verily, verily, faith our Saviour,'*He that bclieveth in me, hath everlafting life," John vi.47.

Iseo. And I pray yoii. Sir, what doth the law of works threaten, in cafe of man's difobedience unto it>

Evan. Why, the penalty, which the law of works, in that cafe, threatneih, is condemnation, and death eternal: and this you have no caufe at all to fear, in cafe of your moft defective obedience; for no man hath any caufe to fear the penalty of that law, which he lives not under. Surely a man, that liveth under the laws ofEii^Iand, hath no caufe to fear the penalties of the laws o^ Spain r , Fvqnce : even ^(. V'U, that now live under the law of ^.Tve »" - to fear the penalty of the law of

T)iJ}tnSiicn in PraSiice, 3^3

Works *, Nay, the law of works is dead to yon ; and therefore you have no more caufe to fear the threats thereof, than a hvinj^ wife hath to fear the threats of her dead hulband ; nay, than a dead wife hath to fear tTie threats of a dead hufband f . Nay, let me fay yet more, JefusChrift^hy his condemnation, and death upon the crofs, h;uh delivered j'^ou, and fet you free from condemnation, and eternal death; as it is written, Rom. viii. i. " There is therefore now no condemnation to tliem that are in Chrifl Jefus :'* and faith Chrill: himfelf, John xi. 26. *^ Whofoever liveth, and believeth in me, Ihall never '* die.''

And thus you fee your freedom and liberty from the law, as it is the law of works. And that you may be the better enabled to ftand fall: in this liberty, where- with Chrill hath made you free ; beware of conceiving that the Lord now ftands in any relation towards you, or will any way deal with you, as a man under that law. So that if the Lord fhall be pleafed, hereafter to befto'.v u;:on you a great meafure of faith, whereby you ihall be enabled to yield an exadt and perfe<5l obedience to the mind and will of God :}: : then bev/are of conceiving that the Lord looks upon it as obedience to the law of works ; or will in any meafure reward you for it, according to

* See page T16. notes. ** The hw aa it condemneth and curfeth, is, to tbc btlicver, a mere paffive, and a naked ftander by, and ha'h do a<ftivity, nor can it adl in that power, upon any in Chrift. As the law of Spain is merely paflive in condemning a free-born man dwelling in Scotland." Rutherfoord's Spirit. Antichrift. p. 87. " The law being fully fatisfled by Chrift, it nei' her condemneth, nor can it condemn to eternal fuffering%. for that is removed from the law to all that are in Chrift*" Ibud.

\ For, according to the fcriptiire, the believer is dead to the law, and the law is A^^fi to the believer; namely, as it is the law (or covenant) of work?.

X Bxa<^ and pcrfed comparatively, not abfolutely,

C c 2

3C4 The Ufe of that Chap.3. Secl.3.

the promifes of ihat law. And if in cafe, at any time hereafter, you be, by reafon of the weaknefs of your fuith, and ftrength of temptation, drawn afide, and pre- vailed with, to Iwerve from the mind and will of the Lord ; then beware of conceiving, that the Lord fees it as any rranfgredion of the law of works. For if you cannot tranlgrefs that law; then it is impolTible the Lord jliould fee that which is not: and if the Lord can fee no fin in you, as a tranfgreffion of the law of works ; then it is impofiible that he fhould eitlier be angry with you, or correct you for any fm, as it is a tranfgreflion of that law. No, to fpeak with holy reverence, (as \ iaid before) the Lord cannot, by virtue of the covenant of works, either require any obedience of you, or give you an angry look, or an angry word ; much lefs threaten and affiict you for any difobedience to that covenant. And therefore, whenfoever your confcience Hiall tell you, that you have broken any of the ten commandments ; do not conceive that the Lord looks upon you as an angry judge, armed with juftice agai-^ll you : much lefs do you fear, that he will execute his jiiftice upon you, according to the penalty of that covenant ; in unjuftifying of you, or depriving you of your heavenly inheritance, and giving you your portion in hell fire. No, alTare yourfelf, that your God in Cliriit will never unfon you, nor unfpoufe you : no, nor yet, as touching your jultirication and eternal falvation, will he love you ever a whit the lefs ; though you com- mit never fo many, or great fms ; for this is a certain truth, that as no good, either, in you, or done by you, did move him to juftify you, and give you eternal life ; fo no .pvil in you, or done by you, can move him to teike it away from you, being once given *. And

* The author fpeaka exprefely of the love of God, touching believers juftiScation and eternal falvation, which, according to the fcripture, he reckons la be given them already. And he afltrte, that as no good in then), or done by them, did more

Dijltm^ton in PradVice, 30^

therefore believe it, man, whilft you live,- t'llat as the Lord firft loved you freely, fo will he hereafter heal your

Wm to love them, fo as to juftify them, and give them eternal life; fo no evil in them, or done by them, fhall leffen that love, as to their juftification, and eternal falvation; that is, as hinifelf explains it, move him to take ettrnal life (which includes jufti- fication) away from them, being once given. This is moft firm truth; howbeit the more and the greater the fins of a believer are, he may lay his accounts with th« more and the greater efic<ft8 of God's fatherly indignation againft him; and the cor- ruption of human nature makes the adding of fuch a claufe, in fuch a cafe, very neccffary. What our. author here advanc<:tb, J8 evident from the holy fcripture, Pfal. lxxxix.30,31, 32, 33, 34« *' If his children forfake my law, and walk not in myjudgmentb, if they break my ftatutes and keep not my ccmmandmects : Ihea will I vilit their tran greiTion with the rod, and their iniquities with ftripes. Neverthelefs my loving-kindnefs will I not utterly take from him, nor fuffer my faiibfulnefs to fail ; my covenant will I not break, nor alter the thing that is gone cut of ray lips " And to drny it, is, in effcdt, to afifirm. That God lovea believers, aa touching their juftification and eternal falvation, for their holinefs ; contrary to Titus iii. 5. ** Not by works of righteoufnefs, which we have done, but according to his mercy he faved ue." kora. vi. ^3. ** The wages of fin is death, but the gift of God is eternal life, through Jcfue Cbrift our Lord." And, that that love of his to them, changeth according to the variations of their frame and walk; contrary to R<^m. xi. 29. ** 1 he gifts and calling of God are without repentance'* But while the dodt ine of the perfeverance of the faintfi, ftands^ namely, that true believers can neither fall away to'aliy, nor finally, neither from relative grace, nor from inherent grace; our author's doctrine in this point, rauft^ ftand alfo : and the fins of believers, howgreji^t or many foever they be, can never be of that kind, which is fnconfiftent with a ftate of grace; nor of another, than that of infirm'tier'. See p. 151. note. And how low foever grace is brought in the fjul ot a believer at any time, through the prevajency cf temptation; yet can he never alfo- gether !ofc hia inheient holintfs, nor can he at any time live after the ficfh. >'or, according to the fcripture, that ifl not the fpot of God's children: bat he, who fo lives, neither is, )Kr ever was one of them. Rom. vi. a. '* How fijail we that are dead to fin, live any longer therein ? Ver. 14. ** Sin (h^il not Ua\c dooiiuion over you: for ye arc not under the law, but

3c6 The Ufe of that Chap. 3.

backflidings, and ftjll love you freely, Hof. xiv 4. Yea, '* He will love you unto the end," John xiii i. And although the Lord doth exprefs the fruits of his anger towards you, in chafliling and afflicting of you : yet do not you imagine chat your afflictions are penal, proceed- ing from hatred and vindidiive juftice ; and fo as payments and fatisfa(5tions for fins ; and fo as the beginning of eternal torments in hell . for you, being (as you have heard) freed from tlie law of works> and ib confequently from finning againft it ; muft needs likewile be freed from all wrath, anger, miferies, calamities, afflidions, yea and from death itfelf, as * fruits and eifeds of any tranf- grciTion againft that covenant.

under grace; Chap. viii. t- Thern which are in Cbrifl Jefus, who walk not after the flefli, but after the Spirit. See ver. 4. I John iii. 9- *' Whofoever is born of God, doth not commit fin : for his feed remaiucth in him, and he cannot fin ; becaufe be ii boru of God.

** God forefaw what infirmitlea, thou wouldft have, before be gave Chrill this commiflion ; and Chrift forefaw them, before his acceptance of the charge. If their preference could not (top God in his gift, nor cool Chrift in hie acceptance, why fbould it

now ? " While they do continue, the Icve of God to thee is

FiOl hindred by thc^m." Charnock, vol. 2. Edit. a. p. 749?.

** Obferve a two-fold diftincf^ion, 1. Between God's love in itfelf, and the maniftftation of it to us. Tba* is perpetual and one- — without change, increafeor lefiening: — But the maniftfta- tion of this love— is variable, accordirg to — cur more or lefs c^i-efiil txerclfe of piety — 2. Between God's love to our perfon?, anii God*s love to cur qualities and anions. A diftinftion which God well knows how to m^ke. — Parents, I am fure, are well Allied in putting this diiference between the vicea and perfons of their children ; thofe they hate, tbtfe they love. — The caie 13 alike between God and the eleft : bis love to their perfons is from evt rlnfiing the fame ; nor doth their finfulnefs lefTen it, nor their fandity increafe it; becaufc God, in loving their perfonff, revtr confidtred them othcrwife, than as moft perfe(Jtly holy and unblameabic in Chrift." Pcmble bis works, page 23,

* They arc.

Dc/iinSllon in Ptacflcf, 307

And therefore you are never to confefs your fins unto the Lord, as though you conceived them to have been committed againll the law of works ; and fo making you liable to God's everlafting wrath, and hell-fire : neither niurt you crave pardon and forgivenefs, for them, that thereupon you may efcape that penalty : neither do you either fail, or weep, or mourn, or humble yourfelf, out of any conceit that you ihall thereby fatisfy the juftice of God, and appeafe his wrath, either in whole or in part ; and To efcape his everlafting vengeance. For if you be not under the law of works ; and if the Lord fee no fin in you, as a tranlgrcffion of that law ; and be neither angry with you, nor doth afllid you, for any fin, as it is a tranfgrelTion of that law ; then confequently, you have no need either to confefs your fins, or crave pardon for them, orfaft, or weep, or mourn, or humble yourfelf for your fins, as conceiving them to be any tranfgrelTion of the law of works *•

Neo. 'Well, Sir, you have fully fatisfied me in this point : and therefore I pray you proceed to Ihew, what is that reward, which the law ofChrift promifeth; which you faid I might hope for, in cafe of my obedience thereunto ?

Evan. Why, the reward, which (I conceive) the law of Chrift promifeth to believers, and which they may hope for, anfwerably to their obedience to it f , is, <* a comfortably being, in the enjoyment of fweet communi- on with God in Chriii, even in the time of this life; and a freedom from afRi(Slions, both fpiritual and corporal, fo far forth as they are fruits and effects of fin, as it is any tranfgreilion of the law ofChrift if'* For you know, that

* See page 201. note.

t Though not for their obedience, but for Chrift*8 obedience,

1 I read the laft word of this fcntt^nc?} Chtift; not work?^

3o8 The Vf€ of that CF)ap.3.

fo long as a child doth yield obedience to his father's com'niinds, and doth nothing that is d;rj)]ejring to him, if he love liis chilJ, he will carry hinifelf lovingly and kindly towards him, and lutTbr him to be faipiliar with him, and will not whip, nor fcomge him for his difobe- dience : even ^o^ if you unfeigncdiy ddlre. and endeav- our to be obedient unto the mind and \w.\ of your loving Father in Chrii^ ; in doing that which he commands, and in avoiding that which he forbids, both in your general and particular calling: and that to the end that you may pleafe him ; then, anfwerably as you do fo, your Father will fmile upon you, when you fhall draw near to him in praver, or any other of his ov/n ordinances ; and mani- feft his fweet prefencS, and loving favour toward? you ; and exempt you from all outward calamities, except \xt cafe of trial of your faith and patience, or the like ; as it is written, i Chron. xv. 2. " The Lord is with you, while ye are with him ; and if you feek, him he will be found of you '* And fo the apoftle James faith, James iv. 8 *' Draw^ nig:h to God, and he will draw ni^h to you " And O faith the Lord, *^ That my peopte had hearkned unto me, and Ifrael had walked in my ways I he flionld have fed them with the fineft of the wheat, and with honey out of the rock ihouid I havefatished thee," Pfal. Ixxxi. 13^, 16. And this may fuffice to have Ihew- c \ you what you may hope for, aniwer^ible to your obedi- ence to the law of Chriit.

Neo. Then, Sir, I pray you proceed to fhew, what is the penalty wliich the law of Chriit thrcatneih, and V. hich 1 am to fear, if I tranfgrefs that law ?

Evan. The penaky which the law of Chrifi; threat- netli, to you, if you tranfgrefs the law of Chnlt, and w liich you are to fear, is the want of near and fv/eet com-

jud^ing it plain, that the latter is a prefs-error. See the Uft ciaufc of p.ge ao;, and the reaion here immediately following, Tiiih tue tiiird paragraph, p. a 10.

DifiwSI:on in Practice. 309

munion with God in Chrift, even in the time of this life ; and a liablenefs to all temporal afflictions, as fruits and effects of the tranfgrefling of that law *.

^ An awful penalty, if rightly underftood ! ascooTiprehending all manner of ftrokes and afBidiong on the outward and inner min, called by our author temporal and fpiritual afflitflions, page III. on the outward man; not to fpeak cf the reproach, ciigracr, and contempt, fuccefsiefs labour and toil, poverty, rcilcry ai.d want, and the like, which the believer is liable to, for bis dif beiMence, as vcll as others : bis fius lay him cpcc to the whole train of maladies, pBir.s, torment:, fores, diieafes, acd plagues, incident to finfulflcfh ; by which he may become a burden to himfclf, and a burden to others. And thefe may bs irflided on him, not only by the band of God, but by the hand or the devil; as it appears in the cafe of Job Yea, and the L'jfd may, in virtue of this penally annexed to his law, purfue tbe coDtroverfy with the offending believer, even to death: {o that his natural life may go in the caufe of his tranfgreflBon, I Cor. xi 30, 3a. To this may be added the naarke of God'i ind'gnation againft bid fin, fet upon his relatious; witrcfs the diforder», mifchiefs, and fbrckes, on David's family, for his fin in the maiur of Uriah, more bitter than death, a Sana, xii* 10 ir,i2, 14" Chap, xii:. and xv. In the inccr m^n, by virtue of the farte ptnalty, he is liable, for hia tranfgreffion, to be deprived of the comfort, fenfe, exercife, and feme meafurc, of his graces; of his fenfe of God's love, his peace, joy, a«5lual communion with God, and aceefs to him in duties; to be brought under dcfcriion, hiding of God*6 face, withdrawing of the iight of the Lord's countenance ; and left 10 walk in dark- nefs, to go mourning without the fun, and to cry and Ihout whle the Lord (hutteih out his prayer; to be thrown into agonies of confcience, pierced with the arrows of the Almighty in hii fpirit, compafiTed about and diftrad^ed with the terrors of God, feized with the fearful appreher.fions of God's revenging wrath agaii.ft him. and thereby brought unto the brink of ab- folute dcfpnir. Bcfides all this, he is liable to the buffetirgs of Satan, and horriU temp'ations, and, for the puDiajriient of one fin, to be fuffered to fall into another. And all tfccte may. ia vi'tue of the penalty annextd to the law in the h^nd cf Cbrift, meet in the cafe of the offending bel ever, together and at once. ThuB, howbrit Gcd no where threatens to caft believers ia Cbrift into heli ; yet, he both threatens, and often executes, the cafting of a hell ioto tbem^ for their prt)TocatioQ6.

310 The Ufe cf ihat Chap. 3.

• Wherefore, whenfoev^r you ihall hereafter tranf^rcfs any of the ten commandments, you are to know, that you have thereby tranfgreflred the law bf Chrift ; and that the Lord fees it, and is angry with it, with a fatherly anger; and (if need be) will chaltife you, 1 Pet. i. 6. either with temporal or fpiritual affli(!l:ions, or both. And this your heavenly Father will do in love to you ; either to bring your fins to remembrance, as he did the fins of Jofeph^s brethren, Gen xlii, i\. And as the widow of Zarephath confefleth concerning herfelf, i Kings xvii. 18. or elfe to purge and take away your (ins, according to that which the Lord faith, Ifa. xxvii. 9. *' By this therefore ihall the iniquity of Jacob be purged, snd this is all the fruit, even the taking away of fm." For indeed, faith Mr Culverwell *, affliftions, through God's bleffing, are made fpecial means to purge out that finful corruption, which is dill in the nature of

Only, the (rcvecglng) wrath and curfe of God, are no part of the penalty to believers in Chrift, according to the truth and our author. But, whether or not this penalty, ao it is without thefe, leaves the moft holy and ;ivpiul law of the great God, and oor Saviour Jesus Christ, mod bafe and dcfpicable ? the fober- minded reader r^MJl eafily judge for hinnifelf.

** The one'* viz. (juftification) *' doth equally free all believers from the reveoping wrath of God, and ihaf perfcdly in thia life/* Larg. Catech. Qutft. 77. *• They can never fall from the ftate of juftification ; yet they may, by their fins, fall under God's fatherly difpleafure, and not have the light of his countenance reftored unto then?, until they humble tbemfclves, confefs their fins, beg pardon, and renew their faith and repentance"— Weftm. ConfeiT. Chap. 11. Art. 5. *' They may— fall into grievous fins, and for a time continue therein ; wherebythey incur God*8 difpleafure, and grieve his holy Spirit, come to be deprived of fv>me meafure of their graces and comforts, have their hearts bardned, and their confciences wounded ; hurt and fcandalize others, and bring temporal judgments upon them- felves." Ibid. chap. 17. An. 3. ♦' The ihrearnings of it ferve to Qiew, what even their fins deferve ; and what afHicflions, ia this life, they may expcit for them, ahhough freed from the curfe thereof, thrcatncd in the law." Ibid. Chap. 19. Art, 6.

* Of laith, p. 4a6.

D'ljlinftion in Pra^ice, 311

of believers ; and therefore are they in fcripture moft aptly compared to medicines, for fo they are indeed to all God's children, mofl Ibvereign medicines to cure all their fpiritual difeafes. And indeed we have all of us great need thereof ; for as Luther * truly faith, we are not yet perfectly righteous ; for whilfl: we remain in this life, iin dwelleth ftill in the flelli, and this remnant of fm, God purgeth. Wherefore, faith the fame Luther in another place f , When God hath remitted lins, and received a man into the bofom of grace, then doth he lay on him all kind of afflidions ; and doth fcour and renew him from day to day. And to the fame purpofe Tindal truly faiih. If we look on the flelli, and into the law ; there is no man fo perfe6t^ that is not found a fm- ner ; nor no man fo pure, that hath not need to bs purged. And thus doth the LoVd chaflife believers, to heal their natures, and purging out that corruption that remains therein.

And therefore, whenfoever you fhall hereafter feel the Lord's chalHfing hand upon you ; let it move you to take the prophet Jeremiah's counfel, that is, *' To fearch and try your ways, and turn unto the Lord," Lam. iii. 40. And confefs your fins unto him, faying with the prodigal, Luke XV. 21. " Father, 1 have finned againft heaven, and in thy light, and am no more worthy to be called they fon.'' And beg pardon and forgivenefs at his iiands, as you are taught in the fifth petition of the Lord's prayer, Matth. vi. 12. Yet do not you crave pardon and forgivenefs at the hands of the Lord, as a malefactor doth at the hands of a judge, that feareth condemnation and death ; as though you had fmned againft the law of works, and therefore feared hell and damnation : but do you beg pardon and forgivenefs as a child doth at tlie hands of his loving father ; as feeling the fruits of hi§

* On Gal. p. 66. t Cl>of. fcrmoDSj fcrnfi. of the kingdom of God, p' (nsilj' ) uo»

3T2 The Ufe of that Chap. 3.

fatherly anger, in his chaftifing hand upon you ; and as fearing the continuance and augmentation of the fame, if your fin be not both pardoned and fuhued * : and therefore do you alfo befeech your loving Father to fub- due your iniquities, according to his proniife, Micah vii. i^. And if you find not that the Lord hath heard your prayers, by your feehng your iniquities fubduedf : then join with your prayers^ fading and weeping, if you can ; that fo you may be the more ferioufly humbled be- fore the Lord, and more fervent in prayer. And this, I hope, may be fufficient to have fliewed you, what is the penalty, which the law of Chrifl threateneth.

Neo. O but, Sir, I fliould think myfelf a happy man, if I could be fo obedient to the law of Chrift, that he might have no need to inflict this penalty upon me.

Evan. You fay very well ; but yet, whilft you carry this body of tin about you, do the beft you can, there will be need that the Lord fhould, now and then, give you fome fatherly corredions : but yet, this let me tell you, the more perfect your obedience is, the fewer lalhes you ihall have ; ** For the Lord doth not afflid; willingly, nor grieve the children of men,'' Lam. iii. 33. And there- fore, according to my former exhortation, and your re- folution, be careful to exercife your faith ; and ufe all means to increafe it ; that fo it may become efFedual %, working by love, i Thef. i. 3. Gal. v. 6. For, according to the raeafure of your faith, will be your

* Matth. vi. 9, la. *' Afcer this manner therefore pray ye: Our Father which art in heaveu— forgive us our debts, as w« forgive our debtors."

t The fubduJng of fio, is the mark of God's hearing prayer for the pardon of it; if one feels not his iniquily fubdued, he cannot find that God hath heard his prayers for pardon,

X To the producing of holy obedience, according to th« mcafure and degree of it.

Dl/llncfkn in Pra^flce. 313

tiiie l)ve to Chrift, and to his cotnmandnicnts ; and" ac- cording to your love to them, will be your delight in them, and your aptnefs and readinefs to do them: And hence it is, that Chrift himfelf faith, John xiv. 15. ** If ye love me, keep my commandments. And this is the love of God," faith that loving difciple, " That we keep his commandments, and his commandments arc not grievous;'* i John v. 3. Nav, the truth is, if you have this love in your hearts, it will be grievous unto you, that you cannot keep them as you would. O! if this love do abound in your heart, it will caufe you to i'?.y with godly Jofeph, in cafe you be tempted as he was, ^ How can I do this great wickednefs, atid fo fin againft Cod V' How can I do that, which I know will difpleafe fo gracious a Father, and fo merciful a Saviour ? No, I will not do it ; no, I cannot do it : no, you will rather fay with the Pfalmift, ** I delight to do thy will, O my God; yea, thy law is within my heart,*' Pfai. xl. 8.

Nay, let me tell you more, if this love of God in Chrift be truly, and in any good meafure, rooted in your heart : then, the' the chaftning hand of the Lord be aot upon you ; nay, tho* the Lord do no way exprels any anger towards you : yet if you but eon lid er the Lord s ways towards you, and your ways towards hun ; you will mourn with a gofpel-mourning, reafoning with yourfelf after this manner : and was I under the law of works, by nature ; and fo, for every tranigrelHon againft any of the ten commaoLdments, made liable to ever- lafting damnation? and am I now, through the free mercy and love of God inChrift,brought under the lawof Chrifl ; ^nd ^o fubjedt to no other penalty for my tranfgrelTions, i)Ut fatherly and loving chaftifements, which tend to the purging out of that fiufiil corruption that is in me? Ol \vhat a loving Father is this ! Q what a gracious Saviour is this! O what a wretched man am I, to tranfgrefs the laws of fuch a good God, ^s he hath been to me! O ! the due anfideradon of thi-s, will even, as v: were.

314 7l:e Ufc of that Chap 3.

melt your heart, and caufe your eyes to drop with the tears of godly forrow ; yea, the due confideraiion ofthefe things will caufe you to lothe yourfelf in your own fight for your tranfgrellions, Ezek. xxxvi 31. yea, not only to lothe yourlelf for them, but alfo to leave them, faying with Ephraim, " What have I to do any more with idols ?" Hof xiv. 8. And to caft them away as a nienilruous cloth, faying unto them, get ye hence : Ifa. XXX. 22. And truly you will defire nothing more, than that you might fo live, as that you might never fm againft the Lord any more. And this is that goodnefs of God, which, as the apoftle faith, leadeth to repentance: yea, this is that goodnefs of God, which will lead you to a free obedience. So that if you do but apply the good- liefs of God in Chrill to your foul, in any good meafure, then wiil you anfwerably yield obedience to the law of Chriil ; not only without having rcfpe<5l to what the law cf w^orks either promifeth or threatneih ; but al(b with- f)ut having refpccl to what the law of Chrift either promileth or threatneth; you wiil do that, which the Lord commandeth, only becaufe he comraandeth it, 2nd to the end that you may pleafe him : and you will forbear what he forbids, only becaufe he forbids it, to the end you m^y not difpleafe him *. And this obedi-

* Tlie author doth here no otherwife exhort a believer, fo yield free cbcfiience, without refpecl to wbai either the law of woi ks, or law of Chrift, promifeth or threatneth ; than he cx- hortfi him to perfedion of obedience, which, in the beginning ef this anfwer he told him, not to be attainable in this life: and the truth i', neither the one nor the other is the defign of thelc i^ords But he had t-xhorted hira befere, to ufe al! means to encreafs his faith : and, for his encovrapcmenr, he tells him here, that if he by faith applied the gcoonefs of God in Chrift to hifi own foul. In any good meafure ; 'Lbcn he wou'd anfifer- abiy, yield obedience, without refpect to what cither the law of works, or law of Chrift prcmifcth or threatneth, and only liecaufe God commands or forbids. The freenefa of obeditnce is of very different degrees ; and believers obedience is never abfolutely free, till it be abfolutely perfed \i\ heaven: hut the ffccnefs of their obedience, v/ili always bc^ir prcponion to the

Difl'in^ion in Pra^fke. 315*

encc is like unto that, which our Saviour cxhorteth his cliiciples untQ, Matth x 8. faying, '* Freely you have

meafurc of their faith, which is never pcrftA in this life : thus the more faith, the more freenefs of obedience ; and the kii faith, the lefs of that freeotfs.

** The believer obeys with an angcl-like obedience : then the Spirit feems to cxhaull all the comnnanding awefomenef* of the liw, and fuppiies the law*5 impcriouB p iwer, with the ftrtngth and pciwer of l-.vc.*' Rutherford, Spirit- AMtichrift, p^gt 3 [8. ** The moicof the Spirit, (becaufe t!ie Spirit ia ef- fc(i^tia:iy free, Pfal. li. i z. 2 Cor. iii. 17 ) the m^.re frcenefs : and the more frcenefs. the more renewed will in the obed enct-; and the more renewed wil', the lefi conftraint", becaufc frceacf^ cxhauftcth c nliraint." Ibid.

•* ^Vhen Chrift's blood is feen by faith, to quiet ju=1ice, then the confcitnce btconaeth quiet alfo, and will not futf.r the heart to tntenaiu the Live of lin, but fcta the man on wotk t-^ fear God for his mercy, ?.n i ob.^y all his coniniAndra^nts, out of love to God for his free 'gift of j jftificalion, by grace beftDvvfd upynhirn: for this is the end of the law indeed, wheribv it \ chiaineth of a man more obedience than any other w\y,'* — • ' Pi-A^l. ^it of fav. Knowledge, Tit. the third thing reqaiiite, &c.

Promifes and thre.Unings are nof, by this dotflrlne, anne>:ev! •V to the holy law in vain, even with reip:^<fl to believers: for ttie law of God is, in his infinite vvifd( m, fuited to the ilate of ihe creature, to whom it is given; and therefore, howb^'it the believer's eternal happinefs is unalterably fecured, from ihs moment of bi\ union wi'h Chrifl by faith ; yet, fince fin dwells in him ftill, while in this world, the promifcs of fatherly fmiles, and threat n'ngs of fatherly chaftifements, are ftill necefl'ary. But it is tv dent, that tide ncctiTKy is intirely founded on the believer's imperftdli.'n ; as in the cafe of a child undijr age. And therefore, although his being influenced to obedience, by the promiles and thrcatnings of the law of Chrift, is not indeed flavifh, yet it is plainly childifh, not agreeing to the ftate of a perfe\5t man, of one come unto the meafure of the ftatureofthe fulnefs of Chriit. And, in the itate of perfedion, he fl»all yield fuch free obedience, as the angels do io heaven ; without beinjj moved thereto by any promifes or thrcatnings at all: and the nearer he cornea, in his progrefs to that ftatc of perfection, the mere will his obedience be of that nature. So by the do<51:riRe here advanced, the author doth no more difown the necsfTity of

Ddz

3'^ That Dtfiin^lon a Mean Chap 3.

i-pceived, fieely give^' And this is to ftrve the Lord ^v II bout fear of any penalty, which either the law of \yorks, or the law of thrift tlireatneth, in holinefs and rj^hteoufnefs all the days of your life, according to that f^*ying of ZL'icharias, Lake i 74, 75 * And this is to pnfs the time of your ffjourning here in fear to oftend the Lord, by (Inning againft him ; as the apoftle Peter exhorts, i R-t i, 17. Yea, and this is to fcrve God acccptabdy, with reverence and godly fear-; as the author to the Hebrews exhorts, Heb. xii. -2 3. And thus, my dear friend Neophytus, I have endeavoured, according to your defire, to give you my judgment and direction in thefe points.

N:n, And truly. Sir^ ycu have done it very effeclual- }\ : the Lord enable me to praclife according to your d recti on.

5 12. AV//2 Sir, in this yoiir anfwcr to his queftion, you have alio anfwcred me ; and given me full fatisfac^i- cMi in diver! e points, about which my friend Antinomiria and I, have had many a wrangling fit. For I ufed to iwiim with tooth and nail (as men ufe to fay) that be- lievers are under the law, and not delivered from it ; and that -they do lin; and that God fees it, and is n\-gry widi them,; and doth affild them for it ; and t'lat therefore they ought to humble themfelves, and riKnirn fur their tins, and confefs thrm, ar-ct crave pardon f .r theii^ : and yet truly, I muft confefs, I did not under- Itand what I laid, nor wherec f I afEi'ined ; and the

pomifea to inftuence and cncouracc the believers cbedknce ; I" r lay, that he ought not to h^ve regard to promifcs and threatnings; than one is to be recl^oned to fay, that a lame mi^n hath no need of, and (h; uld oot have regard unto, the crutches provided for him; when he only fai h, that the (Wronger his limb' grow, bc'll have the lefs need of them, and will leaa the lei's to them.

* Sec the preceeding note.

hchu'ixl Legalifm and Aniln-yrniamfm.- 317

reafon was, becaufe I did not know the diiferciice be«* twiKt the law, as it is the law of works, and as it is the law of Chrift.

/ Jnt. And believe me, Sir, I ufed to affirm, as earneftly as he, that behevers are delivered fpom the law ; and therefore do not fin ; and therefore God can fee no fin in them ; and therefore is neither angry with them, nor doth afHift them for I in ; and therefore they have no need either to humble themfelves, or mourn, or confefs their fins, or beg pardon for them : the which T believing to be true, could not conceive how the contrary could be true alfo- But now I plainly fee, that by means of your diftinguiihing betwixt the law, as it is the law of works, and as it is the law of Chrift ; there is a truth in both. And therefore, friend Nomifta, whenfoever either you, or any man elfe, fliall hereafter affirm, that believers are under the law ; and do fin ; and God fees it, and is angry with them ; and doth chaftife them for it ; and that they cupiit to humble themfelves, mourn, weep, and confefs their lins, and beg pardon for them : if you mean only, as they are under the law of Chrift ; I will agree with you* and never contradift you again.

Ncm. And truly, friend Antinomifta, if either you, or any man elfe, Ihall hereafter affirm, that believers are delivered from the law ; and do not tin ; God fees no

I fin in them ; nor is angry with them ; nor afilicis them for their fins ; and that they have no need either to humble themfelves, mourn, confefs or crave pardon for their fins: If you mean it only as they are not under, the law of works; I will^ agree with you, and never contradi'rt you again.

Evan. \ rejoice to hear you fpeak thefe words each to other : and tru^, now I am in hope, that you two will come back from bo^hyour extremes; and meet my neigh- hour Neophytus in the golden mean ; having, i\s the apoftle faiili, ** The fame love, being of one accord, and of one mind/*

' -. Dd3

3'^ How ^ to aft at ti Chap ^7

Nnm. Sir, for my pnrt, T thank the Lord, I do now plainly fee that I have erred exceedingly, in feekincr to be juftified, as it were by the works of the law *. And yet could I never be perfuaded to it, before this day j- nor indeed iliould not have been perfuaded to it now, hnd not you fo plainly and fnlly handled this threefold lav/. And truly, Sir, I do now unfeignedly defire to renounce myfelf, and all that ever I have done; and by faith to adhere only to Jefus Chrift ; for nov/ I fee that lie is all in all. O that the Lord would enable me fa to do! and I befeech you, Sir, pray for me.

Jnt And trul)'. Sir, I muft needs confefs, that I liave erred as much upon the other hand : for I have been fo far from feeking to be juftified by the works ot the law, that I have ntither regarded law nor works. But now I fee mine error; 1 purpofe (God willing) ta reforu) it.

Evan. The Lord grarvt that you may.

§ 13. But how do you, neighbour Neophytus? for meihlnks you look very heavily.

Neo. Truly, Sir, I was thinking of that plate of fcnp>- ture, where the npoftle exhorts us, '* Tcy examine our- frlves, wiiether we be in the faith or no/' 2 Cor. xiii. 5. Whereliy it feems to me, that a man may think he is in the faith, when he is not. Therefore, Sir, 1 would glatily hear, how I maybe fure that I am in the f^ith.

Evan. I would not have you to make any quefhon of it ; lince you have grounded your faith upon futh a firm

'-'* The fcriptnral pbrafc ia here aptly ufed, to intimate, hove TTcn dece've themfe'vies, thirking they arc far from ffekinp to be juflificll by the works of the law, becaufe they arc convinced they caTinot do gocxl xvorkp, \n the perfe(5lion which the law uq.jirrs : mean-while, fine? Gad is merciful, and Chrift hath li^ed, the J' look for the pirdon of their fins, and acccprance with C'od, upon the account of their cwn works-,^ though attended j> \\h Tonne impeifeiftion^: ; that is, ** As it were, by the works of :Lc lav.'," R-m. ix i%. * '

io 4/Jurance. '^t^

foundation, as will never fail you ; for tlie promife of God in Chrift, is a tried truth, and never yTt failed aiiy man, nor ever will *. Therefore, I would have you to clofe with Chrift in the promife, without making any queftion, whether you are in the faith or no : for there is an aliur- ance which arifeth from the exercife of faith by a dire6l act ; and that is, when a man by f-iith di redly lays hold upon Chrift, and concludes alTurance from thence f .

* This anfwer proceedB, upon takiog Neopliytus to fpeak, not of tbc grace, but of the do(5lnne of faith ; n?tmely, the foundation of faith, or ground of believing ; as if he had defired to know, whether the foundation of his faith, was the true foundation of his faith, or not ; this is plain from the two following paragraphs. And upon the fuppi (iiion, that he had grounded his faith oo the promiie of the gofpel, the tried foun- dation of faith ; the author tells him, he would not have hint to make a qneftion of that; having handled that qneflion already at great length, and anfwered all bis, and Nomilia's obje(ftion8, on the hesd, from p 119. top 141* Where Neophytus declared himfelf falisfied. And there's no inconfiftiucy betwixt the author's advice, in this cafe, given to Neophytus; and the advice given, in the text lad cited, Unto the Corinthians, un- reafonab'y and pccviflily demanding a proof of Chrift fpeaking in the apoftle ' whether, with feveral judicious Critics and Commentators, we underfland that text, concerning the doctrine of faith, as if the apoftle put them to try, whether they retained the true dodrine, or not; or, which is the common, and (I think) the true underftanding of it, concerning the grace of faith. I fte nothing here determining our author's opinion, as to the fenfe of it: but whether he feems here to be ag»in(^ fclf- cxamlna:ion, efpecially after he had urged tnat duty on Anti- nomifta, and anfwered his obje(ftion3 againCk it, frcin p. i6f» to p. 171. let the candid reader judge.

t See the nr te on the definition of faith.

*' The afTurance of Chrilt's righteoufncfs, is a diredl 26t of feith, apprehending imputed righte njfnefs : the evidence of our juftification, we now fpeak of is the leflcd light, not by which we arejuftified, but by which we know that we are jaflified." Ruiherfoord's Chrift dying and drawing, p. m, ** We had never a queftion with Antiuomians, touching the firfk aflTurance of juftification, fuch as is proper to the light of faiih. He might have fpared all his argument? to prove, That we are

32o' Hew to attain Chap. 3.

Neo. Sir, I know that the foundation, whereon I am to ground my faith, remaineth fure; and I think I hive ah'eady built thereon: but yet becaufe, I conceive a man may think he hath done (o, vvhen he hath not ; therefore would I fain know, <iow I may be afTured that I have done fo *.

Evan, Well, nov/ I underftand you, what you mean : it feems you do not want a ground for your believing that you have believed f .

Neo. Yea, indeed, that is the thing I want.

Evan. Why, the next way to find out and know this, is to look back and reflect upon your own heart; and coulider what a(51ions have pafl'ed thro' there : for indeed this is the benefit that a reafonable foul hath» that it is able to return upon itfelf, to fee what it hath done ; which the foul of a beaft cannot do. Confider then, I pray you, that you have been convinced in your fpirit that you are a fmful man ; and therefore have feared the Lord's wrath and eternal damnation in hell : and you have been convinced that there is no helj) for you at all, in yourfelf, by any thing that you can da; and you heard it plainly proved, that Jefus Chrifl alone is an all-fuiFicient help. And the free and full promilc of God in Chrift, hath been made fo plain and clear to you; that you had nothing to objecl, why Chrid did not be- long to you in particular % : and you have perceived a

firft afiiired of our juftificatiori by faith, Dot by good work? ; for we grint the argi:msnts of one fort of afTurance, which ia proptr to fnith ; and they prove oothing apainft another fort of alTarano'^, by figns aod effedts, which is alfo divine." lb;d. p. 1 10.

* A good reafon, why this aiTurance, in, or by the direct H&. of faith, is to be tried by raarks and hgha. There ivS certain- ly a perlualiun, that cometh not of him that called us; which obligeth men to examine their perfualion, whether it be of the light fort, or not.

f This is called aflarance by a reflex aft,

41 In virlu: of the deed of gift and grant.

io Jjfurance. 3'1!

willinjTneTs rn Chrift to receive you, and to' embrace you as his beloved fpoufe ; and you have thereupon con fented and refolvcd to take Chrirt, and to give yourfelf unto him, whatfoever betides you: and I am perfuaded, you have thereupon felt a fecret perfuafion in your heart, that God in Chrifl doth bear a love to you * ; and anfwerably your heart Imrh been inflamed towards him in love again, miiiifefling irfelf, in an unfeigned defire, to be obedient, and rubjecl to his v^'ill in all things, and never to dif- pleafe him in any thing. Now tell me I pray you (and that truly) whether you have not found thefe things in you, as 1 have faid?

AVo. Yea, indeed, I hope I have in fbme meafure.

Evan. Then I tell you truly, you have a fure ground, to lay your believitig, that yon have believed, upon ; and as the apoitle John faith, " Hereby you may know tliat yt u are of the truth, and may allure your heart, thereof, before God," i John iii. 19.

"Nco. Surely^ Sir, this I can truly fay, that heretofore, when I have thought upon my fins, I have conceived of God and Chrift, as of a wrathful judge, that would condema all unrighteous men to eternal death : and therefore, when I have thought upon the day of judgment, and hell -torments ; I have even trembled for fear, and have as it were even hated God. And though I hax'e labour* ed to became righteous, that I might efcape his wrath ; yet all that 1 did, I did it unwillingly. But fir>ce I have heard you make it fo plain, that a (inner, that fees and feels his ^\\\s^ is to conceive of God, as of a merciful, lov- ing and forgiving Father in Chrift; that hath commit- ted all judgment to his Son, who came not tto condemn men, but to fave them ; methinks I do not now fear his wrath, but do rather apprehend his love towards me : whereupon my heart is inflamed towards him with fuch love, that, methinks, I would willingly do or fuffs^r any thing that I knew would pleafe him ; and would rather

. * See p'3ge 136. note.

322 Ht-v io attain Chap. 3.

choofe to fuffer any mifeiy, than I would do any thing, that I knew were difplcafing to hnn.

Evan. We read in the feventh chapter of St Luke's gofpel, that when that finful, yec beUeving woman, did manifeil: her faith, in Chrift, by her love to him, *^ in wafhing his feet with her tears, and wiping them with the hairs of her head,'' ver. 38. He faid unto Simon ihe Pharifee, ver 47. *•' I fay unto thee, her fms wliich are many are forgiven her, for Ihe loved mucli :" even lb may I fay unto you, Nomifta, in the fame words, concerning our neighbour Neophytus. And to you yourfeif, Neo- phytus, I fay, as Chrift faid unto the woman, ver. 48 50. '•' Thy fins are forgiven thee, thy faith hath faved thee, go in peace.''

Ant. But, I pray you. Sir, is not this his reflecting upon himfelf, to find out a ground to lay his believing, that he hath believed, upon, a turning back from the covenant of grace to the covenant of works, and from Chrift to himfelf.

Evnn. Indeeed^ if h- ihould Li:!; iipcn thefe things In himfelf, and thereupon conclude, that becaufe he hath done thus, God hath accepted oi him, and juft'.fied him, and will fave him ; and fo make them the ground of his believing : this were to turn back from the covenant of grace to the co^^enant of works ; and from Chrift to him- felf. But if he look upon thefe things in himfelf, and thereupon conclude, that becaufe thele things are in his4i©iirt, Chrift dwells there by faith ; and therefore he is acceptE^d of G(xl, and juftified, and ihall certain'y be faved ; and fo make them an evidence of his believing, or the ground of his believing that he hath believed : this is neither to turnback from the covenant of grace to the covenant of works ; nor from Chrift to himfeif. So that thefe things in his heart being the daughters of faith, and the off pririg of Chrift ; tho' they cannot at firft pro- duce, or bring forth their mother, yet may they in time of need nounih her ^.

* Goodwia'a Chrift fct forth, p. 23.

•D

to JffUrance, 32.

§ 14. Nom But I pray you. Sir, are tliere not other things belide thefe, that he faith, he finds in himfelf; that a man may look upon, as evidences of his believing, or (as you call them) as grounds to beUeve that he hath beheVed ?

Evan. Yea indeed, there are diverfe other effects of faith ; which if a man have in him truly, he may look upon them as evidences that he hath truly believed : and J will nmne three of them unto you.

Whereof the firft is when a man truly loves the word of God^ and makes a right ufe of it: and this a man doth, firft, when he hungers and thirfts after the word, as after the food of his foul, defiring it at all times, even as he doth his appointed f food, Job xxiii. 12.

Secondly, When he defires and delights -to exercife himfelf therein, day and night, that is, conftantly, Pfal. i. 2.

Thirdly, When he receives the word of God, as the word of God, and not as the word of man :}: ; fetting his heart, in the time of hearing or reading it, as in God's pre fence ; and being affected with it, as if the Lord himfelf jhould fpeak unto him ; being moil affected with that miniftry, or that portion of God's word, which iheweth him his fins, and fearcheth out his mofb fecret corrupti- ons ; denying his own reafon and affciftions ; yea, and his profits and pleafures, in any thing, when the Lord ihall require it of him.

Fourthly, This a man" doth, when he makes the word of God to be his chief comfort, in the time of his affli(5li- ons ; finding it, at that time, to be the main ftay and folace of his heart j|.

The fecond evidence is, when a man truly loves the children of God, ( i John v. i . ^hat is, all godly and reli- gious perfons) above all other forts of men ; and that is, when he loves them not for carnal refpccts, but for the

* Srv the marpent reads it. t z Thcff", ii, 13,

1 pfal. cxix. 49, JO.

324 Marks and Evidences '» Chap. 3.

graces of God, which he feeth in them, 2 John i. 2. 3 John i And when he delights in their fociety and com- pany, and mrlces them his only companions, Plal cxix 6:5, and when his well-doing (to his power) extends itlHf to them, Pfal. xvi. 3. In being pitiful and tender- hearted towards them, and in gladly receiving of them, and communicating to their necelTities with a ready- mind, Philem. 7. i John iii. 17. And when he hath not the glorious faith of Chrift, in refpeft of perHms, Jam. ii. i, 2. But can make himfelf equal to them of the lower fort, Rom xii. 16. And when he loves them at all times; even when they are in adverfity, as poverty, dlfgrace, (icknefs, or otherwife in mifery.

The third evidence is, when a man can truly love his enemies, Matth. v\. 14. And that he doth, when he can pray heartily for them : and forgive them, their parti- cular trefpaffes againft him ; being more grieved for that they have fmned againft God, than for that they have wronged him : and when he can forbear them ; and yet could be revenged of them, either by bringing ihame or mifery uj^on them, i Pet. iii. 9. Rom. xii 14. And when he ftrives to overcome their evil with goodnefs, being willing to lielp them, and relieve them in their mifery, and to do them any good in foul or body : and laftly. When he can freely and willingly acknowledge kis enemy^s juft praife, even as if he were his deareit fj'iend. '

§ 15. N£o. But, Sir, I pray you, let me afl<. you one quellion more, touching this point ; and that is, ("uppofe, that hereafter I ihould fee no outward evidences, and queftion, whether I had ever any tru€ inward evidences, and fo whether, ever I did truly believe or no : what muft I do then ?

Evan. Indeed It is poflible you may come to fuch a condition, and therefore you do well, to provide afoi-e- hand for it. Now then, if ever it {liall pleafe the Lord to give you over to fuch a condition ; firft, let me warn you to take heed of forcing, and conftraiping yoiirfelf to

©/ true Fakh. 325

yield obedience to Cod^scominanclments, to theend^ yon uiay ib get an evidence of faith again, or a ground t9 lay your believing, that you have believed, upon ; and fo forcibly to haUen your alTurance before the time * : for although this be not to turn quite back to the cove- nant of works, (for that you ihall never do) yet it is ta turn afide towards that covenant, as Abrahaio did ; who, after that he had long v/aited for the promifed {ttd, though he was before juftified by believing the free prbmife; yet, for the more fpeedy fatisfying of his faith f , he turned afide to go in unto Hagar, w ho was (as you have heard) a type of the covenant of works. So that, you fee, this is not the right way. But the right way for you, in this cafe, to get you aflurance again, is, when all other things fail, to look to Chrift % • ^^^^ ^^t go t» the word and promife ; and leave ofF, and ceafe a while to rcalbn about the truth of your faith ; and fet your heart on work to believe^ as if you had never yet done it j faying in your heart, Well Satan ||, fuppofe my faith hatU not been true hitherto, yet now will I begin to endeavour after true faith ; and therefore, O Lord, here I caft myfelf upon thy mercy afreih, for ** in thee the father- leis find mercy," Hof. xiv. 3. Thtis I fay, hold to the

* This forcing one's felf to yield obedience, which the author warns Chriflians agaiuft, when they have loft Hght cf their evidences, and would fain recover them : is, by prediag to yield obedience, without belicTJng, till once by their obedi- ence, they have recovered the evidence of their having faith. To advife a Chriftian to beware of taking this courfe, in th'S cafe, is not to favour laxnefa ; but to guard him againft bcgin- oing his work at the wrong end, and fo labauring in vain : for vbeying, indeed, muft ftill fpring from believing 5 fincc without faith, it is impcdible to pleafe God, Heb. xi. 6. And whatro* evcr is not of faith is fin, Rom. xiv ij. The following advice fctsthe matter in full light.

f Mr Cotton of New England, in hjs thirteenth queft.

% Poor doubting CbrjfVian, p. 37.

11 Go9d win's child of light, p. 194.

3Ci6 Atarks and Signs Chnp. 3.

word ; go not away, but keep you here ; :{.r[d you ihalt bring forth fruit with patience, Lnkf viii. 15. *

J 16. Neo. Well, Sir, you have fully fatisfiecl me con- cerning that point : but as I remember, it followeth in ;he fame verfe, *' Know ye not your ownfelves, how that Chrift is in you, except ye be reprobates/* 2 Cor. xiii. 5. Wherefore I defire to hear, how a man may know, that Jefus Chrifl is in him.

Evan. W hy, if Chrift be in a man, he Hves in him, as faith the apoftle, " 1 Hve not, but Chrift lieveth in me.''

Neo. But, how then ihall a man know, that Chrift lives in him.

Evan. Why, in what man foever Chrift lives ; accord- ing to the meafure of his faith, he executes his threefold oiice in him, viz his prophetical, prieltly, and kingly oflice.

iVi 0 I defire to hear more of this threefold office of Chrift : and therefore I pray you, SIv, tell me, firft, how a man may know that Chrift executes his prophetical office in him ?

JLvan. Why, (b far forth as any man hears, and knows, tliat there was a covenant made betv.nxt God and all nankmd in Adam ; and that it was an equal covenant f ; a?id that God's jufticemuft needs enter! upon the breach of it ; and that all makind, for that caufe, were liable to eternal death and damnation ; fo that if God had condem- ned all mankind, yet had it been but the fenience of an equal and juft judge, feeking rather the execution of his | juftice, than nian's ruin and deftru^tion : and thereupon takes it home, and applies it particularly to himfelf, Job V. 27. and fo is convinced, that he is a miferable, foft and helplefs man : I fay, \^o far forth as a man doth j this, Chrift executes his prophetical office in him j jn

* Namely, obedience, whereby you fhall recover yonr evidence, i Sec p. Xj. note* | Dtmandlng fati$faflioR,

of Union ivjlb Chri/l. 327

teaching him, and revealing unto him the covenant of works. And ib far- forth as any man hears and knows, that God made a covenant with Abraham, and all his btJieving ^ted, i i Jefiis Chrift ; offering him freely to all, to whom the found of the gofpel comes; and giving hijn freely to all that receive him by faith ; and fo jullifies tliem, and (aves them eternally : and thereupon hath his heart opened to receive this truth ; not as a man taketh ail ohjs^ft, or a theological point, into his head, whereby he is only made able to difcourfe ; but as an habitual an*! practical point, receiving it into his heart by the faith of the gofpel, Phil. i. 27. and applying it to himfelf, and laying his eternal ftate upon it, and fo fetting to his feal, that God is true; I fay, fo far forth as a man doth this, Chrifc executes his prophetical office in him ; in teaching him, and revealino- to him the covenant of jrrace. And fo far forth as any man hears and knows, thnt this is the win of God^ even his fanc^ificntivin, i i htff. iv. 3. and thereupon concludes, that it is his duty to endeavour after it ; I fay, fo far forth as a man doth this, Chrift executes his prophetical office in him ; in teaching and revealing his law to him. And this 1 hope is fuflicient for anfwer to your fii'Il quedion

Neo. I pray you, Sir, in the fecond place, tell me, how a man may know, that Chrift executes his prielUy office in iiim ?

Evan. Why fo far forth as any man hears and knows, that Chrilt hath given himfelf, as that only, ab- folute and perfect facrificc, for the iins of believers, Heb. ix. 26. and joined them unto himfelf by faith, and himfelf unto them by his Spirit, and fo made them one with him : and is now entred into heaven itfelf, to appear in the prefence of God for them, Heb. ix. 24. and hereupon is emboldened to go, immediately to * God in prayer, as to a father, and meet him in Chrift, and

* /. ^. Even unto. See p. i36« note.

£e2

3^8 Marhf r-nd ^igns Chap. 3.

prefent him uith Chrift himfelf, as with a faerifice with- out fpot or blemifh ; I fay, fo far furth as any man doth this, Chriil executes h's prieftly office in him.

hJco. But, Sir, would you have a be^ever to go im- mediately unto God ? how then doth Chrift make inter- cellion for us at God's right hand, as the apoille iaith he doth, Ko;n. viii. 34.?

Evan. It is true indeed, Chrifl as a public perfon, repreicnting all believei-s, appears before God his Faihcr * : and willeth according ro both his natures, and delireth, as he is iwva^ tiiit Gori would, for his fatis- fadion's lake, grant unto them, whatioever they afic itcordiiip^ to his will. Bur yet you muli go immediatly to God ill prayer, for ail than f .

YoLi mull not pkch your praters upon Chrlft, and terminate ihem there, as if he were to t;;ke them, and prefent tiiem to his Fatlier :|: ; but the very prefentijng place of your prayers muft be God himfclf in Chcift. Neither mull you conceive, as though Chrift the Son ^verc more willing, to grant your requelt ; than God the F-nlur: for whatfoever Chriil willeth, the fame alfo \\\z Father (being well pleuied wirh him) willeth In Chrili, therefore, I fay, and no where elfe, murt you cxne<51 to have your petitions granted. And as in Chriil, Awdi no plice elfe ; 'io. for ChrilFs fake, and nothing elfe. And therefore 1 befeech you to beware you forget not Clirill, when you go unto the Fat'ner to beg any thing you dei'ire, either for yourfelf or others ; efpecially when you de(ire to have any pardon for lin, you are not to think, that when you join with your prayers, fading, weeping, and afflicting of yourfelf, that for fo doing you ihall prevail with God to hear you, and grant your j>eti- tions; no, no, you mull meet God in Chriil, and prefent

* Perkins on the creed, p. l<^(s' t That is to fay.

i But you, yourfelf, were not to come near unto him ; ray, wc muft come uuto Clod by Chrift, Htb ?ii.»j.

of Union with Chrifii ^i^

him with his fufferings ; yoy^v rye, yoiii* mind, and all your confidence, mull be therein ; and in that be as confi- dent as pollible you can : yea, expollulate the matter, as it were, with God die Father, and fay, Lo! here is the perfon, that hath well deferved it ; here is the perfon, that wills anJ deliies it ; in whom, thou halt faid, thoil art well pleafed ; yea, here is the perfon, that hath paid the debt, and discharged the bond for all my fins ; and therefore, O Lord ! now it flandeth with thy juftice to forgive me. And thus if you do, why then you may be alTured, that Chrilt executes his prieftly office to you.

Nto. I pray you, Sir, in the third place Jhew me, how a man may know that Chrift executes his kingly office in him ?

Evan. ^Vhy, fo far forth as any man hears and knows, '* That all power is given unto Chrifl, both in heaven and in earth.'' Matth. xxviii. i8. both to van- (^uifli and overcome all the lufts and corruptions of belie*- vers, and to write his law in their hearts ; and i^^reupon takes occafion to go unto Chrift, for the doing of both irl him : I fay, fo far forth as he doth this ; why, Chrilt executes his kingly office in him.

Neo. Why then, Sir, it feems, that the place, where Chriit executes his kingly ofHce, is in the hearts of be- lievers?

Evan. It is true indeed ; for Chrift's kingdom is not temporal or fecu]ar,over the natural lives*, or civil nego^ tiations of men : but his kingdom is fpiritual and heavenly, over the fouls of men, to awe and over-rule the hearts, to captivate the affections, and to bring into the obedience the thoughts, and fubdue and pull down flrong holds. For when our father Adam" tranfgreiTed, he, and we, all of us, forfook God, and choofe the devil for our lord and king ; fo that every mothers child of us are by nature under the government of Satan; and he rules over us, till

* Reynolds on Pfal. ex. p. 9.

Ee3

^2^ Marks and Sigrj Chap. 3,

Chrift come into our hearts, and difpofTeiTeth him ; ac- cording to the faying of Chrirt himfelf, Luke Jii. 21, 22. ** When a ftrong man armed keepeth his palace, his goods are in peace :'* that is, faith * Calvin, Satan hold- eth them that are in fubjedion to him in fuch bonds and quiet pofleflion, that he rules over them without refiftance. But when Chrilt coiiies to dweil in any man's heart by faith ; according to the meafure of faith, he difpoflfefleth him, and feats himfelf in the heart, and roots out, and pulls down all that withftands his government there ; and as n valiant captain, he frauds upon his guard ; and en- ables the foul to gather together all its forces and power?, .to relifl: and withitand all its, and his enemies ; and fo kx. itfelf in good earneft againft them, when they at any- time oiFtr to return again. And he doth efpecially en- ;ibie the foul to relift, and fet itfelf againd the principal enemy ; even that which doth moft oppofe Chriil in his government ; fo that whatfoever luft or corruption is in a belie vtr's heart or foul, as mnit predominant, Chriil doth enable him to take that into his mind, and to have moll revengeful thoughts againft it ; and to make corn- plants to him againft it ; and to defire power and ftrength from him againft it ; and all, becaufe it moft withftands the government of Chrift ; and is the rankeft traitor to Chrift. So that he ufeth all the means he can, to bring it before the iudament feat of Chrift, and there he calls for juiHce againft it ; faying, O Lord Jefus Chrift, here is a rebel and a' traitor, that doth wiihftand thy government in me : wherefore, I pray thee, come, and execute the King's oiiice in me, and fubdue ir, yea vanquilh and overcome it. VV hereupon Chrift gives the fame anfvver, thnt he did to the centurion, '* Qo thy way, and as thoa h-iil believed, lb be it done unto thee/' Matth viii.ij.f

^ FUrrr.cny, p 3:7.

;- l«irne!y, bt-lltvcd tJse promifc of faiKftifiealiGn, Ezck.xxxvi. I-:. MicdU vii. I';. v«;hicb belief bving3 always along with it,

triw: ck of the raciua, tiiat aic of Jtvinc inftituiton, fw Ihat end.

af Ufiion xuit/) Chrijf, 331.

And as Clirid dotli thus fupprefs all other p;overnors but himfelf, in the heart of a believer, : fb doth he raze out and deface all other laws, ?-nd writes his own there, according to hispromife, Jer.xxxi.33. And makes them pliable and willing to do and fivfter his will ; and that be- caufe it is his will. So that the mind and will of Clirift, laid down in his word, and manifefted in his works, is not only the rule of a believer's obedience, but alfo the reafon of it : as I once heard a godly minifter fay in the pulpit : So that he doth not only do that which is Chriif's will, but he doih it becaufe it is his will *.

O that man which hath the law of Chrill: written in his heart! according to the meafure of it, he reads, he hears, he prays, he receives the facrament, he keeps the Lord's day holy, he exhorts, he inftructs, he confers, and doth all the duties that belong to him in his general calling, becaufe he knows it is the mind and will, of Chriil he iliould do fo : yea, he patiently fuffers, and willingly undergoes afliidions, for the c;aufe of Chritl. becaufe he knows It is the will of Chrift. Yea, fnch a man doth not only yield obedience, and perform the duties of the iirit table of the law, by virtue of Chrift's command ; but, of the fecond alio. O that hulhand, parent, mafter, or mngiftrate, that hath the law of Chrift written in his heart ! he doth his duty to his wife, child, fervant, or lubjed, willingly and uprightly, becaufe Chrid requires it, and commands it. And fo that w^ife, child, fervant, or fubjecl, that hath the law of ChriH: written in his or her heart; they do their duties to hulhand, parent, mafter, or governor freely and cheerfully, becaufe their Lord Chrilt commands it. Now then, if you find thefe things in your heart, you may conclude that Chnft rules and reigns there, as Lord and King.

* Mr Caryl at Bb.ck friars.

C 33^ ] . C H A P. IV.

Of the HearVs Happinefs.^ or Sours ReJ}*

^ J I. No rcfl for the foul, fill it come to God. ^ 2 Hoio the foul is kept from reft in Cod. § 3 . G:/d in Chrif?, the only true nji for thefouL

§ I A^fO.OlR^ be pleafed to give me leave, to tell you k3 fome part of my mind | and then will I •eafe to trouble you any more at this time. The truth is, I have, ever lince I could remember, felt a kind of reftlefs difcontentednefs in my fpirit : and for many years together, I fed myfelf with hopes of finding reft and content, in perfons and things here below ; fcarce think- ing of the llate and condition of my loul, or of any con- dition beyond this life,until(as I told you before) the Lord was plealed to vifit me with a fit of licknefs. And then I began to bethink myfelf of death, judgment, hell and heaven ; and to take care and leek reft for my foul, as well as for my body : but alas, I could never find reft- for it, before this day; becaufe indeed I fought it not by fiiith, but as it were by the works of the law ; or in plain terms, becaufe I fought it not in Clirift, but in myfelf. But now, I blefs (Jod, 1 fee that Chrilt is all in all : and therefore, by the grace of God, I am refolved, no longer to feek reft and content, neither in any earthly thing, nor in mine own righteoufnels ; but only in the free love and favour of Gud, as he is in his Son JefusChrift: and God willing, there fliall be my ibul's reft. And I befeech you. Sir, pray for me, that it may be fo ; and- I have done .

Evan. This point, concerning the heart's happinels, or foul's rell, is a point very needful for us to know ; and indeed it is a point, that I have formerly thought upon : and therefore tho* my occafions do now begin

ta

The Soul's Rt/i in Chri/?, 333

to call me away from 5-011 ; yet neverthelefs, fmce you have begun to fpeak of it, I Ihall, if you pleafe, proceed on, if you fliali, any of you, give occafion, and as the Lord iliall enable me.

Jrti. With a very good will, Sir; for indeed it is a point that 1 much defire to hear of.

Evan. FirH-, then I would intreat you to confider with me, ihat when God at firft gave man an elementilh body *, he did alfo infufe into him an immortal foul, of a fpiritual fubilance : and though he gave his foul a local being in his body,^ yet he gave it a fpiritual being in himfelf; fo that the foul was in the body by location, and at reft in God by union and communication : and this being of the foul in God at firlf, was man's true being, and his true happinefs. Now, man falling from God, God in hisjuftice left man; fo that the adual union and commu- nion, that the foul of man had Vv'ilh God at firft, is broken off; God and man's foul, are parted; and it is in a reltlefs condition. Howbeit, the Lord, having feated in man's foul, a certain charader of himfelf, the foul is thereby made to re-afpire towards, ih:it/um7num Bonumy that chief good, even God himfelf, and can find no reft no where, till it come to him f.

* /■ s. An elementary body, made up (as it were) of the four elemeots, as they arc called, viz. Fire, air, water, and earth.

t The foul of man hath a natural defire of happinefs : no- thing can rap.ke it happy, but what is commcnff rable to its de- firc8, or capable of affording it a full fati8fa<ftion : nothing lefs than an infinite good, ia fuch ; and God himfelf only is an in- finite good, in the enjoyment of which, the foul can reft, as fully fatisfied, dtfiring no more. Now, fmce, by reafon of the vaft capacity of the foul, nothing but God himfelf, can indeed fatibfy this ilB defire of happinefs, the which is f > woven inta the very nature ef the foul, ihat nothing but the deftrucflion of the very being of the foul can remove it ; it is evident, that it is impoflibk the fou! of man can ever find true reft, u»til it retura to God, aud take up its red with him ; but mufl ftill be in qucft of, or defiring iu chief gacd and bappioefcy wherein i(

334 No rcjl for the Soul Chap. 4.

Notu. But {}ay, Sir, I pray you ; how can it be faid, that man's foul doth re-afpire towards God the Creator, when as it is evident, that every man's (oul naturally is bent towards the creature, to feek a reft there ?

Evan. For anfwer hereunto, I pray you confidcr, that naturally man's underftanding is dark and blind ; and therefore is ignorant, what his own foul doth defire, and ftrongly afpire unto: it knoweth indeed that there is a want in the foul; but till it be enlightened, it know- eth not what it is, which the foul wanteth. For indeed the cafe ftandeth with the foul, as with a child new born, which child, by natural inftind, doth gape and cry for nutriment ; yea, for fuch nutriment, as may agree- with its tender condition : and if the the nurfe, through neg- ligence or ignorance, either give it no meat at all ; or elfe fuch as it is not capable of receiving ; the child rcfuf- ech it, and ftill crieth in ftrength of defire after the dug : yet doth not the child, in this eftate, know by any intel- ledtual power and underftanding, what itfelf dcfireih. Even fb man's poor foul doth cry to God, as for its proper nouriOiment* : but his underftanding, like a blind

miy reft; and this, in reality, is God himfelf nnly ; thoni^h the pradical underftanding, being blinded, knows not that, and the perverfe will and afte(5lions carry away the foul from him, fteking the dcfired good and happinefs in other thir.gs. This is what the author calls the foul's re-afpirinj? towards the chief good, even God himfelf; and it is lo conliftent with the total depravation of man's nature, that it will remain for ever, in the damned, in htll; a chief part of whofe mifery, will ly in that this defire fhall ever be rampant in them, but never io the lead fatisfied ; they ihall never be freed from this fcorching ihirft there, nor yet get a drop of water to cool the tongue.

* Man's poor foul, before it is enlightned, naturally cries to God, as the young ravens cry to him, Jnb xxxviii. 41. not knowing to whom ; and it cries for him, as its proper nourilh- fnent; as the new-born infant for the breaft, not knowing for what. Only it feels a want, dt fires fupply proper for filling it up, and can never get kindly reft, till it be fupplied accard- iDg'y, that 19, till it cgmc to the enjoyment of God j thcn.it

//'// // come to God, 33^

ignorant niirfe, not knowing what it crieth for, doth oiFer to the heart, a creature inftead of a Creator ; thus, by reafon of the bUndnefs of the underitanding, together with the corruption of the will, and diforder of the af- fections, man's foul is kept by violence * from its proper center, even God himfelf.

§ 2. O how many fouls are there in the world, that are hincired, if not quite kept, from reft in God ; by rea« fon that their blind underitanding, doth prefent unto their fenfual appetite, varieties of fen fua! objects !

Is their not many a luxurious perfou's ibul hindred, if not quite kept, from true reft in God, by that beauty which nature hath placed in feminine faces -)• ; efpecially when Satan doth fecertly fuggeft, into fuch feminine hearts, a defire of an artificial drefling, from the head to the foot : yea, and fometimes painting the face, hke tiieir mother Jezabel ?

And is there not many a voluptuous epicure's foul hind- Ttdy if not quite kept, from reft in God, by beholding the colour, and tafting the fweetnefs of dainty delicate diihes, his wine red in the cup, and his beer of amber-colour in the glafs ? In the fcripture we read of a certain man, that fared delicioufly every day ; as if there had been no more but one fo ill difpofed; but in our times, there are certain hundreds, both of men and women, that do not only fare delicioufly, but voluptuoufly twice every day, if not more.

And is there not many a proud perfon's foul hindred, if not quite kept from reft in God, by the harmonious found of popular praife, which like a loadftone, draweth the vain glorious heart to hunt fo much the more eagerly, 10 augment the echo of fuch vain windy reputation I

rt(l8, as the infant fet to the full brcaft, Ifa. Ixvi. 11. " That ye rosy fuck, and be fatisfied with the breafts of her confolations," * Nan. fly, violence done to its natural make and conttitution (if I may fo cxprefs it) by the bliiidncfs, corruptioa and dil"» order, that have feized its f$guUie6>

33^ ^^"^ ^^^ Soul h kept Chap 4.

And is there not many a covetous perfon's foul hin- «lred, if not quite kept, from relt in God, by the cry of great abundance, the words of wealth, and the glory of gain ?

And is there not many a mufical mind hindred : if not quite kept, from fweet comfort in God, by the harmony of artificial concord^ upon mufical inftruments?

And how many p.^rfumed fools are there in the world, who, by fmelling their fweet apparel, and their fweet nofe-gays, are kept from foul-fweetnefs in Chrift ?

And thus doth Satan, like a cunning fifher, bait his hook with a fenfual object, to catch men with : and having gotten it into their jaws, he draweth them up and down in fcnfual contentments ; till he hath fo drowned them therein, that the peace and reft of their fouls in God is almoft forgotten. And hence it is, that the greateft part of man^s life, and in many their v/hole life, is fpent in feeking fatisfadion, to the fenfual appetite.

No77t. Indeed, Sir, this which you have faid, we may fee, truly, verified in many men, who fpend their days about ihefe vanities, and will afford no time for reli^rjous exercifes ; no, not upon the Lord^s day ; by their good will.

Evart. You fay the truth : and yet let me tell you withal, that a man, by the power of natural confcience, may be forced to confefs, that his hopes of happinefs are in God alone, and not in thefe things ; yea, and to forfake profits, and pleafures, and all fenfual objects, as unable to give his foul any true contentment ; and fall to the performance of religious exercifes, and yet reft there : and never come to God for reft. And if we confider it, cither in the rude multitude of fenfual livers ; or in the more feemingly religious • we Ihall perceive that the religious exercifes of men do ftrongly deceive, and ftrangely delude m^iny men of their hearts happinefs in God.

frrjm Rcjl hi Cod, 337

For the firfi: fort *, though they be fiult as make their belly their beft God, and do no facrifice but to Bacchus, Apollo or Venus f ; though their confcience do accufe them, that thefe things are naught : yet in that they have the name of Chriftians put upon them in their baptifm ; and forafmuch as they do often repeat the Lord's prayer, the apoftles creed, and the ten command- ments ; and in that, it may be, they have lately accuftom- ed themfelves to go to church, to hear divine fervice, and a preaching now and then ; and in that they have divers times, received the facrament ; they will not be perfuaded, but that God is well pleafed with them : and a man may as well perfuade them, that they are not men and women, as that they are not in a gcod condition.

And for the fecond fort J, that ordinarily have more human wifdom, and human learning than the former fort; and (eem to be moi*e holy and devout, than the former fort of fenfual ignorant people : yet how many are there of this fort, that never pafs further, than the outward court of bodily performances : feeding and feafting them- felves, as men in a dream ? fupixjfing themfelves to have all things, and yet indeed have nothing, but only a blad- der full, or rather a brain full, of wind and worldly conceptions ?

Are there not fbme, who give themfelves to more efpecial fearching, and feeking out for knowledge in the fcripture-learnednefs, and clerk-like Ikill, in this art, and that language, till they come to be able to repeat all the hiltorical places in the Bible ; yea, and all tho("e texts of fcripture, that they conceive do make for fome private

* Namely, fjcnfual livers, who yet perform religious ex- crcifcs.

f /. e. Give up themfelves to drunkennefy, mufic and lafcivioafnefs.

1 Namcly> the more fccminp religigus.

Ft

33 8 ffovf the Soul is kept Chap. 4.

opinion of theirs, concerning ceremonies, chnrch-o-overn- nient, or other fuch circumftantial points of religion, touching which points they are very able to reafon and difpute, and to put forth fuch curious queftions, as are not eafily anfwered ?

Are not fome of thefe men * called fea-makers, and begetters or devifers of new opinions in religion; efpeci- ally in the matter of worfhipping God, as they ufe to call it, wherein they find a beginning, but hardly an end? for this religious knowledge, is fo variable, through the multi- plicity of curious wits and contentious fpirits, that the life of man may feem too ihort to take a full view of this varietv : for though all fctls fay, they will be guided by the word of truth, and all feem to bring fcripture, which indeed is but one,as God is but one; yet, by reafon of their feveral conftru61ions and interpretations of fcripture, and conceits cf their own human wifdom, they are many.

And are there not others of tliis fort of men, that are ready to embrace any new way of worfliip ; efpecially, if it come under the cloke of fcripture-learning, and have a Ihew of truth founded upon the letter cf the Bible, and feem to be more zealous and devout, than their former way : efpecially, if the teacher of that new way, can but frame a fad and demure countenance ; and, with a grace, lift up his head and his eyes towards heaven, with fome flrong groan ; in declaring of his newly conceived ophiion ; and that he frequently ufe this phrafc of the glory of God ; O then, thefe men are, by and by, of another opinion ; fuppofmg to themfelves, that God hath made known fome furiher truth to them : for, by reafon of the blindnefs of their underlhnding, they are not able to reach any fupernatural truth ; although they do, by literal learning, and clerk-like cunning, dive never.

* Viz.^Of thefe fpoken nfjn the paragraph imrpediatly pre- ceedmg, whom be begins to dtftribuie here into three clafTc-a or forts ; all belonging to the fccond foj-t, to wir, Ue mere fecmiDgly rdigious.

1

ffom K^ft in God, 3^9

£o deep into the fcriptures : and therefore, they are ready to entertain any form of rehgious cxercifes^ as ihall be fuggefled unto them.

I

And are there not a thh'd fort, much like to thefe men, that are CKcelTive and mutable in the performance of* religious exercifes ? Surely St Paul did perceive that this was the very God of Tome men in his time : and therefore he willeth Timothy to inftru6l others, that bodily excercife profiteth little, or, as fome read it, no- thing at all ; and doth oppofe thereunto godlinefs, as being another thing than bodily exercife, and faith, that it is profitable, 6'r.

And do not you think there are fome men, at thisday^

that know none other good, than bodily exercife, and can

hardly diftinguilh betwixt it and godlinefsi' Now ihefe

bodily exercifes are mutable and variable, according to

their conceits and opinions : for all feds have their'

kfeveral fervices (as they call them) yet all bodily, and for

|the moft part only bodily ; the which they perform, to

'ellablifh a reft to their fouls, becaufe th€y want reft in

God. And hence it is, that their peace and reft is up

and down, according to their working better or worfe ;

£b many chapters muft be read ; and fo many fermons

muft be heard ; and fo many times they muft pray in

\one day ; and fo many days in a week, or in the year,

they muft faft, Crc. or c\\q their fouls can have no reft.

But miilake me not, I pray, in imagining, that I fpcak

againft the doing of thefe things; for I do them allmy-

felf ; but againft refting in the doing of them, the which

J defire not to do.

And thus you fee that man's blind underftanding doth not only prefent unto the fenfual appetite, fenfual objects; but alfo to the rational appetites, rational obje^s : £o that man's poor foul is not only kept from reft in God, by means of fenfuahty, but alfo by means of formality. If Satan cannot keep us from reft in God, by feeding our lenfes with our mother Eve's apple j then he attempts

Ffi

\

34° Hqv) ihe Szulis kept Chap. 4.

to do It, by blindinp; oUr eyes, and ^o hindring us from leeing the paths of the gofpel. If he cannotlkeep us in ^gyp^ ^y ^^^ fleih-pots of ienfuahty ; then will he make us wander in tlie wildernefs of relicrious and rational lormaiity. bo tliat it he cannot hinder us more grofiy, then he attempts to do it more clofely.

^ Nom, But, Sir, I am perfuaded there be many men, that are ^o religioully exercifcd, and do perform fucli duties, as you have mentioned ; and yet reft not in them, but in God.

Ev::n. Quenionlefs there be feme Chriftians, that look upon fiich cxercifes, as means ordained of God, both to beget and increafe faith, and ail other graces of his Spirit, in the hearts of his people ; and therefore, to the intent that their faith and love, and other graces, may incrtafe, they are careful to wait upon God, in taking all convenient opportunities to cxercife tfcemfelyes there- m ; and yet have their fouls rsit in God, and not in fuch cxccrcifes.

But alas, I fear the number of Tnch men are very few, in comparifon of them that do otherwife. For, do not the moii part, of men ; that are fo religiouHy excercifed, rather conceive, that as they have offended, and dif- pleafed God, by their former difobedience ; fo they mull pacifv and appeafe him, by their future obedience ? and therefore, they arc careful to exerciie tbemlelves, in this way of duty, and that v.ay of worjhip ; and all to that end : yea, and they conceiving, that they have cor- rupted, and defiled, and polluted themfelvcs, by their falling inroiui ; they mull alio purge, cleanfe, an i purify ihemfehes, by riling out of fm, and walking in new obedience * : and fo all the good they do, and all the

* Negledinp to waOi, by faith, in the blood of Chrift, the «* Fountain opened for iin, and for uncltanneG," Zcch xiii. i. «' The blood of Jefus Chrit^, h^s S.^n, clcanfcth us from all Iin." 1 John i. 7. ** How much more Ihall the blood of Chrift— > •• purge your confcicnce from dead works?*' Hcb. ix. 14. *• Purifying their hearts b^- faith," Afts xv. 9.

frtim Reft in Cott. 34't

evil they efchewr, is to pacify God, aiid'aj^ptafe their own confciences. And if they feek re(t to their fouls, this way ; why it is the way of the covenant of works, where they (hill never be able to reach God : nay, it is the way to come to God out of Chrilt j. where they iliall never be able to come near him, he being a con- iuining fire.

Norn. But, Sir, I pray you, would you not have our fenfes to be any longer exercifed about any of thefe objecls ? wouW you have us no longer to take comfort in the good things of this life ?

Evan. I pray yon. do not miflake me : I da not fpe.ik as though I would have you ftoically to refufe the lawful ufe of any of the Lord's got)d creatures, which he ihall be pleafed to afford you ; neither do I prohibit you from all comfort therein. But this is it, which I dodefire, to wit, that you would endeavour to attain to fuch a peace, relt and content in God, as he is in Chrift ; that the violent cry of your heart may be reftrained, and that your ap- petites may not be fo forcible, nor fo unruly, as they are naturally ; but that the unrulinefs thereof may be brought iinto a very co'iiely decorom and order : lb that your fenfual apfpetites may, with much eafinefs and content- ednefs, be denied the obje<^s of their defires, yea, and contented (if occafion be) with that which is mofl re- pugnant to iheni, as with hunger, cold, nakednefs, yea, and with death itfelf. For fuch is the wonderful work- ing of the heart's quiet and reft in God, that although a man's fcnfes be flill exercifed in, and upon their proper objects ; yet may it be truly faid, that fuch a man's life is not fenfual. For indeed his heart taketh little content- ment in any fuch exercifcs ; it being for the moi\ part exercifed in a more tranfcendent communion, with God, as he is in Chrilt. So that indeed the man, that hath this peace and reil in God, may be truly faid to ufe this world, as though he ufed it not : in that he receiveiii no cordial contentment, from any fenfual exercife v.hatfo- ever ; and that bscaufe his heart is withdrawn from tlisiri.

rf3

34^ ^^'^ i^e Soul is k'pt Chap, 4.^

Which withdrawing of the heart is not unaptly pointed at, in the fpeech of the fpoufe, Cant. v. 2. ** I fleep, laith fhe, but my heart waketh:" even fo may it be faid, , that fuch a man, he is fleeping, looking, hearing;, tailinrr, fmelling, eating, drinking, feafting, 6'c". but his heart is withdrawn from the creature, and rejoicing in God his Saviour, and his foul is magnifying his Lord; fo that, in- the midil: of all fenfual delights, his heart fecretly faith, I;, but my happinefs is not here.

' Nom. But, Sir, I pray you, why do you call rational and relio;ious exercifes a wildernefs ?

Eviin. For two reafons : Firft, Becaufe that as the children of Ifrael, Vv'hen they were got out of Egypt, did yet wander many years in the wildernefs, before they came into the land of Canaan ; even fo do many men wander lono;, in rational and relicrious exercifes, r.fter they have left a fenfual life, before they come to reft in God, whereof the land of Canaan was a type *.

Secondly, Becaufe, as in the wildernefs men often Io(e themi'elves, and can find no way out ; but fuppofmg (after long travel) that they are near the place, whether they would go, are in truth furtlier off: even fo fareth it with many, yea, with all fuch as walk in the v/ay of jeafon f ; they lofe themfelves, in the woods, and buJlies of their works and doings ; fo that the longer they travel, the farther they are from God, and their reit ia him.

A^o<72 But, Sir, you know, that the Lord hath endow- ed us v.irh reafonable fouls ;' would you not then have us to make ufe of our reafon ?

* Such a wanderer our anthor himfejf had been, for a dozen of years. See bis preface, page 4. and compare that heavy word, Ecclef. s. 15. *' The labour of the foo'lfh wearitih every ct.e of tbtm, becaufe he kaowcth not, how to go to the city."

-f Viz. Of reafon, aa the jnd-^^f: and rule in religion. The hiyly f ripture is the rule, and the Spirit of God therein Ipeaking j« the judj-'e ; 'tis the bifint fs of our reafon, to difcern what th<-y itach, snd to fabmit thereto, without refuivc.

from Reft \n Cad. 34^

Evan. T pray you, do not niiflake me : I do not contemn nor defpif^ the ufe of reafon ; only I would not hiive yoii to eftablilli it to * the chief good ; but I would have you to keep it under ; To that if, with Hag.ir, it attempt, to bear rule, and lord it over your faith, then would I have you in the wifdom of God, like Sarah, to caft it out from having dominion. In few words, I would have you more ftrong in defire, than curious in fpecubtion ; and to long more to feel communion with God, than to be able to difpute of the genius or fpecies of any queftion, either human or divine ; and prefs hard to know God by powerful experience. And though your knowledge be great, and your obedience (urpairmg many ; yet would 1 hr.ve you to be truly nulified, annihilated, and made nothing, and become fools in all flelhly wifdom, and glcry in nothing, but only in the Lord f . And I would have you, with the eye of faith, fweetly to behold all things e^tracled out of one thing; and in one to fee all:}:. In a word, I would have in you a moft profound filence, contemning all curious qucftions and difcourfes ; and to ponder much in your heart, but prat little with your ton^rue ; '* Be fwift to hear, but (low to fpeak, and flow to wrath,'* as the apoifle James advifeth you James i. ip. And by this means will your reafon be fubdueJ, and become one with your faith; for then is reafon one with faith, when it is fubj'jgated unto faith ; and tlien will reafon keep its true lids and limits ; and you will become ten times more reafonable, than you were before. So that I hope you now fee, that the heart's farewel from the fenfual and rational life, is not to be conlidered ablbiutely, but refpectively ; it doth not coniill in a going out of either, but in a right ufe of both.

* / e. For, or to be.

+ 2 Cor. xti. II. ''Though I be notliing." 1 Cor. iii. 18. ** Let him become a fool, that he may be wife." Chap. i. 31. •• He that glorieth, let him glory in the Lord.'*

I According to that frying of our Lord, Matth. xix. 17. ** Tiieie ia none good, but one, that is God.*'

344 ^^^ ^^ Chrif}^ Chnp. 4.

J 3. Nom. Then, Sir, it feenieih fo me, that v>od in Chrift, apprehended by faith, is tlie only true r^il for man's foul.

Evan. There is the crae r^^ft indeed ; th(?re is the reft which David invites his f ul unto, when he faith, ** Return unto thy reft, my foul : for the Lord haih ckalt bountifully with thcc/* Pfa' cxvi. 7. ' For we which h.ive beheved/' faith the oUthor 10 the Hebrews, ** have entered into his reft *,'' Heb iv. 3. And, *' Corne unto me, faith Chrift, all ye that labour, and are ** heavy laden, and I will give you reft,'' Matthxi.sB.f

* Do enter into reft, or that reft, viz. his reft, ver. 1. He means, thst we cveo now enter into that reft, by faith. — Compare vtr. 10.

\ This U one of the moft folemn go fpel- offers, tc be fonnd In all the New Teftament ; and our author ftems here to point at, what I conceive to be, the true and genuine feofeofit. The words, hbouring and heavy hden, do rvot reftridt the in- vitation and offer, to fuch as are fenfible of their fins, and long- ing to be rid of them; though indeed none but fuch will really accept; but they .lenote the reftlt-fnefg of the finful foul of man ; a qnalification ( if it is fo called) to be found in a?l that a^e nut of Chrift, wheth-rthey have, or have not, any notable law-^orl^ on 'heir confciencea.

I fay notable ; to diflinguifti it from that which is common to ^1' men, even to Heathens, Rom ii. 15. Our father Adam led his whole family away, out of iheir reft in God; and fo lirft them with a confciencc full of guilt, arid a Keart full of un- i"tti>fied delkcs. Hence his children foon find themfclve'', like the horfe-leecb, having two daujjhtcrs, crying, Give, give; namely, a reftkfs confcience, and a rcftlefs heart : and to each of thefe, the poor foul muft needs f'.y, as Maomi faid to Ruth, My daughter, fliaM I not fcek reft for thee ? So the blmdtd foul falls a labourirg. for reft to them. And it lahonrs In the barren rej^ion of the fiery law, for a reft to the confciencc ; and in the empty creation, for a teft lo the heart ; but, after all, the con- tciencc 19 ftil heavy laden wjih guilt, whether it has any lively feeling thereof or not ; 3n<i the heart is ftill under a load of un- fttisfied defires. So neither the one, nor the other, can find reft indeed. This is the natural cafe of all men; and to foula thus labouring, and laden, Jefus Chrift here calls, that tb»y may come to hioi, and he will give them reft ; namely, 1 reft

the only true ReJ} for the Soul, 345

And truly my neighbours and friends, believe it^ we fhall never find a heart's happinefs, and true foiil's reft, uniil vvc find it here. For howibever a man may think, if he had this man's wit, and that man's weakh ; this man's honour, and that man's pleafure; this wife, or that huiband ; fuch children, and fuch fervants ; his heart would be fatitfied, and his foul would be contented: vet which of us hath not, by our own experience, found the contrary ? For, not lonir after that we have obtained the thing we did fo much defire; and wherein we promifed ourfelves fo much happinefs, reft and content ; we have found nothing but vanity and emptinefs in it. Let a man but deal plamly with his own heart; and he Ihall find, that, notv/ithftanding he hath many things; yet there is ever one thing wanting^: for indeed man's foul cannot be fatisfied with any creature, no not with a world of creatures. And the reafon is, becaufe the dclires of man's foul are infinite; according to that infinite iroodnefs which is once loft in lofing God. Yea, and man's foul is a Ipirit ; and therefore cannot communicate with any corporal thing : fo that all creatures, not being that infinite and fpiritual fulnefs, which our hearts have loft, and tov.ards the which they do ftill re-afpire; they cannot give it full contentment.

for their confciences, under t)ic covert of his blood ; and a reft to their hearts, in the enjoyment of God, through him.

This la moft agreeable to the fcripture-phrafeology, Ecclef. X- 15. ** The labour of the foolirti wearieth every one of thenn, becaufe he knowetb not how to go to the city. Hab. ii. ij. The people fhall labour in the very fire, and the people ftial] weary tbennfeives for very vanity. Ifa. Iv. %. Wbtrefoie do yc fpend— your labour for thn which fatisfieth not ?" See p. 135. note. The prophet laments over a people, more ififenfiblc than the ox or the afs, fayinp, *' Ah finful nation, a people laden with iniquity," Jfa. 1,3,4. And the apoftle fpeaks of ** (ii!y woman laden with fins, led «way wiih divers lufts, ever learning, and never able to come to the koowiedge of the tiutb, i Tim. iii. 6. 7.

34^ Ood^'in ChriJ}y Chap. 4.

Nay, let me fay more ; howfoever a man may, in the nildft of his fenfiial fuhicfs, be convinced in his confcicncc, that he is idt enmity with God, and therefore in danger of his wrath and eternal damnation ; and be thereupon moved to reform his life, and amend his ways, and endeavour to feek peace and reft to his foul * : yet this being in the way of worlds, it is impolTible that he fiiould find it: for his confcience will ever be accufm^ him, that this good duty he ought to have done, and hath not done it ; and this evil he ought to have forborn, and yet he hath done it; and in the performance of this duty he was remifs, and in that duty very defective: and many fuch ways will his foul be difquicted.

But when a man once comes to believe, that all his fms, both part, prefent, and to come, are freely and fully pardoned j- : and God in Chrift gracioufly reconciled unto him: the Lord doth hereupon fo reveal his fatherly face unto him in Chrift, and fo make known that incredr- b'C union betwixt him and the believing foul ; that his heart becomes quietly contented in God, who is the proper element of its being; for hereupon there comes into the foul, fuch peace flowing from the God of peace, that it fills tlie emptinefs of the foul with true fulnefs, in the fulnefs of God. So that now the heart ceafeth to. moleft the underftanding and reafon ; in feeking either variety of objects, or argumentation of degrees, in any comprehenfible thing : and that becaufe the reftlefs longing of the mind, which did before caufe unquictnefs, ;ind diforder; both in the variety of mental projects, und alfo in the fenfual and beallly exercifes of the corporal and external members; is fatisfied and truly quieted. For when a man's heart is at peace in God, and is be- come truly full, in that peace and joy, palhng under- ftanding ; then tlie devil hath not that hope to prevail

* There.

f Namely, ia refped of the guilt of eternal wrath. Sec p. xoS. note.

the only true Refl for ike SouL 347

againft his foul, as he had before : he- knows right well, that it is in vain to bait his hook, with profits, pleafures, honour, or any other fuch Uke feeming good, to catch fiich a foul, that is thus at quiet in God ; for he hath all fuhiefs in God, and what can be added to fulnefs, but it runneth over? Indeed empty hearts, like empty hogf- heads, are tit to receive any matter which (hall be put into them : but the heart of the believer, being filled with joy and peace in believing, doth abhor all fuch bafe allurements; for that it hath no room in itfelf. to receive any fuch feeming contentments. So that to fpeak as the truth is, there is nothing, that doth truly and unfeignedly root wickednefs out of the heart of man ; but only the true tranquillity of the mind, or the reft of the foul in God. And to fay as the thing is, this is fuch a peace, and fuch a reft to the creature in the Creator; that ac- cording to the meafure of its eftablilhment by faith, no created comj.i'ehenlible thing can either add to it, or detradl from it : the increafe of a kingdom cannot aug- ment it ; the greateft loiTes and erodes in worldly things cannot diminifh it : a believer's good works do all flow from it, and ought not to return to it * ; neither ought human frailties to moleft it f. However, this is moft certain, neither fin nor Satan, law nor confcience, hell nor grave, can quite extinguifh it ; for it is the Lord alone, that gives and maintains it: *' Whom have I in heaven but thee?" faith David; ** And there is none upon earth that 1 delire befides thee," Pfal. Ixxiii. 25,

* Namely, to be any part of the fountain of it, for the lime to Come ; as the rivers leturn unto the fea, whence thty came, making a part of the (lore for their own frcfh fiipply ; nay, ^' It IK the Lord alone that gives and maintains it/' as our author ifterwards exprcHeth it.

+ For, thefe we are never free from in this life. And tru'e repentance, and gofpcl-mourning for fin, are fo confiftent with it, that they flow <rom it, accordinf? to the meafure thereof, Pl'aK Ixv. 3. *' Iniquities prevail againft me j as for our tranf- ireiTiona, thou ihait purge them away. Zcch. xii. 10. Thcjr

34^ Cod in Chrifly Chap. 4.

It is the pleafant face of God in Chrift, that puts gladnefs into his heart, Pfal. iv. 7. And when that face is hid, then he is troubled, Pfal . xxx. 7 . But to fpeak more plainly; though the peace and joy of true believers may be extenuated or diruiniihed ; yet doth the teftiniony of their being in nature * remain fo ftrong, that they could Ikill to fay, yea, even whew they have felt God to be withdrawing himfelf from them, " My God, my God, why haft thou forfaken me ?" Pfal. xkIi i . Yea, and in the night of abfence to remain confident, that though forrow be over night, yet joy will come in the morning, Plal. xxx. 5. Nay, though the Lord fliould feem to kill them with unkindnefs, '• Yet will they put their truft in him;*' Job viii. iij. knowing that, for all this, their Redeemer liveth; Job. xix. 25. So ilrong is the joy of their Lord, Neh. viii. 10. Thefe are the people, that are kept in perfeft peace, becaufe their minds are ftaid in the Lord, Ifa.xxvi. 3.

Wherefore, my dear friends and loving neighbours, I befeech you, take heed of deeming any eftate happy ; until you come to find this true peace and reft to your fouls in God. O, beware left any of you do content yourfelves with a peace rather of fpeculation, th^n of power ! O, be not fatisfied with fuch a peace, as confiit- cth either in the a<5l of oblivion, or negle<^ of examina- tion ! nor yet, in any brain-fick fuppofition of knowledge, theological or divine ; and fo frame rational conclufions, to protraft time, and ftill the cries of an accufmg confci- cnce. But let your hearts take their laft farewel of falfe felicities ; wherewith they have been, all of them, more or lefs detained, and kept from their true reft. O be ftrong in in refolution I and bid them all fare v; el : for what

fhall look upon me, whom they have pierc-ed, and they fhall mouro."

* i.e The eyidwice that they, (viz. the peace and joy of believers) are ftill in being (in rerura Natuia) and not quite estintfV.

/^j only true Rejl for the Sout, 3 4^

bnve your fouls to do any longer, among tliefe grofs, thick, and bodily things here below ; that you fhould fet your love upon them, or leek happinefs in them ? your ioals are of a higlier and purer nature ; and thert-fore tlieir well-being mud be fought, in fomething that is higher and purer than they, even in God hinifelf.

True it is, th?.c we are all of us, indeed, too unclean to touch God in any immediate unity : but yet there is a pure counter-part of our natures *, and that pure huma- nity is immediately f knit to the purefc Deity: and by ihac immediate union, you may come to a mediate union ; for tlie Deity, and that humanity being united, make one Saviour, Head, and Huihand of fouls. And fo you being ciarried to Him, that is God ; in him, you come alio to be one with God ; he one by perfonal union, and you one by a mylHcal. Clear up then your eye, and fix it ow Him; as on the faireit of men, the perfeifiion of a fpiritual beau- ty, the treafure of heavenly joy, the true objtd: of moft fervent love. Let your fpirits look, and long, and feek, after this Lord ; k-t your fouls cleave to Him, let them hang about Him, and never leave him, till he be brou^;ht into the chambers of your fouls: yea, tell him refoluteiy, you will not leave him, till you hear his voice in your fouls, faying. My well-beloved is mine, and I am his; yea, and tell him, you are fick of love. Let your fouis go, as it were, cut of your bodies, and out of the world, by heavenly contemplations ; and treading upon the earth, with the bottom of your feet, ftretcii your fouls up^ to look over the world, into that upper v\grlcl, where her :j: ireafures is, and whtre her beloved dwelieth.

And when any of your fouls Ihall thus forget her own people, and her father's houfe ; Chrift her King fiiall Co defire her beauty, Pfal. xlv. 10, 11. and be fo much in love witli her ; that, like a load-ftone, thi* love of his fiiaU

*' Vi/.. The pure snd fpotlefs human nature of Chrifi. ■\ Roufe myfbical marriage, p. 8, 9.

:|: Your foul's.

Gg

35^ ^^'^ ^-^ (^^^'^fty Chap 4.

draw t^ie foul in pure defire to hini again : and then, " As the hart panteth after tlie rivers of water, lb will your foul pant after God/' Pial. xlii. i.

And then according to the meafure of vour faith, your fouls ihall come to have a real reit in God ; and be filled v/ith joy unfpeakable and glorious

Wherefore, I befeech you, fet your mouths to this fountain Chriil : and {o lliall your fouls be filled with the water of life, with the oil of gladnefs, and with the new wine of the kingdoin of God ; from him you ihall have weighty jovs, fweet embracenients, and raviiliing confo- lations. And how can it be otherwife, when your Ibuls f lall realiy communicate with God ; and by faith have a true talte, and by the Spirit have a fure earneil, of all heavenly preferments ; having, as it were, one foot in heaven;, whilil you live upon earth ? O then, v.-hat an euchariflical love * will arife from yotir thankful heart's extending itfelf firft towards God, and then towards man for God's fake? And then, according to the meafure of your faith, will be your willing obedience to God, and alfo to man i^^v God's fake : for obedience being the kindly fruit of love, a loving foul bringeth forth this fruit, as kindly, as a good tree bringeth forth her fruit. For the foul having tafted Chrill in an heavenly com- nunion, fo ioves him, that to pleafe him is a pleafure 2nd delight to herfelf ; and the more Chrill Jefus comes kito the foul by his Spirit, the more fpiritual he makes her ; and turns her w ill into his will^ making her of one heart, mind, and will, with him.

So that, for a conclufion, this I fay, That if tiie ever- lafting love of God in Jefus Chrid be truly made known to your fouls v according to the meafure thereof, you Ihall have no need to frame, and force yowrielves, to love and , (do good works ; for your foul will ever ftand bound f to J love God, and to keep his commandinents ; ar.d it will' be your meat and drink to do his Vsill. And truly this love of God v.ill cut down felf-lovc, and love of the

* A love of tliankfgiving; beaing thaiikfulncf. in its nature. ( t Or conftraincit, by tii^ force of that love.

/

ihe only true Re/I for the Soul. 351

world ; for the fweetnefs of Chrifl's Spirit, ^^ ill turiv the r.veetnefs of the fielh into bitternels, and ihe rvs'eetnel's. of the world int»o contempt. And if you can behold Chriil with open face, you Ihall fee and feel things un- utterable ; and be changed from beauty to beauty, froi-i glory to glory, by the Spirit of this Lord j^and ^o be l]aj)py in thi^ life, in your union with ]jappineis, an.l bappy hereafter, in tiie fill fruition of happineis * : whither the Lord Jeius Chriil brip.g us ail la his due time, oilmen.

The C O N C L U S I ON.

AND now, brethren, I commend you to God, and. ^^ to the word of his urace, which is able 10 build you up, and to give you an iaiicriiance amongO: all them which are fanclitied, Acls xx 32.

NlO. Well, Sir, at this time I will fay no more ; but that it was a happy hour, wherein I came to you, and a happy conference tliat we have had together ; furely. Sir, I never knew Chrid before this day. O what caufe have I to thank the Lord for my comiijg hither, and my two friends as a means of it ! And, Sir, for the pains that you hiU'^ taken . with me, I pray the Lord to recjuic you ; and io, befieching you to pray the Lord to increafe my faith, an^I to ktlp my unbelief, I humbly take my leave of you, praying tiie God of love and peace to be \\ith you.

N'lm. And truly, Sir, I do believe that I hav€ cauie to fpeak as much in that cafe as he hath ; for though I have outflript him in knowledge, and it may be alio m ftrict walking ; yet do 1 now fee, that my actions were neither from a right principle, nor to a right end ; and therefore have I been in no better a condition than he. And truly, Sir, I muft needs confefs, I never have heard fo much of Chriil and the covenant of grace, as I have

* /.^. Of GoJ hiiiifdf in Cbrift. Gg2

352 The Cofwlifiort,

don? ibis tlay *. The Lord make it profitable to nie ; and^ I befecch you, Sir, pray for me.

jint. And truly, Sir, I am now fully convinced, that I have gone out of the right way ; in that 1 have not had reganl to the law, and the works thereof, as I fho\ild : but, God willing, I jhail hereafter (if the Lord prolong my days) be more careful how I lead mv hfe ; feeing die ten command.nents are the law of Chriil; and 1 befeech you, Sir, remember me in your pr-iyers. And lb, widi maiiy thanks to you for your pains, I take my leave of yoij, befeeching the grace of our Lord Jefus Chrill to be with your fpirit. Jmen.

Evan. " Now the very God oi peace, that brought again from the dead, our Lord Jefus, that great Shtp- Iicrd of the Ihecp, through the blood of the everlailing covenant ; make you perfect in every good work, to do his v\ijl, working in you that which is weli-pleafing in his light, through Jefus Chrifl ; to Vv horn be g'ory for ever and ever, Amsn. Heb. xiii. 20, 21. John viii.36. If the Son make you free, you fliall be free indeed. Gal v i. Stand fart therefore iu the liberty wherewith Chrill hath made us fee. Verfe i-^ Only ufe not your liberty for an occaiion to the ficih, but by love ferve one another. Chap vi 16. And as many as wa)k according to this rule, peace be upon ihem, and mercy, and upon the Ifratd of Gcd. Matth. xi. 15. I tliauk thee, O Fatlier, Lord of heaven and earth, becaufe thou halt hid thefe tilings from the wife and pra&i^nt, and hall: revealed them to babes. 1 Cor. xvi. 10 1 laboured more abundau'dy than they all ; yet not I, but tlie grace of God that was with me. Plal. xxxvi. 11. Lei riOt the foot of pride come againft me.'*

* Thin is here fitly put in^o the mouth of Nomifta, the prf vailing of Ug^i priociplea and pradices among legal profelTljrs* bting much owing to legal preaching; the fnccels whereof, \i\ not 10 hz wondered at, lince it is a rowing with the flrsaio ot nature.

FINIS.

THE

MARROW

O F

MODERN DIVINITY.

P x\ R T SECOND.

TOUCHING

The mofl plain, pithy, and fpiritual Exposition of the Ten Commandments, the examination of the heart and lite by them, the reafon why the Lord gave them, and the ufe that both unbelievers and believers are ta make of them.

Profitable for any man, who either defires to be driven out of himfelf to Chrifl, or io to >v'alk as that he may pleafe Chriit.

In a. Dialogue betwixt

EvAX'GELisTA, a Miniikr of the Gofpeh

NoMOLOGiSTA, a Pratlsr about the Law. And,

NsoPHlTUS, a young Chriiliaa.

By EDWARD FISHER,

Author of the First Part.

To which is add«;d. 'An Appkndix, containing the difference betwixt the Law and the Gospel, by the f:ime Author. also. The Twelve Q^u e k i e s w!i'cS w^tc propofeJ to the Tw:!ve Ma row-men, hy the CommilTion of the General Aifvimbly oK the CnuRcn of Scotland, i-jii, vV.th the M.irro-vV-meirs Answers to laid Queries.

I Tim. i. 3. fVc knr.u th.it the Law is gojj, if a man ujb

it lawfully.

FALKIRK:

• Printed and fold by Patrick Mair. M.DCC.LXXXIX,

'^HE Marrow of the fecond bone, is like tliat of the ftrft, iweet and good. The connnandments of dod are marrow to the faints, as well as the promifes ; and they ihall never tafte the marrow of the promife, who diitsfle the commandments. This little treatife breaketh the bone, the hard part of the commandments, by a plain e?^porition, that ih ?}\, even babes in Chrili, yea, fuch as are yet out of Chrift, may fuck out and feed upon the marrow, by profitable mcfiitati^n.

Sept. 6. 1648.

JOSEPH CARYL.

7he Ep'ijQle Dedicatory* 355

To the Right Honourable JOHN W A Fx N E R, Lord Mayor of the inoft renowned city of London, E. F. wilhetb a oioH: plentiful increafe of fpiritual wifdom, and pdl neceiTary graces for the difcharge of his duty, to the glory of God, and the good of his people.

Right Honourable,

THE rod of God's judgments hath been now long^ upon us, \\hich we by our manifold fms have procured, according as it is faid concerning Jerufalem, Jer. iv. 18. ''Thy way and thy doings have procured theie things unto ihee/' And have we any ]ui\ ground to hope, that till the caufe be taken away, the effect Will ceafe ? Can we expe«rt: that the Lord will turn away his judgments, till we turn away from our fins r Andean we turn away from our fmSf before we know them ? And tan we come to know our fms any otherv/ife than by the law ? Doth not one apolUe fay, that '* Sin is the tranf- greflion of the law? i John iii. 4 And doth not another apollle therefore (ay, that *' By the law is the knowledge of fin :'' Rom. iii. 20. Surely then, a treatife wherein is ihewn, what is required, and Vv'hat is forbidden in every commandment of the law, and fo confequently what is fin, mull needs be for this caufe very ieafonable. But yet alas I fuch is the power of (in, and the dominion of Satan in many mens hearts, that aluhough there be never fo many treatil'es written, nor never fo many fer- mons preached upon this fubjecf, yet do they either re- main wilfully ignorant of their fms, or eUe tho' they know them, yet will they not forego them, but rather chuie wilfully to wallow on in the mire of iniquity, lb fweet and dear are their fins unto them. But what then, muft they be fufl'ered fo to go on without relh-aint ? No, God forbid. Such perfons as the law and love of God will not conltrain, fuch miiil: the execution ofjulticC reftrain, upon fuch muft the penalty of the laws of the

land.

2^6 The Eptflle Dedicatory^

land, (being j^rounded upon God^s laws) be by the civiT mag'ilrate infti<fled. And for this caufe is it that the king is required, ^' When he fittetli upon tJie throne of his kingdom, to write him a capy of the law of God in a book," Deut. xvii.18. And for this caufe it is that the civil magiilrate is cillcd, The kteper of botii tables ; for faiih Luthtr, * God hath ordained magifhates, and other liiperiors, and appointed laws, bounds, and all civil ordinances, that if they can do no more, yet at leaft they may bind the divii^s hands, that he rage not in his bonci- flaves after his own lull. And hence it is, that the apoftle fpeaking of the civil niagiiirate, laith, "If thou do that which is evil, be afraid, for he beareth not the fword in vain,^' Rom. xiii. 14. Wherefore, right lionourable, God having called you to wield the fword of authoity hi the moll famous city of this kingdom, I, a poor, inhabitant thereof, the author of this enfuing dialogue^ have, through the advice and perfuafion of Ibme godly miniflers, and Lhrough the confideration of the fuitable- neis of the fiibjecl wiih your place, been moved to t.-ike the boldnefs to offer this work to your worthy name and patronage, (not for that I do conceive your honour is ignorant of your duty, nor yet for that I fee you to ne- glect your duty ; for your ChrJilian integrity in your place, and your zealous forwardnefs to reform tilings ainifs by puniihing of evil-doers, doth to me witnefs the contrary,, but rather) to encurage your Imnour to continue your godly courfe in the ways cf well doing, and to advance forward in paths of piety, being more fvvjft in your mo» tion now towards the end of your race (your year I mean), that i'o your mader Chrift, may have caufe to fay con- cerning you, as he once did concerning the church at Thyatir^, *^ I know thy v\ oiks, and charity, and fervice,. and faith, and thy works : and the lalt to be more th.m j the firlt," Kev. ii. ic^. Yea, and that it alfo may be faid I concerning you, '^ Well don^, tliou good and faithful fervaut, thou liafl been faithful over ^ few things,. I

'' ' .•..:^; ' ' >vill-

* Luther on Gal. p= iji.

The Eplfilj Dedicatory. 257

v.-ill make thee ruler over many things, enter thou into the joy of thy Lord/' Matth. xxv. 21.

And Co inofi: humbly begging of your Honour, that thefe my poor labours may be accepted, and that under your Honour's name, they may go forth hito the world, and p!-:iying the Lord of power, and the God of all grace, to multiply his Spirit upon your Honour, \\ith ail the bleffird fruits of the fame, I take my leavcj and reft.

Your Honour's mofl

humble Servant to

be commanded,

E. F.

=f-f j_f -;-f tH- .f-i- 4H. -;H- -f-+ -f-r +H- 4H- 4-f ++ -H- 4-^ -M- ++ i-^

The Author to the well-alfeftecl Reader.

Cood Reader,

Do confefs, there are To many both godly and learned expofuions upon the ten commandments already ex- tant, that it may feem needle fs to add any more unto than number. Neverthclefb, I prny thee, do not think it impoiiible. but that God may by fuch a weak iiiftrU- ment, as I myftlfam, fliew his power in doing fouiethiug more, touching this fubjecb, than hath yet been done. I do confefs, 1 have had good helps from the labours of others, and have made nmch ufe thereof, efpecially for matter, yet have 1 not conHned my difcourfe within the com.pafs of what I have found in other books, but have from, the warrant of the word of God, taken the boldiiefsj

to

358 The Aiihys Ep\jlle

to enlarge it, both as touching the matter and manner, and efpecialiy touching the application, wherein I have endeavoured to give both believers and unbelievers their diiliiivft portion, by difHnguiiliing betwixt the ten com- ni-indments, as they are the law of works, having the promife of eternal life, and the threatning of eternal death annexed to them, and lb applying ihem to the unbeliever: and as they are the law of Chrili, having the promife of eternal life, and the threatning of eternal death ieperated from ihenr, and (o applyir.g them to the believer. I have not denied, but aecknowledged, yea, and proved, that the law c f the ten commandments, truly expoundetl, are to be a perpetual rule of life to all mankind, yea, to believers themfelves ; for though ' the Spirit of Jefus Chrili, do, accQi-ding to his promil'e, wiite ihislaw in their hearts, as their inward rule, yet, ia regard that Vv'hiirt they live in this world, it is done but in part, they have need of the ten comm:indments to be unto them as an outward rule : for though the Spirit have begotten in them a love lo this law, and wrought in them a willing dirpofition to yield obedience thereunto, yet have they need of the law to be unto them as a glals, .wherein they may fee \^hat the will of God is, and as a rule to d'.re^ them how to actuate their love and wilhng- nefs, fa that as a precious godly minifier of Jefus Chriil truly faith, the Spirit within, and the law without, *' Is ^ lamp unto their feet, and a light unto their paths,'' Pfal. cxix. 1 05.

But yet I do conceive, that expoGtors on the command- ments ihould not only endeavour to drive on their defigns to that end, and there terminate their endeavours, as if there were too further ufe to be made of the law, neither in believers, nor in unbelievers, but they ihould aim at a further end, an tvA beyond this, efpecialiy in unbelievers, and that is to di (cover to them how far ihort they come of doing that which the law requireth, that fo they may not take up their reit in themlelves, but haften out oi

them-

To ihe Reader. 359.

themfelves, to Jefus Chriii; and that believers, by behold- ing their own i nperfcs^ions, fh )uld take occafion to hum- ble themfelves, and cleave the more clofe unto him by faith.

For when by way of expofition, it is only declared what is required, and what is forbidvien, in every com- mand nent, with exhortations, motives, and means to do* thereafter, it hath been obferved that divers both profane and- mere civil honeft people, upon the hearing or read- ino- of the fame, have concluded with themfelves, that they mud either alter their coiirfe of life, and flrive and, endeavour to do more than they have done, and better than th-^y have done, or elfe they lliall never be faved ; and hereupon they have taken up a form of godlinefs, in hearing, reading, and praying, and the like, and fo have become formal profeifors, and therein have refted, com- ing far fliort of Jefus ChriH- ; yea, and believers them- felves have fometimes taken occafion thereby, to conceit that tliey muft do fomeihing towards their own jullification and falvation.

Wherefore I, yet not T, by any power of mine own, but by the grace of God that i^ with me, have endeavoured not only to ihew \v\i2X. is required, and what is forbidden in every commandment, but alfo, that it is impollible for any man, whether he be an unbeliever or a believer, to keep any one co nmandment perfectly : yea, or to do any one aciion or duty perfedly ; that fo by the working of God*s Spirit in ihe reading of the fame, men my be mov- ed, not only to turn from being profane, or oiere civil honeil men, to be formal profeflbrs, but that they may be driven out of all their own works and performance? unto Jefus Corift, and fo "become Chriiiians indeed ; and that thofe v.ho are Chrillians indeed, may thereby be movjd to prize Jefus Chrift the more : and if the Lord ihall be pleafed to enable either myfelf, or any other man or wo?nan, to make this ufe of this enfuing dialogue, then ihall not my labour be in vain : but my heart's de fii-e and prayer to God lliaU bC; that many may

in

360 To the higcnioits Reader.

receiye as much good by the marro'^' which I3 container? in this fecond bone, as they lay ihey have done by that which is contained in the firil^, that fo Cod ui-;y be gloriiied, and their foals edified, and then J have my re- ward ; only let me beg of thee, that (for what good iliou receiveft thereby) thou wilt beg at the throne of grace for me, that my faith may be increafed," and fo my love inflamed tow.irds God, and towards man for God's fake, and then I am fure I ihali keep the law more perfe^ltiy than I have yet done. The which that we may all do, the grace of our Lord Jefus Chrill be with all your fpirits. Atnen.

This 2iftof Sep. tember, 1648.

Thine in the Lord Jefus ChriH:,

E. F

****^f?-****^if ********* ****3K **•****■*****-** ******

To the Ingenious Reader.

A ^»-^" ^^\c^\^ a fre«nd or an enemy ? whether the one "^^ or the other, fure I am thou art much concerned in this treatife. Sh-iuld I particularize the ufcfulnefs of what is herein dehvered, would it not iweW to a book of bulk ?

I'here is that fcatterctli and lofeth nothinp-, as the wife man fpeaketh. '' It is knowledge and love/' the more they fpread and dilate thcmfelves, the greater is their frrowth

A fc^*is a congregation of water?, all grnces in Chriil are as a confluence and conij-reeation of ihinino- favours from the Father of fpirits ; for he is the ocean of refl and fu'nefs :, from this fountain cornes 2II rivers, flrcams and beanjS of light and life : and efle-fts are more copioully in

iheii-

To the Trtgcnious Reader. 3(3!

their caufes than in themfelves, as water is more emi- nently in the element and fountain than in the llreams.

Try, and thou ihalt find this author hath been at the well-head, and having received wherfiNsitha! to draw, hath thence made occults occulars, dark things clear, and mafly things hght ; peru(e him well, and thou wilt be a gainer ; for the expounder of fecrets hath taught him. There are two grand teftimonial dilcoveries of God in fcripture, the one legal, the other evangelical, law and gofpel ; the one lets us know what God is in himielf, the other what he is in his Son to us. I find them both united in the xxth. of Exodus, where the laft named hath the firft place, as a preface to what fhould fol- low ; fweet is that faying, *' I am the Lord thy God." And ver. 3. ** ihou flialt have none be- fore me." What ! that fuch a faying fhould be heard on mount Sinai, a mount , that burnt with fire ! That God flioiild fpeak out himfelf as their own Lord, in thunderings and lightnings, with founds of terrible trumpets ; that there fhould be the face of a Sion on that mount, words of terror, and words of delight ; words of pleailire and difpleaiure at once ; a people of God^s delight, and a Gcd the delight of his people. Is not this the law evan- gelized ? And will not this, O mortal wight! let thee fee that his coinmandments are not grievous ^ <^o Icvius mandatum eo gravius pcccatum. The more grievous then is the breach of them ; is not this a tempering of frowns with fmiles, weigh it wifely and well : will you hear God the Lord Ipeak out to a people, I am thine once more ? Then read Hof iii. 2, 3. where you have a piece of gofpel like to this.

Captive woman bought for " fifteen pieces C5f fiiver, and an homer of barley, and an half }K)mer of barley, thou (halt abide fur me, thou Ihalt not be for another.'' So I will be for the^ ; as if God ihould

H h fav.

3^2 To the higemous Reader.

fay, '^ I confent : fay Amen to the contrnvflor hnnrairr, that I v.'ilJ be thy hiifband, and thoa ihalt be my fpoufe.'* So at the giving cnt of the law, God br- gins flrfl with the relation that is between him and his people, viz. I am ^God, I made you, therefore think not mnch that I coinmand you ; I am your God, I ft^rve you, will yoii nut then ferve me ? I have faid, you ihali command ine, Ifa. xlv. ii. *' Concerning the works of rahie hands, commnnd you me.''

O that you would fnfFer me to command you, and you yourfelves yield obedience ! God is the hufband, his people the fpoufe, the wife of his youth, his firil and only one, hi.s firft and laft wife ; and, as the nuthor tells thee, hulhands ancj wives Ihoukl do fpr each other. I am" thy God, faith the Lord, that hath done for thee, done great thing* for thee : I am he that brought thee out of Egypt, and bought thee out cf bondage ; thou hail been a (lave, but ferve me, and I will make thee a king: thou haft been a vaflid to an earthly prince, a wicked nation and generation, but I v/ili ^^ reprove kings for thy fcike/' I Chron. xvi. 21. And thou flialt rule na- tions with a rod of iron, Rev. ii. 26, 27. All this have I done fer thee, and made fure to tiiee : now liear what thou mull do fpr me, thou Ihalt keep clofe to me, ** Have wone other Gods belides me." Not- \vithftanding all this, Is d^t qui rndndut, ^ui juhit, Hie juvat.

He gives Vvho commands, and helps- to perform what he commands. O bieiTed Mailer ! v.oe to the man that ferves an erathly mammon inilead of thee. This even tiiis, made the f^ither breathe out r»veecly, Da Dryrnine qucd jubcs^ Cir juhe quid vis. Lord give me; what thou required from me, and then command \vhat t/iou wilt. Pvlofes may preach law and a curie to the fliit-netked Jews ; and Chriil may preach gofpel to the hsrd-he.u ted Phaiifees ; yet art they

pop

To the Ingcnhus Reader, 363

not drawn or driven. Sounds and fyllables of a thnu- fand hills, and as many heavens, are alike frmdefs and itfelefs, if there be not a gv)rpel-rpirit to give an omnipotent pull, and tranilate the man out of his element. ^, An thou a believer, and fayeH- thou art free from the law? Art thou not under the I;r\v in a fesjfe ? Confider firft the golpel-lovv^ of Je^'us Chriil, frees thee from the law as a curler, but not from the lav/ as a pedagogue. For, after a foul is brought home .toChrifl, thouo-h love be tne immediate Lord thit commands and coniirains into the cbedience of Chriit, yet law is the mediate Lord, and love works by hw, as the will of the love'iefl Lord. Will not this con^ lideration fweeten the fourefl: precept?

ChrJit's love ihed abroad in a foal, works upwanss, and facilitates law ; and tjiough corrupt will, before GhriO: came, was a wicked tyrant, and lull a lawlefs landlord, which brought the man under the law-curie • yet Chrift being come, brir.gs the foul and whole man under the law's command, having firft takejn the hw- ro:]d into his own hand, and broken and fpent it on liis own back

Hence the law which v/as forced by power, be- eoines fettering by love, ChriiVs own iiiken cord. Add to ti'iig, that the law leaves not off to be a rule of righteou fnefs, becaufe it gives not "grace to obey ; for then the gofpel iliould be no rule of faith, bccaufe it gives no grace to believe, and God requires ntf more than he gives, in the one or in the other.

Take a hint of the difFerences that is betwixt the liw and the gofpel thus : Under the law, the cove, nant of works, one flip from the way of life boltewi the paradife-door againll the offender; and into it again he cannot enter: the law knows no ilich thing as repentance, Gal iii 10, Deut xx.vii. 26.

But the covenant of grace, being made with a poor undone fmner, a flip, an aft of unbelief, doth not

Hhz fore-

3^4 To the Ingenious R-adcr,

forcfcit the mercy of the covensnt ; the covenant (lands firm, tliat there may be a repetition of grace Hill : and though a gracious child fliould (in againit a gracious father, yet can he not fin the unpardonable fm, and fin away an eternal prieft and covenant out of heaven.

Secondlv, The law flints the meafnre of thv obedi- ence, even to the highefi: degree: thy v\hoie foul, might and flrength, any leis is the forefeiting of the life that is lai'Ving, everlalting, but the covenant of grace flints 310 weak foul ; Chrift's^ racks not crying out, ** The flrongefl faith, or none at a;l." Many v/ho v»ere poor bruifed reeds on earth, are now mighty cedars, }iigh. tall, green, growing on the banks of the river of life.

What then if Adam be the firft in heaven, and David be but as \vz delired, the keeper of the door, yet his feeing the throne, and the Lamb that fits thereon, is enoLigh to him.

Li a word, the theme or fubje^fl of this treatife is (as Paul fpeaks) holy and fpiritual, the manner and method of handling of it, very favoury, familiar and p:ain. Rea«kr blefs thou the Lord, that thou liveft m a land of light and life, and blefs God for this author, who hath like the bee, painfully fetched this honey out of various flowers, and at lait brought it into this hive, farewel in the Lord.

Thine if rhou be Chrifl'g, From my fludy in Bride's church- yard, Septem- ber 22, 1648. S. MOOR.

To the READER.

T is reported of Linacrus, residing a fermon of Chrift'^s in the mount, and confidering the conver- fation of men in the world *, faid, " Either this is not God's gofpel, or v/e are not God's people ^ Look abroad into the world, and, (if thine eye be not carnal) thou wilt find that moll men live widiout GiCi^. in the world, many having confcience of divine power, yet few knowing God in Chnfr ; fome ignor- ant for want of teaching, others ignorant for v^ant of will to be taught ; a price they have (as Solomon faith) in the hand to get Vv'ifdom, but they have no heart to Tt, defpifing knov.kdge -j-, and hating it, carting it at their heels, Pfal. 1. 17. Some knowing, but not doine; others knowino;,and doino- fomethinfTjnaterially good, theoiogic;diy evil, yet repofing the weight of their fouls upon the crazy bottom of their duties % ignorance of tUe fpirifjal fenfe of the law, and of the riglit ufe of it, appertaining nnto unbelievers and believers, is a main gi-onnd of the latter.

This treatife \^'ill help thee to underftand both • and as in Ezekiel'o vifion, R^iia cni in rota; thou halir gofpel in the law, and law in the gofpel.

Art thou in thy fins, and out of Chi iil ? Here thou niayeft fee the exorbitancies of each wheel, both of foul and body, and that all thy doings are a ladder too fhort to reach heaven. O happy thou, did thy foul fathom her own mifery \ Wert thou more out of love with thyleff, thou wouldlt be more in love with Chriir? Were thy (elf-confidences levelled, thy brenrh- ings after Chriil: vvOuW be more earnel^ ; thy leanings upon Chriil with grcAter confidence.

Art thou in Chriil .? Here thou mayell fee what

ufe thou art to make of the law- iawlefs profane.

liber I y * Eph, ii. 12. t Prov. xvii. 7,

Hha

366 To the Rtadtr.

liberty ought not to be by thee pleaded for, or pracftlf- ed. Tace lingu.i Inquerc vita. Indeed many a man's life fpeaks what he is, though his tongue be filent ; like Erafmus's ruffian, that carried by the one fide a gay gilded Teftament, and by the other fide a good bottle of fack. Many that hear much, and talk more, having God's law in their mouths, yet hating to be reformed. Chriftian, it is thy duty to endeavour to keep the whole law of God. The gofpel requires obedience as well as the law : yea, the gofpel wills no lefs inward or outward holinefs than the law : and if thy nature be fpiritualized, though thou be not able, yet thou wilt be willing to obey the law of God in the higheil: degree, and thy coming Ihort of gofpel- fervice, will call for thy laying cut of gofpel- forrow. Whoever thou art, take heed of being wedded to thine own blindnefs ; if thou be'eft blind, thou art blind at noon-day ; thou and Iliavs caufe to blefs God for his alliftintr crrace vouchlafed unto this author, who (1 dare fay) knows much of God, and therefore not a little of himfelf. The blefTing of heaven go alona with his laboLU's; this is, and ihall be the earned

prayer of,

Thine afFeclionate Servant

in the gofpel,

JOKN CRADOCOT.

.i^.^^^_f -H-H-H-H- H-4+-Hi-H-++-H--H--H--H--H--H--H--H--f+

Reader,

FVery thing is, and is to be judged*, not according j to its out-fide and appearance, but according to

irs more hidden and inward being. Therefore the Stoics call ihe foul, To pan h'jninh, the all of man, or all the man : and Solor/.on; fpeaking of the evil-eyed,

or '^ Jjhn vii. 7,,

To the Reader, 367

or envious man, fays of him, Prov. xxiii. 7. ^' As he thinketh in his heart, fo is he." And the lawyers lay of the law, Akns Itgis eft lex, the mind or meaning of of the law, is the law; They then which acquaint ihee with things in this kind, ihould be moft acceptable and welcome to thee, among which thou mayeft reckon this author for one ; who hath fiflied out the mean- ing and ufe of the law, in which, as in a glafs, thoa mayeft fee (if thou forget not) what manner of man thou oughtell to be, in thy converfatation, towards God, toward thyfelf, and towards others. The * ten commandments, or ten words, (which Chriil contracted into tvvo,. Matth xxii. 40. and which are wrapt up in this one word, Love) tho' for the letter of them, they take up but a little room, yet they are, in their mean- ing, exceeding broad and compreheniive ; and though the letter be the word of God, it is the fpirit, or in- ward meaning, which is the will and rjiind of God ; not as if there were any ihiag in the letter, which was not in the meaning, but that the meaning is of far •larger extent than the words do exprels ; now the meaning being expreli: fo briefly, and in fo fe w words, became obfcure j- ; 2nd hence it was, that the Scribes^ Pharifees and lawyers, were fo much in the daj k, as to the meaning of the law, fuppofmg that there had not been any J'uh intcUigitur at all. TsJow, lelt thou, reader, ihouldO: ftumble at the fame ftone, here^s a light to guide thee. I Ihall fay no more, for the wine is fo good, that it needs no buili, only to tell thee, that 'tis here to be fold.

RALPH VENNING;

* Decalogue.

t Qjn brevie crit, obfcuiis erit.

THE

MARROW

O F

MODERN DIVINITY.

PART II.

INTERLOCUTORS.

EvANGELiSTA, a Miniiler of the gofpel. NoMOLOGisTA, a Pratlcr of the law. And, Neophitus, a young Chriftian.

Neo. C[ ^H.^ here is our neighboirr Nomologifta, who k3 as I llippofe, is much miftaken, as touching a point that he and I have had Cams conference abont; and becaufe I found you Co ready and willing to inform and inlh-ucl me, when I came to you with ni)' neigh- bour Nomifla and Antinomilla, T have prefumed to intreat hiin to conie alonir with me to you ; allurmor both my felf and him, that we (hall be welcome to you, and that you will make it appear he is deceived.

Ev.^n. You are both of you very k'ndly welcome to me, and as I have been willing to give you the [•-"ft inlh'uclion, when you were formerly with me ; even To, God willing, iliall I be now ; wherefore I pray you let me underftand what the point is, where- in you do conceive he is millaken.

NifG. Why Sir, this is the thing. He tells me he is perfuaded that he goes \ery near the perfect fulhlung Uvd law of God ; but I cannot be perfuaded to it.

Evan. What lay you, neighbour Nomologilta, arc you perlliaded ?

Norn. Yen, indeed S;r, I am fo perfuaded, for whereas you know the firil commandment is, *' I am the Lord thy Gcd, thou ihalr have none other Gods

be.

THE MARROW, 6c, 369

before my face/' I am confident I have the only true Goci for my God, and none others.

^And whereas the fecond commandment is, *^* Thou ihalt not make to thyfelf any graven image/' 5rc. I tell you truly, I do defy all graven images, and do count it a great folly in any man, either to make them, or worfliip them.

And whereas the third commandment is, *^ Thou ihalt not take the name of the Lord thy God in vain.'* It is well known that I am no fwearer, neither can I abide to hear others to fwear by the name of God.

And whereas the fourth commandment is, ** Re- naember that thou keep holy the fabbath day.'' I am fure I do very feldom either work or travel on that day ; but do go to the church both forenoon and afternoon ; and do both read, and hear the word of God read, when I «ome home.

• And whereas the fifth commandment is, *' Honour thy father and thy mother/' ^c, I thank God, I was very careful to do my duty to my parents when I was a child.

And whereas the fixth commandment is, ** Thou fhalt jiot kill." I thank God I never yet murdered either, man, woman, 4)r child ; and I hope, I never ihall.

And whereas the feventh commandment is, '* Thou ihalt not commit adultery." I thank God, I was never given to women ; God hath hitherto kept me from committing that fm, and fo I hope he will do, whilit I live.

And whereas the eighth commandment is, " Thou Ihalt not fteal." I do not remember that ever I took the worth of twelve. pence of any man's goods in all rny life.

And whereas the ninth commandment is, *' Thou ihalt not bear falCe wiinefs againli thy neighbour.'* I thank God, I do abhor that iin, and was* never guilty ff it in all my hfe.

Aad

370 THE MARROW OF

And whei-ens the tenth comma ndment is, '^ Thou flirJt not covet." I thank God, I never coveted nothing but what was mine own in all my hfe.

Evan. Alas! neighbour Nomologida, the command- ments of God have a larger extent than it feeme 5'oa are aware of ; for it leems you do imagine that the whole moral law is confined within the cornpafs of what you have now repeated ; as though there were no more required or forbidden, than what is exprefled in the words of the ten commandments; as though the Lord required no more but the bare external, or actual performance of a duty; and as though he did forbid )io more than the bare abl^inence and grofs acling of fin. The very fame conceit of the law of God the Scribes and Pharifees had : and therefore it is no marvel though you imagine, you keep all the commandments even as they dd.

Norn, Well, Sir, if I have been deceived, you may do -well to inflrucc me better.

Evan. I fliall endeavour to do it v/iih all my heart,, as the Lord iliall be pleafed to enable me. And becaule I begin to fear that it is not your cafe alone to be thus ignorant of the large extent, and the-Vue fenfe and meaning of the law of God ; I alio begin to blame inyfelf, for that I liave not taken occaliou to expound the commandments in my pul>lic rainid:ry% fince I came anyjngit: you ; ?.nd therefore I do now refolvc, by the help of God, very fpeedily to fall about that work; and I hope T ihall then make it appear unto you, that tlie * ten commandments are biit-;:an epitoiny or an abridgment of the law of God^ s(ipliiiat the full expofition thereof is to be found in t^'e' books of the prophets and apoiUes, called the Old and New Teifament.

NcQ. Indeed, Sir, I have told him that we mud not ftick upon the bare words of any of ;|he ten coiimandments, nor reft f itisUed with the bare literal

lenfe^ * Exod.xxxiv. a;.

. MODERN DIVINITY. -r

fenfe, but labour to find out the full expo{itioh,arul true rpiritual meaning of every one of them, according to other places of holy fcripture.

Evan. If you told him fo, you tokl him that which is moft true ; for he that would truly underiiand and expound the commandments, niufl: do it according to thefe fix rules.

Firft, He mufi: confider that every commandment * hath both a negative and an affirmative part contained in it ; that is to fay, where any evil is forbidden, the contrary good is connnanded ; and where any good is commanded ; the contrary evil is forbidden ; for faith Urfmus^s catechifm, f *' The law-giver doth in an affirmative coiimiandment comprehend the negative ; and contrariwife, in a negative he comprehendeth the affirmative.*'

Secondly, He nrnfl: confider that under one good ai5tion commanded, or one evil action forbitlden, | all of the fame kind or nature are comprehended ; yea, all occafions and means leading thereunto ; acc(n*ding to the faying of judicious Virell, " The Lord minding to forbid divers evils of the fame kind, he compre* hendeth them under the name of the greateft.'*

Thirdly, He mufl: confider that the law of God is fpiritual, reaching to the very heart or foul, and all the powers thereof, |j for it chargeth the underfiand-r ing to know the v\ill of God ; § it chargeth the memory to retain, and the will ro chufe the better, and to leave the worfe ; it chargeth the afFet^ions to love the things that are to be loved, and to hate the things that are to be hated, and fo bindeth all the

* Pfal. xxxlv. J4. t Page jag.

t Grounds cf rcH^ion, page aoj, S Rom. vji. 14 M.itth. V. ly. L PoU on ^hc Com. prig« 34.

372 THE MARROW OF

powers- of the foul to obedience, as well as the words, thoughts and geftures.

Fourthly^ He muft confider, that the law of God muft not only be the rule of our obedience, but it muft alfo be the reafon of it ; we mult not only do that which is there commanded, and avoid that which is there forbidden, but we muil alfo do the good, becaufe the Lord requireth it, and avoid the evil, becaufe the Lord forbiddeth it ; * yea, and we muft do all that is delivered and prefcribed in the law, for the love we bear to God ; the love of God muft be the fountain, the impulfive and efficieni caufe of all our obedience to the law.

Fifthly, He muft confider, that as our obedience to the law muft arlfe from a right fountain, fo muft it be direcled to a right end, and that is, that God alone may be glorified by us ; for otherwife it is not the worihip of God, but hypocrify, faith Urfmus's catechifin f ; fo that according to the faying of another godly writer f , the final caufe, or end of all our obedience, muft be God^s glory ; I] or which is all one, that we may pleafe him: for in feeking to pleafe God, we glorify him, and thefe two things are always co- incident.

Sixthly, He muft confider that the Lord doth not only take notice what we do in obedience to his law, but alfo after what manner we do it: and therefore we muft be careful to do ail our actions after a right manner, viz. humbly, reverently, willingly and zealoufly.

Nco. I befeech you, Sir, if you can (pare fo much time, let us hare fome brief expofition of fome, if not of all the commandments, before we go hence, according to thefe rules.

Evjn. What fay you, neighbour Nomologifta, do you delire the fame i

* Urfin. Cat. p. 37.

+ Page 518. ]: Mr VVhatcley God's huft)- p, 1 20.

11 I Cor. X. 31.

MODERN DIVINITY. 37^

Nom. Yea, Sir, with all my heart, if you pleafe.

Evan. Well then, although my occafions at this time miglit juftly plecid excule for me : yet, feeing that you do both of you defire it, I will for the prefenc difpenfe with all ray (Dther bufmefs, and endeavour to accomplifii your delires, according as the Lord fliall be pleafed to enable me : and therefore I pray you underftand and confider, That in the firftr com- mandment there is a negative part expreffed in thefe words, " Thou fhalt have none other Gods before mv' face.'' And an affirmative part included in thefe \vords, ** But thou fhalt have me only for thy God." For if we moft have none other for our God, it implies ftrongly, that we mull have the Lord for cur God.

Neo. I pray you, Sir, begin with the affirmative part; and firft tell us^ what tlie Lord requli'eth of us in this commandment ?

COMMANDMENT I.

Evan. In this firft commandment, the Lord rz~

quireih the duty of our hearts or fouls, Prov.xxiii.2^.

.'J'hat is to fay, of our underftandings, wills, and

affections, and the efFeds of them.

- Neo. And what is the duty dF our underf!:andings >

Evan. The duty cf our our underftandings is to know God *, i Chron. xxviii. 9. Now, the end of knowledge is but the fulnefsof perfuafion, even a fett- led belief, which is called faith, fo that the duty of our underllandings is, fo to know God, as to believe himi to be according as he hath revealed himfclf to us in his word and w;orks, Heb. xl. 6.

Neo. And how hath the Lord revealed himfelf to us in his word ?

Evan. Why, he hath rcv,ealed himfeif to be moft

Avife,

* Andr. on the Com. p. 135. ^ . li

X,

374 THE MARROW OF

Nvife, Rom. xvi 1J, Moft mighty, Dent. v'u. 21. Moft true, Dent, kkx'u. 4. Moit juft, Neh. lx. 33. And moft merciful, Pfal. cxlv. 8. -Heo. And how hath he revealed himrelf to us m

his works? . , , • r ir • u- ' .

Evan. He hath revealed himfeU m his worti^ to be the Creator of all things, Exod. xx. iX- And the preferver of all things, Pial. xxxvi. 6. And the governor of all thmjrs, Pial. cxxxv. 6. And tae river of everv good gift, James i. 17.

A/^-o. And' how muft our knowledge of God, anU our belief in him, be expreffed by their effeds ?

Ev':n We mud exprefs, that we know and be- lieve^Gcd to be according as he hath revealed himltlf in his word and works, by our remembering and ac knowledging kirn whenfoevcr Uiere is occalion for us

° /Vs for example. When we read or hear thofe

luucments that the Lord in his word hath threatned

to brinp- upon us for our fins *, we are to expre s,

thn^ we do remember and acknowledge him to be

mo(l mighty, true and juiV, b^ our fearing and tremb.

]ing thereat, Pfal. cxix. 120. Hab hi. 16 And when

^vc read or hear of blellings, that tae Lord m h's word

bath promifcd to beftow upon us for our obedience f,

then we are to exnrcfs, that we ^o rememb.r

rnd acknowledge him to be moft true, and merciful,

by cur obedience unto him, and by our truftiP.g m him,

:,nd relying upon him, Gen. xxxii. 9. And when we

behold tb? excellent frame of heaven and earth, and

the creatures contained therein, then we are to exprels,

that we di> remember and acknowledge the Lord to

b- the Crearor and Maker of them all, by our prailifig

nnd m,n,ufving; hjs name, Pfal. cvi.5. and cxxxix- 14.

And wiiin the Lord doth aduaily iniiia any judgment

upon U9, then we arc to exprefs that we do remember

- umUcknowiedge him robe the governor of all thmg-s

a n cj * Deut.xxviii, x6. \ Dcat. xxvi.i. 2.

MODERN DIVINITY. 375

ancf moil mighty, wife, snd jnft, by humbling our* felves under his mighty hand, i Pet. v. 6 And by - judging oiirfeives worthy to be deftroyed for our ini- quities, Ezek xxxvi 31. And by bearing the pu- niiliment thereof, Lcvx'ivi.4r. with wil'ing, patient, contented ruhniilhon to his will and pleafure, Pial. XMxix. 9. And when the Lord doth adually bellow any blelling upon us, then we are to exprcis, thiU we do remember and acknowledas him to be the moll merciful Giver of every good gift, by our humbly ac- kno'.vl edging that we are unworthy of the leaft of his mercies Gen xxxii. 10. and in Qivmrr him thanks for all thincTS, i Theif.v.iS. And thus have I Ihev^ed unto you, what is the duty of our underllandings.

i\'eo. 1 pray 3'ou, Sir, let us in the next place hear whrit is the duty, of our wills.

Ev.irt. The duty of our wills is to chu(e the Lord alone for our portion, Pi:il.vvi.5. andcxix.57.

Neo. And hov/ rnuft v/e cxprefs that wc have chofen the Lord for ciir portion ?

Evjn., By our loving liim with all oiir hearts, with . all 0U17 fouls, and with altour might, Deut. v. 6. .^. '7Vf.'.5.' An.d liow aiiili' 'we exprefs, that v/e do thus Jove the Lord r > ' ,-

Evcm. \\\e miift cxprefs that we do thus love the -Lard, by the acHpg of our other r.fljctions, as by our deih-e of$iEt()ft ge^nv.conimunloi-k with kim, Phil, i aN apd by x)ur delighting moll in him, Pfal. xxxvii.4. ;ki\^. by oiar rejoicing\niolt in hiin, Phil. iv. 4. and by our fearing moit to;"()ftend him, Matth.x. 28. and by our forrowingmoftfor offending him, Luke xxii. 62. and by being moft zealous againit fm, and for the glory of God, Rev. lii. 19. And thus have 1 Ihewed you what the Lord requireth in the aftrmative part of this commandment.

Neo. I pray you, Sir, proceed to the negative part, and lliew us what the Lord forbiddeih in this cota- maudir.ent.

I i 2 Evan* .

376 THE MARROW OF

Evayi. In thisfirft comniandment is forbidden ignor- ance of God, Jer. iv. 12. and To alfo is unbeJief, or doubting of the truth of God's word. Ifa. vii. p. And (b alfo is the want of fearing the threatnincs of vjQd., Dent. x>iyiii. «;8. And the fearing the threat- nings of men, either more, or £s much as the threat- nings of God, Ifa.li. 12,13. And lb ah'b is the want of tniitiiig unto, or relying npon t!ie pro:ni{es of God, Luke xii. 29. And the triuling or relying upon our- felves, mens promifes, or any other thing cither more, or 3S much as we do upon God, Jer. xvii. i^j. Luke xii 20. And fo alfo is the want of acknowledging the hand of God in the time of aiHic^ion, Ifa. xxvi. ij. And acknowledging that the road can Ivnite v;ithout tlie hand of God, John xix. 1 1. And lb alio is the thj want of hurnblin:^* ourfclvc?; before i\\e Lord, Dan. V. z.1. and pride of heart, Prov. xvi 5. And ib alfo is iiipaiicnce, ij^A difcontentedncis under the chailning hand of God, Exod. xvii. 2 And not re- turning unto him that fmitteth as, Ifa. ix. 13. And {o alfo is our foraetfulnefs of God, in not acknow- Icdp-inci: his merciful and bountiful hand in rcachincr

r3 try _ -^ £3

forth all good things unto us in the time of profpeiity, Pial.lxxviii. ii. Dcut xxxii. 18. And fo alfo is our facri'icincr to our own nets, Hab. i. 16. In afcribincr the co.ming in of our riches to our own care, pains, and dilig:^nfe in our callings, Oeut. viii. 17 And foalfo is Uiuhankfuhiefi to the Lord for his mercies, Rom. i. 21. And fo alfo is our want of love to God, iCor. xvi. 22. And our loving anv creature either more than God, or equal with God, M.uth. x 37. And fo alfo is our want of defiring his prefence, Job xxi. 14. And our defiring the prefence of any creature either more or fo much as God, Pro v. vi. 25. And fo alfo is our want of rejoicing in God, Deut. xx.viii. 47 . Aiid our rejoicing either more, c>r as much in any thing as in God, Luke X. 20. And fo alfo is our want of fearing to offend God^. Jer. v. 22. And our fearing to offend

any

MODERN DiVtNiTy; 577

any mortal man, either more, or as much as to offend God, Prov.xxix. 25. And (b alio is our want of forrow and grief for offending God, 1 Cor. v. 2. And our forrowing more, or as much for any worldly lofs, or crofs, as for our fmning againft God, iThefF.iv. 15. And fo alfo is our want of zieal, or our liike-warmnefs in tlie caufeof Gcd and his truth, Rev, iii. 16. And our corrupt, blind, and undifcreet zeal, Luke ix. ^5. And thus have I ihewed unto you, wh::t the Lord requireth, and what he forbiddeth ir> this cornmand' ment : And now neighboui* Nomologifl-a, J pray you tell me whether you keep it perfectly or no ?

Norn. Sir, before I tell you tha"t, I pray yon- tell mc how you prove that the Lord in this commandment doth require al! thcfe duties, and forbid all theie fins i

Evan. Firf^, I k?ioTv» that the Lord in this com- mandment doth require all thefe duties, becaufe ud man can truly have tiie Lord for his God, except he hcith chofen him for his portion ; and no m^n can truly chufe the Lord for his poriion, before he truly know him ; and he tliat doth truly know God, doth truly believe both his thre?.tenings aixl his promiles : and he that doth truly beheve the Lord's threateninjT-';, mui\ needs needs fear and tremble at them: and he that doth truly believe the Lord's promifes, mult needs truly lave him, for faith doth always produce and bring forth love ; and whofoever doth truly love God, mull needs defire near communion with him ; yea, and fear to olfend him ; yea, and forrow for oitending him : yea, and be zealous for his giory^.

Secondly, I know that all th.efc fins are forbidden in this commandment, becaufe that whatfo^ver the mind, will, and affections of men, are fet upon, or carried after, either more, or as much, as after God, that is anoihcr god unto thcra: and Lherefore if a man

I i 3 (land

378 THE MARROW OF

ftand in fear of any creature, or fear the lofs of any creature, either more than God, or equal with God, he makes that creature his god ; and if he truft unto, and put confidence in any creature, either more than in God, or equal with God, that creature is his god : and hence it is, th:n the covetous man is called an idohuer, Eph. v. 5. for that he maketh gold his hope, and faith to the fine gold, '* Tiiou art my confidence," Jobxxxi. 24. And if any man be proud of any good thinp; he hath, and do not aeknowledae God to be the free Giver and Beftower of the fame ; or if he be irapitient and difcontented iinder the Lord's correft- ing hand, he makes himfelf a god ; and if a man (b love any creature, as that he clefires it being abfent, or delights in itsbeirig prefent, either more than God, or equal with God, that creature is another god unto him. And hence it is, that voluptuous men are faid to make their belly their god, Ph*l. iii 19. In a word, whatfocver the mind of man is carried after, or his hefirt and affections fet upon, cither more, or as much 3s upon God, that he makes his god. And therefore, . we may undouhteilly conclude, that all the fms before | mentioned, are forbidden in this commandment.

Now. Thtw believe me< Sir, I muft confefs that I coiiiC far Oiort of keeping this commandment per- fec^Jy.

Evan. Yea, and (o we do all of u-s, am I confilent ; for have not every one of us fometimes queitioned in our Iicarts, whether there be a God or no ? And as touching the knowledge of God, may not we all tliree of ns truly fay with the apodle, i Cor. xiii. 9. ** We krTow in part.'' And which of us hath To feared and trembled at the threatenings of God, and at the Ihaking of his rod, as we ought ? Nay, have we not feared the frowns, threats, and power of fome mortal man, more than the frowns, threats, and power of God ? It is well, if it have not appeared by our chufing to obey m:m rather than God : and which of us both

MODERN DIVINITY. 379

fo trufted unto, and relied upon the promifes of God, in time of need, as he ought. Nay, have we not rather irulled unto, and relied upon men and mean*, than upon God? Hath it not been manifcfted by our fearing of poverty, and want of outward things, when friends, trading, and means begin to fail us, though God hath faid, " I will not fail thee, nor forfake thee,*' Heb. xiii. 5 And which of u': hath Co humbled ourfelves under tjie chaftifmg and correcting hand of God, as we ought : nay, have we not rather exprefTed abundance of pride, by our impatience and difcontentednefs, and want of fubmitting to the will of God ; and by our quarrelling and contending with his rod. And which of us hath fo acicHowledged God in the time of profperity, and been fo thankful unto hira for his bleffings, as we ought? Nay, have we not rather at fnch limes forgotten God, and lacrificed to our own nets, faying in our hearts, if not alfo with our mouths, " I may thank mine own diligence, care, and pains.taking, or elfe it had not been with me as it is?" And which of us hath fo manifefled our love to God, by our delire of near communion with him in his ordinances, and by our defire to be diflblved and to be with him, as we ought ? Nay, have we not rather exprelfed our great want of love to him by our backwardnefs to prayer, rending, hearing his word, and receiving the facramenr, ai^.d by our little delight i-terein, and by our unwillingnefs to die? Nay, have we not manifefted our greater love to the world, by our greater delires after the profits, plea- fures, and honours of the world, and by our greater delight therein than in God? Or, which of us have fo itianifefled our love to God, by our forrow and grief for oifending him as we ought ? Nay, have we not rather manifelled our greater lo\'e to the world, by our forrowuig and grieving more for fome worldly lofs or crofs, than for oifending God by our fms? Or which of us have fo manifellcd our love to God, by

being

380 THE MARROW OF

beiiig To zealous for his glory as we ouf^ht ? Nay", hnrc we not ntjier exprefi'ed greater love to ourfelves, in being more hot and lierv in our own caufe than in God's caufe? And thus ha\'e I endeavoured to fatisfy your defires concerning the firft commandment.

N '0. I befeech you, Sir proceed to do the like concerning the fecond commandment, and firit tell us how the fir it and Tecond command:-ii€nt diifer, the one from the other.

C O M M A N D M E N T II.

Evan. Why as the firfl commandment teacheth us to have the true God for our God^ an^l none other ; fo the fecond commandment requireth that we worihip this true God alone, with true worfhip ; and in this commandment likewife there is a negative part ex- preffed in thefe words, ** Thou ihalt not Tiiake to thyfelf any graven image/^ err. And an affi-mative part included in thefe words, *' But thou ihak worihip *' me only and purely, according to my will revealed '* in my word.^*

Nl^o. I pray you then, Sir, begin with the affirma- tive part, and tcli us what be the means of God's worfhip prefcribed in his word.

Evcfii. If we look into the word of God, \ve fliall find that the ordifiary means and parts of God's worHiip, are invocation upon the name of Goii, miniilry and hearing of the word of God, adtniniflration and receiving the facraments, with all helps and further- ances, to the right performance of the Tame.

But to declare this more particularly *, -Firft of all. Prayer both pubhc and private is required in God's word, as you may fee, 1 J'im. ii. 8. Acts li. 21, 22. Dan. vi. 10. Secondly^ R.eading tlie word, or hearing it read, both pubhckly and privately is required in

God's * Elton and Downbam on the fecond Com.

MODERN DIVINITY. 381

God's word, as you may fee, Rev. 1.3. Deut. v. 6. Thirdly^ Preaching, and hearing of the word preached, is required in the word of God, as you may fee, 2 Kings iv. I. i ThelT ii. 13. Fourthly^ The admini- ftration and receiving the facrament, is required in the word i^f God, as you may lee, Matth. iii. 6. Matth. xxx^i. 26. i Cor. x. 16. Fifthly, Praifing of God, in fmging of pfalms, both publickly and privately, is required in the word of God, as you may fee. Col. iii. 16. James V. 13 Sixthly, Meditation in the v/ord of God; is required in the word of God, as you may fee, Pfal. i. 2 Acts xvii. 11. Seventhly^ Con- ference about the word of God, is required in the word of God, as you may fee, Mai. iii. 16. And Lo/tly^ For the better fitting and ftirring us up to the right performance of thefe, duties, religious falling *, both in public and in private, is required in the word of God, as you may fee, Joel i. 14. Joel ii. 15. And fb alfo is a religious vow, or free promife made to God, to perform fome outward work, or bodily exercilc for fome end, as you may fee, Eccl. v. 3, 4. And thus have I fliewed you what be the means of God's "worfljip which he hath prefcribed in his v.'ord.

N40. I pray you. Sir, then proceed to the negative part, and tell us what the Lord forbiddeth hi this cc»in)andmeni?

Evim. Well then, I pray you underfland, that in this commandment is forbidden neglecting of prayer, as you may fee, Pfal. xiv. 4. And fo alfo is abfenting ourfelves from the hearing of the word preached, or any other ordinance of God, when the Lord calls us thereunto, as you riiay fee, Luke xiv 18, 19,20. And fo alfo is our rejecling the facrament of baptlfm, as you may fee, Luke vii. 30. And fo alfo is our flight- ing the facrament of the Lord's fupper, as you may fee, 2Chron. xxx. ro. And fo alfo is the flighting and omitting any of the other fore-named duties, as you

may * Elton on the Com. Page 43*

382 THE MARROW OF

m.iy fee, Pfr.l x. 4. John iii 31. Ifa. xxii. 12,13,14. And Co aifo is praying to faints and angels, a<^you may lee, Ifa Ixili. 16. Rev.xix 10. And Co alio is the making of iimees for lelifrious ufes, as vou mav fee, Lev.xlx.4. And fo alfo is the reprefeniing God by an image, as you may fee, Exod. xxxii. 8, 9. And fo alfo is all carnal imaginations of God in his worlhip, as you may iee, Acts xvii. 29. And fo alfo is all will- worlhip, or the worfnipping of God according to onr own fantafy, as you may fee, i Sam. ix. 10, 13. Col. ii. 23. And thus have I ihewed unto you both what the Lord requireth, and what he forbiddeth in this command- ment: and now, neighbour Nomologifta, I pray you tell me whether you keep it perfectly or no.

Nom. Yea, Sir, I am pefuaded that I go very near it. But I pray you, Sir, tel! m.e how you do prove that all thtfe daiies are required, and ail thefe fms forbidden in this commandment. **

Evan. For the proof of this,. I pray you confidcr, that the wo.rihipping of falfe .gods "is flatly forbiiid^n- in the negcuivc part of this comman.dment,. in tie-fe' words, ** Thou ihalt not bow down, thyielf ta them, nor ferve, nor worHiip them,'' Exod.xx.5. , Antt the worfhipping cf the true God, is implied and e^xpreped in thefe words, Matth iv. 20 ' ** Thou ihalt worship the Lord thy God, and him only Ihalt thou ferve.*'

Nom. But Sir, how do you prove that thefe duties which you have nanjed, are parts of God's worlliip?

Evan. For anfwer hereunto, I pray you confidcr, ■* that to worihip God. is to tender up th.it homage and refpc<ft that is due from a creature to a Creator; now, in prayer we are faid to tender up this homage unto him, and to manifell our profeliion of dependance upon hiai for all the good we have, and acknowedge

him. * Bor»ougU'6 Gofpel-ivarfliip, page ay.

MODERN DIVINITY. 7^3

huTi to be author of all ^ood ; and indeed prayer is fuch a great part of God's worOiip, that Ibmetimes in fcripcLire it is put for the whole woriliip of God : ** He that calls upon the name of the Lord, fliali be faved," Rom. x. 13. That is, * he that worihips God aright. Jer. x. 25. ^^ Pour out thy wrath upon the heathen that know thee not, and on the families that call not upon thy name :" that do not pray, that do not worihip God-

And that hearing the word is a part of God's wor- fliip, is manifeft, becaufe that in hearing, we do mani- feft our dependancy upon God, for knowing his mind, 2nd the way to eternal life : every time we come 10 hear the word of God, f if we know what to do, we do this much, we profefs that we depend upon the Lord God for the knowing of his mind, and the way and rule to eternal life : and befidcs, herein alfo we come to wait upon God in the way of ordinance, to have tliat good conveyed unto us by v/ay of an ordin- ance, beyond what the thing itfelf is able to do, there- fore this is worihip. And that the receiving the facra- ment is a part of God's worfhip, it i:s manifelt, iti that when we come to receive thefe holy figns and feals, we come to pre lent ourfelvts before God, and come to God for a blefling in communicating unto us fome higher good, than polTibly thofe creatures that we have to deal with, X ^^^ ^'^^^ ^f themfelves to convey to us ; we come to God to have communion with him, and that we might have the bleiTmg of the covenant of grace conveyed unto us through thefe things ; an4 therefore v/hen we come to be exercifed in ihem, vv$ come to v/orihip God. The like we might fay of tl)c reft of the duties beforcrmentioned, but I hope this jnay fufHce to iatisfy you, that they are parts of God'$ worihip.

^ Borrou^h's Goipel-Worfinp, Pnge 171. t Ibid. Page KJj. :|: Ibid. P^-ge 127.

384 THE MARROW OF

Nom. But Sir, you know that in this commanclmeijt, there is nothing exprefsly forbidden, but the making and worfhipping of images, and therefore I queftion •whether all thoCe other fins that you have named be like wife forbidden.

Evan. But you muft know, that when the Lord condemneth the chief or greateft and moft evident kind of falfe worfliip, namely, the worlhip of God at, or by images, it is raanifeil that he forbiddeth alfo the other kinds of falfe worlhip, feeing this is the head and fountain of all the reft : wherefore, whatfoever worlhips are inftitutcd by men, * or do any way hinder God's true worihip, they are contrary to this commandment.

Nom, Well, Sir, though that thefe things be fo, yet, for all that, I am perfuaded I go very near the keeping of this commandment ; for I do conftantly perform the moft of thefe duties, and am not guilty of doing tht contary.

Evan. But you muft know, that for the worfhipping of God aright, it is not only required that we do the good which he commandeth, and avoid the evil that he forbiddeth ; but alfo that we do it in obidFence to (jod, to fhew that we acknowledge him alone to be the true God, who hath willed this worfhip to be thus done unto him : fo that, as I told you before, the word of God muft not only be the rule of our av^lwns, but alfo the rea{bn of them; we muft do all thino-s which arc delivc^red and prefcribed in the commandments, f even for the love we bear to God, and for the defire we have to worlhip him ; for except we fo do them, we do them, not according to the fentence and prefcript of the law, neither do we pleat's God therein. Where- fore, though you have prayed and heard the v.'ord of God^ and received the facrament, and cbne all the reft ©f the fore- named du;;ies, yea, and tho^ you have not done the contrary, yet if all this hath been either be-

caufe Uvfiu. C*t. Page J40. t Ibid- p 5aS.

MODERN DIVINITY. 385

caufe the laws of the kingdom require it, or in more obedience to any fuperior, or to gain the praife or efteem of men, or if you have any way made your- felf your higheft end, you have not obeyed nor worfiiip- ped God therein : for, faith a judicious writer, *' " if any man ihail obferve thefe things in mere obedience to the king's laws, or thereby to pleafe holy men, an4 not through an immediate reverence of that heavenly Majelty who hath commanded them, that man's obedi- ence is noU'obedience : his keeping of thefe laws, is no keeping of them." Becaufe the main thing here intended, is negle(^ed, which is the fetting np God iii his heart ; and that which is moft of all abhorred, is pracTifed, viz. The '* fear of God taught by the pre- cepts of men,*' Ifa. xxix. 13. And to this purpofe, that worthy man of God, hath this faying, f ** Take heed, faith he, that the praifes of men be not thy high- eft end that thou aimeft at ; for if it be, thou worfhip- peft men, thou doft make the praife of men to be thv god ; for whatfoevTr thou doll lift up in the highelt place, that is thy god, whatibever it be: wherefore, if thou liftcft up the praife of men, and makeft that thy end, thou makeit that thy god ; and fo thou art a worihippcr of men, but not a worfhipper of God.

Again, faith he, Take heed of making felf thy end. That is, take heed of aiming at thine own peace, and fatisfying thine own confcience in the performance cf duties. It is true, faith he, when we perform duties {yf God's worfhip, we may be encouraged i hereunto by the expeditions of good to ourfelves, 5-et we muffc look higher, we muft look at the honour and praife of God ; it is not enough to do it merely to fatisfy con- Icience ; thy main end muft be that thou mayeft by the perfonnance of the duty be fitted to honour the name of God, otherwife we do them not for God, but fcr

-^ Dr M^.yer in hh Cat. page 195.

i Ml Borrorgh'd Gofpel Worihip, p?.c:e 7s,

Kk

3S6 THE MARFiOW OF

ourft'UTs', which the Lord condcrnneth, Zech. vii ^,6. And now, neighbour Noinologiita, I pr-ay you let me afk you once again, whether you think you keep this coinmamlnient perf'ctflly or no.

Nom No, beUc\ c nic Sir, I do now begin to fear I do nor.

£vu?2. If you make any queflion of it, I would intreat you to conlid.cr with yourfelf, whether you hive not gone to the ciiurch ori the Lord's, day to hear the word of God, and to receive the facramcnr, and do other duties^ bccaufe the laws of the kingdom require ic ; or, becaufe your p:irents, or mafters have requirrdic; or bccaule it is a cuftoni Xo do fo; or 1-iCcaulb you conceive it to be a credit for you to do fo. And I pray you alfo coiifidcr.^ whether you have not abihiined from worfliipping of images, and other fucli idobtrous and fuperflitious aclions, which the Papifts life, rncre'y becaufe the laws of the land, wherein yc^u live, do condemn fuch things. And I pray you, alfo, coiiiider whether you have not been ll)metiines zealous in prayer, in the prefence and company of others, to onin their praife ami approbation; have you not defired that they ihould think you to be a man of good gifts and parts ? And have you not in that regard endeavoureJ to eidarge yourfelf? And have you not fometimes performed duties, merely becaufe otherwife confcience would not let you be quiet? And have you not fome- times fa Pied and prayed, and humbled yourfelf, merely or cheiflv. in hope the Lord would, for your fo doing, prevent or remove fome judgment from you, or grant

vou fome o-cod thiucr which vou delire. Now, I be-

' 111

fcech you, anfwer me truly and plainly, v.hether you

do not think you iiave done Co.

N'im. Yea, believe me, Sir, I think I have.

Evan. Then hi^vc you in all thefe things honoured and v.'orfliipped your parents, your mnflers, your magiilrates, your neighbours, your friends* and yourfelf; as fo many falfc Qq<.\:-j inllcad of the true

God;

MODERN DIVINITY. 387

Cod; and therein have been guilty of breach of tlis fecond commandment.

Nco, I pray you, Sir, proceed to fpeak of the tiiird commandment, as yon have done of the firft -^^'xl fecond : and firft. tell us how the (Ixoud and tiiird commandment differ.

COM M A N D M E N T III.

Evan. Why, as the Lord, in the (econd commanil- Tnent, doth require that we worlliip him alone by true means, Co doth he, in the third commandment, require that we ufe the means of his wordiip after a righc manner, that lb they may not be ufed in vain, IVlatth. XV 9. And in this commandment Ikewife there is a neg.^uve part exprefTed in thefe words, '* Thou fualt **- not take the name of the Lord thy God in vaipi." And that is, Tiu)U ihalt not profane it, by uling my titles, attributes, ordinances, or works ignoranily, irre-^ verently, or after a formal iliperftitious manner. And an affirmative part included in thefe v.ords, ** But thou Ihalt finclify my name," If a. viii. i:^. By ufing my titles, attributes, ordinances, works, and religion, with knowledge, reverence, and a.fter a fpirituil manner, John iv 24.

Nc'o: I pray you, Sir, begin with the afHrmarive part, and firil tell us what the Lord requirech in this commandment.

Evan, The Lord in this commandment doth re- q'lire, that we fandify his name in our hearts, with our tongues, and in our lives, by thinking, conceivinjr^ f}x^aking, v^riring, and walking fo as becomes the excellency of his tides, attributes, ordinances, works, and rel gion.

Nco, And how are we to fandify the name ©f the Lord in regard of his titles •*

Evan By thinking, conceiving, fpeaking, and writ, ing holily, revcreaily, and fpiritually of his titler,

K k 2 Lord

388 THE MARROW OF

Lord and Gcxi, Deut.xxviii.58. And this we do when wc medicate on them, and ufe them in our fpeeches and writings with an inward fpiritual fear and tremb- ling, to the glory of God, and the good of men, Jer. V. 22.

Nco. And how are we to fan^f^ify the name of the Lord, in rep-ard of his attributes >

Evau. By thinking, conceiving, fpeaking, and writ- ing hohly, reverently, and fpintuallv of his power, wifdom. juftice, mercy, and patience, Pfal. civ. 1 and ciii.6;8. And this we do, when we think, (peak, and Vv'riie of them, after a careful, reverent, and fpiritual manner, and apply them to fuch good ufes for wliich the Lord hath made them kuown, Pfal. xxxvii 30.

Neo> And in which of God's ordinances are we to fanclify his name ?

Evan. In every one of Iws ordinances, prayer, preacljing, aind hearing the word, adininiftring and reeeiv.ing the facraraents.

. Nco. AikI Iiow are we to fanftify the name of the Lord in prayer?

Evan, In prayer wc are to fanclify the name of the Lord in our hearts, and with our tongues, in calling upon his name, after a holy, reverent, and fpiritual manner ; and this we do when our prayers are the i'peech of our fouls, and r>ot of our mouths only, and that is when in prayer we lift upom* hearts unto God, Pfal. XXV. I. And pour them out unto him Pial Ixii.S. And when we pray with the Spirit, and with the un- ilerllanding alfo, i Cor. xiv. 15 and with humility. Gen. xviii. 27. and Gtw. xxxii. 10. Luke xviii 13. and with fervency of fpirit, James v. 16. and out of a fenfe of our own wants, James i. 5. and with a fpecial faith in the promifes of God, Matih. xxi. 22.

Nco. And how are you minifiers to fan(ftify the name of the Lord in preaching his word ?

Evan, VVearetofandify thename oftheLordinour hearts, and with our tongues, in preaching after a holy,

re-

M OD E R N : D I V^I N I T V. ^8^9

reverent, and fpiritual manner : * and this we do when the word is preached, not only outwardly by the body, but alio inwardly with the heart and foul ; when the heart and foul pi-eacheih, then is the inipiftry of the \vt>rd on the miniders part ufed after an holy; and fpiritual mannei-, f and that is, when we preach the denionilration of the Spirit, i Cor. ii. 4. anil in fin- eerity, 2 Cor. ii. 17. and fiiibfully withoiu refpcift of perfons, Dtnit. xxxiii. 9, and with jud<Tmc]it and diflretion, Matth. xxiv. 49. and with authority anJ power, Matth. vii. 29. and with zeal to GocPs glory, John vii. 18 and with a dcfire of the peoples (cilvaiion, 2 Cor. xi. 2.

Neo. And how are we hearers to fanctify the name of the Lord in hearing his \v{;rd ?

Euan. In hearing it after an holy, reverent, and rpirituil manner: and this you do when your heart and foul heareth the word of God; and that is, when you fet yourfelves in the prefence of Goti, Acls x. ^7. And when you look upon the minilter as God's nief^ fengcr or anibair«dor, 2 Cor. v. 20. And fo hear thi*. word as the word of God, and not as the word of man, 1 ThcfT. ii. 13. With reverence and fear, l!a. Ixvi 2. And with a ready detire to learn, Ac^sxvii. i(. And with attention, Acts viil. 6 And with alacrity v/ithout wearilomnefs or flcepinel's, Acts XX. 9

NcfO. And hovv are you minifters to iGmctify tlie name of the Lord |, in adminiih-ing the facn^nient-i' ,

Eu-m. By adininillring them iffrer an holy, reverend and ipiritual nianyer: and that is when we ad ninilier tiie-n with our hearts or fouls, according to Chriit's iniVitution, Matth. xxvi- 16. '^J'o the fjithful in pro- fefiion at IcaH:, i Cor.x. 10. And witli a liearty de- iire thic they may become profitable to the recciveri.

* Fd'on on the Com, p. <io. t Downham on llic C'jiu. f Elton on tbc C'jai. n /^T.

390 THE MARROW OF

Neo. And how are we to fanftify the name (5f the Lord in receiving the facraments ?

Evan. 'Ihis we do, when we rightly and ferir-udy examine ourfelves aforehrinc!, i Cor. xi. And rightly and ferioufly mind and confider of the facramental union of the firrn, and the thing fignified, and do in our hearts perform thofe inward adions, which are fignified by the outward anions, Acts viii. 37, 3^. h Cor. X 6.

N^o. And how are \ve to fanflify the name of the Lord in reg^ird of his works ?

Evan. In thinking and fpcaking of them after a wife, reverent, and fpiritnal manner; and this we do, when we meditate and make menticin in our fpeeches an-d writings of the inward works of God*s eternal election an^r reprobation with wonderful admiration of the mircarchable depths thereof, I\om. xi. 33, 34. And vv'hen we meditate in our hearts of ihe works cii God's creation and adminiftraiion, and m.ake mention of them in our words and writings, fo as that we ac- knowledge therein his wifdom, power, and goodnel^, V^om. i. 1 9, 20. Pfal. xix. i . And acknowledging the workmanlliip of God therein, do fpeak honourably of the lame, Pfah cxxxix. 14 Gen i 31-

NiO. And how are we to ilmcbfy the name of the Lord in r-etrard of his religion ?

Evan. By a holy profeihon of his true religion, and a converfation anfwerable thereunto, to the glory of God. the good of ourfelves, and others, Matth. V. ]6 I Pet. ii. 12

Nco. And. Sir, are we not alfo tofanftify the name of God in Avearing thereby ?

Evj}i. Yea, indeed, th.it was well remembered, we are to fanelify the name of the Lord in our hearts, and with our tongues in fvvearing thereby after a holy, 1 elgious and fpiritual manner ; and this we do when the Hi agi (Irate requires an oath of us, by the order of iu:1ice^ that is net againll piety or charity, Gen. xliii. 3.

I Sam.

MODERN DIVINITY. 3^1

f Sam. xxiv. 21^22* And when we fwear in truth *; that is, who'll we are perfuaded in our confcience the thing we fwear is truth, and fwear fniiply and plainly, without fraud or deceit, Pral.xv.4 and xxiv 4. And when we fwear in judgment ; that is. when we -fwear with deliberation, well confidering both the nature and greatnefs of an oath, viz. That God is jfchereby called to witnefs the truth, and juJge and punifh us, if we fwear falfely, Gal. i. 20 2 Cor i 23. .-And when we fwear in righteoufnefs ; that is, when the thing we fwenr, is lawful and juft, and when our 1 wearing is that God may be glorified, Jofh. vii. ip. Our neighbour fatisfied, controverfies ended, Heb. vi 16. Our own innocency cleared, Exod xxii. 11. and our chity difcharged, i ICings viii 3 t.

Neo. Wei!,. Sir, now I pray you proceed to the negative pirt, aad tell us what the Lord forbiddeth- in this commandment

Evan. As the Lord, in the afHrri^ative part of this commandment, doth require that we fanctify his name in our hearts, with our tongues, and in our lives, by thinking, concv-iving. fpeaking, writing, and walking fo as becomes the excellency of his titles, attributes, ordinances, and religion; fo doth he in the negative part thereof forbid the profanation of his name by duing the contrary.

N<^o \VelI then. Sir, I pray you, firf}, tell us how the titles of God are profanely abufed.

Evan. They are profanely abufed divers ways, as firfl, by thinking irreverently of tliem, or ufmg them in our common talk, or in our writings, after a raih, carelefs, and irreverent manner, Pfal.l.22. Horn. i. 21. As when in fooliih admiration we lay, '* Good God, good Lord ! Lord have mercy on us, what a thing is this!'' and the like; or when by way of idle wilhes, or imprecations, we iay, '* The Lord be my judge," Gen. XV i. 5. Or, " I pray God, I may never itir,

if * Jer, iv, a.

i§i tfle Marrow or '

ft* fucH a thing be not fo/* aini the likf ; or when by <vay of vain fv/earing, we mingle our fpecches. and fill np our fentences with needlel.'^ oaths, as, Not fo, by rhy faith, and the like, Mat:'h..v. 54. James v. 12. Or when by way of jefting. or after a formal ra:inner, <ve fay, God be th.mked, od fpeed you, Clod's name be prjjfed. and the like, 2 Sam. xxiii. 21.

Neo And I prny you Su-, how are the attributes of God profanely abu'ed ?

Evan. The attribute of God's power is profanely Shufed, either by calling it in queftion, 7 Kings vii, 2. Or by thinking, fpeaking, or writing of it carnally, cnrelcfly. or contempiuoufly, Pfal xii 4 Exod. v. 1. And the attribute of God's providence is abufed, cither by murmuring thereat in our hearts, Deut xv.9 Or by fpeaking grnclgingly againil it, under the name of fortune or civince, in (ayrng, '' What a mis^jnunc was this ? what a mifchance was that >'' and the like, Deut. i. 27 I Snm vi c) And the attribute of God*5 Jnlike is profanely abufed, eiiher bv th pking» Or favin<i that ciod likes of lin, or wicked Tinners, Pfal. 1 21. Mai. iii 15 And the attribute of God's mercy is profmely abufed, either iii prefuming to fm, upon hopes that God wi^l be merciful, or by fpeaking bafely and contemptuoufly thereof, as when \\*e lay, fpeaking of fome trifling thing, *• It is not worth gcd-a-mercy. And the attribute of God's p:'.tience is profanely abufed by thinking or Tiying upon occafion of his forbearance to punilh for a time, that he will neirher call us to an account, nor pUiiiih us for our fins, Horn ii 4

iVcfO. Now, Sir, I pray you proceed to fliew how ^'od's name is profanely abu'ed in liis crdinanv.es j ^nd iirft of all, begin with prayer.

Evan. C'od's wnnz is profanely abufed in pnyer, cither by prriying igncrantly, v/ithouc the true know- ledge of God ami his will, /icts xvii.2'>. M.itth.xx.22- Or when we pray v'!*"!! tlie nV.^utli oiily, and not wuh

MODERN DIVINITY. 393

tlie defires of our hearts agreeing with our words, Hof. iii 14 Pfal Ixxviii. 36 And when we pray drowfily and heavily, without fervency of fpirit, Marth. jytiv. 41. and when we pray with wandering worlt'ly tlioughts, Rom . xii. 1 2. and when we pray with any conceit of our own worthinefs, Luke xviii. 9, 1 i. and and when we pray without faith in the promifes of God, James i 6

Ne'., And how Is Cod's name profanely abufed in hearing or reading his word ?

Ev^m. God's name is hereby abufed^ when we hear it or read ir, and do not underftand it, Afts viii. 30* And v/hen we hear it only with the outward ears of our bodies, and not alfo with the inward ears of the heart and foul ; and this we do, when we read it, or hear it with hearts full of worldly and wandering^ thoughts, Ezek. xxxiii, 30. And v.hcn we read ir, or hear it with dull, drowfy, and fleepy fpiriis ; and when in hearing of it, we rather conceive it to be the word of a mortal man that delivereth it, than the word of the great God of heaven and earth, i TltefF. ii. 13. And when we do not with our hearts believe every part and portion of that word which we read or hear, Heb iv. 2 And v/hen we do not hambly and hear- tily fubjeft ourfelves to what we read or hear, 2 Kings xxii. 19. Ifa. Ixii. 2.

'NcQ. And how is the Lord's name profanely abufed in receiving the facrament of the Lord's fupper ?

Evdiu This we do, when we either through want of knowledge cannot examine ourfelves, or thro' our owji necrli^ence do not examine ourfelves, before wc eat of that bread, and drink of that cup, 1 Cor. xi. 28. And when we in the ad of receiving, do not mind the. fpiritual lignification of the iacrament, but do either terminate our thoughts in the elements iherafelves, or clfe fu{Fer them to rove and run out to (ome other objeft, Luke xxii. 19 And when after receiving, we do not examine ouclelves what commuiuon we have

had

394 THE MARROW OF

had with Chrift in that ordinance, nor \vhat virtue we have found flowing out from Chrift, into our own fouls, by means of that ordinance, 2 Cor. xiii. 5.

Neo. And how is the name of the Lord profanely sbufed in taking of an oath ?

Evan. This we do, when we call the Lord to be a witnefs of vain and frivolous things, by our ufual fwearing in our common talk, Hof iv 2. Jer. xxiii. 10. And when we call God to be a witnets of uur fuiituis anger, and wicked purpofe, as when we fwcar we' will he revenged en fnch a man^and the like, i Sam.xiv.^cp. and xxv. ^4. And when we call God to be a witnci's tD our fweanng falfely, Lev. xix. 12. Zech. v. 4. And when v/e fwear by the mals, or by ovir fairh, or troth, or by the rood, or by any thing elfe that is not God, jer. V. 7. Matth. V. 34, 35, 36, 37.

Neo. And how is the name of God profanely abufed, as touching liis works ?

Ev^n.s When we either take no notice of his works at all, or when we think ami Ipeak othcrwife cf them, tlian we have warrant from his word to do as where we do not fpeak of the inward Vv'Orks- of God's elccltoii and reprobation, and are called thereunto, or when we murmur and cavil thereat, Rom. ix. 20. And whe« we either do not at all mind the works of his creation and adminidration,. or do not take occafion thereby to glorify the name of God, Pfal.xix. i. Rom. i 21.

Neo. And how is the name of God profanely abufed, in refpcift cf his religion ^

Evan, W hen our converfation is not agreeable to our profelTion, 2 Tim. iii 5. And that either when \x\ refped of God it is but In pocrily, or when in refpe^t of men we walk ofFcnfnely; for if we live fcandaloufly hi the profcilion of religion, we caufe the name of God to be profaned by them that are without, Rom. ii. 24. And become ftumbling blocks to our weak brethren, Rom. xiv. 13

And

MODERN DIVINITY. 395

And now neighbour Nomologifta, I pray you tell Bie, whether you think yen keep this commandment perfectly or no ?

Nom. Sir, to tell you the truth, I had not thou^rht that the name uf God had {igniHed any more than his titles, Lord and God.

Evan. Ay, but you are to know that the name of God in fcripture, fignifieih all thofe things * that are affirmed of God, or any thing whatfoever it is f where- by the Lord makes himfelf knowi; to men.

Nom. 1 hen believe me, Sir, 1 have come far fliort of keeping this commandment perfe^fdy, and fo doih every man elfe, I am periuaded.

Evan. I am of your mind, for where is the maa that hath and doth fo meditate on God's titles, and ufe them in his Jpeeches and writings, with fuch rr- verence, fear and trerablinof as he ouaht ? Or what man is he that can truly fay, he never in ail his life thought on them, nor ufed them in his common talk, cither ralhly, carekfly, or irreverently I am fure, for mine own part, I cannot fay fo, for alas I in the time of mine ignornnce, I ufed many times to fay, by way of foolilh ailmiration, " Good Lord, good God, Lord have mercy on us! What a thing is this V^ Yea, and lalfo many times ufed to fay, *' 1 pray God I hiay niver ilir, if I'uch a thing be not (<j '* Yea, and I have divers times faid, " The Lord be v/ith you. and {^Qtd you ; and the Lord's name be praifcd,'' after a formal curfory manner, my thoughts being exercifed about fonie thing ell'e all the while.

And where is the man that hath always thought, conceived, fpoktn, and written (o holily, reverently, and fpiritually, of the Lord's power, wifdom, juftice^ ffiercy, and patience, as he ought ? Nay, what a man h he that can truly fay, he never in all his life called die attribute of the Lord's power into queftion, nor

* UrUn. Cat. page 556.

t Eltoa 0:1 the Com. psge 54.

39t* THE MARROW OF

never murmured at any a6l or pafTage of God^s provi- dence, nor never preliuned to iin, upon hopes, that God would be merciful unto him? I am fure I cannot truly fay To.

And where can we find the man that C^n truly fay, he hath always read and heard the Word of God, after a holy, reverent, and fpiritual manner ? Nay, where is the man that hath not fometimes both heard it, and read it, after a formrd curfory and unprofitable manner r Is there any man that can truly fay, he hath always perfe«5tly underftood, v.hatfoevcr he hath read and heard ? and that hath not fometimes heard more with the outward ears of his body, than with the inward cars of his heart and foul ? and that was never dull and drowfy, if not fleepy, in the time of hearing and reading? and that had never worldly, nor wandering thought came in at that time ? and that never had the leait doubting or queftioning the truth of what he hath read or heard ? I am fure, for mine own part, I have been faulty many of thefe ways.

And is it polllble to find a man that can truly fay, he hath always called upon the name of the Lord after a holy, reverent, and fpiritual manner? or hath not rather many times prayed after a carnal, unholy, or fmful manner? Where is the man that hath alw^ays had a perfect knowledge of God, and of his will, in prayer ? and whofe heart hath always gone along with his word in prayer ? and that never was drowfy nor heavy, nor never hsd wandering thoughts in prayer ? and that never had the leaft conceit that God would grant him any thing for his prayer*s fske ? and that never had the leaft doubting or queftioning in his ho^t, v/hether God would grant him the thing he afl<eanln prayer ? I am fure, for mine own part, 1 can f<iarce clear myfelf from any of thele.

And can any man truly fay, he hath always receiv- ed the facrament, after a holy, reverent, and fpiritual manner ? Nay, hath not every man rather caufe to

ac-

MODERKJ DIVIXITY. 397

acknowlcdg* the contrary ? Is there a man to be found, that hath always ferioiifly and rightly examined himfelf before hand ; and tii?.t hath alvvays rightly, YAith his heart, performed all thofe inward aaions, that are Ggnified by the outward : or hith not every man and woman rather ciule to confels, that either f<>r want of knowledge, or through their own negli- gence, they hive- not fo examined them felves as they (uight ? nor fo aftnatcd their f;iith, nor minded the fj)iritual fignification of the outward elements, in ths time of receiving the flicrament, as th^y onght? nor Co ex-imined themfelves, after receiving, what beHefic they have got to their fouls thereby ? I am dire, I have caufe to c«f!ifefs all thi"?.

And where Ihall we find_ a man th.u hath always fanclified the name of the Lord in his heart, and vv'ith his tongae, by fwearing afier a holy, religious, and fpiritaal nnnner ? or rather have not mcll: men tlia-t Ji-avebeen called to take an o.ith profaned tlie oime of the Lord, either by •Iwearing igniorandy, falfely, rrcnalicioiirty, or for fome bafe and wicked eijd ? And 1 think it is fomewhat honi to find a man that never in all his life did fwear, either by his f dth, or by his troth, by the niafs, or by the rood ; I am Cur^ I aifi nor the man : and he is a rare man that can truly fay, he hath always fanctified th-e name of Gad in his heart, and wirh his ton<rue, bv admirino; and acknov/lcdoinir the wifdom, po Aer, and goodnefs of God, nianifelled in his Vv'orks ; for it is .to be feared, ih.it mod men do cither take no notice at all of the works (.»f God, or elfe do think "and fpeak of them oiherwife than the vord of God warrants them to do. I am fure I aaj o?5e of thefe moft. ' * ..

And he is a precious m:in that hath always Co fancli- fied tiie n.-^me of the Lord, by a iioly and unblameabJe convcrfation, as he ouglit! for P.las! many profcffors cf re^'gicn; by their fruitleis and offcnr:*.e v/a'kmg; d >

L I cither

398 THE MARRO\Y OF

cither caufe the enemies of Cod to fpeak evj] of the ways of God, or elfe do thereby caufe iheir weak brother to ftumble : it is well if I never did fo, and thus have I alfo endeavoured to fatisfy your defircs concerning the third commandment.

Neo. I befeech you, Sir, proceed to rj)eak to the fourth commandment, as you have done of the otker three.

COMMANDMENT IV.

Evan. Well then, I pray you confider, that, as the Lord, in the third conmiandment. doth prcfcribe the right manner how he will be worlhii)ped, fo doth he in the fourth commandment, fct down the time Nvhen he will be moft folemnly worlhipped, after the right manner, and in this commandment there is an affirmative part exprelTed in thcfe words, *' Remembf r the lab bath day, to keep it holy," b'c. T hat is, *^ Remember that a feventh day,*' * in evejy v/eck, be fet apart from wordly things and bufinefies, f and be confecrcated to God, by holy and heavenly em- ployments: and a negative p.^rt expreifed a' lb in thefe words, *' In it thou fhaii not do any work,*' b^c, "i hat is, thou fnalt not on that day do anv fuch thing; or work as doth any way hinder thee from keep.ng an holy reft unto God.

Neo. I pray you. Sir, begin with the afHrmative part, and fh-ft tell us what the Lord requireih of us ^n this commandment.

Ev:'i?i. In thi'j fourth commandment the Lord re- quiretli that we fjniili all our works in the fpace of fix days, Dcuc V. 13. and think on ihr^ feventh day be- fore it co!P.e, and prepare for it, Luke xxiii. 54. and rife early on that day ia the morning, Pfal. xcii. 2.

1* Exod. xxiii. iz. 1

t KUoc on the Com. page S7.

MODERN DIVINITY; 399

M:^rk i. 35, 38, 39. Yea, and the Lord requireth that we tic ourielves for the public exerciles, by prayer, reading and meditation, Eccl v. i. Ifu. vii. 10. and chat we join with the miniller and people publicly aflfeinbled, with alTent tf mind, and fervency of afFecli- on in prayer, A6ls ii 42 in hearing the word read and preached, Acls xiii. 14, 15,44. in fiiaging of Pfalins, I Cor- xiv 15 Col iii. 16. and iii. 16. in the facrament of baptifin, Luke i. 58, 59 and ia the facrament of the Lord's fupper, fo often as it Ihall be admlniftred in that congregation whereof v/e are members, i Cor. xi 26

Then afterwards, when we come home, the Lord requireth that we ferioujQy meditate on that portion of the word of which we have heard, Acts xvii. 1 x . and repeat it to our families, Deut vi 7. and confer of it with others, if there be occafion, Luke xxiv. 14, 17. and that we crax'e iiis blcixing, wUen we have done all this, John xvii 17.

Noo And is this all that the Lord requireth us to do on that &xy»

Evan. No, the Lord doth alfo require that we do works of mercy on that day, as to vifit the fick, and do theia what good we can, Neh. viii 12 Mark iii. 3, 4, 5. and reheve the poor and the needy, and Tuch as be in pri(on, Luke xiii. 16. and labour to reconcile thofc that be at variance and difcord, Malth. v. 9.

Aifo the Lord doth permit us to do works of inftant xieccfTity on that day, as to travel to the places of God's worihip, ^Kingsiv 'j.^^ to heal the dileafed, HoLvi, 6. Mattli xii. 7, 12. to dreis fuod for the neceflary prefe! vation of our temporal lives, Exod. i. i. to tend and feed cattle, Matth xii. 11. and luch like.

Nco. 1 pray you Sir, proceed to the negative part, and tell us wl1.1t the Lord forbiddeth in this com* mandment I

•4C0 THE MARROW OF

Evan. In this commsndinent the J^ord forbiddeth idlenefs, or deeping more on the Lord's d:^y in the morning, than is of necefnty, Matth. xx. 6. And he alTo forbiddeth us to labour iri our punicuiar callings, Exod. xvi. 2^, 2.9, 30. and he iilCo forbiddeth us co talk about our worldly airairs, and buiinels cm thr.t day, Amos viii. 5 L'a. Iviii. 13; And he alio for- biddeth ys CO travel any journey about our worldly b-.ifiners on that day, Mcitth. xxiv 20. or to keep any f.iirs or markets on that day, Neh. xiii. 16, 17. or to labour in feed time and harveft on that day. In a word, the Lor<l on tliat day forbiddeth all worlJiy work- and labours, e>;cept works of mercy and infiarit necellity, which were mentioned before. And thus have I alfo declared, both what the Lr^rd rtqnireih, and what he forbiddeth in the funh conrimandment. And now neighbour Nomologifb, I pr y you teii me, ift'-hether you iliink you keep it p^^rfcdly or no.

, JS/om. Indeed, Sir, I muft eoufefs, there is more both required and forbidden in this commandment than I ,was aware of; but yet I hope 1 go very near the obrerving and doing all.

Neo. But Sir, is tlie bare obferving and doing of thefe things fuf!i:icn: for keeping of this commandment perfedtly ^

Evan. O no! the fii ft commandment miiii be under- .ftood in ail the relf, that is, the obdieriCe to the n:i\ commanchnent, imi'.t be the motive and final cauie of ciir obcdunce to ihe red of the comnjandments '*', cih--rwire it is not the Worihip of God, but hypocrify, as I touched before : wherefore, n-ighbour ^^'omolQ- jviitgi, though you have done all the duties that the Lord requiretb in ihis commandjuent.' an3 avoided all the (ins which he forbiddeth ; yet if all this hath been .from Itich grounds, and to fuh ends as I told you in

thd * UrUn. Cat p. 43-

MODERN DIVINITY. 401

the c^ndufionof the fecond commandment, and not for the love you bear to God, and the defire you have to pleaCe him you come ihort of keeping this command- tnent perfe6ilv. /. t

r^eo Sir, Nvhatfoever he doth, I am fare I come far Ihort not only in this point, but in divers others ; for though, it is true indeed, I am careful to hniih a.l mv .worldly hufmels in the fpace of fix days yet alas 1 do not feriouQy think on and prepare Un' the leventh day as I ought; neither do 1 miny times rife fo early on that day as I ouorht j neither do I fo tho- roudi'y Stand prep:^re inyfelf by prayer and otner exrercifes before -hand as I ou^hi ; neither oo I To he irtily join with the mmUkr and people when I come to the a&mbly, as I ought ; but am fabje^ to man/ winderina wordlv thoughts and cares, even at that time And when 1 come home, if I do cuhcr medi- tate, repeat, pray, or confer? yet, alas f I do none of thefe with fuch Ailight and comfort as 1 ought ; rciiher kive I been (o mindful nor careful to vitic tlie rick and relieve the poor, as i ought j neither c^ji 1 -lear mylclf from being guilty of doing more world- ly works and labours ou that day, than the works of mercy and inftant ntcefuty, the Lord be merciful unto me. But I pray you, Sir, proceed to Ipeak of the iifth commandment, as you have done of the relh But firil of all, I pray you tell us what is meant by father and mother.

COMMANDMENT V.

Evan, By father and mother, is meant not only natural pai-ents, but others alib that are our i'uperiors, cither in age, in place, or in gifts, iKmgs v. 13. and vi. 21. and xiii. 14, , ^ , r

Nco. And why d'.d the Lord ute the name ot father and mother tofignity and comprehend all othtr

fuueriorsJ .

* LI 3 £^^'^«

401 THE MziRROW OF

Kv.in, Becaufe the govrrnment of tie fatlien is the firll and mort ancient of ail other; an>l bccaufe the Icciety of father and mother, is that from whom all otiiers foaeties do come.

Njo. And are the dutle:- of inferiors towards their fjperiors only here iutended ?

Ev.jn. No, but alio of Tapcriors towards their in- feriors, and of eq-ials 3mcnj.;{l tlicmfelves; fo that the general diicy required in the aSrmative part of this iifch cominandnient, ** Honour thy father aiid iTioth?r,'' crc. i?, that every man, woman, and child, be careful to carry themfelves as becometh them in reg-ird of that ordtv God hath :;ppo^nted amoncal men, and that relation they h^tve to others, tither a* inf«: ri- or,^;perior, cr eqnal.

NcO. I prny yon, Sir, proceed to the particular haiidlinfT of thefe things ; and firll teil us, v^hat is the CiUt)' cf ch:l 'ren to their pnrent^.

Euar., Why the Lcnl in this commandment doth ■ rrqaire, tb..; children do reverei^ce their paretus, by thii king ant! cfleeming higldy of then), Gen.xxxi. •35. .and by lovinfr them dearly 7 Gtn x'vi. 'jg ar.d.i.y fearincr them in rejrard of their authority over them, Liev. xi::. 3 And this inward reverent eiieem of thnn is to 'be ex^i^-efRd by their outward reverent behaviour towards them, Gtn. xKiii. 11. And this outwsrd reverent beha-viour, h to be exprtlT-d in J^'ving them reverent tides, Cata. xxxi. 35. and by bow'in<.^ their bodies befc^'e thejn, 1 Kings i;. 1 9. and by enibr.icing liieir inff ruction , Prov. i 3. and by ^V.bduing p;ii ently :o rheir correclior.s, Heb xii 9 and by their iuc^rouring a -d rt!ievi;-'nr of tiiem, in t:ie of want and neceilit^, *' en. xivii la. and by making their prayers uato God for them, i Tim ii 12.

Nco. An 1, ^:ir, what be thii du'.ks of parents tov/ards thrir children >

£vi.n. ^^-Jh'j'y the Lord m th^s commandment doth r*<ju:.!: that parents be cr.rcfiil to bring their children

Y, ith

MODERN DIVIMrrv, 403

with all convenient ipeed^ and in due order, to be ad i)itted into the viliWe church of God by bapti'iu, Luke i 50. and thit they, accordhig to their ability, do yield cind give nnto their children inch competent food, chaihing, and other necelFaiies, as are fit for them, iVIitth. vii 9, 12. i Tim. v. 8.

And thit they train them up in learning, inftrnft them in religion, and en-eavour to fow the feeds of godlinefs in their hearts, fo Ibon as rhey be able to Ijieak, and hive the ufe of reafon and nnderiHnding, D^i^ut. iv. 10. and vi. 7, 20. 21. And tiiat they be rareful to che; k and rebuke fhein, when they do amifs, Prov. xxxi. 2. and that they be careful leafon-ibly to rorrecl their faults, Prov. xiii. 24 and x'x. 18 and that they be careful in time... to train them up in fome honell calling, Gen. iv. 2. and that they be'careful to bellow them jq marriage in du? time, Jer. xxix. 6; I Cor. vii 36, 38. and dint they be cTieful to by lip fom: thing for tliem, as their iibDiry willfufTer, Prov. xix. I.;. 2 Cor. xii. 14 and that rhey be earneft with God in prayer, for a bleifing upon their childrens fouls and bodies, Gen. xlvi.i. 15, 16.

/Vro. And what be the duties of fervants towards their mailers ? . •

Evan. \v iiy. \he Lord, in tlil":^ commandment, doth requ'.re that fervaiits have an inward, hi'j,h, and reve- rent edeemof their mailers, Eph. vi '5 6, 7. yea. and t lat they have in their hearts a reverent awe and fear of them, I Pet.ii. 18. and this reverence and fear tlicy nre to exprefs by their outward reverent behaviour tov/ards them, both in v/ord and deed, ai by giving tliem reverent titles,2Kings v.23.25 and by an humblo^ fubmUfive countenance and carriage, either when t'leir mailers fpe.ik to them, or they fpeak to their mailers, Cen.xxiv.9. Aclsx 7. and by yielding of iincere, faith- ful, vvilling, painful, and dingle hearted fervice to their mailers in all they go about^ Col. iii. 22. Tit. ii. 10.

and

^©4 THE MAPR'O^y O^

and J7 a meek ?.iiJ j_.^l .,. .. , .. ../e checks^

rebukes and corveilions whtich are given to .hoi or laid u^ti them by the* r rnsiflers, without g'^^nlging, fiomach, or kvUn cou-itenance', tho' the mnlirr do it without jull caufe, or exceed in the meafure, i Pet. ii. 18 20. and by being careful to maintain their malters good name, in keeping lecret thole honeit in- tents, which he would not have dilclofed ; and as much as may be to hide and cover their mafiers wants and infirmities, not blazing them abroad, 2 Sam. xv. 23. 2 Ki ngs vi . 1 1

Nto. And what is the duty of mafters towards their ftrvants >

Euan- Why, the Lord in this commandment doth rfquire that maflers be careful to chafe unto them- feives religious fervants. Plul ci 6 and that they da inllrucl them in religion and the ways of godlinefs, Gen xviii. ip and that they be careful to brmg them to the public excrciies, Jofti. xxiv 15 and that they do daily pray with them and for them, Jer. x 25. and that they do yield and give: unto them meat, drink, and apparel, fitting for them, Dent, xxiv 14, i^. and that they fee to them that they follow the works of their callings with diligence, Prov. xxxi 27. and that they be careful to inltruct them, and give them dlrecllon therein, Exod. xxxv. 34. and that they be careful to give them ^juft reproof and corredion for their faults, Prov x\ix 19 and xix. 26. and tliat they look carefully unto them, when they are Tick, Matth. viii. 5, 6-

Neo. And what is the duty of wives towards their huibands ?

Evan. Why, the Lord, in this commandment, doth require, that wives do carry in their hearts an inward opmion, and their elleemif their hufb.inds, Eph.v.33. the which they are to exprefs in their fpeeches, by giving them reverend titles and terms, 1 Pet. iii. 6. and in their countenance and behaviour, by their

mo-

MODERN DIVI-NITY. . 405

modetty, ilianitfacednefs, and fobrictv^ i Tim. ii 9. and ill being willing to yield tliemfelves to be coin- minded, governed and direeled by their hufbands in all things honeft and lawful, Gen. xxxi. 4, 16, 17. 2 Kings IV. 22. and they are alio reqnired to -love their hnibands, Tit ii. 4. and to CNpreii their love by fVieir challity and faithfulnefs to their hufbands, both in body and mind. Tit. ii. 5. 1 Tim iii. i r. and by their ufing the beTc means they can ro kt ep their huihands bodies in health, Cen xxvii 9. they are alfo required to be helpful to them in the government of the family, and to be provident for their eftate, by Cxercifing tliemfelves in fome prolitoble employment, P/ov. xx>d. i:, 15, 19. and they are alfo required to ftir up their hnib :nus to good duties, and join with them in the performance of them, 2 Kings iv. 9, io» and to pra)'^ for them, i Tim ii. J2.

Nee, And v.hat is the duty cf hufbands to^vards the'r wives ?

Evun. Why the* Lord in this commandment, re- quiretli, th.it hufbands be careful to chufe religious wives, 2 Cor vi. 14. and that they dwell with them as men of knowledge, 1 Pet. iii. 7. and that they c'eave unto them with true love and afFtcliun of heart. Col. iii . 19- yea, and that they content themftlves only wkh the love of their ov.m v.'ives, and keep theni- feh'es to thembo:h in mind and body, Prov. v. 19, 20. they are alfo to be careful to maintain their authority over them, Eph v 23. and "to live cheerfully and familiarly vi:h tlicm, Prov. v. 19. and to be careful to provide all tiiiiigs needful and fitting far their m.iintainance, i Tim v. g and to teach, inllrucl: :.nd adinouilh thc:m, as touching the btif things, i Sam.i 8. 2nd to prriy v/uh thrm and for them, r Pet. iii. 7. and to endeavour to reform and amend what they fee amifs m them, by fcafondble and loviini; admonition and reproof, Gen xxx. 2. and wifely and patiently to bear with their jiatural ir.lirmiiies, Gal. vi, i.

4o6 T H E ~ M A R R O W OF

Neo. And what is the duty of fubjedls towards their magiftrates ?

Evan, Why, the Lord in this commandment, doth require that fubjctls do thhik and efteem reverenily of their magiHrates, 2 Sam. x. 16, 17. and that they carry in their hearts a reverent awe and fear of them, Prov xxiv. 21 the which they are to exprefs by their outward reverent behaviour towards them, both in word and deed, 2 Sam. ix. 6, 8 and bv an humble, ready, and willing fubmitting of themfelves tt> their commands, either to do, or to fufFer, i Pet ii 13 and by yielding a loyal and found hearted love to them, in not ihrinking from them when they have need, but defending them with their goods, bodies, and lives, if occaiion require, 2 Sam. xviii 3. and xxi. 27 alfo they are required to make their prayers unto God for them, I Tim. ii 12.

Ne^. And what is the duty of magiilrates towards their fubj^fts ?

Evan, \Vhy, the Lord, in this commandment, doth require, that magilirates be cartful to eftabliih good laws in their kingdoms, and good orders amongll their fubjecls, 2 Kings xviii 4 Rom xii. 17. and that they be careful to fee them du'y and impartially executed, Jer xxxviii. 4, 6. Rom xiii. 3, 4. and that they be careful to provide for the peace, fafety, quietnefs and outward welfare of their fubjects, Rom. xiii 4 1 Tim. ii 2 and not to opprefs them with taxations and grievances, i Kings xii. 14.

Neo. And what duties are people to perform to- wards their minifter i

Evan, Why, the Lord, in this commandment doth require that peopk have their miniller in reverent a-.count and eibmation, i Cor iv i. and that they humbly ard willingly yield themfelves to be tauglit and dir-rifted in iheir fpiritual aifairs by him, Heb xii. 17. and thit they pray for hin\ that the Lord would cual-le him to do Lis duty, Rom. xv. 30, 31. and that

they

MODERN DIVINITY. 407

they do their beft to defend him again (\ the wrongs of wicked men, Pvom. xvi 4 and that rhey yic'd unto him double honour *, that is, both fingvilar love for his work*s fake, and fufficient maintainance, both in regard of his perfon and calling, i Tim v. 17, 18.^ Gal. iv. 15.

Neo And what is the duty of a minifter towards the people ?

Evan. Why, the Lord, in this commandment, doth require that minifters do diligently and faithfully preach the pure word of God unto their people, both in feafon and out of feafon, 1 Cor. ix. t6. 2 Kings iv. 2 and that they do (o truly and plainly expound the fame, that the people may underhand it, and that they pour out their fouls to God in prayer, for the fpiritual good of the people, i Theff. i. 2. and that they go before the people, as a pattern of imitation to them, in all holinefs of converfation. Phil. iv. 9, Nco, And what is the duty of equals ? Evan, Why the Lord, in this comnwndment, doth require, that equals regard the dignity and worth of each other, and carry themfelves modcfUy one towards another, and in giving honour, go one before another, Eph V. 21. R-om xii. 20. And thus having ihewed you the duties required in this commandment, I pray you, neighbour Nomologifta, tell me whether you think you have kept it perfedly or no.

Nzni. Sir, though I have not kept it perfe(5lly, yet I am perfuaded I have gone very near it ; for when I was n child I loved and reverenced my parents, and v/as obed:ent unto them: and when I was a fervant, I reverenced and feared my mailer, and did him faith- ful fer\nce ; and fince I became a man, I have. I hope, carried myfelf well towards my wife, and toward my fervants ; yea, and done my duty both to inagiitrates sad minifters.

Evan* * E'ton on the Com. Page x6i» '

4oS THE MARROW OF

Evan, Ay, but I mufl: ftill tell yon, the Lord doth require, <that you do them in obedienre unto I-iim: that is, in confcience to God's coninandment, or f r his f.ike, even because he requireth it. Therefore, although you did yosr duty to your parents when yvv\ were a child, and to your ina't^cr, when you were a fervant ; yet, if you did it either for the praife of men, or for fear of their corrections, or to procure a greater portioti, or greater wages, and not becaufe the Lord faith, Enh. vi. 4. '' Children, obey your parents in tlie Lord.'* And becaufe he faith to iervants, Col. iii. 2. *' Whitfoever ye 60, do it heartily, ns t? the Lord, and not unto men ;" you hav3 not, in {o doing, kept this commandment : and though you have loved your v/ife, and every way carried yourfelf well towards her, yet, if it hath been either becaufe ihe is come of rich parents, or cr becaufe Ihe is beautiful, or becaufe ilie brought you a good portion, or becaufe llie fonie way ferveth and pleafeth you after the flelli: and not becaufe the Lord laith, '^' Hulhands love your wives,'* Eph. v... 2^. You have not therein kept this co>niT)andment : and tho* you have carried yourfelf never fo well towards your fervants ; yet, if it have been, that they might praife you, or to make them fo'low your bufinefs more diligently and faithfully ; and not becaufe the Loid f.iith, '^ Maiters give unto your fervants that which is i'.ifl and equal/' you have not therein -kept this com- niandment. And though you have done your duty never fo well towards your magilfrate ; yet, if it have been for fear of his wrath, and not for coi^fcieiice- nke, v'tz. becaufe the Lord faith, " Let every foul hi fubjed: unto the higher powers," you have not therein kept this commandment : and though you have piven your minifter his due msintninajice, and invited him oft to your table and carried yourfelf never (o well towards him ; 5'et, if it have been, that he or glhers ir^gl:. think yc-u a good Chiiilian^ a.-d a kind

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MODERN DIVINITY. 409

man, and fiot becauTe the Lord faith, Gal. vi 6. " Let him that is taught in the wordcomunicate imta him thst tescheth in ail good things,'' you have not therein kept this commandment.

Neo. Well Sir, I cannot tell what my neighbour Nomo]o|r:(ta hath done, but for mine own part, I am fiire, I have come far fiiort of dctng my duty in any relation I have had to others; for when I was a child, I remember that I was many times ftubborn and dif- obedient to my parents, and vexed if I might not have my will, and flighted their admonitions, and was im- patient at their correclions, and fometimes defpifed and contemned them in my heart, becaufe of fome infirmi- ty, efpc'cally when they grew old ; neither did I pray for them, as it feemeth I ought to have done : and the truth is, if I did yield any obedience to them at all, it was for fear of their corrections, or fome fuch by- re fpecls, and not for confcience towards God. And when I was » fervant, I did not think fo reverently, nor efleem fo highly of my mader and miitrefs, as I fhonld have done, but was fubj^-cl to flight and defpife them, and did not yield fuch humble, reverent, and cheerful obedience to them, as I fhould have done ; •neither did I patiently and contentedly bear their checks and rebukes, but had divers tim.es riiings and f sellings in my heart againfl: them ; neither was I fo careful to maintain their good name and credit, as I ought to have been ; neitlier did I pray unto the Lord for them as I oujziit to have done ; and the very truth is, all the fubjeclion which I yielded unto them, was for fear of their reproofs and corretf^ions, or for the praife of men, ratiier than in confcience to the Lord's commandment.

And v/lien I entered into the married efcatc, I v/as rot careful to cliule a religious v/ife : no, I aimed at beauty more than piety ; and I have not dwelt with my Wife as a man jf knowledge ; ro, I have exprefl'td

M in

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much ignorance and folly in my carriage towards her ; neither liave I loved her fo as a hulband ought to love his wife ; for though it is true, I have had much fond alFeclion for her, yet have T had little true afFcdtiou towards her, as hath been evident, in that I have been cafily provoked to anger and wrath againft her ; and have not carried myfelf jratiently towards her ; neither have*I been careful to maintain mine authority over her, but have loft it by my childiih and undifcreec carriafTC tov/ards her : neither have I lived ib cheer- fully and delightfully with her as I ought lo have done, but vrry heavily, difcontentedly, and uncomfortably have I carried myfelf towards her ; neither have I been fo careful to indrud and admonilli her as I ought ; and though I have now and then reproved her, yet for tlie moll: part it hath been in a palfion, and not with the fpirit of meeknefs, pity, and compafiion ; neither have I prayed for her, either fo often, or ^o fervently as I ought ; and whatfoever I have done, that hath been well, I have been moved thereunto (in former times efpecially) rather by fomething in her, or done by hci\ than by the commandment ( f God. And fince I became a father and a maimer, I have neither done my duty to my children nor fervants as I ought j for 1 have not had fuch care, nor takt n fiich pains for their eternal good, as I have done for their temporal. I have had more care, and taken more pains to provide {ooA and raiment for them, than I have to admonifii, inilruit, teach, and aitachize them ; and if I have reproved or corrc<rLed them, it hath been rather becaulb they have offended myfelf, than becaufe they have cffcaded God : and truly I have neither prayed for them fo often, nor (o fervently as I ought. In a word, whatfoever I have done by \\ay of difcharping my duty to them, I fear me it bath been rather out of natural affection, or to void the b'lsme, and gain the good opinion of men, than our of ccnicience to the Lord's will and ccmmandmer r.

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MODERN DIVINITY. 411

And if I have at any time carried my ft If well, or done ray duty either to iiingiftrate or minifter, it h.ith rather been for fear, or praife of 'men. than for confcience lake towards G-od; fo fnv have I been from keeping this commandment perfedly, the Lord be merciful unto me.

Ev(2ri. AiTure yourfelf neighbour Neophyta=;, this is not your cafe .alone, but the cafe of evtry man that hath flood in all thefe relations to others, as it feein? you have done, as I am confident any man that doth truly know his heart will conftirfs ; yea, and any woman that is well acquainted with her own heart, I ?m perfaaded \Aill confefs, thu /he hnth not had fuch 2 reverent efteem and opinion of her hulband as Ihe ought, nor fo willingly yielded herfelf to be command* ed, governed, and direi^led by him as Ihe ought, nor loved him fo truly as Ihe ought, nor been fa helpful to him no way as (lie ought, nor prayed, neither fo oft nor fo fervently for him as fhe ought ; and I fear me moft women do all that tliey do rather for fear of their hulbands frowns, or to gain his favour, than fov cca* fcience to the Lord's will and command.

And wlicre is the magiilrate that h Co careful to eftablilh in his dominions luch (rood and wholefonie ■ laws as he ought, or to fee them executed and put in practice as he ought ? or that is fo careful to uphold and maintain the truth of r^^ligrion as he oushc ? or that is fo careful to provide for the peace, fafety, and we': fare of his people, as he ought? or where is ths magiltrate that doth not do what he doth for fome other caufe, or to i'ome other end, rather than becaufe God comnnnds them, or to the end he may pleafe him? And Vv'here is the minifter that doth his duty fo in his pl.icc as he ought ? I am fure for mine crwn part, 1 have neither fo diligently nor faithfully preached the pure word of God as I ought, nor fo fully nor truly expounded it, and applied it to my h-earers as I- ought ;

Mm a noff

412 THE MARROW OF

nor Co poured out my foul to God for them in prayer as I ought ; neither have I gone before them as a pattern of imitation in holinefs of hfe and converfation as I ojght ; the Lord be merciful to me.

Neo. Well, Sir, now 1 intreat you to proceed to fpeak of the lixch.commandrrent as you have done ©f the rcfl.

C O M M A N D M E N T VI.

Bvdn. Well then, T pray you coniider, that in the fixth rommandment there is a negative pirt exprelTed in thefc woi'ds, " Thou fhalt do no murder. '' That 13, thou ilialt neither in heart, tongue, nor iiand, im- peach or hurt either the life of tliine own foul or body, or the life of any other man's foul or body. And an aifirniative part included in thefe words, ** But thou flialt every way, by all good means, feek to prei'erve them both.*'

NeQ. I pray you, Sir, fpeak of thefe things in order, and firfl telius what is forbidden in this commandment, as tendincT to the murderino; of our own fotils.

Evan. That we may not be guiky of murdering t\\e fouls of others, in this commandment, is forbidden, all giving occaGon toothers to fm againd CJod, eithtir by provoking of them, i Kings xxi. 25 or by ( ounlllling of them, 1 Sam. xvi. 21. or by evil example, Rom xiv. 15.

Neo. And what is forbidden in this commandment, as tending to the murdering of our own bodies ?

Evan. That we may not be guilty of murdering our own bodies, in this commandment is forbidden, excefTive worldly f'^^rrow, 1 Cor.vii. 10. Prov. xviii.22. and fo alfo is the negle»5t of meat, drink, apparel,

re-

MODERN DIVIKITY. 413

creation, phyfic, or any fuch refrefhments, Eccl. V*. 19. and vi. i. and fo alio is excelFive eating ami drinking^, Prov. xxiii 29, 30 Hof vii. 5. and fo alfo is laying violent hands upon ourCelves, iSam.iii 14 A(ftsxvi.28.

Nt'o, Well, Sir, now I pray you tell ns vvhnt is for- bidden in tliis commandment as tending to the mur- dering of orh( rs bodies : and firft, wiiat is forbidden in refpev^ of the heurt ?

Evari. That we may not be guilty of murdering othero in onr hearts, in this coiTimandment is forbidden all hafty, raih, and unjuft anger, Matth. v 22 and to alfo is malice, or hatred, Lev xix. 19. John jii. 15, and fo aid) is envy, Pfal xxxvii. 1 Prov xxiv. i. and (o alfo is defire of revenge, Lev,, xix 18.

Neo. And what is forbidden in refpecl of the tongue ?

Evan. That we may not be guilty of murderino^ Others with our tongues, in this commandment i" for- bidden, all bitter and provoking terms, Eph iv. 31. and fo alio are all wrnngling and contentious fpeeches, Prov. XV. I. and fo alio is crying and unieernly lift- ing up of the voice, Eph. iv.3 i . and (^o ailb is railing or fco!ding, Prov.xvii. 19. i Pet. iii. 19. and fo ailb are all reviling and threatening fjxieches, Matth. v. 22. and fo alfo are all mocking, icoiling, and dericimg ipeeches, 2 Kings ii. 23 John xix. 3.

Neo. And wh:it is for'lnddin in refpecT: of the whole body, and more elpecially of the hand ?

Evan. That we may not be guilty of niurdeiii' or others with our hiuids, in reCpecl of the orher paits of the body, in this commandment is forbidden all difdainful, proud, and icornful carriage. Gen. iv. c» Prov. vi 17 and fo alio is all provoking geilures, as nodding of the head, gnalhing w;th the teeth, and the like, Matth. xxvii, 39. Ails vii. 45. and ^u alio

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is all fi^owaid andchurlilli behaviour, i Sam. xxv. 17. and lb 'J^io is bravvlinfr and quarreling. Tit. iii. 2. Aiid more efpeciall/ in refpect of the hand is forbidden itrikincT and wonndino; F/iod xxi. 18. 22. and Co alio is all taking away of life, otherwife than in cafe of public jaftice, jail war, and necefTary defence, Exod. xxi. 12. Gen. ix. 6.

Neo. I pray you, Sir, proceed to the affirmative p.^rt of this commandment, and iirft tell us what is required of us in refpecl of the life of our own fouls ? . Evan. In refpet^ of the prefervation of the life of our own fouls is required, a careful avoiding of all forts of (in, Prov. xi. 19. and fo alfo is a careful ufe of all means of grace, and fpiritoal life in our fouls, I Pet. ii. 2.

Neo. And v/hat is required of us in rel]:)e*fl of the prefervation of the life of others fouls ?

Evan, In refpect to the prefervation of the life of the f )uls of others, is required, that according to our place' and calling, and as prelent occafion is offered, we teach and inflruct others [o know God and his will. Gen. xviii. 19. Deut. vi. 7. and alfo that we do our beft to comfort others that are in diitrefs of confcience, I rhfiT. V.' 14 and that we pray f<;r tlie welfare and fomi'ort of others fouls, Gen. xliii. 29. and that wc p-ive others good exaniplts by our Chriftian-like walking, Matth. v. 16.

Nco- And what is required of us in refpect of the prefervation cf the life of our own bodies ?

Ev:in. In refp-fi of tlie prefervation of the life of our own bodies, is required in this commandment, that wc be careful tu procure unto ourfelves the ufe of whoiefoni^ food cloathing, and lodging, and phyfic when there is oeca'ion, i Tim. v 23. Eccl. x. 17. 1 Kings XX 7. And alio tliat we ufe honeft and law- ful mirth, rtjoicing in ajiholy manner, Pruv. xvii. 22 »

XjCCi. ill. 4*

MODERN DIVINITY. 415

Neo And what is required of us, in re(pe(5t of the prefervation of the life of the bodies of others >

Evan, In refped of the prefervation of the life of the bodies of others, in this commandment is required a kind and loving difpoTition, with tendernefs of heart tovv^ards them, Eph iv. 31, 32. and fo alfo is a patient b^^-aring of wrongs and injuries, Col. iii 12.13. and fo alfo is the taking of all things in the befl icnfe, I Cor. xiii. 5 7- and fo alf© is the avoiding of all OTcafions of Itrife, and parting with our own right fomeiimes for jieace fake. Gen, xiji. 8, 9 and fo alfo is all fuch looks and geftures of the body, as do ex- prefs meeknefs and kindnefs. Gen. xxxiii. 10. and lb alfo is relieving the poor and needv^, Job xxxi. 16. and £0 alfo is the vifiting of the fick, Matrh xxv. 36. And now, neighbour Notnologifta, T pmy you tell me, whether you think you keep this coinmandment perfe(fl]y or no ? '

Norn. No indeed, Sir, I do not think I keep it perfedly, nor no man elfe, as you have expounded it.

Evan, Aflure yourfelf neighbour Nomologifia, that I have expounded it according to tlie mind and will of G'^d, revealed in his word, for you fee I have proved all by fcripture ; I told you at the beginning, that the law is ipiritual, and bmdf h the veiy heart and foul to obedience ; and that under one vice ex- prelsly forbidden, all of the fame kind, v.ith all occa- lions and means leading thereunto, are iikewile for- bidden ; an* accordino- to thefe rules have 1 expound- ed it. Wherefore, I pray you coufider, that fo many lius as you have committed, and (o many ti»nes as you have carelei'sly negiecl d, and wilfully rejected the means of falvation, lb many wounds you have criven your own foul.

And fo many times as. you have given occafion to others to fm, fo many v^ounds you have given to their fouls.

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Ami Co many fits of worldly forrow as you have had, anJ fo maiiv ti nes as you have neglecled the moderate ufe either of meat, drink, apparel, recreation orphyfic, when need hath required, io many wounds you have given to your own body.

And io many times as you have been either unad- vifedly an^ry with any, or have born any inahce and hatred towards any, or have fecretly in your heart wiflied evil unto any, or borfte tnvy in your heart towards any, or deiired to be revenged upon any-, then have you been guilty of murdering them in your hrart. And if you have given any wrangling and contentious fpeeches. or have carried yourfclf fro- wardly and churliihly towards others, then have you been gudty of murdering them with your tongue. And if you have quarreled v/ith any man, or ftricken or wounded any man, then have you murdered them with your hand, though you have not taken away their lives. And thus have I endeavoured to fatisfy your defires corixrerning the fixth commandment.

Ndo. I beleech you, Sir, proceed to fpeak of the fcventh commandment as you have done of the reft.

COMMANDMENT VII.

Evan, Well then, I pi-ay you ccnfider. thrit in the fcventh commandment there is a negative part ex- preiTed in thel'e words, *' Thou ihtlt not commit adultery." That is, thou fhak not think, will, Ipeak, or do any thing whereby thine own chaitity, or the chaftity of others may be hurt or hindered. And an afurmative part included in thefe v/ords, *^ But thou ikalt every way, and by all g-jod means, prefcrve and keep the fame.'' '

Ntto. I pray you, Sir, begin with the negative part, and Mrlt tell us what is that inward uncle annefs that is forbidden in this commandment^

MODERN DIVINITY. 417

Evan. That we may not be g'.iilty of the inward luicleannefs of the heart, in this commandment is •fbrbitlden, all filthy imaginations, nnchaite thougfits and inward defires and motions of the heart to un- cleannefs, Matih. v. 28. Col. iii. 5. with all the caiifes and occafions of fliri'ing up and nourilhing of thefe in the heart.

Nco. And what be the caufes and occafions of ftirring up and noariihing thefe tilings in tlie heart which we are to avoid ?

Evan, That we may not ilir up nor nourlfh inward uncleannefs in our hearts, is forbidden in this com- mandment gluttony, or excefTivenefs in eating and pampering of the belly with meats, Jer v 8. and fo alfo is drunkennefs, or excefs in drinking, Prov. xx ii, 30, 31, 33. and fo alfo is idlencfs, 2 Sam. xi. 12 and fo alfo is the wearinU'Of lafcivious Q-arnifli and new- fangled attire^ Prov. vii 10 i Tim ii 9 and fo alfo is keeping compnny with larcivious. wanton, and fielhly per?()ns, Gen. xxxix. 10. and fo aUb is iki- moded, unchalre, and filthy fpeak-ng, Eph. iv. 29. And fo alfo is idle and curious looking of men 011 women, or women on men, Gen vi. 2. and xxxix 7. aiad fo alfo is tlie beholding of love-matters, and light beh-nviour of men and women, reprefented on ftage- pUys. Ezek x^iii. 14 Eph v. 3. 4. and fo alfo is immoderate and wanton dancing of men and wc^men together, Job xxi ii, 12. Mark vi. 21, 22. and fo alfo is wanton kifling and embracing, with all unchafle touching and daliance, Prov. vii 13.

Neo. And what is that outward actual uncleannefs which is forbidden in this commandment.

Evin The actual uncleannefs forbidden in this commandment, is fornication, with a fleihly defilemenC of the body, committed between man and wom^n, being both of them {ingle and unmarried perfons, I Cor X 8. and fo alfo is adultery, which is a defilement of the body, committed betwe^rn man and woman,

being

4i8 THE MARROW OF

being either one or both of them mirried perfons, or at leail contracled, i Cor", vi 9, 18. Hof. xiii. 4. • '\eo. I pray you Sir, proceed to the affirmative part, and tell us what the Lord requireth in this commandment.

Evan. The Lord in this commandment doth require purity of heart, i ThelT iv 5 and he alio requireth ipeeches favouring of fobriety and chaitity, Col iv. 6. Oen iv. i. and he alfo reqnireth th;it we keep our eyes from beholding vanity and luitful objeds, Pfal. cxix. 37. Jab xxxi. i and he alfo requireth that we be temperate in our diet, in our deep, and in our recreations, Luke xxiii. 34. and he alfo requireth that \'fe pofTefs our vefiels in holinefs and honour, i TheiF. iv. 9. and if we have not the gift of chaftity, he requireth that we take trie benefit of holy marriage, I Cor. vii. 29. and that the man and wife do in that fihte render due benevolence each towards other, I Cor. vii. 5. Thus have I alfo crideavoured to fatisfy your defires concerning the feventh commandment ; 2nd now neighbour Nomologifta, I pray you tell me, whether you think you keep it perfectly or no?

Nom. Sir, I thank the Lord I am free from all actual uncleannefs, lb tjiat I am neither fornicator nor adulterer.

Evan. Vv'ell, but though you be free from the out- ward 3(51:, yet if you have had in your heart filthy imaginations, uncha(]-e -thoughts, or inward defircs, or motions of the heart to uncleannefs; you have nctwiih- flanding tranfgrelTed this co nmandment ; or if you have b*'en guilty of ghittonv, or drunkeunefs, or idle- neG, or delighted to keep company with laicivious and wanton pcrfcns, or have with 5'our tongue uttered any uachaile, or corrupt communication, or have been a frequenter of (lage- pi ay.';, or have ufed immoderate dancinp; with women, or Iiave ulcd wanton dalliance with kifiing and embracing, then have you broke thi$ conimandiuent.

MODERN DIVINITY. 419

Neo. I befeech you, Sir, proceed to fpeak of the eiglith commandment, as you have done of the reft.

COMMANDMENT VIII.

Evan, Well then, I pray you confidcr, that in the eighth commandment there is a negative ^.\vi exprefTcd in thefe words, " Thou Ihalt not Iteal,'* that is, thou (lialt by no unlawful way or meanS; hurt or hinder the wealth and outward eftate either of thyfelf or others ; and an affirmative part included in thefe words, '^ Bat thou Ihalt by all good means preferve and further them both/'

Ni^o. I pray you, Sir, begin with the negative part, and lirft,tell us what is forbidden in this commandment, as a hurt or hinderance of our own outward eltate ?

Evan. That we may not hurt or hinder our own outward eftate, in this commandment is forbidden idle- nefs, floth, and inordinate walking, Prov. xviii. 9. 2 Their, iii. 1 1, and fb alfo is unthriftinefs, and care- leflhefs, either in fpending our goods, or in ordering cur affairs and bulinelles. Prov. xxi. 17. 1 Tim. v. b. and ib alfo is unadvifcd furetiihip, Prov. xi. 15.

Neo- And Vv'hat is forbidden in this commandment, as tending to the hurt or hinderance cf our neigh- bour's eftate?

Evan» That we may not hurt or hinder our neigh- bour's outv/ard eftate, in this commandment is for- bidden, covetoufnefs and dilcontentednefs with our own ellate, Heb. xiii 5. and lo alfo is envioufnefs at the profperity of others^ Prov. xxiv. I. and fo alfo is refolutions or hailing to be rich, as it were whether the Lord alford niesus or not, i 1 im. vi. 9. Prov. XKviii 20. and lb alio is borrowing, and not paying '^ain, wc being able^ Plal. xxxvii. ii, and fo alio 1^

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lending upon ufury, Exocl xxii. 25. and Co alfo is the ncn rdloring of things borrowed, Pfal. xxxvii.21. and Co alfo is cruelty, in i-equiring all our debf?, wiihoiu compaiTion or mercy, lia. Iviii. 3. and Co aUb is the praifing of any commodity we fell, contrary to our own knowledge, or the dehafmg of any thing we buy, againrt our own confciene, Ifa.v.20. Prov xk. 14. and fo alfo is the hoarding up, or withholding the fell- ing of corn, and other neeeffary commodities, when we may fpaie them, and others have need of them, Prov. xi 26 and fo alfo is the retaining of hirelings wages, James V.4. and fo alfo is uncharitable inclofure, Ifa. V. 8« and fo alfo is the felling of any commodity by falfe weights, or falfc meafures, Lev. xix. 35. and fo alfo is the concealing of things found, and withholding them from the right owners, when they are known. And fo alfo is robbery, or the laying of violent and ftrong hands on any part of the wealth that belongs nnto another, Zech. iv. 3, 4. and fo alfo is the pilfering and and fecret carrying away of the wealth that belongs unto another, Jo(h vii. 21. and fo aUb is the confenting to the taking away of the goods of another, Pfal. xc 18. and fo alfo is the re- ceiving or harbouring of llolen goods, Prov. xxix 24.

Neo. Well, nov/, Sir I pray you proceed to the aHirniative pnrt of this commandment, and tell us what the Lord therein requireth.

Evan. In this commandment is required contentcd- nefs of mind; with that part and portion of \^'ealth and omward good things which God in his providenctj hath alotted unto us, Heb. xiii. i. i Tim. vi. 6, 7, 8. and fo air© in rcOing by faith upon the promifc of God, and depending upon his providence, without dillruflful care, Matth. vi. 20, 26. and fo alfo is a niodarate defire of fucli things as are convenient and r.eceiT.iry for us, Maith. vi. 21. Prov. xxx 8. and fo 2ilb is a moderate care to provide thole things which ^re needful for us, Ccn^ :i\x. 30. i Tim. v 8. and fo

aUb

MODERN DIVINITY. 411

alfo is an honcft calling. Gen iv. 2. nnd Co alto is dili- gence, piinfulnefs, and faithful labouring therein, Gen. iii. 1 9 and To alfo is frugality orThriftiners, Prov. xxvli. 2^, 24 John vi. 1 2. and Co alfo is borrowing for need and good ends, what we are able to repay, and making payment with thanks and chearfnhiefs, Exod xxii. 14. and Co alfo is lending freely, without compounding for gain, Deut XV 8. Luke vi. 35. and Co alfo is giving, or coamiunicating outward things unto others^ accord- ing to our ability and their neceluty, Luke xi 41. So alfo is the ufing of truih, fimplicity, and plainnefs in buying and feUing, in hiring and letting, Lev. xxv 14. Deut. XXV. I ;, 14, 15. and fo alfo is the reftoring cf things found, Deut. xxH. 2, 3. and fo alfo is the re- fioringof things commirted to our truft, Ezek". xviii 7. And thus have I endeavoured to fatisfy your defire concerning the eiglith commandment ; and now, neighbour NoniologilLi, I pray you tell me whether you think you keep it perfedly or no.

Norn. I can fay this truly, that I never in all my life took away, nor con Tented to the taking away of i'o much as a penny- worth of any other man's goods.

Euan, Tho' you did not, yet, if there ever have been in your heart any difcontentednefs with your own eftate ? or any envious 'thoughts towards others i.i regard of their profperity in the world ? or any refolution to be rich other wife than by the moderate life of lawful means ? or if ever you borrowed and payed not again, to the utmoil of your ability, or if ever you lent upon ufury? or if ever you did cruelly require any debt above the ability of your debtor ? or if ever you praifed any thing you had to fell above the known worth of it ? or if ever you did undervalue any thing you were to buy, contrary to your own thoughts of it ? or if ever you hoarded up corn in the time of dearth? or if ever you retained the hireling's wages in your hands, to his lofs or hinderance ? or if

N n ever

422 THE MARROW OF

ever yon did fell any commodity by falfe weights or meafures? or if ever you did ccmceal any thing found, from the right owner, when you knew him? then have you been guilty &f theft, and lb have been a. tranfgreflbr of this commandmenr.

And thouorh vou never have done any of thefe things (as it it is itrangs if you have net) yet if ever you wcr^ guilty of idienefs, fioth, or any way un- warrantablv neg-lected your calling? or if ever vcu did nnth;riftily niifpend any of your own goods, or ever v/ere neu-liaent and carelefs in orderino- vcur own affairs and buiinefs, or if ever you fuftained any hjCs by your unadvifed furerilhip, or if ever you lx;rrovved i!pon ufury, except in cafe o£ c^i: tr erne necefhty, then have you been guilty of robbing yourfelf, and {'o have been a tranfcrrciTor of this commandment.

o

Neo, Now, I pray you. Sir, proceed to fpCr-.k of the ninth commandment^ as you liave done of tlie reil.

COM M A N D M E N T IX

Eviin. Well then, I pray you confider, that in the ninth commandment there is a negative part exprefs- ed in thefe words. *' Thou ihalt not bear fahe witnefs againft: thy neighbour.'' That is, thou jfhaltnot think or fpeiik any thing contrary to the truth, or that may tend to the hurt or hinderance either of thine own or thy neighbour's good name. And an affirmativ^i part included in thefe words, ** But thou Ihak by all good means, feek to p^referve them both, according to truth and a oood conlcience.'^

o

Neo. Well^ Sir, I pray you begin with the negative parr, and firit tell us v/ha. is forbidden in this cunw niandme.:r; in rcfpcft of our own good name.

Evan.

MODERN DIVINITY. 423

EvuK, That we may not be giiilty of bearing falfe witnefo againd oiirielves either by overvaluing or undervaluing ourfelves, in this commandment is for- bidden too hicih a conceit or erteem of ouiTelves, Luke xviii. p. 10, 11 and fo alio is too mean a conceit, jn underwceing the good things that be in ourfelves, Exod iv. 10, 13. and To alio is the procuring of ourfelves an evil name, by walking indiicreetly and offenfively.. Rom ii 24. and fo alio is the unjufl ac* cufing of oui-felves, when we, in a way of proud humility, fay, *^ We have no grace, no v. it, no wealth,*' 6'c. Prov xiii. 7. and fo alfo is the ex- cufmg of our faults, by way of lyiug, Lev. xix. il.

Neo. And what is forbidden in this commandment, in refpecl: of our neighbour's good name ?

Evan, That we may not be guilty of bearing falfe witnefs againft any other man^ in this command- ment is forbidden, contemning or thinking bafely of others, 2 Sam. yi. 16 and fo alfo is wrongful fufpici* on, or evil furmifmgs, 2 Sam. x. 3. and fo alio is raih, uncharitable, unjuft judging, and contemning of others, Matth. vii. 1 and fo alfo is foolilh admiring of others, Acls xii. 22. and fo alfo is the unjuit reviving the memory of our neighbour's crimes, which were in tradl of time forgotten, Prov. xvii. 9. and Co alfo is the forbearing to fpeak in the caufe, and for the credit of our ne.igtibours, Prov xxxi. 8. 9. and Co alfo is all (l.ittcring fpeeches, Job xxxii. 21, 22. and aiKi f ) alfo is tale-bearing, baek-biting,^ and flanderous fpeechcf:. Lev. xix 16. Prov. xx 19 and fo alfo is lilleniog to tale-bearers, Prov. xxvi. 20 and xxv, 23. and (o aitb is falfely charging fome ill upon another, before ftnne m-igiftrate, or in fome open court^ Amos vii lo. Acls xxv, 2.

/V.'o. I pray you. Sir, proceed to the affirmative part in this commandment, and liril: tell us what the Lord require rh of us, for the maintenance of our ov/ii good name ?

N n 2 Evan»

4^^4 THE MARROW OF

Evan. For the mnhitenance of cur own good name, the Lord in this comman<inient requireih a right judgment of onrfelves, 2 Cor. xiii 5 with a love to, and a care of our good name, Pov. xxii. 1.

■^ ;

0. And \vli2t dotli the Lord in this command- ment require of us for the maintenance cf our r. igh- byur*s good name ?

Evnn. For the maintenance of our neighbour's good name, in this commandiDent is required a chari- table opinion and eilimaiion of others, I Cor. xiii. 7. and fo alfo is a delire of and rejoicing in, the good name of otb.ers, Rom. i. 8. Gal. i. 24. and Co alfo is fcrrowing and grieving for their infirmities, Pial. oiix. 136. and To alio is the covering of others infir- nniics in love, Prov, xvii 9. i Pet. iv. 8.- and fo alio is the hoping and judging the bed .of others, 1 Cor. ^'^ 5> 6, 7. and fo alfo is the sdn-ionifliing of others before we bewray their faults, Prov, xxv. 9. and Co ain^ is 'peaking of the truth from our hearts hmp]y and plainly, upon any jull occaiion, Pfal. xv. 2. Zech. viii, 16. and fo alio is the giving of found ami ieafonable reproofs for known faults, in love and with wifdom, Lev. xix. 17. and fo alfo is the praifmg and commending vi iliofe that do v/ell, p4.ev. ii. 23. and Co alfo is the defending of the good name of others, if need fo require. And thns have I alfo endeavoured to fatitfy your defires concerning the ninth command- ment : and now neighbour Noaaolugifta, I pray you tell me, whether you think you keep it perfectly or not?

Norn. The truth is, Sir, I did conceive that there was nothing tended to the breaking of this command- ment, but falfcly charging fonie ill _upon another before fome magiitrate, or in fome open court of juftice^ and that, I thank Gcd^ I am not guilty of.

Evan*

MODERN DIVINITY. 425

Evan. Though you have not been guilty of that, yet, if you h2.ve conteniiied or thought too baiely of any perlbn, or have had wrongful fufpicions, or evil furmillngs concerning them, or have ralhly and unjuftly judged and condemned them, or if you have fooliilily admii-cd them, or uiijuiiiy revived the me- mory of any forgotten crime, or have given them any flattering fpeeches, or have been a tale-bearer, or a back-bitter,, or a flandcrer, or a liiiener to tale-bearers, vou have borne falfe vvitncis a^ainil your neighbour, ami To have been guilty of the breach of this commandment.

Or if you have not had a cliaritable opinion of others, oi; have not deiired and rejoiced ii the good name of others, or have not forrov^e d and rrieved for tlieir linful intirmities, or ha-e not covered them in love^ or have not hoped and judged the beft of them, or have not admonilhed them before you have dil- covered their faults to othicrs, orhavenotgi.cn to others found and feafonable reproof, or have not praifed them tiiat do well ; then have you alfo been guilty of faUe-witnefs-bearing againft your neigii- hour, and lb have tranfarefled this commandmtiit. And though you never have done any of thefe things (as it is lirange if j^ou have not) yet if you have had too liigh a conceit of yourfelf, or have, after a proud humble manner unjultly accufed yourfelf, or have procured yourfelf an evil name, by walking indifcrectly and olFenfively, or have excufed any fault by way of lying, then have you borne falfe witnefs againit yourfelf, and thereby have tranlgrefled this con\- niandment.

Neo. I befceech you, Sir, proceed to fpeak of the laft commandment, as you have done of the reit.

COMMANDMENT X.

EVi'jn, Well then, I pray you confider, that in the tenth commiindment there is a netraiive part

N n 3 ex-

426 THE MARROW OF

expreiTecI in thefe words, '^ Thou flialf not covet/' drc. That is, thou Ihalt not in\^'a^d]y think on, nor loner after that which belongs to another, though it be without confent of will, or purpofe of heart to feek after it. And an afRrniative part included in thefe words, '^ Bat thou ihalt be well contented with thine own outward condition, and heartily defire the good of thy neighbours '*'

Neo. Well Sir, I pray you begin with the negative part ; and firil tell us what the Lord forbiddeth in this- commandment ?

Evan, I pray you take notice, and confider, that this tenth cemmandmcnt was given to be a rule and level, * accordiiifT to the which we mufl: take and Hieafure our inward obedience' to all the other com- mandments contained in the fecond table of God's law J, For tlie Law-giver having in the red of the coirmandments dealt with' thofe (ins eipeciaHy Vvdiich tiand in df:eds, and are {.lone of p^rpole, or v/ith an advifcd conlent of will, (although there is no doubt but that the law of rellraining concupifcence is implied and included in all the former conimandmeuts. Now lafl of all, in this ialt commandment he dealech with thofe tins which are called only concnpifcences, and do comain all inward ftifrino- and conceit m the un- ('rrluinding and aftcclions agaiofl every commandment of the. L'lVv', and are, as it were, rivers boiling cut of the fountain of that original fin : for to covet, in this place, fjgnifies to have a motion of the heart with- Diit iiny fettled confent of the will J:. Briefly then in lids commandment is forbidden m)t only the evil atk and evil thought fettled, and with full and deliberate confent of will,, as in the form.er comm.andments ; but here alfo is forbidden, || the very firft motioixs and inciinatons, to every evil that is forbidden in any of

^ UrGn. Cat p.. 6 14- t B-^'.rgCi't. p. jCz.

1 Z k\ ontbe Com p 363* jj tltoa on Uic Com*

MODERN DIVINITY. 427

the former commaiulments, as it is evident, Horn. vii. 7 . and xiii 9. For it is not faid in tliis commandment. Thou Ihalt not confent to lulh but, '^ Thou {halt not luit." It doth not only command the binding of Juft, but it alfo fwrbiddeth the being of lull ; which being fo, * who feeth not that in this commandment, is contained, the perfe^ obedience to the whole law; for how Cometh it to pafs, that we lin againit every coniiiiandment, but becaufe this corrupt concupircence is in us, without which, we Ihould of ourov^n accord^ with our whole mind and body, be apt to do the only good without any thought or defire at all to the con- trary ? And this is all I have to fay touching the nega- tive part of this commandment.

Neo- Vw^'ell then, Sir, I pray you proceed to the sfHrmative, and tell us what the Lord require th in this commandment ?

Eviin. Wliy, original judice, or nght-^oufriefs, is required in this commandment, which is a dilpofition and an inelina'rion and dtfire to perform unto God, and to our ncip-hbour for God s fake, ail the duties which are CK.)nt,iined both in the lirlt and fecond table of the law ; whence it dorh evidently appear, that it is not Ir.liicient, though we forbear ths -evil, and do the good \\ i.ich is contained in every commandment except we du ic readily and willingly, and for the Lord's fake. As tor example, to give you a few inilances, it is not fuiHcient, tho' we abitain from making of imrigrs, or w orihipping God by an image, no though wg perform all ths parts of his true woriliip, as, praying, reading, hearing, receiving the facraaients, and the J ike; if we do it unvviilingly, or in cbcdic-nce to any law or com- mandment of man, and not for the Lord's Cuke ; neither is it fuflicient, though we abflain from the uorks of our caiiings on the Lord's day, and perform

luver * Bailing Cat. p. i6j.

428 THE MARROW OF

never fo many religious exercifes ; yet if it be unwil- lingly, and for form and cufloni-fake, or in mere obedience to any fuperior, and not for the Lord's fake. Neither is it fufticient, though a child fliew never fo much honour, love, and refpecl to his parents, if he do it by conftraint and unwillingly, or to gain the praife of men, and not for the Lord's lake. IMeither is it iufficientj though a fervant do his duty, and carry hi'ufelf never fo well, if it be for fear of correction, and for his own profit and gain^ ai)d not for the Lord's fake. Neither is it,fufficicnt, though a wife carry htrfelf never fo dutifully and refpecflfu'.ly towards her hi^lhand, both in word and deed, if it be nnwiilino-lv, for fear of his frowns, or ro gain the applaule of them tliat behold it, and not for the Lord's lake Neither is it fuliicient, though a hulband Ih^w much love and rcfpecl to his wife» if it be bccaufe Ihe is amiable or profitable, or to gain the praife of men, :ind not for the Lord's fake. In a word, it is not fuffiv-ient, tho' anymsn or woman do all tlieir duties, in all their relations, if they do them merely for tljeir own fi^ke, and not for the Lord's fake.

Neither is it fuiiicient, tho' a man abftain from kill- ing, yea, and from fh-iking, if it be for fen.r of the law, and not for the Lord's lake. Neither is it fuiiici- ent, though he bridle his anger, and ablfain from exprelling any wrath, if it be becaufe he would be counted a patient man, and not for the Lord's fake. Neither is it fuflicient, though a man vifit the lick, clothe the naked, feed the hungry, or never fo mnny ways feek to preferve the life of his neighbour, if it be for the praife of men, and not for the Lord's fake. Neither is it fuflicient, though a man abllain from coinmitting ad jltry, if it be for fear of the iliame or puniihment that will follow, and not for the Lord's i'rike. Nor though we alfo abilain from idlenels, gluttony and drunkennefs, if it be for our own gain's fake, and not for the Lord's fuke. Neither is it

fuffi-

MODERN DIVINITY. 429

fnificient, thouoli we abftain from ftealino;, and labour cliliijenily in our callings, if it b^ for fear of ihame or puniihmeiit, or for the praife of men. Neither is it llifficient, though we have abilained from falfe wicnefs bearing, and have fpoken the truth, if it have b^i for fear, or I'hame, or merely to do our neighbour a couitefy, and not becaufc the Lord requirerh it.

Thus I might have inflanced, in divers other par- ticulars, wherein, though we have done that which is required, and avoided that which is forbidden, yet, if it have been for our own ends, in any of the particu- lars before-mentioned ; yea, or if it have been merely or chieHy to efcape hell, and to obtain heaven, and not for the love v/e bear to God, and f )r the defire we have to pleafe him, we have therein tranfgrefTed the Lord's commandments. And now, neighbour Nomo- lt)giila, I pray you confider, whether you have gone near to the keeping of all the commandments per- fediy or no ?

Norn. But, Sir, are you fure that the Lord require- eth that every man ihould keep all the ten command- ments according as you have now expoimded them?

The Ufe of the Law.

Evan. Yea, indeed he doth, and if you make any quellion of it, I pray you, confider further, that one aiking our Saviour, which is the " great comuiand- ment in the hiw," he snfwcrcd, * ** Thou Ihalt love the Lord thy God with all thy heart, and with all thy foul, and v.'ith all thy m'md. This,'' iliith he, ^^ is the firil and great commandment ; and the fecond is like unto this, Thou ilialt love thy neighbour as thyfelf,''

Whereupon faith a finnous fpiritual expofitor f , *' God will have the whole heart; and all the powers

of * Matlh. xxii. 6, 7. 8, 9. {• Urdu. Ciit. p. 37, 33.

450 THE MARROW OF

of our fouls muft be bent towards him, lie will have hiniTclf to he acknowledged and reckoned as our fovereign and I'upreme good ; our love to liiin niuft be perfecl and abfolute : he requireth, that there be not found in us the leaft thought, inclination, or appetite of any thing which may dilpleafe him ; and that wc dired all our actions to this very end, that he alone may be glorified by us : and that for the love we bear unto God, we niuft do well unto our neighbour, according to the commandments of God. Confider aUb, 1 pray you, that it is faid, Deut xxvii. 26. Gal iii 10. *' Curled 1$ every one that continueth not in all things which are written in the book of the law, to do them ** Now, if you do confider thefe things well, you fiiall perceive that the Lord rec]uireth that every man do keep all the ten commandments perfectly, according as I have expounded them, and concludes all thofe under the curfe that do not fo keep them.

Nom. Surely, Sir, you dtd, miftake, in faying that the Lord requireth that every man do keep ail the ten commandments perfec"t]y ; for I fuppofe you would have faid, the Lord require tiKthat every man do en- deavour to keep them perfed:lyX

Evan. No, neighbour Nomologifla, I did not mif- take, for I fay it again, that the Lord requireth of every man, perfect obedience to all the ten com- niandmcnts, and concludes all thofe under the curfe, that do not yield it ; fur it is not faid, Curfed is every man that doth not endeavour tocontiuue in all things, but, *' Cur-fed is 'every man tha: continueth no: in ail things,** 'crc.

A'jm., But Sir, do you think that any man doth continue in all thing?, a:> you have expounded thein ?

Evan. No, 1:0, it is in^polj^ble that any man (liould.

Nom. And, Sir, what is it to be under ths rurfe I

Evan,

MODERN DIVINITY. 431

Evan. To be under the cuiTe, as Liuher and Perkins do well agree, is to be under (in, ihe wrath of God, and everlallino- death.

Norn. But, Sir, I pray you how can this (land widi the juflice of GoJ, to require man to do that which ' is impoiilble, and yet to conclude him under the curfe for not doing it.

Evan. You Ihall perceive that it doth well ftand v/idi the juflice of God to deal £0 with man, if you d« confider, that this law of God, or thefe ten command- ments, which we iTave now CKpnunded, are, as Urlinus's catechifm truly faith, ^' A doctrine agreeing wich the eternal and immortal wifdom and jnftice that is in God," wherein faith Calvin, '* God hath (b paimed out his own nature, that it doth in a manner exprefs the \'ery image of God.'' And we read, Gen. i 27 That man at the firft was created in the imacre or likenefs of God ; whence it mufl: needs follow that this law was written in his heart, (that is to fay) God did engrave in man's heart fuch wifdom and knowledge of his will and svorks, and fuch integrity in his foul, and fuch a fitnefs in all the powers thereof, that hi-s mind was able to conceive, and his heart was able to detire, and his body was able to put in execu^ tion, any thing which was acceptable to God ; fo that in vei;^^ deed he was able to keep all the ten command- n^.ents peifeclly.

Aiid therefore though God do require of man im- poliible things, yet is he not unjuil, neither doth he injure us in fo doing, becaufe he commanded them when they were polfible ; and though we have now loft cur ability of performance, yet it being by our voluntary falling from the ftate of innocence in which we were at iiril created. God hath not loft his right of requiring that of us, which he once gave us.

Nom. But, Sir^ you know it was our firft parents only that did fall away from God in eating the forbid- den fruit, and none of their pofterity ; how then can

It

432 THE MARROW OF

it be truly faid, that we have loft that power through our own default ?

Evan. For anfwer to this, I pray you confider, tliat Adam by God's appointment, was not to ftand or fall as a fingle perfon only, but as a common public perfon reprefenting all mankind which were to come of him. And therefore, as in cafe if he had been obedient, and not eaten the forbidden fruit, he had retained and kept that power w hich he had by creation, as well for all mankind as for himlelf; even To by his difobedienc-e in eatincr that forbidden fruit, he was difrobed of God*s image, and fo loft that power, as well for all mankind as for himfelf.

Nom. Why then. Sir, it Ihould feem that all man- kind are under fm, wrath, and eternal death.

Ev.vt. Yea, indeed, by nature they are fo, '* For we know, faith the apoftle, that what foe ver the law faith, it faith to them who are under the law, that every mouth may be ftopped, and all tiie world may become guilty before God.^* Rom. iii. 19. And agaiii faith he, " We have proved both Jews and Gentiles, that they are all under (in." Rom. iii. 9 And in another place he faith, "• We were by nature children of wr;ith as well as others,*^ Eph. ii. 3. anddalt'y, he faith, ^' So death palled upon all men, for that all have finned,'^ Rom. v. 12.

Nom. Bat, Sir, I pray you tell me Vv'hether you think that any regenerate man doth keep the com- mandments perfectly according as you have ex]:>oinided them ?

Eva?7. No, not the moft fanc^ified man in the world .

Nom. \Vhy then. Sir, it fliould feem, that not only natural men, but regenerate men alfo, are under the curfe of the law. For if every one that keepeih not the law perfectly be concluded under the curfe ; and if

i-ege.

MODERN DIVINITY; 433

regenerate men do not keep the law perfect:!/, thea they mull: alio needs be under the curfe.

Evan. The conclufiori of your argument is not true, for if by regenerate men yoy mean true behev- ers, then they have fulfiied the law perfedly in Chrilt, or rather Chriil hath perfectly fulfilled the law m them, and was made a cuiTe for them, and fo hath redeemed them from the curfe of the law, as you may fee, Gal. iii -13.

Nom. Well, Sir, now I do underfland yon, ani have ever been of your judgment in that point, for I have ever concluded thus, that either a man himfelf, or Chrifl for him, muil; keep the law perfedly, or elfc God will not accept of him, and therefore have I en- deavoured to do the belt I could to keep the law per- fectly, and wherein I have failed and come iliort, I have believed that Chriil hath done it for me.

Evan. The apoftle faith, Gal. iii. ro. '' So many as are of the works of the lavv", are under the curfe.'* And truly neighbour Nomologifta, if I may fpeak it without offence, I fear me you are flill of the works of the law, and therefore ftill under the curfe.

Nom. Why, Sir, I pray you what is it to be of the works of the law ?

Evan. To be of the works of the law, is for a tmii to look for, or hope tn be juftified or accepted in the iight of God, for liis own obedience to the law.

Nom But furely, Sir, I never did fo ; for tho' by reafon of my being ignorant of what is required and forbidden in every commandment, I had a conceit that I came Vdry near the perfe(5t fulfilling of the law, yst I never thought I did do all things tliat are con. rained therein, and therefore I never loolicd for, nor hoped that God would accept me for mine ovrn obedi- cn-ae without Chrifl'? being joined with it.

O Qt Evan,

434 THE MARROW OF

Evan. Then it feewcth that you did conceive,' that your obedience and Chrift's obedience muft be joined together, and lb God would accept you for that.

N'jin. Yea, indeed, Sir, there hath been my hopes, and indeed there is flill nly hopes.

Evan. Ay but neighbour Nomolcgifla, as 1 told mv neighboi'r Neophvtus ancl others not long fince, fo I tell you now, that as the juftice of God requires a perfect obedience, fo doth it require that this perfect obedience be a perfonal obedience, viz. It mull be the obedience of one perfon only. The obedience of two mufl not be put together to make up a perfecl obedience : and indeed to fav as the thino; is, GijiX will have none to have a hand in the julbficarion and falvation of any man, but Chrill only; for, fiith the apoille Peter, Av?ls iv. 12. ^* Neither is there falvation in any other-; for tliere is none other name under heaven ji^iven among men whereby we niuflbe faved,'' Believe it then, I befeech you, that Chriil Jefus will either be a whole Saviour, or no Saviour ; he will either fave you alone, Qr not fave you at all.

Nom. But, Sir, if man's obedience to the law do not help to procure his juftificatirn and acceptance with God, .then why did God give the law to the Ifraelites upon mount Sinai, and v»hy is it read and expounded by you that are minifters ? I would gladly know^ of what ule it is.

Evan. The apoftle faith, Gal. iii. 19. That the law was added becaufe of tranfgreiTion." l"hat is, (as Luther expounds it) ** That tranfgreflions might increafe, and be more known and feen ?'' Or as Perkins expounds it, *^ For the revealing o'f (in, and the puniihrnent thereof; for by the law conies the -knowledge of iiii,'' as tlie faineapoifle faith, Roni. iii. 20. And therefore when the children of Ilrael had a conceit that they were rightecnis, and could keep ail God's coiiiDi^uidinents perfetlly ai it is manifelLhy

•tiieir

MODERN DIVINITY. 435

their fayino-, Exod. xix. 8. " All that the Lord commandeth we will do, and be obedient." The Lord gave them thi^ law to the intent they might fee how far Ihort they came of yielding that obedience which is therein required, and fo confeqiiently how finful they -ere. And jnfl fo did our Saviour deal al'b with the young expounder of the law, Matth. xix. 16. who it feenis was lick of the fame difeafe, *^' Good Maikr (faith he) what fnall I do/that I may inherit eternal life ?'' '* He doth not (faith Calvin) f fimply aflv, which way, or by v.'hat means he iliould come to eternal life, but, what good he ihouki do to get it." Whereby irappears, tJiat he was a proud jufticiary, one that fvvelled in flelhly opinion, that he could keep the law, and be faved by it ; fnerefore he is worthily fent to the law to work him (elf weary, and to fee his need, to come to Chrifl for remedy.

Now then, if you would know of what ufe the la^v is, why firll let me tell you, it is of fpecial ule to all fuch as have a conceit that they themfelves can do any thing for the procuring of their oWn jullihcation, and acceptation in the fip-ht of God, to let them fee, as m a glafs, that in that caie they can do nothing. And therefore, fe.eing that you yourfelf have fuch a conceit, I befeech you labour to make that ufeof it, that fo you may be .hereby quite driven out of yourfelf ui\to Jefus Chrift..

Norn. Btlieve me, Sir, I fnould be glad I could mr.ke fuch a good ufe of it, and therefore I pray ycu, give me foiiie directions, how 1 'may dolt. ;.

Evan. \V\-\y lirft of all,. 1 woulcl delil'e yoti to con-

fider,..that. in regard .that all mankind were at firfl:

created in fuch an eitate as I have declared unto ypu ;

tlie law and jnilice of God doth require that the man

who undertakes by his obedience to procure- his juflifi-

cation * Ca!viii*3 iDdit. p. 40;,. t Ibid. p. 40J.

Ooz

43^ THE IlIARROW OF

cation snd acceptation in the fight of God, either in whole, or in part, be as comple«t}y furniiiicd with the habit of rit^hteoufnefs and true hohnefs, and as free from all corruption of nature, as Adam was in the (late of innocency, that fo there may not be the leafb corruption mingled wich any of thofe good actions "which he doth, nor the ieaft n^otion of heart, or jnclination of will tow ards any of thofe evil anions which he doth not do.

Secondly, I would defire you to confider, that neither you, nor no man elfe, whilfl you live upon the earth, (hall be fo furniihed with pevfe^ righteouf- nefs, and true holinefs, nor {o free from all corrupti- ons of nature, as Adam was in a (late of innocency * fo that no good aifiion W'hich ycu do, {hall be fn e from having fome corruption mingled with it; nor no evil action which you do not do, free from fome motion of heart, or inclination of will, towards it : and that, therefore, you can do nothing towards the procuring of your julHfication and acceptntion in the light of God : the which the prophet David, well confidering, cries out, Pfal. cxiiii. 2. *' Enter not into judgment with thy fervant, O Lord, for in thy fight ihall no man living be jullified.'' Yea, and this made the apoflle Paul cry out, '* O wretched man that I am, who fhall deliver me from the body of this death!'' Rom. vii. 24. Yea, and this made him defire to be found in Chiift, not having his own righteoufncfs, which is cf the law, but that which is through the faith of Chrift^" Phil. iii. 9.

Nom. But, Sir, I am perfuaded there be fom.e good adions wh'^ch I do, that are free from having any corruption at all mixed with them ; and Ibme evil actions I do not do, towards the which 1 have no motion of heart, or inclination of will at all.

E^uan. Surely, neighbour Nomologilta, you do not truly know yourfelf ; for I am contidenr, that any ii¥in, who truly knows himfelf, doth fee fuch fecret

cor-

tt^'ift

MODERN DIVINITY. 437

CQrnrptlons of heart in every diitv he performeth, as cauleth him unfelgnedly to confefs, that whatever good aclion he doth, it is but a polluted ftreain, of a iliof?- corrupt fountain And whatfbever you or any man elie ul*-'^Oi"^£ei''^ of yourfelves, i: is molt. certain, that whatfoever f^i^ is forbidden in the word *^ or hath been praaifed in the world, that fm every man carries in his bofoni, for all hath equally Hnned 111 Adam, and therefore original lull is equally in all. iWojn. Sir, I ci^n hardly be perfuad^^d to tliis. Ev-in. Well, neiojibour Nomologifta, I cannot fn .well tell ho'.v it is \vjth you, but for mine own part, I tell 30U truly,. I ihd my knowledge cdrrupted gnd defiled v/ith' ignorapxe ai?d biindnefs, and iny faitji corrupted and defiied with dcnbting and diitrull, an.i my love to God very much corrupted and dciiied with fmful felf love; and love to the world; and my joy id God much corrupted and defiied w^rh carnal joy, ajid my goiily forrow very much corrupted and dehled y.ith worldly forrow.

And I iind my prayers, my hearings, my reading, Y\v/ receiving the lacrament, and iiich like duties, very much currnpted and defiled with dulneis, drowliners, fleepinefs, wandering, worldly thoughts, and the like.

And I find my fanclifying .of the Lfn-d's nainc very much corrupted and defiled, by thiiikmg and fpeaking lightly and irreverently of his titles ; and by thinking, if not by fpeaking, grudgingly agaiuil fume 'acts of his providence. '

And 1 had my fanctifying of the Lord^s day . very much corrupted and defiled by deeping too long in the morning, and by worldly thoughts and words, if not by worldly works.

And I jihd that all my duties that I have performed,

j either towards my fuperiors or iiiferiors, have* been

k corrupted and defiled, either' with too m'uch indul-

I • ■ • gency,

* Capcl on Temptation, page 60. and 4t.

Go 3

438 THE MARROW OF

gency, or with too much feverity, or with bafe fears, oi bale hopes, or fome felf-end and by-re fped:.

And I find that all the duties which I have p^P- forrncd, eitjier for the prefervation of mmc Own, or others life, chaftjty, goods, or good name, ha\^ been very much corrupted and defiled, either with defire €)f mine own pr;iife, mine own profit here, «r to efcape hell, and to obtain heaven hereafter ; fo that I fee no good action which I have ever done, free froin having fome corrupiion mixed with it.

And as for motion of heart, and inclination of will, towards that evil v»hich I have not done, it is alfo manifv-ft for though I hsve not been guiity of idola- try, either in making or worihipping of images, yet . have I not been free from carnal imaginations of God m tlic time of his worihip, nor from wiH-worlliip.

And though I hr.ve not been fo guilty of profaning the name of the Lord, after fuch a grofs manner as iome others have been, yet have I not been free froin a-n inclination, of heart, and diipofition of will there- unto; for 1 have both thought and fpoken irreverently both of his titles, attributes, word, and works; yea, and many times do fo to this day.

Ar»d thouprh I do not now fo grofsJy profane the Lord's day, as it may be others, have done, and do itril, yet have I formerly done it grcfsly, yea, and do find ibiil an inward difpofitinn of lieart, and inclination of wiii, both to omit thofe duties which tend to the iln>f>:fy:ng of it, and to do thofe worldly actions which lend to the profanation of it.

And though when I was a child and young, I did not Co grof^ly diihommr and difobey my parents and other fuperiors as foine others did, yet had I an incli- nation of heart, and dirpolition of will thereunto^ as it v/as ajanifcil by iv.y ilubbornnefs, and by my noc

MODERN DIVINITY. 439

yieding of willing obedience to their commands, nor ibbmiiting patiently to tkeir reproofs and corrections.

And though it may be, I have done more of my duty to my inferiors, than foaie others have done, yet. have 1 found an inclination of heart, and a dif- pofition of will many tines, to omit thofe duties which I have performed, lb that I have, as it were, been fain to conllrain myfelf to do that which I have done.

And though I have not been guilty -of the grofs 3(51 of murder, yet have I had, and have Itill, an in- clination of heart and a difpolition of wi]l thereunto, in that I have been and am Hill many times fubjec^ to rail], unndvifed, and exceffive anger, yea i have been, and am iiWl divers times wrathful and envious towards others that offend me.

And though I never was guilty of the foul and grols acl of fornication or adultery, yet have I had an inclination of heart, and difpolition of will thereunto, in that I have not been free from filthy imaginations, unchafte thoughts, and inward motions and dejtires to uncleannefs.

And though I was never guilty of the grofs slS: of ftealing, yet have J had an inclination of heart, and a difpoTitioQ of will thereunto, in that I have neither been free from diicontcntednefb with mine own eilnte, nor from covetous dcfircs after that which belongs to another.

And though I never did bear fnKs witncfs againit any man, yet have I had an inclination of heart, and difpolition of will thereunto ; in that I have been free from contemning, defpifing, arid thinking too bafely oF others, neither vet have I been free from evil furmifings, grcuudlefs fufpicions, and raih judging of others .

And now, neighbour NomologifLa, I pray you tell me whether you do not think that (ome of thefe corruptions are in you, which you hear are in me^

Norn,

440 THE MARKOV/ Of

Norn, Vea, believe me, Sir, I niuft needs con*' fe(:> that fome of them are.

Ev.in' Well, though you have but 'only one of them in you, yet 1 pray you confider, that you do thereby tranigrefs .one of the ten commandnients ; and the apolHe James faith, that, *' VVhofoever Ihall keep the whole hiw, and yet ofieml in one poisit, he is guilty of all,'' James li. lo. Aivd call to mind, I alio pray you, that a ciirfe is denounced againtl ail th'jle that continue not in ^* all things which iire written in the book of ihe law to do them.'' Mir.d it "I pray you, *' tiiat doth nut continue in all th ng^ '* So that althouirh yen could for a lime do all that the Lord reqnireih, ?nd aviid all that he forbiddeth, and that never io e".;c<<ftiy, yet, if you do not continue fo doing, but tranfgrefs the law once in all your life, and that only in one thought, you are tliereby become fubjecl to the curfe, which, as you have heard, is eternal damnation in hell.

Nay, let me tell you more, alrhongh you never yet hid tranfgrciFcd the law in all your life hitherto, not fo much a^ in the leait thought, nor never .iiiould i.\o whilil you live, yet ihould you thc;eby become far ihort of tlie perfect, fulhriing of the law, and fo confequently of your juilification, and acceptation in the light of God. *-'-

Norn. That is very drange to me. Sir, for w(^at can be required more, or what can be doiie more, than yielding of perfe^^l-^and perj)etuai obedience?

Evan. '1 hat is true indeed, there is no more re- qnired, neither can there be more done, but yet you nuiit underitand, that tiie law doih as well require pallive obedience as active, lufTering as well as doing ; tor our conmion bond, entered into for us all, * by God^s benehts towards the firit man, is by his difobe- ciience become forfeited, botli in relptif of himlelf and all mankind; and therefore, ever Imce the fall of man,

the * Trucnefs of the Chrift. Rci, p. 534.

MODERN DIVINITY. 441

the law and juftice of God doth not only require the payment of the debt, but alfo of the forfeiture 1 there is not only required of him peifed dinng, but alfo perfed: fuffering. ^' In the day that thou eateif thereof, thou (halt die the death/' faith the Lord, Gen. ii. 17.

Nay, let me tell you yet more, in order of juftice, the forfeiture ought to be paid before the debt, per« feci fuffering ihould go before pei feci; doing, becaulc all mankind, by realbn of chat firll and great tranf^ greilion, are at odds and enmity with God, they are all of them children of his wrath, and therefore God (as we may fpeak with holy reverence) cannot be reconciled unto any man, before a full fatisfad:ion be made to his jutfice by a perfect fuffering ; Col. i. 21. perfecl fuffering then is required for the reconciling of man unto God, Eph. ii. 3. and fetting him in tha fame condition he was in before his fall, and perfect doing is required for the keeping of him in that condition.

iVom. And. Sir, is man as unable to pay the for- feiture, as he is to pay the debt ? I mCcin, is he as unable to fuiTer perfedly, as to do perfectly ?

Evan. Yea indeed, every whit as unable ; foraf- much as man's fin in eatina of the forbidden fruit was committed againil God, and God is infinite and eternal, and the offence is always multiplied according to the dignity of the perfon againfl whom it is com- mitted : m.in's offence muft needs be an infinite offence, and the puniihment muff needs be proportionable to the fault, therefore an infinite and eternal puniih- ment is required at man's hands, or elfe fuch a tem- poral" puniiliment, as is equal, and anfwerable to eternal. Now eternal puniiliment man cannot fuftain, becaufe then he lliould never be delivered, he Ihould ever be fatisfying, and never have fatislitd ; which fatisfaction, is fuch as is the puniihment of devils and damned men in hell, which never fhall have end. Aiid for temporal punifiiiiient, which ihould be equi- valent

44i THE MARROW OF

valent to eternal, that cannot be neither, becaufe the power and vigour of no creature is fuch, that it may fuffain a finite and temporal puniihment, equivalent to infinite and eternal ; for fooner fljouid the creature l)e wafted, ccmfumed, and brought to nothing, than ii could fatisfy the juftice of God by this means : wherefore we may certainly conclude, that no man can fatisfy the law and juftice of God^ neither by active nor by paiilve obedience, and fo confcquently Lo man iha 11 be juftified and accepted in the light of God by his own doings or fufferings.

Nom^ Sir, I fee it clearly, and am therein fully convinced, and 1 hope I Oiall make that ule of it. Eui", Sir, is the re ^ no other ufe to be made of the law liian this r

Evan. Yea, neighbour Nomolngifta, you muft not only labour thereby to fee your own inlufiiciency, to procure your own juftiiicaiion, and acceptation in the light of God, (though that indeed be the chief ufe that any unjuitified perfon ought to endeavour to make of- it) but you muft alfo endeavour to nir^ke it a rule of dii edtion to you in your life and converfation.

Nom. But, Sir, if I cannot by my obedience to the law, do any thing towards the procuring of mine own juftification and acceptation in the Hght of God, or (which as I do conceive is all one) if i can do no- thing towards the procuring of mine own eternal fahation, then methinks all that I do ihould be in vain, for I cannot lee any good that I Ihall get thereby.

Evan. No, neighbour Nomologifta, it fnall not be }u vain : for though you cannot by your obedience to the law, do any thing towards the procuring of yOur own juflihcation, or eternal falvation ; yea, and though ynu ihould never n^rske fuch a ufe of it, as to h\i. thereby ririven out of yourfelf unto Jeius .Chriil for jiilliftcation,. and eternid falvation, but Ihould be evcrlaitingiy condemned ; yet, this let me tell you,

tlie

MODERN DIVINITY. 443

the more obedience you yield unto the law, the more cafy Ihall your condenmation be ; for although no man, walk he never fo exaflly and llriftly according to the law, ihall thereby eicher efcape the torments of hell, or obtrun the joys of heaven, yet the more ex- actly and llriclly any man walks according to the law^ the ei^lier ih.ill his torments be, Matth. xi 22. fb although you by your obedience to the law cannot obtain the uneafieft place in heaven, yet may you thereby obtain the moif eafy place in hell ; and there- fore your obedience ihall not be in vain. Nay, let me tell you more, although you by your obedience to the law, can neither efcape that hell, nor enjoy that heaven that is in the world to come ; yet may you thereby e'cape that hell, and enjoy that heaven which is 'to be had in this prefent world; for the Lord deaU eth fo equally and jullly with all men, that every man fhail be lure to receive his due at his hands : fo that, as every man who is truly juftified in the fight of G'od by faith in ChriiVs blood,, ihall for that blood's fake be fure of the jws of heaven, be his life never fo unconformable to the law, yet the more imconfi-rmv able his life is thereunto, the more croiTes and afflictions he Oiall be fure to meet withal in this life, Pfal. lxxx,iK. 30, 31. 32- even {o, though no man, that is not juftified by faith in ChriiVs blood, ihall either elcape the torments of hell, or attain the joys of heaven, be kis life never Co conformable to the law, yet the more conformable his life is thereunto, the lefs of the nfiferies and the more of the bleiTings of this life he fiiall have ; for is it not to men unjullifled, thoufrh I fnppofe not only to them, that the Lord Ipeaketh, Ifa. i. 19. laying, *' If you be willing and obedient, ye iliall eat the good things of the land -" And doth not the Lord in the fifth commandment promii'e the bleiling of long life to all inferiors that are obedient to their jRiperiors ? And may we not obferve, and is it not found true by experience, that thofe children v/ho

are

444 THE MARROW OF

are moft careful of doing their duties to their parents, are commonly more fcee both from their parents corrcyflions and the Lord's corrections ; and are like- wife blelTed with obedient children themfelves, and do tafte of their parents bounty and the Lord's bounty, as touching the bleflings of this life, more than others that are diiobedient? And may we not obferre, and is it not found true by experit.nce, that thole fervants that are moil faithful and diligent in their places, are com- monly more free either from the Lord'sor their mailer's eorredions ; and are likewife rewarded with fuch fer^ vants themfelve^s, and with other temporal bleifings both from their mailers and from the Lord, than others that are not for And may we not obfervc, and is it not found true by experience, that thofe wives that are obedient and fubject to their hulhands, are com. niorJy more free from the frowns, checks, and rebukes of their hufoands, at leaft they are more blelfed with peace of confcience, and a good name anionglt men, than others that are not fo i And may we not obferve, tliat our mere honed men, who for the mofl part live wirhout committing any grois fin againft the law, are cx)nimonIy more exempted from the fword of the magillrare, and have many earthly bleffings more ia abuuda'ice, than dich as are grofs (inners ? And the Scribes and Pharif^es, who were ftric^ obfervers of the law, in regard of the outward mail, were no lofei'S by it. '^ Verily, faith cur Saviour, I fay unto you, they have their reward/' Matth vi. 2.

So that ftiil you fee, your obedience to the law fhall not be in vain ', wherefore, T pray you, do your Left to keep the ten commandments as perfe^fly as you can. But above all, I beleech you, be careful to conlider of that which hath been faid touchingr the Ipecial ufe of the law to yon that fo through the powerful woi'king of God's Spirit, it may become an cfFeclual means toJrivs you out of yourfelvss urn© Jefus Chria. O

MODERN DIVINITY. 445

O confider, in the firll place, what a great number of duties are required, an:^ what a great number of Cms are forbidden in every one of the ten coiiimand- nients. And in the fecond place, confider, how many of thofe duties you have omitted, and how many of thoCe fins you have committed. And in the third place, confider, that there hath been much corruption mixed with every good duty which you have done, Co that you have finned in doing that which in itfelf is good ; and that 5'ou have had an inclination of heart and difpofition of will to every fin you have not committed, and fo have been guilty of all thofe lins which you have not done. And in the fourth place, con- fider, that the law denounceth a curfe unto every one which continueth not in all things which are written in the book of the law to do them. And then, in the fifth place, make application of the curfe unto yourfelf, by faying in your heart, if every one be curfed which continueth not in all things, then furely I am curfed that have coutinued in nothino;. And then, in the fixth place, confider, that before you can be deli- vered from the curfe, the law and judice of God re- quireih that there be a perfed: fatisfaftion made, both by paying the debt and the forfeiture to the very atmoft farthing, perfed: doing and perfedt fuffering are both of them required. And then^ in the lad place, confider, that you are fo far from being able to make a perfect fatisfa^tion, that you can do nothing at all towards it, and that therefore, as of yourfelf you are in a moil miferable and helplefs condition.

Norn. Well, Sir, I do plainly fee that I have been deceived, for I verily thought, that the only reafon why the Lord gave the law, and why you that arc • minifters do Ihew us what is required and forbidden in the law, had been, that all men might thereby come to fee what the mind and will of the Lord is, and be exhorted, and perfuaded to lead their lives thereafter. And I alfu verily thouglit^, that the more

Pp any

446 THE MARROW OF

any man did ftrivc and endeavour to reform his life and do thereafter, the more he procured the love and favour of God towards him, and tlie more God would blefs him and do him good, both in this world, and in the world to come ; yea, and I alio verily thought, that it had been in man's power to have come very near the perfeiH: fulfilling of the law, for I never read nor heard any miniller to ihew how impoilible it is for any man to keep the law, nor never make any mention of fuch ufe of the law, as you have done this day.

Evan. Surely, neighbour Nomologifta, thefe have not only been your thoughts, but alfo the tho\]ghts of many other men : for it is natural for every man to think that he mull and can procure God's favour, and eternal happinefs by his obedience to the law, at the Jeail to think he can do fomething towards it ; for naturally men think that the law requireth no more but the e>;ternal acl, and that therefore it is in man's power to keep it perfe«^ly. Is it not an ordinary and common thing for men when they hear or read that there is more required and forbidden in the law than they were aware of, to think with themfelves, Surely I am not right, I have tranigreffed the law more than 3 had thought 1 hud done, and therefore God is more angry with me thrm I had thought he had been ; and therefore to pacify his anger, and procure his favour towards me, I mull repent, amend, and (^o better ; I muft reform my life according to the law, and fo by my future obedience, make amends for my former difobcdience : and if hereupon they do attair) to any good meafbre of outward conformity, then they^ think they come near the perfect fullilling ^i the law;" and if it were not that the - dodrine of the church of England is,' that no man can fulfii the law perfedly, and that none but Papifts do fay the contrary, they -(A'ouid both think and fay they did, or hoped they ihouid keep all the commandinents perfedly. And

upoij ,

MODERN DIVINITY. 44^

upon occ.i(ion of this their outward reformation ac- cording to the law, they thinly ; yea, and foinetimes fdy, they are regenerate men and true converts, and that the beginnincr of this their refermation was the time of their new birth, and converfion unto God. And if thefc men do confefs themfelves to be Tinners^ it is rather becaufe they hear all others confefs them- felves Co to be, than out of any true fight and know- ledge, fenfe or feeling, thty h^ve of any inward heart- comiptiom. And if they do acknowledge^ that man io not to be juftified by the Vv'orks of the law, but by faith in Chrift, it is rather becavife they have heard it fo preached, or becaufe they have read it in the Bible, or Tome other book, than becaufe of any imperfeiftion which they fee in their ov.'n works, or any need they fee of the righteoufnefs of Jefus Chrill. And if they do fee any iniperfedlion in their own works, and any need of the righteoufnefs of Jefus Chrifl:, then they imagine that fo long as their hearts are upright and fmcere, and they do defire and endeavour to do their beft to fulfil the law, God will accept of what they do, and make up their imperfe»5t obedience with Chrift'f? perfe(5t obedience, and fo will juflify them and fave them ; but all this while their own works muft have a Iiand in their jufbficatiou and falvation, and fo they are frill of the works of the lav/, and therefore under the curfe ; the Lord be merciful both to you and them^ and bring you under the blelhng of Abraham.

Nom. Sir, I thank you ft)r your good wifhes to-* wards me, and for your great pains which you have now taken with me, and fb I will for this time tab* my leave of you; only. Sir, I could wiih, if it might not be too much trouble to you. that you would be pleafed at your leifure, to give me in writing a copy of what you have this diiy faid concerning the law,

Evan. Well, neighbour NomologiPra, though I ihslj hardly fpare fo luuch time, yet becaufe you do defrc

P P z h^

448 THE MARROW OF

it, and in hope you may receive goexl by it, I will ere long find fonie time to accomplifli your defire.

Neo. I pray you, neighbour Nomologifrd, tarry a little longer, and I will go with you.

NoTJ7. No, I muft needs bs gone, I can ftay no longer.

Evan. Then fare you well, neighbour Nomologiftaj and the Lord make you to lee your fins.

Nom. The Lord be with you. Sir.

NiO. Well, Sir, now I hope you have fully con- vinced him that he comes far ihort of keeping all the commandments perfedly : I hope he will no longer be fo well conceited of his own righteoufnefs as he hath formerly been. But now. Sir, I pray you tell me before I depart, whether you would have me to en- deavonr to make the fame ufe of the law, which you have advifed him to make ?

Evatt. No, neighbour Nomologifta, I look not upon you as an unbeliever, as I did upon him, feut I look upon you as one who have already been by tht law driven out of yourfelf to Jefus Chrift ; T look upon ycu as a true believer, and as a perfon already juftified in the fight of God by faith in Chrift, and fo as one who are neither to queftion your inheritance in heaven, nor fear your portion in hell. And there- fore I will not perfnade you to labour to yield obedi- ence to the law, by telling you that the more obedient you are thereunto, the eafier torments you fhall have in hell, as I did him. Neither would I have you to make application of the curfe of the law to yuurfelf, as I advifed him to do ; for if you do truly and tho- roughly believe (as God requires you, i Johniii. 23 ) t'lat Jefus Chrift, the Son of God, and your furety, hath by his active and palhve obedience fully difcharg- ed and paid both the debt and the forfeiture, which the law and juftice of God obliged ycu to pay, then

will

MODERN DIVINITY. 449'

will not you yield obeclience to the law, to pay that which you do truly believe is fully paid and difchargcd already ; and if you do not yield obedience to the law to difcharge that, then do you not yield obedience to the law, in hopes to be thereby made juft or juftified in the fight of God, and if you yield not obe- dience to the law, in hopes to be thereby made juO", or Juflified in the fight of God, then are you not of the works of the law; and if you are not of the works of the law, then are you not under the curfe of the law ; and if you be not under the curfe of the law, then mud you not m:4:e application of the curfe unto yourfelf. And therefore, whenfoevcr you fhall either hear or re.id thefe words, *' Curfed is everyone which coniinueth not in all things which are written in the book of the law to do them." And your confcience tells you that you have not, nor do not continue in all things, and that therefore you are accurfed ; then da you make fo much ufe of the curfe, as thereby to take ©ccafion by faith to cleave more clofs unto Chriil, and fay, O law! thy curfe is not to come into my confci- ence, my confcience is freed from it ; for tho' it is true, I have not continued in all things which are written in the book of the. law 10 do them, yet this my furety Jefus Chrill, hath continued in all things for me,.fo that although I am unable to pay either the debt or the forfeiture, yet lie hath payed tiiem botli for me, and (0 liath di (charged me from the curfe, and therefore I fear it not.

Neo. Bur, Sir, though I be a believer, ^and f() be fet free from the curfe of the law, yet I fuppofe I ouglit to endeivour to do whatfoever is required, and to avoid whatfoever is forbidden in the law.

Evan. Yea, neighbour Neophytus, that you ought ind:^ed, for mind it, 1 pray you, thus ftands the cafe, fo foon as any man doth txuly believe, and \'o is jnlli^ied in the Iiglit of God^ ihtn as t!ic Holy Gholl-^ fj-oru the

Pp3 tell;-

450 THE MARROW OF

teftimony of holy writ, doth warrant us to conceive 5 Jefus Chrift, or, whicli h all one, God in Cb-ilt, doth deliver unto him vvhatfoever is required and forbidden in the ten cominandments, faying, Col. ii. 14 Ephii 15. This hand- writing, even this law of commandments, which was againft thee, and contrary to thee, whilft ic was in. the hands of my father, as he flood in relation to thee as a Judge, and was not cancelled, but had the curfe or penalty annexed unto it, Ifa. xxxviii. 14. and fo had power to convince, Heb. vii. 22. accufe, con- demn, and bbd thee over to punifhment ; I, who undertook for thee, "^^ and become thy furety, have paid the principal debt, and Inve alfo anfwered the forfeiture which did ly againft thee, for the breach of that bond ; and my Father hath delivered it into mine hands, and I have blotted out the c[^rCe or penalty, (6 that one letter or tittle remains not for thee to fee ; yeai I have '' taken it out of thy way, and faftened it to my crofs ;" yea, and torn it in pieces with the nails of my crofs, fo that it is altogether frulb-ate, and hath no force at all againft thee, yet notwithftanding the matter contained in this law, even thofe precepts and pioliibiiions which I have now deliveied unco thee, being the mind and will of my Father, and the eternal and unchangeable rule of righteoulhefs, and that v-hich is in my heart, Pfal. xl. 8. Yea, and that which I have promifed to write in the hearts of all thofe that are mine, Jer.xxxi 33. Yea, and that which I have promiied to make them' yield willing obedience \into, Pfal. ex. cj. 1 and my Father do commend it unto thee, as that rule of obedience whereby thou art to exprefs thy love and thnnkfulnefs unto usforwhat we have done tor thee. And therefore I v/ill fay no more unto thee hut this, " If thou love me, keep my commandments,'* John xiv. 15. And thou art my friend, ^' If thou do whatfoever I command thee/' John xv. 14.

Neo, * EltoconCol p 311,312.

MODERN DIVINITir. 451

Neo. But. Sir, doth God in Chrift require me to yield perfecl obedience to all the tt-n coinmandinents, according as you have this day expounded them ?

Evan. I anfvver, yea : for though God in Chrift do not require of you, or any true believer, any obedi- ence to the law at all, by way of fatisfa6^ion to his juilice, for that Chrift hath fully done already ; yet doth he require, that every true believer do purpofc, delire, and endeavour to do their beft to keep all the ten commandments, perfectly, according as I have this day expounded them; witnefs the faying of Chriffc himfelf, Mattii. v. 48. '* Be ye there-fore perfeft^ as your Father which is in heaven is perfed.''

iV 0 But, Sir, do you think it poihble, that cither I, or any Ipeliever elfe, ihouki keep the commandments perfectly, according as you have tiiis day expounded them ?

Evan, O no? both you and 1, and every believer elfe, have, and Ihall have caufe to fay with the apoftle, Phil. iii. 12. '* Not as though I had already attained, or were already perfe6l.''

Neo, But Will God in Chrift accept of my obedi- ence, if it be not perfect ?

Evan. Yea, neighbour Neopliytus, you being a juftified perion, and {o it not being in the cafe of juftihcation, but in the cafe of child-like obedience, I may, without fear of danger, lay unto you, God will accept thevvill for the deed, and ^' will fpare j ou as a man fpareih his own fon that ferveth him,'' Mai. iii. 18. Yea, ** like as a father pitieth his children, (b the Lord will pity you, for he knoweth your frame, he rememberetii that you are but duft,'' Pfal. ciii. 13,14. Nay, he will not only fpare you and pity you, for what you do not, but he will alio reward you for what you do.

Nfo. Say you fo, Sir, then I befeech you tell me what this reward Ihall be.

Evan*

452 THE MARROW OF

Evtn. Why if there be degrees (jf glon^ in henven, as fonie both godly and learned have ccMiceived there is, then I tell you that the more obedient you are unto the law, the more Ihill be your g'ory in heaven ; but becaufe degrees of glory are difputable, I cannot alTure you of that.

Howbeit this yon may afTnre yonrfelf, that the more obedience you yield unto the ten corn' andments, the more you pleale your molt gracious God and loving Father in Chrifl, i Sam. xv. -20 And the more your confcience v itnelTeth that you pleafe God, the more quiet you Ihall feel it to be, and the more inward peace you ih.dl have, according to that of the PHUmifl, <* Great peace have they that love thy law, and no- thing fivail offend them.*' For though faith in the blood of Chrirt hath made your peace with God as a Judge, yet obedience muft keep your peace with him as a Father ; yea, the more your confcience witneflTeth that you do that which pleafeih Cod, the more encou- ragement you will have, and the more confidently you will p.pproach towards God in prayc-r. *^ Beloved, faith the loving r;polile, if our hearts condemn us not, then have we boldnefs towardsGod," ijohn iii 21 For tho' faith in the blood of Chriil takes auay that guilt which fubjecteth you to the legal curfe, yet obedience mult take away that guilt which fubjedeth you to a father- ly difpleafure. Furthermore, you are to know, that the m » e obedience you yield onto the ten command- ments, the more tcmpor.il bieJlings, outward profpe- riryj and comfort of this life (in the ordinary ccurfe of God's dealing) you (hall have : O I faith the Lord, *' That my peopk; had he trkei ed unto jue, and Ifracl had walked in my ways, he Ihou'd foon have ftrd theni witii the iinell: of the wheat, and w ith honey out o\ the rock, ihould I have fati^fied thee." Bcddes the more obedier;ce you yield unto the ten commaudment , the more glory v.'ill you br^ng to God, according to that of

our

MODERN DIVINITY. 453

our Saviour, Joh;i xv 8. ''Herein is my Father glorified, that ye bear much fruit " To conclude, the more obedience you yield unto the ten coremand- nients, the more good you will do unto others, accord- ing to that of the apoftle, Tit. iii 8. *^ This is a faith- ful faying,, and thefe things I will that thou affirm conftantly, that they which have believed in Chrift, might be careful to maintain good works, thefe things are good and profitable unto men."

Neo* But, Sir, what if I Oiould not purpofe, defire, and endeavour to yield obedience to all the ten com- mand aients, as you fay the Lord requireth ; what then ?

Ev.m. Why then, although it is true you have no c.iufe to fear that God will proceed againft you as a wrathful judge proceedeth againft a malefador ; yet have youcauie to fear that he will proceed againft you as a di'pleafed father doth againft an offending child ; that is to fay, although you have no caufe to fear that he VvJl unjuftify you, and unfon you, and deprive you of your heavenly inheritance, and inflict the penalty of the law of works upon you, and fo condemn you ; for faiih the apoftle, *' There is no condenmation to them that are in Chrift Jefus,'' Rom. viii. i. Yet have you caufe to fear that he will hide his fatherly face, and withdraw the light of his countenance from you ; and that your confcience will be ever accufmg and difquietirg of you, v/hich if it do, then will you draw back, and be afraid to aik any thing of God in prayer; for even as a child whofe confcience tells him that he hath angered and difpleafed his father, and will be unwilling to come into his fither's prefence, efpecially to afk of him any thing that he wanteth, even fo it will be with you ; and befides, you fhall be fure to be whipped and fcourged with many bodily and temporal chaftiftments and correftions, according to that which is faid concerning Jefus Chrift and his

feed,

454 'THE MARROW OF

CeBc] even true believers, and juR-^ed perlj)ns, Pfal: Ikxxix. 30, 31, 3'2, 33. '^ If his children forfake my I^w, aad.walk not in my judgments; if they break my flatiites, and walk not in my commandments, then will I vifit their tranTgrefTions with the rod, and their iniquities with ftripes. Neverthelefs. my loving kind- nefs will I not utterly take from him, nor fufFer my faitlifulnefs to fail."

Vv*herefore, neiglibour Neophytus, to apply thefe things a little more clofely to you, and fo to conclude. Let me exhort you when you come home, call to mind and condder of every commandment, according as vou have heard them this day expounded, and refolve to endeavour yourfelf to do thereafter ; and always take notice how and wherein you fail and come flicrt of doing what is required, and of avoiding what is forbidden ; and efpecially be careful to do this when you are called, to humble yourfelf before the Lord, in falling and prayer, and upon occafion of going to receive the facrament of the Lord's fupper, and fo fhall you make a right ufe of the law.

Nio. And Sir, why would you have me more efpe- cially to take notice of my fins, when I am called to humble myfelf before the Lord in fafting and prayer?

Ev^n. Becaufe the more llnful you fee yoiirfclf to be, the more huiiible will your heart be ; and the more humble your lieart is, the more fit you will be to pray, and the more the Lord will regard your prayers; wherefore upon occafion of foine heavy and fore afflic- tion, cither felt, or fared to come upon yourfelf, or fonie fore judgment and calamity either felt, or feared to come upon ihe nation, or place where sou live, the Lord calleth you to humble yourfelf. in falbng Jlnd prayer, then do you tliereupon take occafion to meditate and confider ferioufly what duties are required, and

what

MODERN DIVINITY. 455

what fins are forbidden in every one of the ten com- mandments, and ilien confider how many of thofe duties you have omitted, and how many of thofe fms you have committed ; confider a!fo the finful manner of performing thofe duties you have performed, and the bafe and finful felf-ends svhich you have had in. the performance of them ; confider alfo how many finful corruptions there are in your heart, which break not forth in your life, and the difpofuion of heart which you have naturally to every fin which you do not commit ; and then confider that although the fins which you do now commit, are not a tranlgreifion of the law of works, becaufe you are not now under the law, Rom. vi. 14. yet are they a irmfgreffion of the law of Chrift, becaufe you are ftill under that hiw, I Cor. ix. -^ I . And though they be not committed againft God, as (landing in relation to you as a wrath- ful Judge, yet have they been committed againft hirij as he rtands in relation to you, as a merciful and loving Father ; and though they fubjeft you not to the wrath of a judge, nor to the penalty of the law of works, yet they fubje^l^ you to the anger and difpleafure of a loving Father, and to the penalty of the law of Chrift,

Whereupon do you draw near unto God by prayer, faying unto him after this maimer :

/^ Merciful and loving 'Father, I do acknowledge ^-^ that the fins which I did commit before I svas a believer, were a tranfgrtffion of the law of works, becaufe I was then under that law ; yea, and that they were committed againft thee, as thou ftoodeft in relation to me as a Judge, and that therefore thoi; mighteft moft juitly have inflicted the curfe or penalty of the lav/ of works upon ine, and fo have call me to hell J but feeing that thou haft enabled me to believe the gofpel, viz. That thou haft been pleafed to give jhine own Son Jefus Chrift to undertake for nie, to

be*

45<5 THE MARROW OF

become my furety, to take my nature upon him, and to be made under the law, to redeem me from under the law *, and to be made a curie for me, to redeem me from the'curfe, and to reconcile me unto thee by his death. Now, I know it ftandeth not with thy juftice to proceed againft me by virtue of the law of works, and fo to call me to hell. Neverthelefs, Father, I know that the fins which I have committed lince I did believe, have been a tranfgreirion of the law of Chrift, bec;ture I am ilill under that law ; yea, and I do acknowledge that they have been committed againft thee, even againft thee, my moft gracious, merciful and loving Father in Jefus Chrift, and that it is therefore meet thou ihouldeft exprefs thy fatherly anger and diljileafure towards me, for thefe fins which thy law hath difcovered unto me, in bringing this affliction upon me, or this judgment upon the place or nation wherein I live: howbeit, Father, I knowing that thy fatherly anger towards thy children is never mixed with hatred, but always with love; and that in afRicling of them, thou never intendeft any fatisfatftien to thine own juftice, but their amendment, even the purging out the remainders of thofe finful corruptions which are ftill in them, and the conform- ing of them to thine own image ; I therefore come unto thee this day to humble myfelf before thee, and to call upon thy name, not for any need nor power that I do conceive Ihave to fatisfy thy juftice, or to appeafe thy eternal v/rath, and to free my foul from heil ; for that I do believe Chrift hath fully done for me already : but I do it in hopes thereby to pacify thy fatherly anger and difpleafure tc-wards me, and to obtain the removal of this alilicVion or judgment which I feel or fear : wherefore I befeech thee to pardon and forgive thefe my fms, which have been the procuring caufe thereof ; yea, I pray thee not only to pardon them, but alfo to purge them, that fo this may

be * Gal. iv. 4. and vii. ij. Rom, v. 10.

MODERN DIVINITY. 45;

be all the fruit, even the taking away^ of fm^ and mak- ing me partaker of thy holinefs ; and then, Lord, remove this afHidion or judgment when thy will and plea fur e is.

And thus have I fhewed you the rer-fon why I would htv^e you more efpecially to take notice of your fins ; when you come to humble yourfelf before the Lord in fading and prayer.

Nco. And, Sir^ why would you have=me to take notice of my fins, upon occafion of my going to receive the facrament of the Lord's dipper ?

Evan. Becaufe th.it tlie more fmful you fee your- felf to be, the more need you will fee yourfelf to have of Chrift ; and the more need you fee yourfelf to have of Chrift, the more you will prize Chrift, and the more you prize Chrift, the more you will dsfire him, and the more you do defire Chrift, the more fit and worthy receiver you will be.

Wherefore when you are determined to receive the facrament, then take occafion to examine your- felf as the apoftle doth exhort you ; behold the face of your fouls in the glafs of the law, lay your heart and life to that rule, as I dire^ed you before ; then think with yourfelf, and commune with your own heart, ftying in your heart afcer this manner^ Though I do believe that all thefe my fms are fur Chrift's fake freely and fully pardoned and forgiven, ih as that I (hall never be condemned for them, yet do I not fo fully and comfortably believe it as I oiicrht, but am fometimes apt to queftien it; and befides, though m-,' fins h.^.ve not dominion over me, yet I feel them too prevalent in me, and I would fain have more power and ftrength againft them ; I would Wiw have my graces ftronger, and my corrnptior^s weaker; wherefore I knowing that Chrift in the facrament of the Lord's fupper doth feal up unto me the afTurance cf the pardon and forgivennefs of ali. my fins ; vea,

4^8 THE M A R R O Vf , 8cc.

and knowing that the death and bloodlhed of Jef.is Chrift which is there repre Tented, hath in it both a pardoning and a purging virtue ; yea, and kwowing that the more fully I do apprehend Chrilt by faiih, the more la-ength of grace, and power againft cor- ruptions I fhall feel. Wherefore 1 will go to partake cf that ordinance, in hope that I Ihall there meet with Jsfus Chrill, and apprehend him more fully by faith, and lb obtain both more aluirance of the pardon of my fins, and the more power and ftrength againft them, which the Lord grant you for Chriit's lake. And thus having alfo ihewed you the reafon why I would have you more efpecially to take notice of youi* lins before you come to receive the facrament of the Lord's fupper, I will now take my leave of you : for my other occaficns do call me away.

Neo. Well, Sir, I do acknowledge, that you have tak^n great pains both with my neighbour and me lliis day, for ths v,-hich I do give you many thanks. And yet I muft intreat you to do the like courte fy for me which you promifed my neighbour Nomologilla, and that is, at your leifure, to write me out a copy of the conference we have had this day.

Evan. Well, neighbour Neophytus, I fhall think €>f it, and it may be acconipli(h your defire. And.fo the God of peace be with you.

AVo. The Lord be with you^ Sir.

APPENDIX.

C 459 J

APPENDIX.

The Difference between the Law and the Gospel.

'^"^Here is little moi'e in all this to be attributed X unto me than the very gathering and cornpofing of it ; that which I aim nt, and intend therein, is ta ~ ihew unto niylelf, and others that Ihall read it, the diiierenee betwixt the law and the gofpel, appoint (as I conceive) very needful for us, to be well inilruded in ; and that for thefe reafon^ :

firft, Becaufe, if we be ignorant thereof, we fliall be very apt to mix and mingle them logether, and fo to confound the one with the other: which, as Luther on the Galatians, p. 31. vruly faith, doth more mifchief than man's reafon can conceive; and therefore he doth advife all Chriftians (in the caie of juiUfication) to' i'parate the law and the gofpel as far afander as heaven and earth are feparated.

Secondly y ^Becanfe, if we knew an'glit how tcp^ diftinguifn betwixt them, the knowledge thereof will' afford us no fmall light towards the true underftanding of the fcripture, and will help us to reconcile all fucK peaces, both in the Old and New Taftament, as feem to be repugnant ; yea, and it will help us to judge aright of cafes of confcience, and quiet our own confcience in time of trouble and diilreis ; yea, and \\^ ihall thereby be en.ibled to try the ti'uth and falfehood of ail yoclrines : wherefore, for our better inilrudion in the point, we are firft of all to confider and take notice -what the law is, and what the gofpel is.

Now the law is a dodlrine partly known by nature, teaching us that there is a God, and what God is, and what he requireth us to do,, binding all reafonable

12^ q a erea-

460 The Difference between

q-eatiires to perfect obedience, both internal and ex- ternal, promifing the favour of God, and everhaiting life to all thofe who yield perfe(ft obedience thereunto, and denouncing the curie of God and everi.iiting damnation to all thole who are not peiftcrly corre- fpondent thereunto.

But the goipel is a doctrine revealed from heaven, by the Son of God, prefently after the fall of mankind into fm and death, 'and afterwards manifeAed more dearly and fully to the patriarchs and prophets, to the evangelifts and apoftles, and by them Ipread abroad to others; wherein freedom from ^^f^'J^'^^ curfe of the law, the wrath of God, death and hell, is freely promifed for Chriil's fake unto all thofe who truly believe on his name. *

idly, We are to confider what the nature atid ciBce of the law is, and what the nature and office of

the gofpel is. , . n.

Now the nature and office of the law is, to ihew unto us cur fm, Rom. iii 20. our condemnation and death, Rom.ii. i. and vii. 10. But the nature and office of the trofnel is to fliew unto us that Chrilt hath taken away our fm, John i. 29. and that he alfo is our redemption and life, Col. 1. 14- and m. 4^

So that the law is a word of wrath, Rom. iv. 14. But the gofpel is a word of peace, Eph. ii. J 7- rtiUy We are to confider wh^re we may find the law written, and where we may find the gofpel

v'ltten ' Nov/'v.^ Oiall find this law and this gofpel written, and recorded in the writings of the prophets evan- gelifts and apoftles, namely, in the books called the Old ana New Teftaments, or the Icnpture. .tor m^ deed the law and the gofpel are the clnef general heads which comprehend all the do^rine of the fcnp. tures- yet are we not to think that thefe two doctnnes ^ve to be dilVmguilhed by the books and leaves of the fcriptures, but by the diverlky of God^s Spirit fpeakmg

the Laiv and the Cofp'L /ifit

in them : we are not lo take and underfl-and wliatfo-' eveF is contained in the conipafs of the Old Teitament to be only and merely the word and voice of the law, neither are we to think thAt whatfoever is contained within the compifs of the books called the New Telb- ment is only and merely the voice of the gofpel ; for fo:ne:imes in the Old Tefl:ament, God. doth fpeak comfort, as he comforted Adam, with the voice of tlie p;orpel ; fometimes :^}So in the New Teitament lie tlutli threaten and terrify, as when Chriil threatened the Pharifees. In fome places again, Mofes and the- prophets do play the evanp^elifls; infornuch th.HiHiercm; doubteth v/hcther he Ihouid call liai.-^h a prophet or an evangelill. In Ibivie places likewife Chriii and the apoillcs fii'-ply the part of Moies : Chriii; hinifelf until' his death, was under the law; which law he came not to break but to fullil ; fo his fermpns mac[« to the* Jews, for the moil part, run; all upon the perfeift cloc-trine, and works of the law, fhevving, and tt;iching, what we ought to <\o by the rigiit law of juftice, and what danger enlbtth in the not-performance of the' fame. All which pL^es, though they be contained m the book i-^i the New Teilauient, yet are they to be referred to the doc'lrine of the law, ever having in- cluded in them a privy conception of repentance, and- faith in Chriii: Jeius. As for example, where Chnit thus preacheth, '•'■ B-leired are the pure in heart, for they ihj.U fee God/' Mattli. v. %■. Again,- " Excspt ye l>e converted, and becom.e as little children, ve ihalt not enter into the kingdom of heaven/' M-at.-xviii. 3. And again, *' He that doth the will of my Father which IS in heaven, ihall enter into the kingdom' of heaven,'' Matth. vii. 22. And again, the p::irable of the wici:edfervant cait into prifon for pot forgiving- his fdlovV, Matth. xviii. :;o. the caftino- of the rich gmtton into hell, Luke xvi. 23. and again, '* He that denieth me before men. I willdeny him before my Father which is in heaven,*' Luke xii. 9. with divers

462 The Difference he/ween

fuch other places ; all which, I fay, do appertain to the do(ftrine of the law.

Wherefore in the fourth place, we are to take heed %Yh?n we read the fcriptures, we do not take the gofpcl for the law, nor the law for the gcfpel, hot labour to difccrn and diftinguiih the voice of tl.-a one from the other : and if we would know when the law fpeaketh, and when the gofpel fpeaketh, let us confider. and take this for a note, That when in fcripture there is any moral work commanded to be done, either for the efchewing of puviihment, or upon proniife of any reward, temporal or eternal; or elfe when any promife is made, with the condition of ajiy work to be done, which is commanded in the kw, there is t© be under- ilood the voice of the law.

Contrariwife, wiiere the promife of life and falva- tion is offered unto us freely, without any condition of any law, either natural, ceremonial, or moral, or any work done by ns ; all thofe places, whether we read them in the Old Teftament, or in the New, are to be referred to the voice and do<firine of the gofpel, yea, and all thefe promifes of Chrid's coming in the fleih, which we read in the Old Tt (lament, yea, and all thefe promifes in the N-ew Teftament, which offer Chrift upon conditiori of our believing on his name, r-re properly called the voice of the gofpel, becaufc they have no condition of our mortifying annexed unto them, but only faith to apprehend and receive Jefus Chrift, as it is written, Rom. iii. 22. *' For the righte- oufiiefs of God, which is by faith of Jeius Ciiriit unto all,.and upon all that believe,'' c^c.

Briefly then, if we would know v,?hen the law fpeaketh, and when the gofpel fpeaketh, either in reading the word, or in hearing it preached ; and if v-e would Ikilfully o.^iinguiih tliC voice of the one from i!ie voice of the other, vve muil confider,

Law,

ibe LaiJj and the Go/pel, 463

Law. That the lav faith, Tkou art a finner, apid therefore thou flialt be damned,^' Roni. vii. 2. 2 Their, ii. 12.

(?o//». But the gofpel faith, No, " Chrift Jefiis came into the world to fave linners ;*' and therefore *' believe on the Lord Jefus Chrifi:^ and thou Ihalt be faved,'' I Tim. i. 15. Arts xvi. 31.

Law, Again the law faith, *^ Knowefl: thou not that the wnrigritecus ihall not inherit the kingdom of God : be not deceiv'ed," 6^l\ i Cor.^i. 9. And therefore thou being a fmner, and not righteous, fhalt not inherit the kingdom of God.

Gofp. Bat the gofpel faith, *' God hath made Chrift to be (in for thee, who knew no fin ; that thou mighteft be made the righteoufners of God in him, who is the lord thy right£ousness, Jer. xxiii. 6.

Law. Acrain the law faith, *' Pay me that which thou oweit me, or elfe I will caft thee into prifon," Matth. xvii. 2S, 30.

Grfp. But the^ gofpel faith, '' ChriO gave himfelf a ranfom for thee, i Tim ii 6 And fo is made redemption unto thee," i Cor. i. 30.

Lavj. Again the law faith, ^' Thou haO: not con- tinued in all that I require of thee, and therefore art accurfed,'' Dent, xxvii. 6.

Go/p But the gofpel fiirh, " Chrirt hath redf en)ed thee from the curfe of the law, being made a curfe for thee," Gal. iii. 17.

L^izi'. Again the law faith, *^ Thou art become guilty before God, and therefore thou fiialt not efcape the judgment of God.'' Rom. iii 19. and ii 3.

Gofp. But the gofpel iVnh, '^ 1 he Tatlier judgeth no ni^n, but halh committed all judgment to the Son,*^ John V. 12.

And wo\\^, knowing rightly how to diftinguiih be- tween the law and the gofpel, we mult, in the fifth place take heed that we break not the orders between

thele

464 ^^''^ D'ffcrence h twccn

thefe two, in applying the .law where the gofpel is to be applied, either to onrrL-lve> or to others. Fur albeit the law and the gofpel, in onler of doclrine, are many times to be joined togetlier ; yet, in the cale of juilification, the law niuit be utterly feparattd from the Giofpel.

Therefore, whenfoever, or wherefoever any doubt or quelVion arifeth of falvation, or our juilificarion before God, there the law, and all good works, mad be utterly excluded, and Hand apart, thit grace may appear free, and that the prcmife and faith niay Hand alone ; whi.h faith alone, without law or works, bringeih thee in particular to thy j edification aad falvation thro' the mere prornife and free grace of God in Chrid; fo iliat I fay, in the action and oificc' of juliiPication, both law and works are to be uuerjy excluded and exempted, as things which have nothing to do in that behalf, "j'he reaibn is this ; for, iVeing tii-^tr. all our redemption fpringerh cut from the body of the Son of God crucified, there is there nothing that can Hand us in Head, but that only wherewith the body of ChriH is apprehended.^ ^0^'^% forafmuch :1s neither the law nor works, but faith only is tl^e thing which apprehendeth the body ajid paaiou of Jefus Chriil ; therefore faith only is tliat n.atter ^V'iiich juHiheth a man before (jod, through the flrengtii of that object Jefus Chriit, which" it appre- hendeth; like as tb*e brr.zen fisrpent w.^s the object oi^Jv of the Ifraeliies looking, and not cf iheir hands working; by the Itrength of which cbjevSt, through t!ie promise of God, immediately proceeded health to the behohlers, fo the body of Clirilt being the oljecl: of our faith, Hr;keth righteoulnefs to our fouls, not through wcrkmg, but through believing.

V/herefore, when any pi^rfon or performs do feel tiieiiifelves npprcded and trrrified wi:'- the burden of their {ins, and feel themrelves with the majcHy of the law and judgniMi: of God terrUied and opprelled,

out-

the Law and the Go/pel, 465

outweighed and thrown down into utter difcomforr, almoll to the pit of hell, as happeneth foiuetirnes to God's own dear fervants, who have foft and timorous confciences; when fuch fouls, 1 fay, do read or hear any lii:h place of fcripture which appcrtaineth to the law, let them then think, and afTure thenifelves, that (uch places do not appertain or belong to them ; nay, lee not fuch only who are thus deeply hui-nbled and terrified, do this, but alfo let every one that doth but make any doubt or queftion of their own falvation, thiou^h tiie fight and fenfe of their fm, do the like.

And to this end and purpofe, let them confider and mark well the end why the lav/ was given, which was not to bring us to falvation, nor to make us good, and fo to procure God's love and favour towards us ; but rather to declare and convid: our wickednefs, and make us feel the dano-er thereof ; to this end and purpofe, that we lecing our condemnation, and being in ourfelves confounded, may be driven thereby to have our refuge in the Son of God, in whom alone is to be found our remedy. And when this is wrought in us, then the law hath accompliHied its end in us; and therefore it is now to give place unto Jefus Chrift, who, as the apoille faith, *^ is the end of the law,'' Rom. X 3. Let every true convi^ed perfon then, who fears the wrath of God, death and hell, when they hear, or read, any fuch place of fcripture, as do appertain to the law, not think the fame to belong to them, no more than a mourning-weed belongeth to a marriage-feaft ; and therefore, removing utterly out of their minds all cogitations of the law, all fear of judgment and condemnation, let them only fet be- fore their eyes the gofpel, to wit, the glad and joyful tidings of Chi-ift. the fweet comforts of God's promifes, free forgivennefs of fms in Chrift, grace, redemp- tion, liberty, pfalms, thanks, fmging, a paradife of fpiritual jocundity, and nothing elie : thinking thus within xhemfelves, the law hath now done its office

in

466 The Diffdrence between

in m<z, and therefore nuift now jrive place to i'ts better, that is, it mull needs give place to Jefus Clirift. the Son of Go\l^ who is my Lord and Maimer, Fulliller and AcconipHlaer of fhelavv.

Ladly, As we mnfl take heed and beware that we apply not the law wht^re the goliiel is lo be applied j fo mull we alio take heed and beware that we apply not the gofpel where the law is to be applied : let us wdi apply the gofpel inflead of the law ; for as the other before was even as much as to put on a mourn- ing-gown at a marriage-feaft, fo this is but even the calling of pearls before fwine, wherein is great abufe arnongll many ; for cgmmonly it is feen, that thef'e proud felf-concei'jed and unhumbled perfons, thefe worldly Epicures and fecure Mammonifts, to whom the do»5lrine of the law doth properly api:)ertain, do yet notwithitanding put it away from them, and blefs themfelves with the tweet promifes of the gofpel, faying, *•' They hope they have as good a fliare in Cliriit as the bed of them all, for God li merciful, and the like.'' And contrariwife, the other contrite and bruifed hearts, to whom belongeth not the law, but the joyful tidings of the p^o'pvl, for the moH part receive and apply to themfelves the terrible voice and ientence.of the law. Whereby it cometh to pals, tiuit many do rejoice when they ihould mourn; and, on the other UdQ, many do fear and mourn when they fliould rejoice. Wherefore, to conclude, in private u(e of life let every perfon difcreetly difcern between the law and the gofp.d, and apply to himfcif ihat which belonpeih unto him ; let tnicjn.n or the wo- man who did never yet t;) any purpdfe (efpecially in the time of health and profpcrity) ihink of, or con- iider their latter end, that did never yet fear the vv'raih of God, nor death, nor devil, nor hell, but harh lived, and do fliil live 2 jocund and merry. Lfe ; let them apply thscarfe of the law to tlieuifeives> for to them>

it

the Laix) and the C fpcL 467

it belongeth ; 3^ea, and let all your civil honefl men and women, who it may be, do fometiines think of their latter end., and have had foiTie kind oi' fear of the wrath of God^ death and heli, in their hearts, and yet have falved up the fore with a plaifter mnde with their own civil righteonfnefs, with a falve compounded of their outv/ard conformity to tlie duties contained in the law, their freedom from grofs fins, and their upright and juft dealing with men, let thefe hearken to. the voice of the law, when it faith, *'• Curfed is every one that continueth not in all things which are written in ihe book of the law to do them :'' but kt all felf-denying, fearful, trembling fouls, apply the gracious and fweet promiles of God in Chrift unto then^felves, and rejoice becaufe their names are wrj^^ ten in the. book of life.

THE END.

[ 468 ] THE

TABLE.

IGnor^nt men confine the meaning of tbe ten comniand- ments in'o a very narrow compafs Pige 3^9

The ten commandments are but an epitomy of the law of God 370

Sis rules for the right expounding the ten commandments

3>'» 37* The fum of the firft commandment, and what duties are required in it 373

What tins are forbidden in the firft commandment 376

The examinjition of the heart by the firft commandment 377 Wherein the firft and fecond commandment do differ 380 What duties are required in the fecond commandment ib. What fins are forbidden in the fecond commandment 381 What th« worfhip of God is 381

The fpiritual worfhip of God 384

Examination of the heart by the fecond comm.indment 586 Wherein the fccond and third commarkiment do differ, wi^h the fum of the third commandment 3S7

What duties are reqn'red in the third commandment ib. What fins are forbidden in the third commandment 391

The examination of the heart and life by the third command - meat 395

The difference betwixt the third and fourth commandment, with the fum of the fourth 39S

What duties ar; required in the fourth commandment ib. What fins are forbidden in the fourth commandment 599 The examination of the heart and life by the fourth com- mandment 400 The fum of the fifth commandment 401 The duty cf children towards their pirent9 401 The duty of parents towards their children ib. The duty of fervjnts towards their n^.^fterfj 403 The duty of mafters towards their fervaots 404 The duty of wives towards their hu(band8 ib. Tbe duty of huibmds towards their wives 4^-.? The duty of fubje<5ls towards their magiftr;ite3 4-6 The duty of magiftrates towards their fubjeiSta ib. The duty of people towards their minifters ib. The duty of minifters towards their people 407 The duty of equals ib.

THE TABLE. A^

The czam'natioR of tUe heart and life by the fifth eoirmand- ment 4'*

The fum of the fix'h cnmrrandir.ert 4^5

Whn fins are forbidden in the fix»h commandment ib.

What duHtj are re<j'iirediw the fixth commandment 414

Th'' ex^mfnation of ihc heart and liJc by the fixtb command- ment ^A$ The fnm o'"the fever-th command onent 416 What fms are forb dden in the feventh ct^tnmandment ^\f V/hat duties are required in the fcv-ntb commanriment 4'8 The ex^mi^atioD of ih^ heart acd life bf the fcvtiitfc coaimaod- ment ib. The fum cf the ei^ht conr.mandrr.ent 49 What (in? are forbidden in the ci^iht crnnmandfrent ib. What duties are recnircd in ibe eight C'~^mmandment /^o The exaaiination ot the heart and lift by the eight consmind- ment ^ij The frm of the ninth comnfjindir.cnt 422 Wha' fins are forbidt^en in the rinth comm?ndir.er.t 423 What duties are required in the ninth commatdmeot 434 The exam-inatioKvot the heart and life by the oiatii comaiaDd- ment a\z The fum of the tenth comm?indment ih What is forbidden in the tenth commandment ^\i What is required in the tenth commandment /^7 The examination of the heart by the tenth ccmmandment <28 I'he Lord requircth perfect obeoiencc to all the ten ccmmar.d- ment8 429 "No man kcepeth the law perfectly ' 430 The Lord may juftly require perfect obedience cf every man, and conclude a!) men nnder the ca^fc for want of it 431 All men bv na'ure are under fin, wrath, and eternal death 435 Chrift hath ledeemed believers from the curfe of the law 431 What it is to be of the works of the law ib. The jui^ice of Go<=l req nies a perfcxfl ptrfonal obedience 4 ■54 Why the Lord pave the law ib. The fpecial ufe of the law 43j How to make a fpecisl ufecfthehw ib. Evey maa*8 btft ad'ona are corrupted and defiled with Hn 437 There is a motion of heart and inclination of will in all mcc unto all Sin {•3. The leaft Jjinful Thor^ht makes man liable to eternal damna- tion ^40 Though a man cou'd yield a perfeA '<5»:ivc obedience to the Uw, yet Hiould be u t be the eby juft f.ed ib. Man is every v hit as unable to yield a perfci? palfivc obedience, as he ie to yield an eftirc ^ t ?

Rr

^':o T M E T A 8 L £.

Thoizph Biaa casnot be juftificd by his obedieacc to the lavr,

yet ik^W not his obedience be in viin 44»

What good R man that fliall ncTcr be jaftificd and f^Ted, may

get by his obedience to the law 444

How a man may apply the curfc of the law to himfeif ib.

?:!an naturally is apt to think be muft do fomcthiug toward*

his own juftification and to act accordingly 446

Of what ule the law \a to believers who arc already juftificd 44S After what manner Jefug Chrift gives the law to believers, wh»

are alt eady justified 449

Chrift rcqaireth that believers do dcfire and endeavour to jield

perfect obedience to all ihe ten commandments 451

God in Chrift doth pity and fparc believers, though they yiel4

not perfect obedience to the law ib.

Believers ftiall be rewarded for theirobedieuce, and with what ib. If believers do tranfgrefs the law, though they fhsll not be

condemned for it, yet fliall they be chaftifcd with temporal

chaftifcments, and what tbofe chaftifements are 4si

Believers muft at all times take notice how they fail and come

fiiort c-f keepiijg the commandments perfectly, and nr.orc

efpeclally when they arc- to humble Ihemfelves in fafting and

prayer, and ujion occa£on of receiving the facramcnt of the

Lord's fopper. 454

"Why believers muft more efpecially trrke notice of their fint,

when they arc called to humble thenifelves in fafting and

prayer 45 T

After what manner believers arc to maitc ccnfcffion of ihcir fin

upon a day of humiliation ib.

Why believers muft m^ re efpecially tak£ EOticc Qf their fini,

upcn cccalion of receiving ths facrament of i^ .Lord's

fwpper 4S^

Why, and to what end believers 3re to receive the facrament of

the Lord's fupper ib*

The difference between the law and the gofpcl 459

The defioiticn of the law and the gofpel 460

V/here we may find the law and the gofptl written ib.

The nature and office both of the law aid the gotpel 461

Wc arc to take hered that in reading of the fcriptures we take

not the law for the gofpel. nor the goipel for the law 46a How we may know when ihc law f^eaketh and when the goipel

fpeakcth . >b.

We muft beware wc apply not the law where the gofpel is to

be applied 4<3

V'e muft take heed of applying the gofpel where the law is to

'JE applidd. 4^*

F I ^ I S.

[ 471 } 1' VV E L V £

Q^ U E R I E S,

Propofed by the Commission of the General Assembly of the Chui^ck of Scotland, 1721. u> Mr Jami?s Hog, aad Eleven other Minillers of ih^ Gofpel, hereunto fubfcribing, who Kad given in a

. Reprefentadon to faid Afieinbly m favours cf the Marrow fjf Mod'^rn Divimty : — With their Akswe^ to the Queries.

guERY I. X'AJHETHER are there any precepts Ir. th>- \ V gofp'l, that -were mt aiiu.itly given be- fore the gofpel was revetxled ?

Answer. The parages in onr rcprefcntatlon, mirked cut |o us, L.r the grounds of this query, are thefc ; ** The gofptl- tloft'inc, known oniy by a new revelation after the fail. Fsr . a. Of<he fame difma) tendency we apprehend to be the declarinj? ©fthat diftiri^ion of the la v^, 3.1, it is the law of works, and as it is the law of Chrift, as the author applies it, to be altogether froundlefs, Par. 5. The erroneous dofirine of jaftificatiou, for foirifthing wrought in, or done b/ the finrer, a- his rightecui- Rcfa, or keeping tiic n<;w and gofpel law. Ph; . penult. Now-j leaving it to others to judge, ir thcl'e paif-^gea gave any jult occallon to this quellion, wc anfvver,

irao, In the gcfpely L^.ken ftr;<5lly, and as coatradiftin<fl from the law. fpr a do;5^rine of gr,^ce, or good liv- \vb fiom heaven, of help in God throi)gh Jtfus Chrift, to lofl, fclf deftroying crea- tures of Adani's rscc ; or the gkd tidings of a Saviour, wi:b lif€l and falvation in him to thcehitf of fitmers, there are no preccpta; all thefe, the command to beMcve^ and repent, not excepted, Wlonging to, and flowing from the law, which f.iAens the new •lutv on us, the fair.e moment rhe gofpel reveal? the newobjc*i.

Th\t.in the gofpel, taken ftri^tly, there are no precepts, to U9 fecmi evident from t', holy fcrip! ores. In the firft revclatica ©f it, made in thefe wu- df , '* The feed of tne woman inall bfuir^ the htad of ilie ferpent,'* Gen. iii. 15. we fVnd no precept bu* a promife, containing glad tidings of a Saviour, with grace, mercy , Ufe, and iairitioii in biB), to l©li tizisra 0/ Adan^'i) family*

Rra Aii

C 47Z 1

Ard the ffofpcl preached unto AbrahaoJ, namely, " In thcf, (/ e. in thy fce(^, which is Chrifi) fiwll all nation's be Wcfled,"^ Gil. lii. 8 compaied with Gen-xii 3. jcxi'. 18 A(^3 iii. 15. is of the fame nature. The good tidings of great joy to all people, of d Saviour bo>n in the c tv of David, who is Chriil the Lord, brou^ut and pre-cUiracd frcra heaven by the angels, Luke it. 10,. I r. we take to ha^-e berfn the gofpc), ftr"dly and properly f J called, yet J3 the^e r.o prccrpt in tlicfe tkii-gs. We find lik.- wif , the gofpcl of peace, and ulad tidings of gord things, are in fcriptnre convertible terms, Rqsi. x. ij. And the word o^ the goTpcl, which Pefer fp-l^c lo the Gtntiles, (hnt fbey E??'ght believe, was no o.iir-r thaa peice by Jcfus CJ^rift, crucilied, rifen, ;ind ex-'»rrd to be judge of quick and dead, wi'h remiflTioa of fins liirough h's name, to be rcceive-i by evf;ry < ne believing '^:^ r.lm, A<fls.Kv 7. XX. 2><i. — 43. Much psore might be added « n ihis head, wh ch, that we be rot tedioug, we pafs. See Li kc iv. i3. crrripired with I:a. -iii- i, i. A<^s xx. 24. 4 Tim. i. 10.. Of ihe fanre mind, s& to tli:s poiut, we find the body of refoimed divines J ap, to ii fiarce in a few, Calvin, Chnmrc^ Pcmb.'e, Wendeiin, Alting. the profuTois of Leydcn, Wilfiu^, I.iai^r-ch, Mar. fius, T'onghton, ElferJus.

That all pp ctptf (ihefe ot fjith and repentance not excepted) ctioig to, and r.re cf the Uw. is no lefs tvident lo us : For the law of creation, or of the Ten Ccmnnandment-, which was jiiven to Adam in paradife, in the foim of a covenant of woi*k?v r^quitit'g ua.to btlii vc whstrvtr God fhould reveal, orprotriife^ ai;j to obey whatever he Uiciuld command ; all precep s what* fotv^r iiiuA be virtn;;l!y a:,d ready incluced ia it : So that there Dcver w.-.r,nor can be an irttanceof duty owing by the creature to God, i.oi con.oi.irdcj n the aioral law, if not direcft'.y and txprtfly, yet indirectly and by ccr.r.qaeQce. The faine firft iorxm-i! d, for intlaace, v-hich rtquirca ue to take ihc Lord for cur God, to acknowledge h g tifcnlial verity, and fovercign auilsoiity; to love, fear, and trutl in Jehovah, after what m.,nner focvcr he L'.all be ; Itaf-d to jeve.d himkif 'o us j and I^kcvvife to grieve and mourn for his d-:iboDour, i r difpleafurc ; requires believing in JehovAK» our righteoufnef?, as fo:>n as ever be is reveaU d to uo ^.8 auh, and foi rowing after a godly foi t Icr the tran*grtjTiOQ of hi:- h ly law, whether by oi;t'8 felf, or by o he J 9 i ill true, Ad.;rn was not ai^ually oi I'ged to believe in a Savit.ur, till, being !ofl ar.d undone, a Saviour was revealed- to hirft ; but ibe fame command that bf^und him to -.uft and depe<td on, and to believe the prom^ • of God Creator, no dputt, obliged him to bc'icve in G- d Rtaeea>er, when revealed; ti r w 8 Adam obliged to forrow for Gn ere it was committed : ,But this fame hw that bound him to have a fecfe of the evil uf £1; icit£ nature ani tffccts, tc haie, 1 ath, and fite from fin,

and

I 473 J

^AXq refclfe aeaiaft it, and for all holy ob€d*«ncc. asc! to hive a due apprehenlion of the goodnefa of God, obliged him alfo to mourn for it, whenever it Hiould fall out. And we c^onot fee how the contrary doarinc ia confiftent wUh the perfection o. the law ; for if the law be a complete role of all moral, internal and fpiritaal, as well as external and ritual obedience, it icuft require faith and repentance, as well as it dots all other good- works: and that it doea indeed require them, we c^n hsv<; uo doubt of, when we confider, That without tbem all other r.- Hgious performances are in God's account an good a nothing ; and that fin being, ae the fcripture, ijohniii.4. and Ci*r over ftandards tell us, any want of conformity to, oMr?ui%rti'i - « the law of God. unbelief and impenUtncy nsuft be fo too: And if they be fo, then muft faith and repentance bt e-bedirncc and conformity to the fame law, which the former are a tranfgreffion of, or an inconformity unto ; unbelief particularly, being a de- parting from the living God. Heb iii. il- is, for certain, for- bidden in the firft command; therefore faith muft needs b£ required in the fv«e command, I fa. xxvi. 4. according to ;j known rule. But what need we more, afitr our Lord has [ol^i U8, That faith is one of the weightier matters of the law. Matth, xxlii. ty And that it «s not a fecond table duty, which is there meant, is evident to us, by compiririp the parallel pUce io Luke, chap xi 4». where, in place of faith, we ha/c •* the love of Go<l." As for repentance, in cafe of fin >4g^infi God, it becomes naturally a duty; and though neither the covenant of works, or of grace adnnit of it, as any expiation of fia, or federal condition giving right to life; it is a duty included in every command, on the fuppofal of a tranfgrcffion.

What moves us to be the more concerned for this poJnt or dod^riiie, ig, That if the law does not bii-d finners to believe'and repent, then we fee not hovy faith and repentaic?, corfide^ed as works, arc excluded from our juftiocation brfore God ; ilnc? in that cafe they are not \7crks of the law, under \vbich charac- ter all works are in fcriprure excluded from the ufe of j-jTirying in 'he fight of God- And we czll to mind, that on the con r^ry d'^<Srinc, Armioius laid the foundation of his rotten principle S4 touching fufficieut grace, or rather natyral power. *' Ad^.T.,'^ faid he, '* had not power to believe in Jefis Chritl, b^c* ip.ft- he reeded him not; nor was be bound fo to believe, bcc^iM"- ihe law required it not : Therefore, lince Adam by h-s f?.li did noc lofe it, God is bound to give every man power to brlicve" in Jefu9 Chrift." And Sociniaof, Arroinians, Papifts, and i5^j.:tc- rians, by holding the gofpel to be a new, proper, prcc^'crivo laysr, with fan<aion, and thereby turniog tt into a re.'.l, tk -uftU milder covenant of works, have confounded the I.nw and thtr gofpel, and brought works into the matter and caulc of a linnet*^

C 47<5 3

camfortabk to bimfelf, w;thoHt the Creator'i aulheritf come to him in that cH^bdcI-

We are ckar and full of the fame mind with our ConfefBon, ** That the moral law of the Ten Gomraaadments doth for ever ** bind all, a« well juftified perfons as others, to the obedience ** thereof, not oniv in regard of the matter contained in it> but ** aljo in refpect of God tbe Creator, who pave it ; and that •* Chrift doth not in the gofptl any way d flTolve, but oanck •* ftreogthen thi^ obligation.*' cap. 19 For» how can it lofc any thing of its original authority, by being conveyed to the beiit^ver in fuch a fweei and blpfifed channel, as the hand of Chrift, fince both he hirafelf is the fupreme God and Creator, aad fince the authority, majefty, and forereignty of the Father is in hia Son, he bemg the fame in fubftance, equal in power and glerv ? '• Beware of hini, (fays the Lord un;o Ifracl, con- cerning Chrift the angel of the covenant) and obty his voice, provoke him not: For my name i» in him,^* Exod xxiii. ai. that is, as we underftand it, my authority, fovereigoty. and ©ther adorable excellencies, yea, the whole fulnefs of the God- head i:! in him, and in him only will I be ferved and obeyed. And then it follows, ** But if thou (halt indeed obey his voice, aad do all that I fpeak," v-r. ai. The name of the Father i« fo'tn him, he is fo of the fame nature with his Father, that hit voice is the Father's voice ; " If thou obey bis voice, and do all that I fpeak.*'

We dcfire tn think and fpeak honourably of him, whofc oamr is " Wonderful, Counfellor, the mighty God, the Evcrlaftmj Father, and the Prince of Peace*'* And it cannot but exceed- ingly grate our ears, a»d grieve our fpirits, to find fuchdo<ftrinea ©r pofit'oas vented in this church, cfpecially «t a lime when the Arian berefy is fo prevalent in our neighbour nations, as have an obvious tendency to darken and difparage his divine autho- rity, as that, '• If a believer ought net to receive the law of the ** Ten Cnmmandij at the hand of God, as he is Creator out of ** Chrift, then be is not wnder its obligation, as it wa- delivered *^ by God the Creator, but is loofed from all obedience to it» **^ 28 it was cna(5lcd by the authority of the Lord Creator ; and •• that it is injurious 10 the infinite majefty of the Sovereign •^ Lord Creator^ and to the honour of his holy law, to rcftri^ •* the believer to receive the Ten Coniaiands only at ihf hand •* of Chrift." What can be more injurioHa to the infinite l»ajefty©f the Sovereign Lord Redeemer, by whom all things were created that are in heaven and in e»rih, vifible and iBvifible, wfaetiier they be throaes or domiaianB, principalities or powers, than TO fpeak as if the Creator's authority was not in him ; or, as if the receiving the Creator's law from Chrift did loofe men fr«SD gbedicDCC to it, aa caa^cd by the &utbority of ikc Father.

W«

I 477 -]

Wo unto u», if this dojf^rine be ibe truth ; for fo fhould we fie brnught back tO ctnfuinirg fire irdeed : For, out of Chrift, *' Hr that rric'e up, will have no mercy en ub ; ror will he thst '* forired w^, (hew V9 sny favour." We humbly conceive, the Faher does not reckon himfeif ph.r 6 <l. but coitimredby Cbriftirtrs oiTtrirg fibtdience to brm as Crca'cr out of Cbrifi r Nor does tne off nrp to dfal with him after this fort, or to tesch others fo, difco?< r a due rtg^rd to.the myfteiy of C'.r.ft ftvtalcd in the gofpcl; for it is ihe wtii of the Fa hf«", the Sovcrtign Lord Cn atcr. That all men Si uKi hcnotr the Sor, even afc tbcy h( n. ur hitr.ftrlf ; atd thst a', or in, the h^mc t-f J<-ruF, t very knee ftiould how, and that evtry tt<r.^ ».e fhculj confefs Jefus Chrilt is L' rd, to the g'o y of God the Father, who havirg in ^htfe laft d«y8 fpcken unto us Vy bis S- n, by whom alfo I e mad- the wortd. ?.n.5 w th an .ludib'e vt ice i'rom heaven hath f-id, * Ti i» is wiy beloved Son in whom i am wfH- plc^fcd; hear ye h-m " Wee it rot we would he thought tcdiou!», Perkirs, Duihatr, Owen, and olhcis, Uiigbt hiivc bec» heard on tb!s bead. But ve proceed lo

Oiier)' III. D'Jh the annrxirg f>f a prcm'ife bf hfiy end a thrtalnirg of cL:a:b !q a p/tci'pt, mc^he it a ccvennni if wot h?

Wc rFr.'V/f'r, a"TT» err Tfprc-ren"^??r«», Th:;t ih? prorr.ife of 1 fj^ aTid thrcatnirg of death, liiptradd'd to the Uxt of fhe rre.«'(sr, xnade it a covenant of works to ur firft parents, proposfb; Ana their own corftnt, wiiich HnUfr crrature^ ccud not utu'e, made it a coven^rt of works. ACCE?TFD *' A law. faith ibc '* judicious Duiharr, rio'h n(Ccfl"«r'!y imply no more, tha?> •* ift-, Toditc^. 2dly, To comniand ; cn^o cng that obediei c« ** by aut-bf rity. A covenai t doth funhtr ntctflafily imply ** premifes madf upon fi>me coriditions or threatnlRgP rdded, if ** fwch a ccudi i( n be at t performed. N'^w, fays he this law " may bt: co^fidered withou the cot fiderati* n uf a covtpan? ; ** for it was fiee to God to have added, or not to have added' " promiil'S j ai d the ihreatnirgs, up< n fiipp.^lit"oo the law had *' bt-en kept, nr^ht never have taken efft(ft. ' (Treatife oa thf commands, pjge 4 quarto edii.) From whence it is plair^ in the juf'gmeLt of this ^reat divine, the Iaw of natu'^e w?.ft turned into a covenant by the addit'on of a promfe of lift* , and th eataina: of death. Of the fame mind is Burgefs and the Loiidt n m niiler', V.r.dicigB Lfgis, pafe 61. " There are on'y •' two th'nL'fi which go to the tfTcnce of a law • atd'haiip, V imr>, Dirtdli-cn. ^Ao^ Obligation, imo, Dirccfiion, there.'"orie ^' a law is a rule ; hence the law of G' d i? con^pared to light. *' ado, Cbl^gatiot; for tbtrtia lic\h ttcsvTcrceof fin, that it

i 47<S }

camfortabk to kimfcif, whhoHt the Crcalor'i authsrity come to him in that ch^iBnel.

We are ckar and full of the fame mind with our ConfefBon, ** That the moral law of the Ten GommandmentB doth for ever ** bind all, as well juflified perfons as others, to the obedience ** thereof, not oniv in regard of the matter conlaiced in it, but •* alio in refpect of God tb^e Creator, who gave it; and that •* Chrift doth not in the gofp? I any way d flblve, but oaach •* ftrengthen thi» obligation." cap. 19 For» how can it lofe any thing of its original authority, by being conveyed to the believer in fuch a fweet and bleffed channel, as the hand of Chrift, firjce both he hinifelf is the fupreme God and Creator, aod fince the authority, majefty, and fovereignty of the Fathcc is in hid Son, he be'rng the fame in fubftance, equal in power and glorv ? '* Beware of hin», (fays the Lord unto Ifrael, cor- cerning Chrift the angtl of the covenant) and obty his voice, provoke him not: For my name i» in him/* Exod xxiii. ai» that is, as wc underftand it, my awthority, fovereigoty. and ©ther adorable excellencies, yea, the whole fulnefs of the God- head i:! in him, and in him only will f be ferved and obeyed. And then it follows, ** But if thou fh^ilt indeed obey his voice, and do all that I fpeak," vcr. a». The name of ttie Father i« fo"tn him, he is fo of tl^e fame nature with his Father, that bif voice is the Father's voice ; " If thou obey his voice, and do all tbat I fpeak."

We defire to think and fpeak honourably of him, whofc name* is " Wonderful, Counfellor, the mighty God, the Everlaftmj Father, and the Prince of Peace.'* And it cannot but exceed- ingly grateour carp, and grieve our fpirits, to find fucb^dodrinea ®r pofit'oas vented in this church, efpecially at a time when the Arian faerefy is fo prevalent in our neighbour nations, as have an obvious tendency to darken and difparage his divine autho- rity, as that, ** If a believer ought net to receive the law of the •* Ten Commands at the hand of God, as he is Creator out of •* Chrift, then be is not wnder its obligation, as ii wa** delivered ••^ by God the Creator, but is loofed from all obedience to it» •'^ aa it was cna«acd by the authority of the Lord Creator ; and. *• that it is injurious 10 the infinite majefty of the Sovereign- *■' Lord Creator, and to the honour of his holy law, to rdtri^ •* the believer to receive the Ten Comaiands only at th^ hand •* of Chrift." What can be more injnrioHa to the infinite raajeftyef the Sovereign Lord Redeemer, by whom all things were created that are in heaven and in c^rth, vifibleand iBvifible, whether they be throaes or dorainians, principalities or powers,, than to fpeak as if the Creator's authority was not in hirn ; or,- 29 if the receiving the Creator's law from Chrift did loofc mea fr«Ki cbedicncc to it, at enacted l>y the authority of ike Father.

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X A77 :3

Wo unfo u', if Uu8 dod^rine be tbe truth ; for fo {houki we fie brfujght back tO anfuinirg fire irdeed : For, out of C tifi/t, *' He that nnic'c u?, will have no mercy en u;^ ; ror will he that '* forrred vj", ihew v» any favour." We humbly conceive, the Fafc^r docs not ret km himfelf gl'.r 6(1, but coitdnrcd by Cbriftiars offcrirg fibtdicnce to hnn ss Crca'or cut of Cbrifx : Nor dofs the off Hrp to deal with him after this fort, or to lesch others f>, difcov< r a due rtg.^rd to.the myfteiy of Chr ft ftvtaled in the pofpel ; for it is ihe w-l! of the Fa he»-, the Sovereign Lord Cnatcr» That all men fh u!d honotr ihe Sor, even at tbcy h( n^ ur hirr.ftlf ; a».d th?t a^, or in, the asaac cf ./tfup, tvery knee ftiould how; and that every tuF^jie fhculd confefs Jefus Ciirjlt isL^rd, to the g!o y of God the Father* who having in ^h<fe laft dsys ffcken unto us Vy bis S n, by vhom a!fo le rn;^d» the world. ?.n.'i w tb an .iudib'e V( ice fi'oni heaven hath f- id, * Ti i^ is wy beloved Sen in whom i am well- plffiftd; hear ye hm '* Wee it rot we would he thought tcdiouf, Perkirs, Duihatp, Owen, and olhcis^iciight h>avc b€C» fceard on this bead. But ve proceed la

Ouery III. Doth the annrxlrg ©/ a frcmife bf llfey end a thrtalnirg of d.-ii:b !9 a p/tcept, tnake it a ccvtnani tf'wotks^?

V -We nfi^^-^fi a-T?^ err Tf prcfeTT:^Tir'», T^\ ih? prorcifc of 1 ft- tfltd'CRreatning of death, ruperaddfd to the U\f of fhe Cre^^tifi wade it a covenant of work? 'o ur firft parintp, proposfo ; Ano their own conftnt, which Hnlcf- cr'-ature^ ccuki not »etu'e, made it a coven?rt of works. acce?ted *' A law. faith the ** judicious Duihatr, doth ntctfl'«rly iwiply no mor^, than ** ift, Todiic^. adly, To comnaaRd ; cnfo Cing that cbedierc« ** by aut-b( rity. A covenai t doth furthtr ntctflarily imply ** pf6mife8 made upon ft-me coriditions or threatciEgs rdi^ed, if *' fuch a ccKdi i( n be qx t perforated. N'w, fays he this law *' may be coKfidered withou the coj fiderati* n of a covtpanf ; ** for it was fiee to God to have added, or not to have added " promifes j ard the ihreatnirgi?, vip< n fnppoiitJao the law had ** been kept, ni'tht never have taken effc(5l. * (Treat;fe oa the con;m?,nds, page 4 quarto edit.) From w-hence it is plain, in the juf'gmeLt cf this ^reat divine, the Ihw of nature w^a turned into a covenant by the addit'on of » prom'Te of life, and th eatniner of death. Of the fame mind is Burgefs and the Londtn m niRer', V.r.diciae Lfgir, page 61. " There are cn'y *' two th'nL'S whivh go to the effence ot a law • ard 'hat is, *:* imo, DircdJicn. 2<io^ Obligation, imo, Dircdion, thereforie *' a law is a rule ; hence the law of G< d in couiparcd to light. '* 3do, Cbligatior; for tUcreia lic;h ttce^crce gf fin, that it

*" brealB.»

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** breaketh lhi« law, which fuppofce the oViig&tory for€€ of It* ** In the next place, there are two conlcquente of the law,'whid» •* are ad &fiNE tssE, that the law may be the better obeyed? '* and this indeed turntth the lay/ into a covenant, ift, The ** far.dticn of it, by way of promiff, that is a mere free thing: ** God, by reafoB of that dominion which he bad over man* ** raight have commanded hi& obcdi^oce, and yet oever made ** a promife of eternal life unto Mm. And, idly, As for the " other confeq'.ient aft of the lave, to cuff and puoiiJi, this ia ** but an accidentnl aft, not nfccfla y to a law ; for it cornea ** in upon fnppofiiion of tranfgreffion — — A law is a complete ** law, obliging, though it do not adually curfc ; as in the ** confirmed angels, it never had any more than obligatory and *' mandatory a^s upon theru : For ih2t they were under a law, ** is plain, bccaufe otherwife they could not ha»e fmaed ; f©r •' where there is no law, there is no tranfgrcffion."

Tho* there is no ground from our reprefentation to add more en this head, yet we may fay. That a promife of life made to a precept of doing, that ia in confideration, or upon C'>»dition of one's doing, (be the doing more or lefs, it is all one, the divine will in the prectpt bting the rule in this cafe) is a covenant of works. And as to believers ia Chrift, tho' in the gofpel, lar^-ely t^ken, we own there are promifea of life, and threatniugt of de^th, 28 well as precepts; and that godlinefa haih the promife, not uuly of thiv \\>r-, brtt ^f tUat which is to come^ annexed to it, in the order of the covenant ; yet we arc clear, BO promife of life h made to the performance of precepts, nor eternal death threatned, in cafe of their failing whatfoever ia performing ; elfe fhoeld their title to life be founded, rot entirely on Chrill, and hia rigbteoufncfs imputed to them, bnt oji fome- thifig in, or done by themfelves: And thtir after fins fliould again adtua'ly bring them under vindi(ftive wrath, and the curfe of the law ; which «pon their union with Chrift, who was made a curie for them, to redeem ihem from under it, thty are, ac- cording to fcripture, Rom. vi. 14, 15. Rom.viii.i. Gal. iii. 13* 4» 5- and our Confeffion, Chap. 20. § a. Chap. 11. 5 J. for ever delivered from. Hence we know of no fanftion the law, landing in the covenant of grace, hath with refpe^t to believers, bcfidee gracious rewards, all of them freely promifed on Chrifi'a account, for their encouragement in obedience; and fatherly chaftifement and difpleafarc, in cafe of their not walking in hii commandmentf ; Pfallxsxix. 31,33. iCor. xi. 30, 32. Luke i. so. which to a believer arc no Itls aw.f^ul, and mucn morepowertul, reftrainta from fin, than the profpe<5t of the curfe and hell itfelf would be. The Reverend Commifiion will not, we hope, grudge to hear that emiaent divine Mr PtRK IN3, in a few words, on tbia bead, who haviBg pnt tkt ©bjv^Ven, ** Jo the gofpel there

t 479 3

'* ftre pramireg of life upon condition ^f ouir »Vc(fi«iie«, Al •* Rom. viii. 13. " If ye through the Spirit, &c." Anfweri, ** The promifes of the gofpel are not made to the work, but to " the worker; and to the worker, not for his work, but for ** Chrift's fake according to his work, e.g. The promifc of life * is not made to the work of mortification, but to him that ** mortifies his flefh; and that not for .his morti Sedition, but ** becaufe he ia in Chrift, and his mortification is the token and ** evidence thereof." On Gal. page %z6. in Fol. This, as it ii the old proteftant do^rine, fo we take it to be the trath. And as to the believer's total amd final freedom from the cnrfe of the law, wpon his union with Chrift, proteftant divmes, par- ticularly KuTM£Rloi.D and Owen, throughout their wrilingii are full and clear on the head.

' Qiiery IV. Ifihc Aioral La-w, antecedent t$ its recelv- mg the form of a covenant of works, had a thrcatning ^ hell annexed to it ?

Answ Since the law of God never was,«or wiil ever in this world be the ftatcd rule, either of man's duty towards God, of ©f God's dealing with man, but ai» it ftands in one of the iwd eovenants of works and grace, wc are at a lofs to difcover the real ufcfulnefs of this query, as well as that foundation it hatk IB our reprefentation.

As to the ihtrinfical demerit of fin, we are clear, whether there had ever been any covenant of works or not, it defervea hell, even all that an infinitely holy and jaft God ever has or (hall inflid for i' : Yet what behoved to have been the Creator'^ dif- pofnl of the creature, in the fuppofed event of ftn's entriog, without a covenant being mad*^, we incline nor here to dip into : bus *^e reckon, it i* not polTible to prove a tbreatning of hell to be iniieparable from ibe law of creation, the obligation of which, hccauie rrlulting from the nature of God, and of the creature, 18 eternal and immutable: for confirmed angels, glorified faints, yea, and the human nature t>f Chrift, are all of th.m naturitllf, jaeceflarily, and eternally obliged 10 love, obey, depend on, and fubmit unto God, and to make him their blcfiedncfs, and ulii- iiiateend; but none, we conceive, will bepcrempt ry in faying, They have a threa ning of hell annexed to the law they arc jjnder. And wc can by no means allow, That a believer, delivered .by Chrift from the carte of the covenant of Wiirks, it ftill obaoxious, upon evtry new tranfiireffion, to the tbreatning .of heil, fuppoied to be infcparably annexed to the law of crea- tion, or of the ten c-^mmandmen»s ; which law every rcafonr^blc •reature mutt for ever be under, fince this would in effcft, be fio other than, afur hf is delivered from hell \o one refped,

F 480 ]

t3 b'nd hmi cvir ts it to an >th?r. Wha^ev^r threitn'ns: one may fuppofe belonged to tbi; moral law of rh? ten comnnqihd- mcsits, antecedently 10 itR receiving a covenant-form, a!] was, for certa'n, included in the finft on of the covenant of works; So ih-if Chrlft. in beating the corfcofit; ndeem^d belicv.TJ iVom the hell, y'ndi<5tive wrath and cwr'e their fins in any fjr't defcrveJ : tne hind- writing, that was agAinft tb-rm, hecinceiled,' tore to pieces, and iml-^d t-^ his crofs. Hence the threatning of hell, and th(? curfe, are a»fliial!y fep^rated from the U<v of ^he tfrn com nan Iments, which b^ilievers a-e under as a ru'e of life;' And 'o bold ot^erwife, ii '.he leadiog error, yea, 'he very fpring and foun'aia-head of Antinomiariifai ; on a! which, Burgtfsi ICatherford, and otheis, may ht heard.

Oiiery V. If it be peculiar fo k Uevers, fo hj free cfih eanimandng pQijJcr ^f the law, as a covenant of works f

Arjfw. Though rur faying, Wv cannot c ■>rr.prehend how the covenant of w >rk3. a- fjch, continues to have a cwmnnanding power over believers, that coveoaor fo m of it being do^c away in Chrift with refpeft to them, (Par 4.) giv?8 no fuffioient foundation to this query, fmce we affirm i/Othing concerning any but be^itvtTB, whofe freedom from the com'^rianding power of that covenant, the q jery fecms,' af< oiTich as we do, to allow of; We anfwer affi'-ma ivfly : Tor, fince it is only to b-iievers the Spirit of God in fcripure iaye *' Yf are not cndcr the law, (the main import of which phrafe is. fubjrction to the command- ing power of it, a-i a coven *nt) but under grace," Rom. vi 14. Gal iv. 5, ji a?id fmce they only are, by virtue "f their union wi hChiift a<ftually frt-ed from being under t e law, by Chrill'g being ir-a 'e under \\ {i.e. under its command, as above zs well as under its curfe) for tiem; and fince, .^ccjrding to our Conf ffion, c.*p. 19 ^6. it is the peculiar privilege of be!iev?r«, , which ttitref re unb lievers have no irtereft in, not to b:* under (he law as 2 covtmant of work", to be jift fied or condc-mned threby; we can allow no other, befiJes behevero, to be in- vented with that immunity.

All imbelicvtrs wirhin, as ivell as without the pale r^f the vifib'e church, fii ce they frek ri^h»eouf ef^ on'y by the works ofthel^w, and ar<- ftranger to the c venant of grace, weal- wave to k to be (ifcbto.'f. jo the vi holt^ 'aw, in thiir own perfons : and (h's thfir ob!)g.:ition under the do, or comman^'ng p. wer of that covenaiif, we took to be invi Ubly firm, till fuch time as by faii^h they hul n^courfe to him, who *' is the end of the law for rightcoiifnefs to ev-ry one t'la' helleveth;" fife we thought, and do ftiH ihirk, if their obligation to the command of -thit Loveoanl be difTjlved, m.-rdy by ibtir living under an external

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g^fpel difpenfatior, they would he cart quite loof' frcm be?ng: xjnder ^ny covenant at sll ; contriiry to the common received doiftiine of the protcftant churchc?, namely, That every pcrfon •^I'haifoever is under one or other of the ivvocovenans of wo ks and grace : Nor could they, nnlcfs they he under the comniand- ing power of the covenj»nl of workr, br ever found tranfgreflbrs of the law of that covenant, by any adnal fin of ihf n own ; nor "be bound over anew under the coven ant-curfe thereby.

The covenant of works, it is true, is by the fall, weak and rneffc<5itia!, as a covenant, to give us life, by reafon of our veaknefs, and difabiiiiy to fulfil it, being antecedently finnerf, and obnoxious to its curfe ; wUich no pcrfon can bt , and yet at- the fame time have a right unto its p. cmife. Hence, for any to fetk life and falvaticn by it now, is no other th^n to lalvour after an impoffihility ; vet dr-es it neverihelefs continue in full force, as a law, requiring of a'l finnerR, while they continue in their natural ftatc, without tak'np hold, by faith, of Cbrift and the grace of the new cover);5nt ; requiring of them, we fay, perfonal, and abfoluteJy perfeifi obedience, and threatnin^' death upon every the leaft tr.infgrcfVion : Trom the commanding power of wh'ch law, requiring univerial hohnefi^in fuch rigour, as that en the leaft failure in fubft^n'cc, circumftance or degree, all is reiefted,and we arc determined tranfgrenbre cf the whole law; believers, ard they •nly, are freed, as v/e faid above. ^' P.ut to ** fuppi^fc a perfon, fi^ya Dcilor Owen, by atiy means freed •* frosn the curfe due unto fin; and then to deny, that, upcBi ** the performance of the perfe^ finlefs obedience which ** the law reqwires, he fhould have npht to the promife of ** Vi^c thereby, is to deny the ttuth of Gtd, and to rtfleft ** difh' nour upon his juftce." Our Lord himfelf was juftifted •* hy the law; and it is immutably true, That he who dofg " the tbirga of it, fljall live in them.'* (On jufi^fication, ?a?^ 345') *' I^ '8 true," adds the farrje author, ** Thar G d '* did never fornaally ar.d abf lutely renew, or give again thiB ** law, ae a co^erant of works, a fecond time; nor was tttere ** any need that fo he dtould do, unlefs it were decbraMve^ ** only : And lo it was renewed at Sin^i; for the whole <f it ** being an emanation ofetemal right and tru'h, it abides and ** muft abide in full forc« f i r ever. Wherefore it is only fo frW '* broke as a covenant, '.hit all mankind having linned sgainft ^* the command of it, and fo by guilt, with the impotcncy to ** obedience, which enfued thereupon, defeated themfelves of ** any mtcrtft in its promife, and pofTibility of attaining any fuch '* mtereft, they cannot have any benefit by it. Hnt as to its " power to oblige ail mankind unto obedience, a^d the on- ** changeable truths of its promifes and th»^eatning8, it ab'rl-es ** the frmc as it wa» from the beginuicg.'* (Ib.d) ** The

5 8 *'f«l'

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inlroductn^oFanolhsr covenant, adde he s^mr on the fars? head, n.confiftent with, and conrrnry to it. 6o<:is not inftanily free men from the Im-. as a coven;»nt : Kor thouu-h a nev/ law abroga cs a former law inconfift-nt with ir, an i f ets all fromobedtence, it ie not fo in a covenao-, which operates not by fovereign authority ; but becomes a cuvenant by confent of them with whom it is nude. So there h no free- dora from tne old covenant, by the conftitution of the nevr, t!l. !• be actually complied with: In Adam's covenant wc murt abide under obligation to duty and puniftment, till by fatth we b? mtereftcd in the new.' (Ibid.^ji) Froru all which it appears to be no cogent Venfonin? to far. If the mmdiever be under the commanding povver of rhe core- Rant o. work?, then would he be un.Ier two oppofite comTi..nd« at ortcf, v;2- to feek a pcrfedi ri.^htcr ufnefs in hi. own pe.fon, and toie.k it a:fo by fai*h inafurety: For, though the law require, of us now, both sdive and p.fiive riKhtconfntfs in our cwn perfons ; and iikewife, upon the revelatir^o of Jefus Chriil in the gofpcl, as Jehovah our r.ghteoufnerg, nblieesu-^ to bcileve in, and fubmii to him as fncb ; yet, as it ia In many othei caies cf dut.i^s, the law rtqnnes both fhefe of up, not in senso coMPosiTO, as they fay, but in sfn so Diviso. Ttc bw IS content to fuftain. and hold for good, the oaymcnt of are- fponOble furety, though itfeVf pn.vid.s n ne ; and wl's u?, being liifolvcnt of ourfelves, cheaifullv, thankfully, and wi hout delay, to accept of the non-fuch favour offered unto us; Bu' til! the finr.er, convinced of his nndonenefs otherwife, accept of, ufe and plead that becefit in bis own behalf, the hw will and doe^ go on in its juft demsnd., and diligence againii him : Having never had pi afure in the fin'ul cr-aiure, by realon of oi.r unfa-thfulnc fs, i: can eafi-y adm^i cf ttemarriage to another A' n V^'-^'r" ^ ^'''''^"^ divorce, .f.er f.ir count afl.i reckoning, 2nd tuil iati.^f^aion and -.epHrdtion mule fir all the ■nvu'ions upon, and violatio; s of the lirft hufbiud's honour^ b-i- wneit the. iVnner, unwilling to hear o^ any fuh motion, ftiU.G.caveg to the law Its firft hufbind, what won <tr thr law -n th=t ca'-, go on to ufc the fii: tr as he defcrvrs? In ihort, ihi p-etcnded abfurdity, at worft, amnuntt, to nt. mort- than this, Mxke full payment vourf-lf or find me ^ood and fuffici nt payment by a furety, till which time, I wll! continue tc proceed ^g^inft von, without roitigaiion or mercy. VVnTefore, i..e unbei-evtr n juftly condemned by the law, both becaule he did mo continue }Q ill thmgs wmttn in the bojk of ihe Inv t" do them, and Hccaufe he did not believe on the uamc of tb« S.n oi God.

Qnery VI.

L 4^3 ] ' li^^ry VI. If afinner, heiftp jujilfi- f!j has all things Bf once^ that is n.'CcJfury f(jr:Jtdvaii(>TL? \/^^^f pcrjhncd holinc/s, and prcgrefs in hyly, obedience ^ is^^ nccrjjciry to a jujiificd perJorCs p^/pj^'n'^ g^ory^ ^'C^jp 0/ ^yts €9nt;?iuing in life after his- j^f ft f cation ?

Anf. The ground of this giiery, marked out to «?, In thefc vote's of ho*ly Lnther, " For in Chrift I h;tveall things at once: *' neither need I any thing mo^e, that is neccfiary unto UUa- ** tion." And tn us it is evident, that this is the btiicvcr's p'ea, viz. Ct rifl's moft perfect obedience to the law for hirrs,. in sniVer r.ntoit» demand of good works for obta-ning ffilv^tioR, Recording to the tencr of the firft covenatit ; which plea tne liepreftiuaiion allcdges to be cut off, and condenaned by the hOi (if AlTcnt^biy. Par- 6, xi. But without fyiog any thm-: of the (id Pop'fli rentclion on the dodrine of free juftificslion by fai h without works, as it was taught by Luther and olher refotm.rs, or the hardflrp of h-.vir.g this q'.iefti( n put to us. aa if we had given ground of being fufpedied for enenn,ic3 to i^ofntl- holinefa, which, our confcietjces bear U9 witnefs, is our great <^ij!ire to have advanced in ourfelves and olhere, as being Jully pcsfuadcd, that without it neitber they nor we ihali lie the i-or'i. We «nAv?r to the ftiit p.nrt of rhe query,

That fince s j'oftified perfon, being pafTed from death to life, traiiflated fiO'n the power of davknefs, into' the kingdom of Goii'a dt-ar Son, and bleft with all fpir uial bicffinga it. Cbr.n, i», by virtue of his union with him, brought into, and fcCDred tn a ftate of faivation ; and therefore, in the language of the Holy Ghoft, aftUfiily, though not compie^cly, faved already? sr.d fince, in biro,, be has particularly a moft perJ"e<it law-bir.iog and liw-nn^griifyii'g righteoufntfs, redemption in bis blood» even the forgfivenefs ot Ijns, peace with G(cl,accef3, acceptance, wifdom, frindiftcation, everlafting ftrcr.gth, zl\<^^ in one wo-d, m over flowing, ever-fljwing fulnefs, from winch, according to the or'dt-r of the covenant, he does, and Ihail rect-ive what- ever he w-<ntf.: Hence, according to the fcriptnre, in Chrift aii things arc his. and ii) hitr. be is complete. Confidering', we f.iy, ihefe things, we ihiuk, a julUfitd perfon has in Chrift at once all things fiecciT.uy to l^ivatiun, though of himfelf hs has nothing.

To the ft-cond part of the q^:ery, we anfwer, That perfonal holintfe, and jatiincation being inlcparsble ia the believer, we «re unvyijiiiiK', {a rach as the. query does, to fnppole their ftparation. Perfona! ht'li^efs we reckon to neccflary to the poiTcffion of glory, or to 3 ftJiie of perfcdl holinffsand happinefs, ae in the morning light toihe noon-day warmth and brightneft* j is »t a ftiionabk foul to » wife, heaUhy, faong and fuli^growo

[ 4S4 1

msn ; Ai an antecedent is toit'i conf qjerf ; ag a part is tfthe whole (for the d fiference betwixt a ftaie of grace and of' gloTjr, v-r take to be graj.u I only, acce7rdin>: to the iifual faving, ** Grace is glory begun, ind glory is grice in perfe(5lion.*') Sj ner-efl* ry ag'^in, as motion i,^ t<> evidence life, or. in order to walkiDg ; not only h.<.b lu-il, but adUial holin-f* and progref-* in hnly obedie'tce, one connn jing in life, We are cle r are fo BeceflTiry, th.^t wi hout the fa^ne. none c^n fethe Lord. And as it 18 not only the he'iever's intereft, but hh neceffary an.d indifprnfiblc duty, to he (liM going on ''from ftrt ngth to ftrcng h, •* unt.l he apj>e<ir before the Lord in Zion ;** fo ihe righte' uj», we believe, *' will hc^i on his way, ?.? d he who is of clean •* hands will gr. v/ ft cnjrer and ftr i>get *" For tbo'the btliever'a prog^efs in hcly ( bedience, bv re fon of the many ftopB, inter- Tupiions and affuilts he fr qurntly meets with from Satan, tbe world, and indwJlJ g corr pin. '« far from bring alike at all timea; " yet the pith of the j ft, though he frequently fall, will be as the fhining light that fhmeth more and more unto the perfe(^ day:'* T[\o* he may at times become ** weary and faint in his mind ; yet {hall he, by waiting on the Lord, renew bia Itrength, and mount up as with eagles wings &c." But ftill the believer has all tiiii in and frori! Chrtft : For, whence can ©»r progrefs in holinef? come, but fom the fupply of hia Spirit ? Our walking in h( ly obediercf and every good motion of ours, lEuft be in him, and from him, who is the v/at and ihe tiFi, who is our head of ii fl^K^nces, and toe fountain of our ftrength, and who •* works in us ^oth to will and to do. Ab'de in me, fays he, and 1 in you .— For without me ye can do no'hing. If a man abide sot in mtn, he io cafi fonh a& a branca, and ia withered."

But if the meaning of the query be,of fuch a ncct fii;y of holy obedience, in order to the pofftfljon of glory, as imports any kind of caufuality we dare not anjAcr in the ctffirmaiive : For, we cannot look on perf )nal holincfp, or good woiks, as property federal and conditioned tncans of obtaining the poflVfBon of heaven, tho' wc own they are nectflTiry to make us meet for it»

Query VII. Is preachr^g the nectjjiiy of a holy I'fi^ in Qraer to the oktuining ofeianat huppmtfs^ of dangerous confqumce to the do^lrine of free grace?

Anfw. The laft of ihe two cUnfcs of the eight a(ft of Afft mbly, being complained of in the Reprefentation, is the firft and main ground of this query. Par. 16. 15. And e*re we make anfwer to it, we crave leave to explain ourfclveis more fully, as to the offence we conceive to be given by that ?&.\ Namely, That iu oppofition to, and in place of the belitv^fr'splea of Chr;ft% aftivc ri^htCQufnefe, in anfwer to the law, demanding good works,

for

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#or obtainirg filiation according to the tenor cf ihe ftrft cote- rant, cot f)ff, as we apprehend, by the fifth a<5V ; minifterg are ©rderedv irvthe eighth a<S, to preach the n'rceffry of our own perfonal holiiers, in order to the ob aining of everlafting happi- Refa. As a-fo, That our inherent holinel'a leems to be put too much upon the fame foot, in point of n<cefl5:y f. r obtaining cverJafting happinefs, vith jutiifii:ation by the Surety ; which the frame of he words, b in;» as foiiows, will v;e]! admit, viz. *' Of free jufiification through <>ur bUfTcd Surety tlie Lord Jefu« CbriiS, received by faith alone; and of the neceflity of an holy lire, in order to the obtain'ng of everlif^irg happinefs." More- over, That the grc^t tundr^raentalof juftiftcation is laid down ia fuch general term*-, as adverfaric* will eafiiy apree to, wfthout mention of the Surety's rightcoufncfs, adlive or p fijve, orlhe imputation of tivher ; eipec'-»Hy finCc- a motion in open Aitinbly, for adding the few, but mumentuous words, iMPl/r bd rig mtr- OUSN ESS, wa^ fl gated. Aiui finally, That tnat a<a is fo little ;idapted to the end it is now given oiii to h-ive been defigned for; viz A teftimony of the fupreme Godhead of our glori;;us Gcfd and Saviour Jefus Ghrift j and a.gair.ft A'ianiftn ; efpecially fincc rot the Italt Uitimation t)r w.itn ng agiinft that damnable herefy is to be fuynd in the ad itfc.f j nor was m idc to that Aftembly in pifli'ig of it.

rothequtiy, we anfwer, That we cordially and firrcercly ov?D a holy I'fe or pood \v{;rks, N tCEssARY, as an ackno>*'ied^- ment of God's fovcreignty, aud m ob d ence to his comraano; ** Por this IS the will vi' God, even cur fan«^tiftcation;" and, by a fpecial ordination, he bin a pointed believirrs to walk in vhcni: Nec fe ss A8.Y, tor gloriiying God b^rfore the world, atid fnewing the vin-ucs of him, wtio b.ith called ns out of darkncis nfo this niarvelluus li^hi; Necessary, as bring the end of our ekctioo, our redemption, effedui. calling and rejitnei atioi ; for, "the Father chofe u^ in Chrift, before the f* undati m of the world, that we fhould be holy : The Son gave niinf. If for n?, thai he n-ight redeem us frcm all iniqu ty, an' puiiiy 'o himfclf a pecniiar people zealous of pood woks " And by the bo y Spirit we art created in ChriU JiiUo unto ihtni: KECSssAay, as expitfTiona of our gratruae to our great B: ijtiactor; for, bcin^; boupht with a price, we are no more our own, but ntnre- forih in a moft peculiar manntr bound, in our bodies, ^nd in t ur fpirits, which are his, to gjorify, and by all poflibk w^.s, to teftify our thankfgiving to cur Lord Rf cieem( r and R.t ff-m? 1 ; *• to bim who fpared not his own So;', but ^jjvt hinr; up to the death for us all; to hitn v?Uo bun^bled hinif'^lf, and became obedient unto death, even the dcaih of the crofs, for us," Kecessa&y, as being the defipn, n<;t only of the wcrd, but of all orUinancsfi and providences ; evtn tkat as *' fce who has

S s 3 tailed

L 4S6 3

catled \9 hnly, r-» we ihr.uld be holy in all madner of conrerfa* ti( n." Nece ssAR Y ^!.' in fnr tvidercirg and corfirmmg our fai'fh, gcod wrrk'' heiijp iht beatb, *lie native rff^pring and iflTiie of it : Necessary, for m king our calling and dr^l'on fure ; for they arr, i cuah no pira, yet, a good evidence ior heaven ; or an ;irgument confirming our affii ance and hope of f^lTat"on. NectfTi V, to th^ maiTi a-ning of icward peace and comfoU, the" rot ae the g:*{nud or ft urdation, yet as tffV<fl?, fiuitf , and concomitar.ts of faith ; KecefTiry, in order to cur enterraining communion with God, even in this life; for, ** If we fay. ue ha.v: fclicwfh'p with him, and walk in caikoefs, we lie, atid do not the tru^h" NecejTary, to the tfc^ping cf judgments, and to the crjoyinj; of many promifed blffi ga; particularly there IB a n'.c ffi y ' f ordtrr atd method, tfiat one be holy e*-e he can be adm ttcd to fee an i tnioy God in heavcn ; that b i':p a dif- pofing mean, peparirg f.-r the fjilvation cf it, and the King's high-way chalked cut for the redeemed to walk in to the ci y. Kecef«ary, to adorn the gofpel, and grace cur holy calling and profeflion. Necefsay further, for rhe edification, go- d, and comfort of fc llow-behevf rs. Ntccfsary, to prevent cfftnce, and to ftcp the HiOuiha of :he wicked} to win l;kcwife the Bobelievin^', and to c n-rrer.d Chrift, and his ^v^ys, to their eonfcienccf. Necefsuy finaly, for the cftahlifh:t ent, fecuiity, and glory of churches and nations. Though »re firrcly believe holinefs necefsary upon all thcfe, ard more accounts, and <hat the Chriftian ought to live in he continued exercife of gcfpel- rcpentance, which ie one main ccnftiiuent of gofpel-holintfs; yet wc dsre net fay, A holy life is necefsary in order to the obtaining of eternal hsppinefe. For, to fay nothing of the more gjcfs ftnfe of the fe words, (manifcft'y irjurious to the free grace cf owr Lord J fusChrift, by f,<tth in whofe righteoufnefg alone we are appoi j ed to ob-tain faivation, from firft to laft) which yet is ? bvious enough, though vre are far frt m imputing it to Ifac Afefmhly; we canno', however they may be explained into an ©rthodox meaning, look upon thenn as wbolefome words, fine? they h^ve at le.'.ft an appt- ar^irce of evil, being fuch a way ff dxprelTion, a* Proteftant churches and divines, knowing the ftrong natural byafs in all men towards feekiig falvatiun, not by faith in otir Lord JeAn Cr rift, but by works of righteoufneis «ior>e bv thtnnfelves and the d-'ngrr of fymhoiizing with Papifts, and other tnefnie^ of the grace if fhe goff el, have indLilrioufly fhunned to ufe, on that he^td : They chufing rather to call bolinefs .".nd g od works nvCrfsary duties of the perfons jufl ficd and faved, than conditions o^ falvaticn ; confcquente and tffe«Jt9 of r^lvation already obtained, cr an^eceden'8, difpofing and pre]^ring the fubjeiit for the falvaiit.n to be ob ained, th>>n any lort of •€auf;;a> or proper ix)caii9 uf obtaining the poCdcfi)«'n of

I 4S7 "J

falvation- which hh bonour, the fcripture, for thii h»gh praife ;»pd glory ot fovtrcij:n grac , Items lo have re ferved peculiarly un»o faith : And rather to f^v, that holii ef- m ncceffary in tncm that (hall be iaved, than ntctrffa^y t.. <'aUati n : Th:»t we are f^ved, lOf bygood«ork«, but ratr er 10 taem, as fru.te ar.d ctf a^ of lavn^ gr.ce : or that ho'incfs is iitcefsHry urto la.Ta- ti n, not J"o much a^ a n.ean to the end, as a part of the end itielf; which part of cur f^.iv^tic.n is Dccefsary lo make us rrccl fortheo'her, that isy^i bchnd r.,'r'.u'rQ^

Wherefore Unce this way of (peak ngof holmefs with rcTpe^ to fnlvation.h, we conceive, without warrant in the hoiy fcnp^ure,oif^onan'f omthc doarinal ftandarda of our ownatid other reformed churehes, as wdl ae from the chofen and deh- leraie fptcch vi ref-r-red d'vin. » treating on thtfeheada ; and fince It, being at b-ft but proposito male sonans, may eafiiy be m-ft^k^n. and aft.i-^r.js improved, as a ih^de or vehicle, for conveying or upr f-rntin^ents, arent the influence ©f works upon falvation : We cann t but reckon pieachin^' the receffity of hoii'^eis io fuch tcrra>^, to be ot Ion e d^njjerou.a cor.fequeDCc to '.he doarine of free grace. If> which apprehen- lion we are the mo^e c<^nfirme ^ 'hat at this day the do<^ ijne of Chrift, and his free gace, both ^3 to the p aity and efficacy of the fim^, fcems t be mucn on the wane, and papery, with oiher danger' u^ errors and htrrfies deftrucli^e of it, on ibc wixinj." which certainly calis atoud to the churches of Chrift, and to his minirteis in ar iCula , ior the mrre zeal, watchful- nefs, and caution, with reffrtiic<r to the inte.efts o!f tru-h; and that efpecially i^t fuch a time, *• Cum hfreticis r.cc oomina •* habcamus c-mmunia, ne tor urn trrori f^vere videaraur/*

If in nny cafe, certainly in framing a^s and Itaudards of doctrine, there is great need rf ddicac) in the choice of word8; For the worde r.f the Holy G » ft in fcripiure, under which we include luch as in mciun,^ aid import are equivalent lo Ihem, being an ordinance of div n< mUiiution, for preferving the t'U.h of the gofpel, if thele be once altered or varied, all the wifdom and v.gil^nce of men will be inefleclual to that end. And It i,^ w<rll known, by c«>nly experience lo the churches of Chrift. that their falling in uitn the language or phrafe of corrupt eachers, inUe<jd of fervii.g the intereft of truth, which never locks fo well as in it^ own native iimplicily, dors but grieve the (tabic and judicious, (ta g i the we^k. betray the ignorant, and, in(>ead of gaining, hardm and f pen the mouths ef adverfariea. And that it is faid in a ttxt, ** Toey do it to obtain a corruptible c own, but wc an U' Gorruptible." will not warrant the manner otipeech is the qiicry: Far the word, \n the origii al, fignifies only to Ucceive or Apprehend, Uing accordingly leaUrvid in all Laua vcrrioo* wc have Isen, and in ° ' our

I 488 J

0;.r owft tranfliiion, io the vcrfe insmediatefjr preceding, -v^i. ** On rcceiveth ihe r-rizc;'* and though the word did fignify to OETAiN, in fhe m(.ft ftrict and proper fcnfe, it could not make for iht parpo^e, unlcfa it were meant of the believer's obtaining !hc inco ruplibie crown, not by faith, bat by works. And thit an il'.-ilioltrn word in a ftandard may prove more danperouo to 'the trwth, than ove rot fcjuftly rcnired in a tra' flation, with ftxeral outer things on ihis head, might be made very evident, were it not th-»t we have b<;eQ, we tear, tedious on it already.

Query VIII Is knoiultdge^ and perfuafi.n that Chrijt ditu f r W(f, and th.*t he is minCf amlwhi.ttuer he did and Jitfferedj he did i-n^i fuffcre d f'jr me^ the d'lr. 6i a& offaith^ •vjr trchy a Ji'iriCr is united to Lhrljl^ int.reJKd in him, i'jtated in God^s covi'nant of grace f Or, is that hmw- ieclge a ptrfii Jion included in the vzry ejfcncs tf that juj) fy mg ua if faith ?

Anf. The q''»f ry, it is evident, exceedingly narrows the import anddefifjn c;t the Keprcientation in the place referred to: Par 7, F<ir there we afsert nothing pofitively concerning th* pifsa^es re'nting to faith, but rcmonftrate againft condemning them, ag ivhat to u8 feemcd to hurt the appropriaing act of f.iith, and to fix a bloi upon tbe reformation, reformed churchrs and divines, who had generally taught concerning f^ith, as in the condem.ned pals->g sj all which we might fay, without detcr- min ng whether the perUJalion fpke t.f in the query, was the very dir ct and formal act of jultifymg faiih, yea or no. But. Di^w, fincc the query is put fo clots, atid (ince the matter ia qiettjon 19 no other than the old proteftant doctrine on that head, as we Ihail endeavour to make app'ar, the reverend commiffion, we humbly conceive, cannot take it amifa, we, in the Ftrft place, ecquire into the true fi nfe and meaning of thil way of fpeakinj^ ot faith, that wc are now qucltioned about,

Ti»c main of the condemned pafsa^cs, the query rcfcrg to, runs nrvt in the order thereia fet down, but as follows ; '* Believe on the Lord JcTuaChriff, and thou \\\a\\. be favcd ; that is, be verily pc.fuacled iu your heart t.iat Chrift J-(u» is youre, and that you Ihall have life and fslvalion by bim; That whatever Chrift did for the redeaiption of mankiniJ, he did it for you ;" being m ma ter the fame with what h^s beca comnnouly taught io the proteftant churches, and in worda of the renowned Mr )onn Rogc^^ of Dodham (a man fo noted for orthodoxy, holinefs, and the Lord's counter-ancing of h)8 miniftry, that no found protcftante in Bnrain or Ireland, of whit dcnominatioa foevcr, wottld io Uc age whcrtia h^ lived, have Uken upoo

them

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•

them to condemn as erron.-oufl) his definition of faith, whieh V7e have »« foUov/s ; '* A particular pertujlion of my hi-arr. That Chrili: Jtfu' ie mine, and th t I fhall h^.ve life and Alva? ion by b'.-\ mf'an*; That whatf; ever Chrift ii'id for the rcdenDplion of markind, he did it for me." Docrrine ai Faith, p.g^ 23 Where • oe may fee, though the diffetnce in words be a!a o'^ n< ne »l all, yet it vans rather ftron^^er w\h hin>, tb»'' in tht Marrrow,

In which account of favin>; faith, wc have, Fi.ft, The ^cD'-taA nature of it, viz. A rcjl perfuafion, agreeing '.o all fots of f^i'h x\ hatToever; for. it U certain, whattrver «^ne ht icves, he is v;rily perfua> cd of. More parii ularly, it is a perftiafion in the he^rt» vwhereby it is diftif'giiiftied f om a gf-neral dead, and nahrcd afsent in the head, which cne ^fiv s to things th.it no wav affect him, becaufe he reckons ihey do no? concern hin : * Bu' «■ ih the heart man belitveb'* here; *' If th m bciicve*t wi b all fhr.« heat," fays the fcriplure A< ta viii. 37 R m x. 10. For as a naan*8 believing in his ! eart the drestiu! lidin^e of the 1 w, or its C'jrfe, imports not onlv an affen* to them a? true, bu a bcrror of tbtm ss ev,l; fo here, the b i: g p: rfu^ded in oi»e'8 heart of the glad tiding.s ot the gcfpel, bears f.rt ©nly an affent onto them as true, but a r<rli(h (f them as good.

Then we have the moft 'p cial nature ot it, vi« An appro- priating perfuafion, or a pfifuifioa, viUh appicaion to a perfjn's felf, that Cnrift i« his, &c. 1 he partcid^rs whereof are, Firft,! feat Chrift is yours; the pronnd of uh.ch perfuafi«n ic the offer and grant €f Cistift as a S^iviour in tl.e word, to be believed in frr lalvaticn, by all to whom the g"lptl is made known : By which offer, and felting forth of Chrift 26 s Saviour, though before we believe, we wantini: union w»rb him, have no a<ftual or faving interest ih feim ; ytt he is in fowr fenfe ours, nam: ly, fo as it is lawfij and warrantable for us, rot for fal'en angels, to take poff. iUon of him, and hi^ faivi^titin, h\ fa^th; Without which, cur common intertft in bim a» a Saviour, by virtue of the offer and grant in the word, w^il) ;ivir. us f ot^ii g. But though the ca-'.l and cff.-r of the goi■pe^ being leally parti- cular, every one, both in point of duty, ai:d in p int of mt reft, ought to appropriate, apply, or make his o^^n ttiC thing off re<l by believing, they having goc d and fuffic eot g cund and w-tiraul in the word fo to do; yet il is either negUd'd and ritfpifed, or the truth and finctrity of it fufpeded and c.illed in qucftioa, until the Holy Spirit, by felling home the word rf ibf g fpcl with fuch a tneafure of evidence and power ^(> '8 tffo<^'iUil, fatJrfies the convinced finner, that, with, application to himfelf in particular, *' it is a faithful fay rg. worthy «t all acceptation, that JefuB Chrift came to lave fifncr>';" and enablei him to bditvc it. Thus the perfuafion of taiih is begot, which 'S alsvayg proportioned to the meafure t f evidence and power fr( in above, that fovereign grace is pleafed to put forth foi v/oiking cf it.

Th«

i:

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TUe next branck of the pcrfuaHon »«, That you fhill haTelife and falvaiion by him/' namely, the life of holi. tf , «» well as c^ bappiDef;* ; faivati -n from fin, a^ well as from wra h, not ia heaven oa'y, but begun, carried on here, and corajl^ated fccre- after: Tlie true notion of life and taWation, accorfJii'^ to the fcriptures, and as Pioteftant divinc-j arc wont to cx;ih!n if. When fure tliis periMrffion of farh is inconQJt.^nt with an un- Willi gntfs to part with fin, a bc-nt or piirpofc of heart to con- tinue in it. There caf- be httlsquefti >ii, wcarprehend, whe'.iier thin branch of the pcrfuaQon beio.gs to the nitare of juftifyisg f jsith : Kor fjlvai u being above kll things in a fenable finner'a ey«-. lie c-in ntver bf'iicve any thing t his f^ti&fad:ion, without he fees g'^ound to brltere comfortably concerning it: Few Ihtr fwrc W'i!!.' we conceive, d ffer tvotn Ur Ciiliin's laying it di>wn as a c nclnfion on this «ery head, namely, ** That a Cl.ri^i^n cani'.ot have trur, faving, jjfiifying faith, uaiefs he G'th (I, fiy5 he, do not fay, unlef^ he t! ink he doth, or unlefs lie laiih h- doth, hut un tfs he doth) believe, and is pcrfo?.dtd that G >d vviil pardon lis fins" (Cordial, parti page ac8 ) Fsjrthfr, thifi believintr on ihr Son for h'fe and T^Ivation, is the fame with receiving of him (as this la(t is explained by the Koly Spirit himftlf. John i. ii.) and Ikewije evideutiy be^f" the fours retting on C.nift for fatvation : For h is not poffib'e to conceive a fou! refti'g on Chrift for f^ilv^rion. without a per* fuafi n that it (hail have life ar.«| fnlvarioa by hirei ; naii^cij, a perfuaSon of the fame rneafure aiid degree, as refting i«.

The third branch of the pe fuafion. That whalfoever Chrift Aid for the redcmpiion of mankind, be did it for you ; being much the fame in other words, with tbefeof the apoftle,*' Who loved me, and gave bifrfe f tor nne ;*' and coming in the laft pbce, wt; th;nk no e will qiieflion, but whofoever bwlicves in the manner before explained, may, and ought tobel:eve this in the like raeautc, and in the Jame order: Aud, it ii» certain, all who receive and reft on Ciirdlf.rfalv2t.0n, believe it, if not cxpiii.itly, yet Virtually and really.

Now, as this account of jurnfyinjr V''^ ''""3 '^j terms mncb lefe firong, than ihcfc of many eminent P-^otcUant divines, who ui'ed to define it bv a per/uan -n of God's love : of bis fpecial c:ercv to one's ic'f; of the remiffion of his fins &c. fo it is the fame for fobilance and ma tcr, though the words be not the fame, w:th that of our Shv^rte*. Ca^echifm, vi» A receiving and re»li^g upon C'^rol alone for falvati'>n, as he is off red to uf in the go'pel. Where it is evident, the offer af Chriltto ub, tbo* mentioned in the la.1 f'c^ce, is to be be!:evfd fi;ft: For till the foul be perfaadcd, that Chrift crt'cifi. d is in the gofpcl fet forth, offered, and exhibited to it, at. ittxprefftd by oam^, there can hz n^,j bilisving on V-ioii And when f.ias clfcr h brought home

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te a perfoii by the Ho^y Ghoft, tMf re wil! be a tncsfore of po fuafion that Chrift ij his, as above txulairied : Ad that n ceiv- irg. or believing in, and ^cfting on !'im for life and fivation by him, w?as faid already But more diie<5tJv to thr query.

We anlwer, ire^o, S^nce our rrfoimt-rd nnd liejr ircctlTors, fuch as Lutht'r, Caivin, Mclai><fton, Bcei, rfulli.^gcr ^ueer, Knox, Cr?.ig, MeWil, Bruce. Davidfc^n, t\)rbes, t^c. Men emi- ECntly endued wth the Spirit of truth, and who fe'ch fhrir notions of it immedijitelv from the fountain of the holy fcripture, the nrioft tmiocnt d'. iftora arc! protViT rs o» theology that have b^cn in the Proteftant churche , fuch a^^, bifi'^^s, Zatichtus, Juniti?, Pifcator, RoUock. Danccu-', VVcndelinus, < h-inri'e-us, 8hJ*rpiu8, Bodiufi, Parnts, Aiting-UH, F^ g an iu (Gifb.^r^as aod jaccbup) Arnoldus, Miretiuw, the four prwft-iiore of Ley-'en* v\z. Wallasus, Heidegerus, Effenius, rurrenfinii^ &c w^'k many eanint'cl Bmifb divines, fuch a», Pcrkine, Perr.hie Willet^ GoU^;c, Robc'tg, Biirgef, -Oweo, &c. The chun.hes the-n- feiv 8 of Hcl^cvia the Paiat'.r.aie, F ancf, Horar.i, E- gland, Ireland, Scotiancj. in theiritandards otdocftrint ; all thr Lutheraa churchce, who in ^6int oi onhddosy and faith, are ifcond ta Bone : the renowned fyaod of Dart, made up ^f ennine;it divines, called and ct^romiriionate trom leven reformed nates <*nd king- dims, bt fides tbele of the- fc vera) provinces of the Nth: viands. Since 'hefe, we fay a'd ot thtm ftand ror that fptci-il fiducia^ confidence:', or appropriaiing pe-fuHfion of f ith fpc ke o< in the ccndrmricd pafsagrg <>t thr Mtrrtiw, upon which ihis que- y it raifed; the fyno-i of Dor^ befi^es :he minds of the tev.-ral delegates on this hear:, io ll^eir tt'v-tal fufJrages anvnt hf nve •articlev declanug hemtelvrs plainly hth -n -heir fi. al tit-cfii^na C'.DCerr.ing the 1-iid articic-fr, and in their .f;l{'mn and an:ple ^pp obation of ihe Pal.-itne catc-chiim. a? agreeable to the w^rd cf G'-d in all thi< gt^, and as C'-P'aining no hini 'hat ought to be either altrred nr amr nded ; Wh;ch c-iterhiim bc-jng fud and plaia, an to thi- petfu^hon of fwtM. \i>i beet) cotufnenrtd ^p -a by many grca' diviu- s, rcceu'cd oy mo9i of .jH "the rtfi>rmed chrrthts, as a moU <x client c nr.p: nd ot : he O''hodojt Chriftiaa doi^rinc ; ,'-nd paiticul.-rly by the church of >coihr»d, as h« irev<frenJ Mr. Koberr v\od:o\y, laJcly loid his pr fent m-ije!ly K i;g Gtor f, !n the dedication of tishiftory: And linct we, H'uft this \,vh( ie chu th ^fd nation are, bv virtue ot the awfi.l tie of the O'^th of liod ir» our Naii nal Covenant, b und ever to abhor and dctcR \hc Popiili ' geherai ad dot br.ome f-tith, With n.\ tht trr n^i u- drcref'S of Trent ;'* am'»r»g which (in o;>« pofiiioii to the fprii.'.l FiDUCJA of faith th^rcn condemned) tij't! i» tfi bMhtd-.; btiiig by PrtJlcHafts, fj called, moi.lyfor their dei.yu.g and oppofing the confidence and perfuafini of ^ilb, witb applicaiiun to onc'i f^lf, dow in qucftion i by which

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renuncn'ion our foref <tLer«, ro ik)uht, poinded ftt, and ?.fi"erted to be held and profefs-^d as God's unloiibted truth and verity, f^at particular and confident, or .^fsu'sd faith Iht-n commonly known and maintained in this church, as ft^ini-'^ng p'ain and CX' rcfs in her ftandards*. t the pr^f- fCion^pd ('crciice of which, thev in the fimf c vcnant prona'ling and fwearing by the great nsme of »htr Lord our God, bound themfelvrs and u^: And ftnce th^ fa ne perfuafion of faith, however the way of ipcnkib^ on thai head is come to be fonriewhat altered, waa ntver by any jy'.Mcatory of a reformed church, until now, denied or con<* deffsBed. Confidering ?.II thefe things, wc fay, and of what dangcrrua conf-^quencc fuch a judicial alteration m-y be, wc cannot, we dare not confent ut^to the condemnation of that point of dodtrine; For we cannot think of cbaij^ing error and dchifion in a matter of fuch Importance, upon fo nnany Pro- tectant divines, errinenl for holinefs and learning: upon the Prottftant churches ; and upon our o« n forrfathi ri, lb fipnally owned of the L«id ; and alfo on the flandard* of Proteftant cloMftrine in this church, for nigh an hundred years after her re*^ormation : Klfe, if we (hou'd thui fpeak, wc are perfuade.d wc (hould offend againd the generation of his children. Nor can it ever en cr into our minds, iha' the famous AfsemHy of Weftminfter had it fo much ae once in their thoughts to depart in this point from the dodlrine of heir own. and of ihis church, vhich they were all nf them by the ftrongefl ties bound to j waintain : Or to go off from the fy nod of Dot t, which had but ' fo Ijtcly before them felilcd the Proteftar.t principleg at to d<^firine} and by fo doing, yield ^p to Socinians, Arminiarrt, *na Papifts. what all of them have a m.ortal ave^fion to, namely, the fpeciai fiducia. or appropr'ating peifuafion of faiiti, whick Pr tcttant divmc before and fincc that time, contended for to their utnr^oft, a-, being n'»t only a precious truth, but a point of vaft cGnftqucnce to religion. And we aie fure, the .•^rscrcbl es ©f thifl cburch underftood, and received their C*mft(ri.>n8 and Catech f{T>p, Larger and Shorter, as intirely confifteni with our Contfffion8 and Catechifms, before that lime, a» we have al- ready made evident in our Reprffentation, from the adts of Afsemblv, receiving and approving the Weftminfter Confcffion *nd Catethifme.

Anfwer ado, It is to be confidered, that mof* ff ihe words of the Holv Ghoft made uie of in the L»ld and New Teftament, for exprt fling the nature of faith and beHcving, do import the confidence or pcrfuafion in queftion : And that confi-lence and truft in the Old Fcfiiment, are expounded by faith and believ- ing in t^'e New; and the fame tbing;i at'ributcd to the former; thai diflfiderce and doubting are in their nature, adts and effedls, eentrary to faith; that, peicc and joy arc the native cffe^K of 1

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believing : that the protiiifes of the cofpel, and Chrift in his prieftly QfTice therein held forth, are the proper objeft of juftify- ing faith : that, faithfnlnefs in Cod, and faith in the believer, being relatives, and the fnrnier the ground of the latter, our faith ftouM anfwer to his faithfu'nefs, by trufting to his word of pronnife for the fake of i- : That, it is certain, a believer in the cxercife of juftifying faith, does believe fomething with reference to his own falvation, upon the ground of God's perfon whatfocver, does, or can believe; which if it be not to this purpofe, that now Chrift is and will be a Saviour to him, that he Ihall have life and falvation by him, we are utterly at a lofs to conceive what it can be: That, perfuafion, confidence, and afsurance, are fo much attributed to faith in the fcripture, and the faints in fcripture ordinarily esprefs themfelves in their addrefses to God, in words of appropriation: And finally, That according to our Larger Catechifm, faith juftiSea a (innsr in the fight of God, as an inftrument, receiving and applying Chrift, and his righteoufnefs held forth in the promife of the gofpel, and reftpth thereupon for pardon of fin, and for the accepting and accounting one's peffon righteous before God for falvation; the which, how faiih can do without fome meafure of the con- fidence or appropriating perfiiafion we are now upon, Ceenat extreme bard to conceive. Upon thcfc confideratione, and others, too long to be here inferted, v/e cannot but think, that ceofidence, or truft in Jefus Chrift, as oi^r Saviour, and the free grace and mercy of God in him as crucified, offered to us in the gofpel for falvation (including juftification, fandification, and future glory) upco the ground and fccurity of the divine faith- fulncfs, plighted in the gofpel' pronaife ; and upon the warrant ofthedivioe call and command to belitve in the name of the Son of God: (Jr, which is the fame in other words, A perfua- fion of life and falvation, from the free love and mercy of God, in and through Jefus Chrift; a crucified Saviour offered to us upon the fecurity and warrant aforefaid, is the very dired, uniting, juftifying and appropriating s,^ of faith, whereby tbe convinced finner becomes pofseft of Chrift, and his faving benefits, inftated in God's covenant and family : Taking lhi& always along, as fuppofed, that all is fct home and wrought by the Holy Spirit, who brings Chrift, his righteoufnefs, faUatiou, and the whole. fulnefa, nigh to us in the promife and offer of the gofpel ; clearing at the fame tim<; our right and warrant to intermeddle with all, without fear of vitious intromiffion, en- couraging and enabling to a meafure of confident application, and taking home of all to ourulvcs freely, without money, and without price.

This confidence, perfuafon, or whatever other name it may be called by, we tak« to be the vt ry fame with what our Gon-

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feffion and Catechifm ca'l accepMtip, receiving, an^ refting on Chnft offered in thegofpel forfalAation ; and with what pol mic and pradical divines cal " Fiducia fpccialis roifericordiz, fiducial application, fiducial apprehtnfion, fiducial adherence, recurrbence affiance, fiducial acquiefcence, apprnpriaing per- fuaJion, &c " All which, if duly explained, would ifsuc in a meafnre of this confidence or perfuafion we have been (pedkirg of. However, we are fully fatiefied, this is what our fathers, and the bf^dy of proteftart diAin^s, fpeakin^ with the fcn'pturc?, called the Afsurance of Faith. That once burning and fliining Jigbt < f thip church, Mr Jt>hn D^vidfon, though in hi catech^fm lie defire8 faith by a htarty afsurance, that r>ur fins are freely forgiven us io Chrift ; or, a fiire perfuafion of ihe heart, that Chrift by his dearh and rerurre(?tion hath taken away '^ur firs, and clothing us with his own perfed rigbteoufncfs, has throughly reftored us to the favour of God ; which he reckoned all on« tvith a hearty receiving of Cbrift < ffered in fhc- gofpt-l for the rem IfioD of fins: Yet in a former part if 'he iamc catechifm, be gives us to wnderftand what fort of afsurance an' pfrfuafloa it was, he meant, asfrlli ws ; ** And certain it is, favs he, that both the inlightring of the mind to ^ckrowle ge the truth of the pre mife of falvati n to us in Chrift : and the fealing up of the certainty thereof in our hearts and mindSj (of the whijk twa part?, as it were, faith confifts) are the work and effetjts of the Spirit of God." fn Uke manner, in our confeflion of Faith, Art 3. 12. it is called, * An afsured faith in the prr mife of God, tevealed to us in hi- word ; by which faith we apprehend Chrift Jefus, with the graces and benefits promifed in him ■ This fiith, anti the afpurancre of the fame proceeds not from fitlh and blood '* And in our firft catecnifm, commonly called Calvin's catechifm, fai'h is defined by a fure pcrfuafion and Ctedfaft knowledge of G d's tender love towards us, according as be has plainly uttered in the gospel, that he wll be a Fa her and Savi ur to us^ through the means of JtfusCbrift- And again, faitb which God'b Spirit worketh in our hearts, afsiuing cf God's promifes made to us in h»8 holy gofpel. Tn the Sum- tnula Catechifnni, or Rndimenta Pietatis, to the Qjef^ior,'Qii.d eft fides? The Anlwcr is. Cum m.hi perfuadeo Deum me om- nefque fan<fVo8 amarr, nobifque Chriftum cum omnibus fuis bonis gratis don^'e; and in the margin. Nam in fide duplex perfuslio. 1 Dr amnrf- Dei ergi t'os. 2. De Dei b neficiif qua ex amore fluunf, Chriftn nimirum, cum . ■nimbus hii bonis. &c. And to th^i Qneftion, Q^iom-.^-'o fide percipimup, & H' bis ap- plicamua cor[^u^ Chrifti cri;cifixi ? The Anfwer is, Dum nobis perfuademus Chrifti mortem & crucifixiontm non minuf ad no8 pertinere quam fi ipfi nos pro pcccaiis Doftns cruc.fixi elsf mu8. Pctfuafio autcm hsc eft verx fidei' From all which it is evid vt,

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they held, that a belief of the promifesof the gofpel, with appli- cat«on, to one's felf, or a confidence lo a crucified Saviour, for a man's ovwn filvalion, is ttie very efsence of juftifying fattb ; or, that we become a(5tually pofsefijed of Chrift, rero?frK)n of fins, ^c. in and by the adl of bclieving» or confidence lii him, as above explaind. And this with ihem was the aisurHnce of faith, which widely diffc'ra from the Acitsnomian feufe of the afgarancc or pcrluafiv.i of faith, which is, that Chrift, a^id pardon of fin, .are ours, no lefu before believing thaa after ; a fenfe which we heartily difc'ainti,

* Whether tbefe wqrds in the query, viz. Or, f* that knowledge a^erfa^fion included in the very cfsence of that jaftifying ad of faith ? be exegetic of the query ; We anfwer. That we have ftlreaf^y explained the perfuaf oa of faiih by us held, and do thiflkjihat io the laflguage of faith, though nor in ' he laoKuage ;.Tf philp,rG||^y,^ knowledge and perfu.?fion,.relatinj( to 'he faniC *obje((^^»harid in band in the fame aicafure and degree.

i^JJHp^dent, That the confidence or perfuafion of f''.'th, for wyBjpi^e plead, includes, or ncct-flariiy and iDfallibly infers cdM^ and retting, together wiih all the blelTed fpl||e and ^ cff/cl^ of filth, ;n proportion to the mcafufcofit. ^aj^t^at wc h^ve mentioned confent, we cannot but be the more con- firfheidf in this rna-.ter, when we conhder, T<iat fuch a noted perfon as Mr Baxter, though he had made the m irria^e confent to Chrift a- King and Lo;d. the formal a^^t of juftifying fauh, &» bcit'g an epitome of all gofpel- ^-bedience, includi.g and binding to all the dutiea of the married date, ai.d f- giving right ^ to_ all^ihc privileges; and had thereby, r-s well as by his • thtr " dai^gefouB notlunb about juftificattoti and other pointo conncc**^ ted tilere with, fcattered through his works, corrupJed the fountain, and endangered the faith of many ; vet, after all,. |:am^ to be of another mind, and f ad the humility to tell the world fo much: For Mr. Crofs informs us, (Sermon on Rom. iv tfkpage J4a.) That Mr Baxter; in h(3 little book againft Dr. Crifp*g trror, f;«y8, '* I former'y believed t^ie formal nature of f^lth to !y in confent ; bur now I recant it : I believe (f-iys he) it lies in truft ; this makes the right t> ly io the cbjeft ; for it is, .1 depend on Chrift as the matter cr merit of my pardon, ray life, my crown, my glory."

There, are two thingfr further, concerning this perfuafion of faith, that would be advcred to: One is, That it is not axio- matical, but real i e. the finrcr has not always, at his firft; clofing with Chrift, nor afterwards, fi2ch a clear, ftrady, and full perfuafion that Cbvifl: is his, that his fins are forgwen, and be eventually fliall be faved; as that he dare profeis the fame to others, or even pofitively affi rt it within himfelf: Yet, upon the firft faviog^maQifeftation of Chnft to hini) fuci) a peifuafion

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and humble confidence is begotten, as is real and rellevirg, and particular as to himfelf, and his Own falvation, and which works a proportionable hope as to the ifsue; though through the humbling imprcffions he has of himfelf, and bis own guilt at the time, the awe of God's majefty, juftice, and holinefs ort4 his fpirit, and his indiftin<ft knowledge of the do^rine of the go'pel, with the grounds and warrants of believing therein contained, he fears to exprefs it diredtly and particularly of himfelf. The Other is, That, whatever is faid of the habit, adings, ftreogth, weaknef^, and intermittings of the exercife of faving faith, the fauie is to be faid of this perfuafion in all points. From all which, it ij evident, the doubts, fears, and darknefs, fo frequently to ht found in true believers, can very well con fifl with this perfuafton in the fame fubjcdt ; For though they may be and often are in the believer, yet they are not of his faith, which in its nature and exercife isasoppofite to them, as light is to darknefs, the fle(h to the fpirit ; which thougb they be in the fame fubje^S^ yet as cr itrary the one to the o'her. Gal, V. 17. And therefore faith wreftles againft them, though wif.h various fuccefs, it being Ibmctimes fa far overcome an J brought at under by the main force, and much fupcrior ftrength of prevailing unbelief, that it cannot be difcerncd more than the fire is, when covered with aihes, or the fun, when wrapt up in thick clouds. The confidence and ptrfaation of faith, being in many, at firft cfiyeciali}-, but a& the grain of muftard- feed caft into the ground, or like a fpark amidft the troubled fea of all manner of corruption and iufts, where the rowlipg waves of unbelieving doub 8 and fears, hellifli temptations ana luggeitioHS, and tlie Uk', nidving on tlie face of that depth, are every now and then going over it ; and, were there not a divine hand and care engaged for its prefervation, would effectually extinguifli and bury it: •. liat wonder that in fuch a cafe it many times cannot be dilcerncd ? Yet will it ftill hold {o much of the exercife of jnftifying faith, fo much perfuafion. Yea, not only may a believer have this perfuafion, and not know of it for the time, (as fay Collins, Roberts, Amefius, and othefr, who diltinguifl) the perfuaiion from the fcnfeof it) but be, being under the power « f temptation and confufion of mind, may refolately deny he has any fuch ptrfuafion or confidence; while it is evideot to others at the fame time, by its tfftrds, that he really has it: For which, one may, among others, fee the holy and learned Mr Halyburton, in his Inquiry into the nature of God's adl of juftification, page 27. And if one would fee the confidence of faith's periuafion with doubting, well difcourfed and illuftrated, he msy confult Downhame's Chriilian Warfare, Pari 2. lib. a. page 134; &c. But we

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Anfwer sdly, There is a full perfuafion and afsurance, by refledlion, fpiritual argumcntaiion, or inward fenfation, which "Wc are farfrora ht Iding to be of the cfscnce of faith ; but this laft, being mediate, and collefied by inference, as we gather'" the caufe fronn fuch figns and effeftfl as give evidence of it, ia very different from th^t confidence or perfuafion, by divines called the Afsurance of Faith. Sandtification, f37s Rutherford, does cot evidence juftification, as faith doth evidence it, with fuch a fort of cle-arnefs, as light evidenceth colours, though it be no fign, or evident mark of them ; but as fmokc evidenceth fire, and as the morning ftar, in the eaft, evidenceth the fua will (hortly rife ; or as the ftreaira prove there is a head-fpring whence they iflue ; tho' none of thelis make what they evidence vifiblc to theeye : So doth faii(51^i5cation give evic^ence of jufti- fiCation, only as marks, figns, effec^ts, give evidence of the caufi^» He calls it a 1 ghi of arguing, and of heavenly logicj by which we know. That we know God by the Ight of faith, becaufe we keep his commHndmenls In tffc^, fays he, *' we know rather the perfon ratift be jaftified, in whom thefe gracious evidences are by hear-fiv, report, or confequence, than that we know, or fee juftification or faith itftif in abftradto: But the light of faith, the teftimony ot the fnirit by the operation of free grace, will ca^fe us, as v were, with our eyes fee juftifica- ti< n and faith, not by report, but as we fee the fun- light. Again, he fays. We never had a qurftion with Antinomians, • touching the firft alfwrance of juftifi. ation, fuch as is p'oper to ' the iiiiht of faith. He (Cvirnwf.ll) might have fpared all his arguments, to prove that wr are firtt afsured of our juftific^tion • by fiiih, not by good works; for we grant the arguments, of one fort of af ur;eance, which is propet; to faith ; and they prove no'bing againrt another fort of afsutance by figns and effedls, which is alio divine '* Farther, as to the difference between tbcfe two kind" of afsurance; the afsurance of f^ith has it? obje(it and fv!unoation wi'hou' ihe man, but that of fenfe ha? them ■ within him : The Afsiireauce of Faith :ooks to Chrift, the pro- niife and covenant of G ^6y and fays, '* This is all my falvation, • Gad has fpo^ccn in his h iinnefs, I will rrjoice." But the Afsurance of Senfe looks inward at the works of-God, fuch aa the perfon's own graces, attainments, eKperience% and the 1 ke. The Afsurance of Fsith giving an evidence to thii.gs no-, feen, can claim an intereft in, and pie^d a f^ving relation lo a hidinp-, withdrawing God ; Zion faid, '* My Lord h-^tli forg^otten me " And Ihe fpoufe, ** I opened to my beloved; bu\ my beloved had withdrawn himfelf, and was g rCv*' So he may be a for- getting and withdrawing God to my feelinj: ; and yet to my faith, my God, and my Lord, ftili, lays holy Ruiherford ; evu the wife roy bdiave the angry and forf^kiu^ tiufbaad, is ftiil

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her hufband. But, on the other hand, the afsuraoce of Ten fc h the evidence of things feen and felt. The one fays, ** I take him for mine;" the other, fays, *' I feel he is miDe:'* The one fays with the church, *' My God (though he cover himfelf with a cloud, that my prayer cannot pafs through, yet) will hear me;" The other, '* My God has heard me ;" The one fays '* He, will bring me forth to the lig'«t, and I fhall behold his righte* oufnefs ;" The other, '* He has brought me forth to the light* and I do behold his righteoufnefs:" The one fay?, ** Theugh he (lioiild k'll me, yet will I truft in him:*' The other, ** He fmiies and Ihines one me, thercfure will I love him, and truft in him."

Upon the whole, we humbly conceive, Were the nature and grounds of faith's perfuafion, more narrowly and impartially, under the guidance of the Spirit of truth, fearch'd into, and laid open ; it would, inftead of difcouraging weak Chriftans, exceedingly tend to the ftrengthning and increafe of faith ; and coafequeotly have a mighty infi'iencc on fpiritual comfort, and true gofpel holinefs, which will always be found to bear pro- portioQ to faith, as efte<5ls do to the efficacy and influence of their csufes.

Oiiery IX. What Is that a^ of faiths by which a /inner appropriates Chri/iy andhisfaving benefits to himfelf P

Anfw. This queftion being plainly and fully anfwered, ia what i3 faid on the immediately foregoing, we refer thereto, and proceed to the tenth.

Query X. Whether the rev el at mi of the divine will, in the word J affording a warrant to offer Chrljl unto all^ and a warrant to all to receive him, can he f aid to be ths father^ s making a deed of gift and grant of Chrlji imto all mankind? Is this grant made to all mankind by fewer eign grace P And, whether is it ahfolute or conditional P

Anfw. Here we are dire(5ted to that part of our Reprcfenta- lion, where we complain that the following pafsage is condem- ned, viz. ** The Father hath made a deed of gift or grant unto all mankind, that whofoever of them fhall believe in his Son, Ihall rot perifh ;" and where we fay, *' That this treatment of the faid pafsage fcems to incroach on the warrant aforefaid, and alfo upon fovereign grace, which hath made this grant, not to devils, b It to men. in terms than which none can be imagined more cxtcnfivc'^PHr'S. agreeable to what we have already faid in our Reprcfentation. We aofwer to thefirft part of the queftion, that by the deed of gift or grant unto all mar.kind; we urder-

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ftand no more than the revelation of the divine will in the word, affording warract to offer Chrift to all, and a warrant to all to receive him. For although we believe the purchafe and applica* tion of redemption, to be peculiar to the cle<5t, who were given by the tather to ChriU, in the coiinfel of peace ; yet the war- rant to receive him, is common to all : minifters, by virtue of the commiffin they have received from their great Lord and Maflcr. are authorized and inltrudted to go to prrach tne gofpel to every creature, /' s. to make a fell, free and unhampered offer of him, hia grace, and righteougnefs, and falvation, to every rational foul, to whom they may in providence have acccfs to fpeak. And though we had a voice iikt a trumpet, that could reach all the corners of the earth, we think wc would be bound, by virtue of our commiffion, to.lift it up, and fay, * r© you, O m^<i, dn we call, and our voice is to tt^e 'one of men. God hath fo loved the world, that be gave his only- begotten Son, that whfoevcr believes in him fliould not perifh, but have everlafting life,* John iii i6. Aod although this deed of gift and grant, * That vchofoever believeth in Chrift, Oiall not peri(h,&c.' i^ neither in our Reprcfentation, nor in the pafeages of the book condemned on that head, called a *' D^^ed of gift, and grant of Chrift ; " ye*., being required to give our judgment in this point, we think, that agreeable to the boly fcripturee, it may btr fo ca'led, as particulary appears from the text laft cited, John iii. i6. where, by the 'giving of Chrift," we ucdcrftand, not only his eternal defiination by the Father, tn be the Redeemer of an e'e<!:t world, and his giving him unto the death for them, in thefulncfs of time ; but more efpecially, agving of him in the word, unto all, to be received and believed in: The giving here, cannot be a giving in pofsefiTion, which ig peculiar only unto them, who a<5lually believe, but it muft be fuch a giving, granting, or offering, as warrants a man to believe or receive the gift ; and muft therefore be anterior to adtual believing; This is evident enough from the text itfelf, He gave him, '• That whofoevcr believeth in him, fhould not perilh, 5:c." The context alfo, to us, puis it beyond controverfy; the brazen ferpent was givtn and lifted up as a common good tethe whole camp of Ifrael, that whofoever in all the camp, being ftung by the fiery fcrpents, looking thereunto, might not die, bat live; So here, Chrift is given to a loft world, in the word, that who- foever believes in him, (hould not perifh, &c. And in this re- fpe(5t, we think, Chrift ig a common Saviour, and his falvation is a common faivation ; and it is ** glad tidings of great joy, unto all people," that unto us (not to angels that fell) this Son ra given, and this Child ia boro, whofe name is called Wonder- ful, &c." Ifa. ix. 6.

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We have a fcripturc alfo to this purpofe, j^hn vi. jj.- whert Ch;ift fpe,"ibng to a promifcuous rnuliitiide, mnliea a comparifon fittween himtelf ^nd tne manna that fell About the 'ents of Ifricl in the wilderniifs, fays, *' M. Father giveth you the true bread from heaven.*' A the fimp c rainir g of the manna nbout their camp, is called a .iving ot it, Verle 31. before it w^s tafted, or <ed upon ; fo the vety rtvehti o and offer of Chrift is called (accordinj; to the judiciouss Ciivin on the place) a Giving of him, c're he be received And be ieved on

Of his Giving of Chrift to ma;.kiiid loft, we re;>d aIfo> I J hn V II ' And this is the record, that God hath given unto u- eternal life; a»»d this life is in his fon.* This Grving in the text, \» not, we conceive, a giving in pofT CB rn, in greater or efser meafurr ; but a Giv'ng by way o^ g ant and offer, whereupon one inay warranlably take p'»fsefliofi; and the party to whom, is not the tleiftioo only, but loft mankind : For the record of G>d here, Imuft be fuch a thin>; as warranls all to belitve on the *>on of God. But it can be no fuch warrant, to tell. That God hath given eternal life to the elect: Kor the milking of a gift 'o a certain ftledt company of p*-rfonfl, can never bt a wnrrani for all men to receive or take pofTcffion of it. Thie will be fu ther evident, if 'we confidcr. That the great fin of unbelief lies, in not believingthis record of God ; *' He that bel eves not, hath made God a liar, (favs the apoftle, Vcr 10.) becaufe he believes not the record that God gave of hi» Son ;" and then it foUoweih, Ver. 11. ** And this is the record, that God hath givto to us eternal life. &c." Now, are we to Ihiak, that (he reje<iting of the record of Gcd, ie a bare difbrlievinj4 of this proor.fition, That God hath given eternal life U'to the cleft? No furrly; for the moft defperate unbe'ievcrs, fuch as Judas, and others, believe this ; and their belief of it adds to their anguiih and torment: Or, do they by believing this, fct to their feal that Gt d is true? No, they ftill coi.tintie, notwith- f andi g of all this, to make him a liar, in not believing ihii rccoid «f God, That to loft mankind, and to themfclwes in pariicular, God h^th g'ven eternal life, by way of grant, fo as they, as well ae others, are warranted and welcome; ard every one to whom it corner, on their peril, required by fnilh to receive, fir ta.Ve pi Ifefli ••! of it. By not receiving this gifted and offered remedy, with ap; lication and appropriation, they fly tn the face of God's record and teftimony; and therefore do juflly and dtfervedly perifh, feeing the righteoufntfg, falvation, and kingdom of God, whs brought fo near to them, in the free offer of the gofpel, and yet they tvould not take it. The great pinch and tt.ai't, we think, of an awakened coiifcience, does no£ lie in believing, Khat God hath given e'emal iife to the e e^t; but io believini^ or receiving Cbrift^ offered to ut in the goipe!,

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with particular application (o the man himfclf, in fcripturf, called, Aa ca-ing the fleih, and drinking the blood of the Son • of man. And yet, (ill this difficulty be fiirmountcd, in greater or lefler meafure, he can never be (aid to believe in Chrift, or receive and reft upon him for falvation. TKe very taking or receiving, muft needs prefuppofe a giving of Chrift ; and this giving may be, and is for tnc mod part, where there is no receiving; but there can We no receiving ot Cbnft for falvation, where there ienot revelation of Chrift in the word of tt^e > ofpel, affording warrant to receive him, Romx 14 and then, by the tffeaoal operation of the 8;.irit, perfuadii g and enabling the fmntr to embrace hitr upon this wa-rant and offer : *' A man (fays theSpirit of God, Johniii.2 7.)can r-ceive nothing, except it be given him from heaven." Heuce, M.. Rutherford, in hia Chrift dying and drawing, Scc. page 44» f'^y^-* '* T hal^repro- bates have as fair a wanant to believe a.^ the clcdt have."

As tb the fecond part of this queftioii, to wit, " Is thie grant made to ail mankind by fove.cign grace? And whether ib it abfoluteor conditional?" We ar.fwer. That this grant made in common to loft mankind, is f'em fovcreign grace < nly ; and it beinp minifters warrant to off"er Chrift urto all, and people 8 warrant to receive him, it cannot fail to be abfolutely free; yet, fo as none can be pofffiffcd of Chrift and bis benefits till by faith they receive him

Ojaery XI. Is the divlfion of ire hrv, ."-' ixf^lncd and applied in the Marrow, to bt jujhfied, and which camot i)e rcjs^iea wllhout buryir.gjcveralgofpd-iruthi^

Anfw. We humbly judge, the tripartite divifion of the lawr, if rightly underftood, may be adoTiitted as orthodox; yet, feeing that wh'Ch we are concerned with, ae contained in our Repre- fentation, is only the divifion of the law, into the L?.w uf VVoiks, and the Law of Chrift . we fay, That we are ftill of opinion, that this diftin<^ion of the law is carefully to be raaint^^ined ; in regard that by the Law of Work?, we, according to the fcrip- ture, underftand the Covenant of Worke, which believers are wholly and altogether delivered from, although they are cer- tainly under the law of the ten commands in the hand of a Mediator: And if this diftiidion of the law thus applied, be overthrown and declared groundlefs, fevcral fwect gofpel-truths muft unavoidably fall in the ruins of it. For inft^nce, if there be no dit^erence put between the law as a covenant, and the law as a rule of life to believers in the hand of Chrift ; it muft: needs follow, 1 hat the law ftill reiaios its covenant*form with refptd to believers, r.nd that they are ftill under the law in this foimality, contrary to fcripture, Rora.vi. 14. and vii. 1,2,3. and to the Confcflion of faith, chap. 19. J- 6. It would alfa

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foUtfW, That th« fins of believers ate ftill to be looked upon ?.9 breaches of the covelnaLt of works; and coQfequcotly, that their fins not only dc'erve the wrath and curfc of God, (wh ch 18 a moft cert;iin truth) but aid makes them aiftually liable to the wr^lh f God, and the pains of hell for ever; which is true only of them that are in a lt.itcof b'ack Dature,LeflerCatecriifm, Qu ft 19. aod cnnlrary to Confeffion of Faith, Chap 19. § x. It wtl' 1 kewifc follow^ That bciicvcrs are ftill to eye God as a vindidive anu wrattifsl Judge, though bis juftice be fully fatsficd in the dcah and blood of their blciicd Surrty. appre- hended by faith. Tbrfc and many other f.^eet gofpel-trutfae, v/c think fall iu the ruins ol tbeforefaid di^lindion coademncd as grouodlcfs,

Otiery XI I. Is the hope ofh'dven, and fear of hell ^ (0 be exclu^'ed/rom ihif motives of the b liever's obedience?, And tf not, howcun the Marrovj be defended, that exp/efly excludes them, ih.ugh it fhould alioiu of other motives?

Anfw. Here we are referred to the third particular head» wherein we think the Mir^o,v injured by the Aflcmbly's a<9?, which for brcv ty's fake we do not tranfcribc: But, agreeable bo h to our ReprcfentHtion and the fcope of the Marrow, We anCwer, Tfaa', taking heaven for a ftate of endlefs felicity, in the enj.:y.--ucnt 01 Gjo iii Chrift, we are fo far from thioking, tha? this is to be excluded horn bt-ing a motive of the believer's obedience that we think it the chief end of man, next to the glory of God, Pfal kxiii. 25. *' V/hcTr have ! •« he.wpn, bn^ thee ? &c " Heavcu, inftcau of being a reward to the bflicver, would be a del'olatc wildesnefH to him, without the enjoyment* ot a G 'd in Cnrift ; the Lord God and the Lamb arc the light of 'hat place; God himieif is the portion of his people ; he is their (hield, and exceeding great reward. The very Cope ftonc c^ the happincfs of heaven hes in being for ever with tl e Lord, and in beholding of his glory ; and this indeed the btlicvcr is to hue in his eye, as the recompence of reward and a noble, motiv? of obedience : But, to form conceptions of heaven, a» a piace of piealu e and happincfs-, without the former view^ of it, and to fancy that this heaven is to be obtained by tur own Works pnd doings, is unworthy of a believer, a child of God, ia regard it 18 fliviili, legal, mercenary, and carnal.

As for the fear of hell its being a motive of the believer's obedience, we reckon it one of the fpecial br^.nches of that glorious Imerty wherewith Chrift hath ma-ie his pfopk free, that they vield obedience to the Lord; not out of fiavifh tear of hell and wrath, but oat of a child-like love and willing mind, Confcf. Chap. ao. §. 6. *' Chrift hath delivered- us out of the

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r*ande of our enemies, that w? might fcrve him without fear- in hohncfs snd nghteoyfnefs, all the Hays of our lives," Luke t. 74, 75. A fili;«l fear of God, and of his fatherly difpleaiure, 19 worthy of the believer being a fruit of faith, and of the fpirit of Hdoptnn; but a flivim fear of bell and wrath, from which be!s delivered by Chrift, is nor a fruit of faith, but of unbelief. AniJ in fo far as a believer \& no^ drawn wi:b love, but driven on m his obedience with a flivifh fear of hell, we think him. in fo far, under a fpirit of bandage. And judging this to be the Marrow's fenfe of rewards and punirtiments wth tefptrd to a believer, we think it m^y and oaght in be defended.

And this dodrine, which we apprehend to be the truth, ftande funported, not only by fcripture and our Conf.fTion of ^aith, but alfo by the fuffrages of fome of our loundeft divines- For inftance, Mr Rutherford ; * Believers (fayg he) are to be fad for their fins, as ofFcnlive to the authority of the Lawgiver and the loveofChrift, though they be not to fear the eternal piinifhment of th m " Chrift dving nnd drawing, &c " p ci? For forrow for fin, and fear for fin, are moft different to ug.' Agirn, fays the fame author, *» Servile obedience, under apprc- hcnfion . f legal ter or, was never commanded in the fpiritual law of God to the Jews, m re tnan to us." TriaUnd triumph, old edit, pige 107 Durham, (L(»co Citato) " The believ.^ Uays he) being drl.vercd from the law as a covrnant, his iffe depends not on the pr mifee anqexed to the hw, nor i? he in danger by threatning? adjoined to it, both thefe to btlievers being made void thrqugh Chrift »' And to coocluHe, We ar« clear of Dr. OwcnS mir.d, ai.ent the ufe of the thrcatninge of cverlaft.ng wrath with reference unto believes, who, tho' he owns Jhcmro be declarative of God's hatred of fin. and his VMlI to punifh It ; yet, in regard the execution of them is in-on- fiftent w.th the covenant, and Goi's f.irhfulnef therein, fays.

The ufe of them cannot be to beget in believrrs an anx.ous! doubting fohc-tous far ab u' the puoifhmert threatned, grounded on ? tuppofirion that the p^rfon fearing fhali be over! taken with it, or a perolexing fear of hell fir^ ; which, though I oft time- be a confrqaencr of fome of God^ d.fp.nlatious towards UP, ' f ur own Isn?, or the w-aknefs of our fa.th, is not any where prefcribed unr<, us .8 a duty, n r is ^h. iriEreneratinff ot It la U9, the dehgn of :»n^ of the rhrearnings of Gor; »» His real ns, together wuh the nature of that fear, which the threat- r.ng8 of eternal wr ith .-Ujjht to beget in believers, may be V ewed among t e rdi of the auth. rities-

Thefe are foa^e thoughts that h ve offered to us upon the qaeries. which we lay b.f<.re he Reverend Commi/Tmn, witK aJJ bec^mmg derertnce, humbly craving. That charity, wM.ch tmcfecttt no evil, may procure a favourable conftruiog of our

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vords, fo as no fenfe may be put upon, nor inference drawn from them, v^hich we ncv.r intended. And. in regard the tenor of cur dodrinc, and ou- aims m converfation, have Ctho' with a mixture of fuch finf.l weaknefs) b-.n fincerely noin^ed at the hrnour of the Lord Jefas, as our King, as well £8 Pitft, as our fandification, as well as our nghteeufnefs; We c^nJot but regret our being afperfed, as turning the grace of our God into lafcivioufnefs, and cafting off the obbgat.on of the holy law of the ten commands; being perfaaded (hat the dai-.natioB cf fuch, as cither door teach fo, is juft and unavoid- able, if mercy prevent it not. But now, if, after this plain and inffenloaa decIaratioB of our principles, we rouft ftiU ly under the fame load of reproach, it is our comfort, that we have the teftimany of our confcienccs clearing m m that matter, and doubt not but the Lord will in due time " bnng forth our rightcoufnels as the light, and our judgment as the noon-day. We only add Tnat we adbere 10 our Reprcfentation and petition in all points; and fo much the rather, that we have already obferved the fad fruits, and bad irnprovemeot made of the Aflerably's deed, therein complained of.

Thefe anfwers, contained in this and the fixteen preceeding pages, (viz. of the manufcript given la) are fubfcribed at Edinburgh, March laih, 1722, by us,

■VIr James Hog

1 homas Bofton John Williamfon James Kid Gabriel Wilfon Ebenezer Erikine Ralph Erikine } James Warlaw ^ Henry David Ton James Bathgate William Hunter

'a;

O

CCarnock Etterick Inneralk Qiieensferry Maxton Ponmoak .

Dumfermlinc

J

Galaftiiels Gravel j^LilUsleaf

N B Mr John Bonar, Minifter of the Gofpel at Torpbiches, being detained by in^ifpofinon, could neither attend when

the Quer'-!»wc:e g vcn,

nor the Anfwers returned.

FINIS.

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