Skip to main content

Full text of "The Marrow of modern divinity"

See other formats 


•'^ 


f--^ 


/ 


I 


/  X    ^TA^^^' 


..  ''' 


scs^^^ ^^ 


^Ut^t^^m^mm 


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 

min. 


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 


410  THE    MARROW    OF 

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. 

And 


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 

M  111  3  is 


414  THE    MARROW     OF 

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. 

Aiid 


4i6  THE    MARROW    OF 

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^ 

lend. 


420  THE    MARROW    OF 

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. 

W« 


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.» 


C     47«     I 


**  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 

gofpc!- 


C   4Sj    3 

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' 


.      0    4Sz     J 

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 


C    485    3 

#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 


C    489    ] 


• 


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: 


4SP     1 


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 

I© 


,  t    49^    3 

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 

rcr.un- 


t   452    1 

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 

btlicv-  ' 


C     493     3 

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- 

T  t  fclTic  !^. 


C     494    ] 

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, 

Ibcy 


C     495     T 

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 

Tta  and 


C    496    ] 

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 

Anfwcr 


E     497     3 

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 

Tt3  bcr 


-  [     498    '1 

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- 

Ita&d 


'C     499    ] 

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. 

We 


[    500    3 

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!, 

with 


[     jo>     ] 

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 

fol" 


C    50^    1 

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 

hands 


I    5<^3    1 

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 

wurdf. 


c    504   ] 

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. 


r^'-> 


'%