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THE
MARROW
O F
Modern Divinity.
The FIRST PART,
TOUCHING
Both the Covenant of Works, and the Covenant of
Grace; With their Ufe and End, both in the Time
of the Old TeJIament, and in the Time of the New.
Clearly defcribing the Wa v to eternal Life, by
JESUS CHRIST.
In a DIALOGUE betwixt
Evangelist a, a Minifter of the GofpeL
NomistAj a Legalift.
Antinomista, an Antinomian. And
Neophytus, a young Chriftian.
By E. F.
With JST O T E S,
By the late eminent and faithful Servant of Refits Chriji
Mr. Thomas Boston, Minifter of the Gofpel atEttrick*
To which is prefixed,
An APPENDIX, containing the Difference betwixt the
Law and the Gofpel, by the Author of the fame Book.,
not prefixed to the former Edition.
2 Cor. xiii. 8. For we car. do nothing r.gawfi the Truth* but
for the Truth.
. ■ — .
E -D I N B UR G H,
Printed by R.Drummo.vd and Com pa s y, for William,
Gray Bookbinder in Edi?iburgb9z little within the Weft-
Fort, South Side of the Grafs- Market. MDCCXLV.
Mr. CARYL'; Recommendation and
Imprimatur.
*c " [" Have perufed this enfuing Dialogue, and find
*c A it tending to Peace and Holinefs ; the Author
<c endeavouring to reconcile and heal thofe unhappy
*c Differences, which have lately broken out afrefh
*c amongft us, about the Points therein handled and
cc cleared : For which Caufe, I allow it to be print-
cc ed, and recommend it to the Reader, as a Dif-
cc courfe ftored with many neceffary and feafonable
€C Truths, confirmed by Scripture, and avowed by
*c many approved Writers ; All compofed in a fa-
<c miliar, plain, moderate Stile, without Bitternefs
*c againft, or uncomely Reflections upon, others*
<c Which Flies have lately corrupted many Boxes of
" (otherwife) precious Ointment.
JOSEPH CARYL.
May i. 1645.
HI
THE
PR E F A C E.
WHOSOEVER thou art, to whofe hands this
book fhall come, I prcfume to puc chce in mind
of the divine command, binding on thy con-
fidence, Deut i. 17. T> (ball not refpett perfons in judgment,
but you pall hear the /mall as well as the great. Rejeft not
the book with contempt, nor with indignation neither, when
thou findeft it entitled, The Marrow of Modern Divinity, left
thou do it to thine own hurt. Remember, that our bleffcd
LORD himfelf was accounted a friend of publicans and fin-
tiers, Match, xi. 19. Many fa id ot him , He hath a devil, and
is mad; why hear ye him ? John x. 20. The Apoitlc Paul
was Jlanderoufly reported to be an Antinomian ', one who,
by his do&rinc, encouraged men to do evil, Rom. ill. 8.
and made void the Law, Verfe 31. And the firft Martyr,
in the days of the Gofpel, was ltoned ior pretended blaf-
phemous words againfi Moles, and againfi the Law, A&s
vi. ii, 13.
The Gofpel-method offanctification, as well as of justi-
fication, lies fo far out of the Ken of natural tea/on, chat, if
all the rationales in the world, Plilofophers and Divines,
had confultcd together, to lay down apian", for repairing
the loft image of GOD, in man, they had never hit on that,
which the divine Wifdom hath pirch'd upon ; viz- That liri-
ners fhould be fanetified in Chrifi Jefus, I Cor. i. 2. by faith
in him, Aetsxxvi. 18. Nay, bein^ laid before them, they
would have rejected it with difdun, as fool'ifhnefs, I 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. This is evident in the cafe of the vail
multitudes, throughout the world, embr.jcine Judaifm,Pa~
ganifm} Mahometanifm> and Popery. Al! chefe apnc in this
a 2
iv The P R B F A C E.
one principle, That it is by doing men muft live \ tho* they
hugely differ as to the things to be done for life.
The Jews, in the time of Julian the Apoftate, attempted
to rebuild their Temple, after it had lien many years in ru-
ines, by the decree of heaven never to be built again; and
ceafed not, till, by an earthquake, which fhook the old
foundation, and turned all down to the ground, they were
forced to forbear ; as Socrates the Hijtorian tells us, lib. 3,
cap. 20. But the Jews were never more addicted to that
temple, than mankind naturally is to the building on the
fir ft Covenant : and Adam's children will by no means quit
it, until Mount S'inai, where they deftre to work what they
do work, be all on a five about them; O that thefe, who
have been frighted from it, were not fo ready to go back
towards it.
Howbeit, that can never be the channel of/anBif cation >
what way foever men prepare it, and fit it out forrthac
purpofe : becaufe it is not, by divine appointment, the mi*
pijlration of ' right eoufnef s and life, 2 Cor, lii.
And hence it is always to be obferved, that as the do-
ftrine of the Go/pel is corrupted, to introduce a more rati-
onal fort of religion, the flood of loofenefs and licentioufnefs
lwells proportionably : infomuch that Morality brought in
for Dotlrine, in room and ftead of the (9 of pel of the Grace
of God, never fails to be, in effect, a fignal for an inunda-
tion of immorality in practice. A plain inftance hereof, is
to be feen in the grand apoftafy from the truth and holinefs
of the Gofpel, to wTit, Popery. And on the other hand, real
and thorow reformation, in churches, is always the effect
of Gofpel- light, breaking forth again, from under the cloud
which had gone over it: and hereof the church of Scotland^
among others, hath oftner than cnee had comfortable ex-
perience.
The real friends of true holinefs do then exceedingly mis-
take their meafurcs, in affording a handle, on any occafion
whatfoever, for advancing the principles of Legalifm ', for
brinoing under contempt the good old way, in which our
fathers found reft to their fouls', and for removing the an-
cienr land-marks, which they fet.
'Tis now about fourfcore years fince this book made its
firft enr nee into tie world, under the title of the Marrow
of MODERN Divixitv, at that time, not unfitly prefixed
to ic ; but 'tis too evident, it hath outlived the fitnefs of
that
The P R E P A C E. ?
that title. The truth is> the Divinity therein taught is no
more the modern, but the ancient Divinity, as it was recover'
ed from underneath the Antichrifiian darknefs ', and as it
flood, before the tools of the late refiners on the Proteftant
doftrine were lifted up upon it : a doBrine which, being
from GOD, muft needs be according to Godlineft*
It was ro contribute towards the preferving of this do-
ftrine, and the withftanding of its being run down, under
the odious name of Antinomianifm, in the difadvanragious
ptuation it hath in this book, whofe undeferved lot it is to
i>e every where fpoken againft, that the following Notes
were wiitten.
And herein two things chiefly have had weight. One
is, "Left that doBrine, being put into fuch an ill name, fhoulcf
become the objeel of the fettled averfion of fobcr perfons ;
and they be thereby betrayed into Legalism, The other is9
Left in thefc days of God's indignation, fo much appearing
in fpiritual judgments, iome taking up the principles of it9
from the hand of this Author and ancient Divines, for
truths ; fhould take the fetife, J cope , and defign of them, fr< m
(now) common fame; and fo be betrayed unto real Anti-
xomianifm.
Reader,
Lay afide prejudices, look and fee with thine own eye?,
call things by their own names, and do not reckon Anti-Bax-
terianifml or Anti-Neonomianifm to be A'ntir.omianifm. And
thou fhalt find no Antinomianifm taught he; e; bur, thou
■wilt perhaps be furprized to find, that that tale is tc!d of
Luther, and other famous Protcftant Divine^, undrt tie bor-
rowed name of the defpifed E. R Author of the Marrow of
Modern Divinity.
For thy eafe and benefit in this Edition, the B ok is
divided into Chapters and SeBions, greater and letter, ac-
cording to the fubjeel matter; with running Titles, not u-
fed in any Edition of it heretofore : typographical eirors
not a few, are, by comparing of copies of feveral impref.
fions, here corrected : The Periods^ which, in many place*,
were fomewhat indiftindt, arc through the whnle more
carefully diftinguifhed, to the rendering of the fenfe of the
Author more clear: the letters of reference^ brought into
the Edinburgh Edition 1718. for avoiding of the Side-roar-
gent, which prececding Hditions had, arc here retained
for
vi The V R E F A C B.
for the fame reafon ; and fo arc the Scripture-texts t in the
body of the Book, which were there brought from the
Side margent of foregoing impreffions; the proper places
being affigned to fuch of them, as were found to be mifc
plac"d. The Appendix is referv'd for the fecond Part, where
ihe Author himfelf plac'd it.
As for the Notes; in them, words, phrafes, and things
arc explained ', truth cleared, confirmed and vindicated; the
Annotator making no bones of declaring his diflent from the
Author, where hefaw juft ground for if.
I make no cjueftioo, but he'll be thought by fome to
have conftru&cd too favourably of feveral pa flag es. But,
as 'tis nothing iirange>that he incline to the charitable fide ;
the book having been, many years ago, bleft of God to
his own foul: So, if he hath erred on that fide, it is the
fafefi of the two, for thee and me, judging of the words
of another man, whofe ends, I believe with Mr. Burroughs*
to have been very ftneeve for God, and the Reader s good. How-
ever, I'm fatished, he nas dealt candidly in that matter,
according to his light.
In reading of the notes, you would advert, that the pa-
ges of the book, cired and referred to in them, are the pa-
ges of the Edinburgh edition 1 718. which are therefore mark-
ed here, all along the book being inclofed thus [ ] :
and, be advifed, always to read over a lefler fecuon of the
book, before reading of any of the notes thereupon ; that
you may have the more clear understanding of the whole,
I conclude this Preface, in the w;ords of two eminent
ProfeiTors of Theology, deferving ourferious regard.
cC I dread mightily that a rational fort of religion is co-
*c ming in^among us; I mean by it, a religion, that con-
€i lifts in a bare attendance on outward dutiesand ordinan-
ces, without the power of Godlinefs', and thence people
cc (hall fall into a wray of ferving GOD, which is mere
11 Deifm, having no relation to Chrifi J-efus and the Spirit of
<c GOD- M Memoirs of Mr. Halyburton's Life, page 199.
iC Admoneo igitur vos, &c i. e. Therefore I warn you,
cc and each one of you, efpecially fuch as are to be directors
<c of the conference, rhat you exerrife your felvcs in ftudy,
<( reading, meditation and prayer , fo av you may be able to
<l infiruB and comfort both your own and others confeiences,
<c in the time of temptations, and to bring them back from
" the Law to Grace, from, the *ftii'?(pr working) tighter
" oitfvifti
j. re v a. jd f Si. c r.. vil
u oufnefS) to the paffrve (or received) righteoufnefs : in a
<c word, from Mofes to Chrifi." Luih. Comment, in epijl.
ad Gal. pag. 27.
April 1726.
ADVERTISEMENT.
WHereas ic hath been handed about, and by fome
publifhed, ro diminifh the credirof the enfuing
book, That the Author, Edward Viper, was a poor
illiterate Barber, without any authority to vou^h it ; it is
thought proper to prefix the following account of hirri^ from
Wood's Atkent Oxonienfis> vol. 2. p. 19S.
" Edward Fifier> the eldeft fon of a knight, became a;
c Gentleman-commoner of Brafen-nofe college, Augufl 25.
IC 1627. took on his degree in arts, and foon after left
<c houfe. Afterwards, being called home by his relations,
*c who were then, as I have been informed, much in debt ;
<c he improv'd that learning, which he had obtain'd in the
u univeriity, fo much, that he became a noted perfon, a-
" mong the learned, for his great reading in Ecciefiafiical
u hiftory, and in the Fathers, and for his admirable skill
fc in the Greek and Hebrew langunges. H .re,
" 1. An Appeal to the Ccnft \ artfatr it at
" the great and dreadful day cj . i, 1644.
<c 4to.
" 2. The Marrow of Modem Di'iin'fy. 1646. Svo.
cc 5. A Chriftian Caveat to old and neu vrianu
" 1650.
u 4. An Anfwer to flxteen Queries ^ I
nation of Chriftmas." ^'
To
VUI
To the Honourable,
Colonel John Downes, Ejq;
One of the Members of the honourable Houfe of Commoni
in Parliament Juftice of Peace, and one of the Deputy-
Lieutenants of the County of Suffex, and Auditor to the
Prince his Highnefs of the Dutchy of Cornwall, E. R
Wifheth the true knowledge of GOD in Jesus Christ#
Most Honoured Sir,
ALthough I do obferve, that new editions, accompa-
nied witji new additions, are fometimes publifhedl
with new dedications ; yet fo long as he, who for-
merly owned the fubjeft, doth yet live, and hath the fame
affections towards it, I conceive there is no need of a new
Patron, but of a new epiftle.
Be pleafed then, moil honoured Sir, to give me leave to>
tell you, that your eminency of place did fomewhat induce
me, both now and before, to make choice of you Jfor its
patron ; but your endowments with grace did invite me to
it, God having beftowed upon you fpecial fpiritual blef*
fngs in heavenly things in Chriji : for it hath been declared
unto me by them that knew you, when you were but a
youth, how Chrift met with you then; and, by fending
his fpirit into your heart, Firfb, Convinced you of fin; as
was manifeft by thofe conflicts, which your foul then had,
both with Satan and irfelf, whilft you did not believe in
Chrift. Secondly, Of righteoufnefs ; as was manifeft by
the peace and comfort, which you afterwards had, by be-
lieving that Chrift was gone to the Father, and appeared
in his prefence, as your advocate and furety, that had un-
dertaken for you. Thirdly, Of judgment ; as hath been
manifeft ever llnce, in that you have been careful, with
the true godly man, Pfal. cxii. 5. to guide your affairs with
judgment, in walking according to the mind of Chrift.
I have not forgotten what defires you have expreftfed to
Icnow the true difference between the Covenant of Works, and
the Ccvenznt of Grace', and experimentally to be acquainted
with the cjo&rinfr of free grace, the myiUricj gf Chrift, and
the
JD E D I C A T I O K. ix
ttie life of faith. Witnefsnot only your high approving of
fomc heads of a fermon, which I once heard a godly Mi-
ni ikr preach, and repeated in your hearing, of the life of
faith ; but alfo your carncft rcqucft to me, to write them
out fair, and fend them to you into the country : yca> wit-
nefc your highly approving of this dialogue, when I firft
acquainted you with the contents thereof, encouraging me
to expedite it to the prefs ; and your kind acceptance, to-
gether with your cordial thanks for my love, manifefted
in dedicating it to your honoured name.
Sith then, worthy Sir, it hath pleaied the Lord to en-
able me both to amend it, and to enlarge ity I hope your
affection will alio be enlarged towards the matter thereia
contained, confidering that it tends to the clearing of thofe
forenamed truths, and, thro' the blefling 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 flourifh in
any man's heart, the more will ail heart-corruptions wi-
ther and decay. Oh! Sir, if the truths, contained in this
dialogue, were but as much in my heart, as they are ia
my head, I were a hippy man; for then fhould I be more
free from pride, vain-glory, wrath, anger, lelf-love, and
love of the world, than I am ; and then fhould I have
more humility, meeknefs, and love both to God and man,
than I have : O! then fhould I be content with Chrilt a-
lone, and live above all things in the world; then fhould
I experimentally know, both how to abound, and^ how to
want ; and then fhould I be fie for any condition, nothing
could come amifs unro me. Oh that the Lord would be
pleafed to write them in our hearts, by his bleffed Spirit !
And fo, moil humbly befeeching you flill to pardon my
boldnefs, and to vouchsafe to take it into your patronage
and protection; I humbly take my leave of you, aad re-
main
Tour obliged Servant
to he commanded,
E. F.
I
To the READER.
F thou wilt pleafe to perufc this little b->ok, thou (halt
find great worth in it, There is a line of a gracious
* TESTIMONIES.
fpirit drawn through it, which hath faftned many precious
truths together, and prefented them to, thy view: accord-
ing to the variety of mens fp;rit>, the various ways of prc-
fenting known i ruths are profitable. The grace of GOD
hath helped this Author in making his work ; if it in like
manner help thee in reading, thou (halt have caufe to blefs
God for thefe truths thus brought to thee, and for the la-
bours of this good man, whofe ends, I believe, arc very fin-
cere for GOD and thy good.
JER. BURROUGHS.
OCcafionally lighting upon this dialogue, under the
approbation of a learned and judicious Divine; I
was thereby induced to read it, and afterwards, up-
on a fcrious consideration of the ufefulnefs of it, to com-
mend it to the people in my publick miniflry.
Two things in it efpecialiy took with me: Fir/?, The
matter, the main fubftancc being diftindtiy to difcover the
nature of the two Covenants, upon which all the myfteries,
both of the Law and Gofpel, depend. To fee the firft
Adam to be primus feeder at us, in the one; and the fecond
Adam, in the other: to diftinguifh rightly betwixt the
Law (landing alone as a Covenant, and ftanding in fubor-
dination to the Gofpel as afervant; this I afTure myfelf to
be the key, which opens the hidden treafure of the Gofpel.
•p0ftj5 Aflbon as God had given Luther but a glimpfe
. . p ~ hereof, he profefferh that he feemed to be
* ,r brought into Paradife again; and the whole
in (T e ° Scripture to be changed to nim :
Tom i anc* ^e 1°°^ uPon cvcry trutn w*tn another
eye.
Secondly, The manner; becaufe it is an irenkum, and
tends to an accommodation and a right underfranding.
Times of reformation have always been times of diviiion :
Satan will caft out a flood after the woman, as knowing
that more die by the difagreement of the humours of their
own bodies, than by the (word ; and that, if men be once
engaged, they will contend, if not for truth, yet for Vi-
dro rv.
Now, if the difference 4>e in things of lefTcr confequence,
the befi way to cjuench it were fiicnce.* This was Luther s
couaicl,
TESTIMONIES 5ci
counfel, given in an epift'e vvr«cten to the Divines affem-
blsd ipafynod as Nuremberg, Meum confilium fuerit {cunt-
nullum [it Eecleji* perkuJum) ut hane caufam finatis^ vel ad
tempusfopham {utinam extwftam) jaaye, donee tutiore, &»
tneliore tempore, animis in pace jirm^tts &* charltate aduna-
tis> earn difputetis. I think it were good counfel concerning
man) of the difpures of our times.
But if the difference be of greater concernment than this
is, the heft way to decide it, is, to bring in more light ;
which this author hath done, with much evidence of Scri-
pture, back'd with the authority of moil modern divines:
lb that whofuever d -fires to have his judgment cleared in
the main controverfy between us and the Antinomians, with
a fmall expence, eicher of money, or time; he may here
receive ample fatisfa&ion. This I teitify upon recjueft, pro-
filing myfelf a friend both to truth and peace.
November 12. W, STRONG,
To tie READER.
T Hi's book, at firft well accommodated with fb valu-
able a teftimony as Mr. Caryl'* *, betides its better
approving itfclf to the choicer ipirits every where,
by the fpecdy distribution of the whole impreffion ; it
might fcem a needlefs or fuperfiuous thing, to add any
( more to the praifc thereof: yet meeting with detracting
language from fome few, (by reafen ot fome phrafes, by
them either not duly pondered, or not rightly underftood)
it is thought meet, in this fecond impreffion, to relieve that
worthy teftimony, which flill ftands to it, with frefh fup-
plies; not for any need the truth, therein-contained, hath
thereof; but becaufe either the prejudice, or darknefs, of
fome mens judgments doth require it : I cherefore, having
throughly perufed it, cannot but tcftifv, That, if I have
any the leaf! judgment, or relifh of truth, he that fr.ds this
look, fnds a good thing, and nor unworthy of its title ; and
may account the faints to have obtained favour ivlth tie 1
in rhe miniftration of it; as that, which, with great plain-
evidence of truth, comprifes the chief (if not all)
the differences that ha ve been lately ingendered about the
Law. It hath, I muft confcls, not only fortified my judg-
ment, but alfo warmed my heart, in the reading of it ; as
indeed
Xii TESTIMONIES.
indeed inculcating, throughout the whole dialogue, the
clear and familiar notion of thofe things, by which ive live
(as Ezek.xvu fpeaksin another caie) and it appeareth to me,
to be written from much experimental knowledge ofChrift,
and teaching of the Spirit, Let all men, that tafle the fruic
of it, confefe, to the glory of God, he is no refpecler ofper-
fons ; and endeavour to know no man henceforth after thefiepy
cor envy the compiler thereof the honour to be accounted,
as God hath made him in this point, a healer of breaches^
and a rejiorer of the overgrown paths of the Go/pel. As for
tny own part, I am fo fatisfied in this teftimony I lend,
that I reckon whatever credit is thus* pawned, will be a
glory to the name, that ftands by and avows this truth, fo
long as the book fhall endure to record it.
JOSHUA SPRIGGE.
Grace and Teace to you in Chrifi Jefus.
My loving Friend in Chrijl,
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 oftner I read it,' the more true com-
fort I fhall find in the knowledge of Chrift thereby ; the
matter is pure, the method is Apoftohcal, wherein the
works of love, in the right place, after the life of faith,
fee effectually required. God hath endowed his Vifher^
with the net of a trying underftanding, and difcerning
judgment and difcretion, whereby, out of the chryfralline
ftreams of the well of life, you have taken a mefs of the
fweeteft and wholfomeft fifh that the world can afford ;
which if I could daily have enough of, I fhould not care
for the fiefh, or the works thereof.
SAMUEL PRITTIE.
PREFACfE to a new Impreflion of
The Marrow of Modem Divinity.
THIS Book came to ray hand, by a merciful and
moll unexpected difpofure of providence, and I
read
TESTIMONIES. xiii
read it with great and fweet complacence : 'tis now en-
tirely out of print, tho* much defired, and highly prized
by diverfe exercifed to godlinefs, who had the happineft
to fee and perufe it. But, in regard, one copy could not
ferve many, and the demands for it are ftrong by fundry
excellent ones of the earth, and fome perfons of a clear
difcerning in thefe mod necefTary and weighty matters :
the motion of a new impreffion fell in, as a native refulc
from defires of more light, excited by. the.fpirit cf truthi
in the hearts of wifdom's children, and fbmc of thefc
endowed with learning, as well as piety. It contains a
great deal of the marrow ot revealed and gofpei truth,
felefted from authors of great note, clearly enlightned,
and of moft digefted experience. And fome of them were
honoured to do eminent and hcroical fcrvices in their
day. Thus the Chriftian reader hath the flower of their
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 af-
ford delight to the judicious reader, but iayeth him alfb
at the advantage of trying, thro' grace, his own heart
the more exactly, according to what eccho it gives^ or
how it reliflieth, or is difpleafed with the fcveral fpeeches
of the communers. Touching the matter, it is of the
greateft concernment, viz* the ftating aright both Law
and Gofpei, and giving true and clear narrations of the
courfe of the cloud of witnefles, in the following of which,
many have arrived at a glorious reft. The excellent ac-
counts arc managed in fuch a manner, as to detect the
rocks on either hand, upon which the danger of fplitting
is exceedingly great. Here we have the greateft depths,
and moft painted delufions of hell, in oppofition to the
only wTay of falvation, dilcovered with marvellous bre-
vity and evidence, and that by the concurring fufFrages of
burning and fhining lights, men of the cleareft experi-
ence, and honoured of God to do eminent fervice in cheir
dav, for advancing the intereft of our Lord's kingdom and
gofpei.
The relucence of Gofpel-Iight has been the choice mean,
blefTcd by the Lord, for the effectuating of great things,
in the feverai periods of the Church, fince that light
brake up in paradife, after our firft l]n, and fall ; and
ever fince^ the balance hath fwayed, and will fway, ac-
cording
iW TESTIMONIES.
cording to the better or vvorfc Hare of matters in that
important regard., When gofpeMight is clear, and at-
tended with power, fatan's kingdom cannot ftand be-
fore it : the prince and powers of daikncfs muft fall as
lightning from heaven. And, upon the contrary, accord-
ing to receffions from thence, Chriftian Churches went
off, by degrees, from the enly foundation, even from
the rock Chrijl> until the m^n of fin, the great Anti-
chrift, did mount the throne. Nevertbelefi, while the
world is wondring after the beair, behold I evangelical
light breaks forth in the midft of Papal darknefs ; and
hereupon Antichrift's throne flbakes, and i% at the point of
falling. Yet his wounds are cured, and he recovers new
ftxength and fpirih, thro* a darkning of the glorious Go-
fpel, and peiveifion thereof, by anti-evangelical errors and
herefics.
That the tsres of fuch errors are (own in the reformed
Churches,. and by men who profefs rcfoimed fiith, is be-
yond debate ; and thefe, who lay to heart the purity of
Gofpel-doctrine. Such dregs of Antichriltianifm do yet
remain, or arc brought in amongft us. b Herein the words
of the Apoftle a^e verified, viz. Cf your own felves pall
men arife, /peaking [per-verfe things, to draw away difci-
fles after them : and as chis renders the efTays for a
further diffjfioi of evangelical light the more neceffary
and fearonible ; fo there's ground to hope, that, in thefe
way?, the Qnirches of Chrift will gradually get the a-
icendrnt over^heir enemies, until the ^reat Anrichrilt fhall
fall, as a trophy before a Gofpei-difocnfation. For the
Lord will deftroy him by the breath of his mouth, and with
the brightnefs of his comiitg. That this excellent and fpi-
ritual piece may be billed to the reauer, is the prayer
of, &c.
;
Their fincere Wekuifyer and Servant
\
in the Work of the Go/pel,
JA.UOG,
Carnock, December 3.
1717.
xy
A CATALOGUE of thofe Writers
Names, out of whom I have colle&ed
much of the Matter, contained in this.
eniuing Dialogue.
A
F
V
Mr. Ainf worth.
Mr, Forbes.
Dr. Pemile.
Dr. Ames.
Mr. Fox.
Mr, Perkins. '
Mr. FrZ/£.
Mr. Polanus.
B
Dr. PreJlo?j.
Bp. Babington.
G
p
Mr. Ball.
Mr. Gibbons.
Mr. Reynold.
Mr. Rollock.
Mr. BafiingiuS.
Mr. Thomas Good-
Mr. Be- a.
Mr. Robert Bolton.
win.
Mr. Gray Junior.
Mr. Ronfe.
Mr. Samuel Bolton*
Mr. Greenham.
S
Mr. Bradford.
Mr. Grotius.
Dr. 5/6/.
Mr. Bullingeu
Mr. «S/tf/er.
H
Dr. tfwiflk
C
Bp. Jia//.
Mr. S/0C&.
Mr. Calvin.
Mr. Thomas Hookert
Mr. Carelefs.
T
Mr. G*ry/.
L
Mr. Tindal.
Mr "Cornwall.
Mr. L&flanno.
Mr. Rtfitfrt Tow;/.
Mr. CWm.
Mr. Light foot.
Mr. Culverwell.
Dr. Litfier.
V
Mr. Vaughan.
D
M
Mr. Vaumeih.
Mr. 2>?rt.
Mr. Marbeck.
Dr. U>&rf?7 Re gut Si
Dr. Diodate.
Mr. Marfbal
Dr. r/r/wwj.
Mr. D. TDixotf.
Peter Martyr.
Mr. Downbam.
Dr. Afoyer.
W
Mr D# P/ej/e. '
Wolfangius Muf cu-
Mr.jr^fter.
Mr. Ityfo.
ius.
Mr. flfcri.
^
Dr. fT///*f .
E
O
Dr. Williams.
Mr. Elton.
Birnardim Ochine
. Mr. JFj//™.
T O
3cvi
THE
CONTENTS.
The INTRODUCTION. *S
§ I. Differences about the Law, 2
^ 2. A threefold Law. - - 3
CHAP. I.
Of the Law of Works, or Covenant of Works.
§ 1. The Nature of the Covenant of Works, 1 r
§ 2. Adam's Fall. 26
§ 3. The Sinfulnefs and Mifery of Mankind by
the Fall. - - - 22
§ 4. No Recovery by the Law, or Covenant of
Works. - 25
§ 5, The Covenant of Works binding, tho*
broken. - 29
C H A P. II.
Of the Law of Faith , or Covenant of Grace.
Se£t . I. Of the eternal Purpofe of Grace. - 31
Se<a. II. Of the Promife. 37
§ 1. The Promife made to Adam. - 38
§ 2. The Promife renewed to Abraham. - 4^
§ 3. The Law, as the Covenant of Works, ad-
ded to the Promife. - - 52
§ 4. The Promife and Covenant with Abraham,
renewed with the Ifraelites. - 71
§ 5. The Covenant of Grace under the Mofaick
Difpenfation. - - - 77
§ 6. The natural Biafs towards trie Covenant of
Works. - - - IOI
§ 7. The Antinomian Faith reje&ed. - n6
§ 8. The
The CONTENTS. xvii
Page
§ 8. The Evil of Legalifm. - - 123
Se£. III. Of the Performance of the Promife. i±y
§ 1. Chrift's fulfilling of the Law in the Room
oftheEleft. - - - 128
§ 2. Believers dead to the Law, as the Covenant
of Works. - - I4r
§ 3. The Warrant to believe in Chrift. - 16S
§ 4. Evangelical Repentance a Confequent of Faith. 195
§ 5. The fpiritual Marriage with Jefus Chrift. 207
§6. Juftification before Faith, refuted. - 216
§ 7. Believers freed from the commanding and
condemning Power of the Covenant of
Works. - - - 219
CHAP. III.
Of the Law of Chrift.
The Nature of the Law of Chrift. - 242
The Law of the Ten Commandments, a
Rule of Life to Believers. - - 248
Antinomlan Objections anfwered. - 25^
The Neceflity of Marks and Signs of Grace. 264
Antinomlan Objections anfwered. - - 27 1
Holinefs and good Works attain'd to only
by* Faith. - - - 274
Slavifh Fear, and fervile Hope, not the
Springs of true Obedience. - 187
The Efficacy of Faith for Holinefs of Heart
and Life. - 298
Ufe of Means for ftrengthning of Faith. 31 z
, The Diftindtion of the Law of Works, and
Law of Chrift, applied to fix Paradoxes. 315
, The UTe of that DiftiruSHon, ia Practice. 321
, That Diftinclion a Mean betwixt Legal-
ifm and Antinomianifm. - - 338
, How to attain to Afiurance. - - 340
■ Marks and Evidences of true Faith. - 345
]^ ^15. How
»*■
§2.
S3-
§4-
§6.
§7-
§8.
§9-
§ 10,
§11
§ 12
§ 13
/ > -xvili
fj
The CONTENTS.
§ 15. How to recover loft Evidences.
§16. Marks and Signs of Union withChrift.
Page
347
349
CHAP. IV.
Of the Heart's Happinefs, or Soul's ReJI.
§ 1. No Reft for the Soul, till it come to God. 356
$ 2. How the Soul is kept from Reft in God. 359
$ 3. God in Chriftj the only true Reft for the
Soul. - ; * \ • - 369
The Conclufion.
378
T O
TO ALL SUCH
Humble-hearted Readers,
As fee any Need to learn, either to know
themfelves, or GOD in Christ.
Loving Christians,
COKSIDER, I pray you> that as the firft Adam didy
as a common per f on, enter into covenant with God for
all mankind, and brake it ', whereby they became fin-
ful and guilty of everlajling death and damnation : even fa
JefusChriii, the fecond Adam, didy as a common perfon> en-
ter into covenant with God his father^ for all the elect ( a )
{that is to fay, all thofe that have, or pall believe on his
name (b), and for them kept it (c); whereby they become
righteous ', and heirs of everlajling life and falvaticn (d).
And therefore it is our greatefl wifdom, and ought r •• -i
to be our greatefl care and endeavour , to come out
(e), andfromy the firfl Adam . unto, and into, the fecond A-
dam ( f ) ; that fo we may have life through his name,
John xx. 31. Ami
(a) The Covenant (viz. of (b) Seepage 174 note{g).
Works) being made with A- Jig, 2.
dam, not only for himfelf, (c) Namely, by doing and
but for his poflerity, all man- dying for them y viz. the eleQ.
kind, defcending from him (/0 Thus the impetratto)*
by ordinary generation, fin- or purchrfe of redemption,
ned in him, and fell with and the application of ir, arc
him in his firft tranfizrcfTi- taught to be of the fame ex-
on. Slxrter Catechijm^ §ueft tent ; even 3s Adam's repre-
16. fentarion, and .the ruins by
The Covenant of Grace hil fall, are: the former ex-
was made with Chrift, as the tending to the cktl, as the
fecond Adam ; and, in him, latter unto all mankind. '
with all the cleft, as his {e) Of,
feed. Larger Catechifm, Q If) Uniting with Chrift
j*» by faith.
x* To the Reader.
And yet alas ! there is no point, in all praBical divinity,
that we are naturally fo much averfe and backward unto, as
unto this ; neither doth Satan ftrive to hinder us fo much
from doing an) thing elfe as this : and hence it it, that we
Are all of us naturally apt to abide and continue in that
finful and miferable eflate, that the firfi Adam plunged us
into ', without either taking any notice of it, cr being'at all
affe&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
*ur mifery, and we do thereupon begin to fiep out of it : yet
alas! we are prone rather to go backwards towards the firfi
Adam's pure eflate (g) ; in firiving and ftruggling to leave
fn&and perform duties, and do good works ', hoping there-
by to make our J elves fo righteous and holy, that God will let
us into paradife again, to eat of the tree of life, and live for
* Gen iii eVer : an^ *^s (Uie ^0y UJ1t^ <we fee ^:e flam*ng
£- fword at Edens gate, turning every way to
keep the way ef the tree of life (h) *. Is it
wot ordinary, when the Lord convinceth a man of his fin
{either by means of his word or his rod) to cry after this
manner', O I am a finful man ! for I have lived a very
X iii 1 wi^d life ; and therefore furely the Lord is angry
with trie, and will damn me in hell: O what
pall I do tofave my foul? and is there not at hand feme ig-
norant, miferable comforter, ready to fay, Tet do riot defpair,
man, but repent of thy fins, and ask God forgivenefs, and
reform your life ', and doubt not but he will be merciful unto
you (j),fir he hath prom if ed {you know) that at what time
foevtr
(g) u e. To the way of Law, in its fpiritualicy and
the Covenant of Works, which vaft extent. Rom. vii. 9. and
innocent Adam wasfet upon. x. 2> 3.
(fc)z.e.Till we be brought (i) There is not one word
to defpair of obtaining fa I va- of Jefus Chrift the glorious
tion in the way of the Cove- mediator, nor of faith in his
want of Works. Mark here, blood : in all the advice °i-
thefpringofL^/i/tfz;name- ven, by this cafuift, to the
ly, the natural biafs of man's aiHi&ed: and agreeable there-
heart, towards the way of to is the effect, it hath upon
the Law, as a Covenant of the afflicted ; who takes corn-
Works] and ignorance of the fort unto bimfelf, without
look-
To the Reader. xxi
ftever a (Inner repenterh him of his fins, he will forgive
him (*).
And doth he not hereupon comfort himfelf, And fay, in his
heart at leafl, O if the Lord will but fpare my lifey and
lengthen out my days, I will become a new man! I am very
jorry that I have lived fuck a flnful life \ but I will never do
as I have done, for all the world : Oy you fball fee a great
change in me ! believe ir.
And hereupon he betakes him f elf to a new ccurfe of life \ and,
it may be, becomes a zealous profeffor of religion, performing
all Chrijlian exerafes, both pub lick and private; and leaves off
his old companions, and keeps company with religious men \
andfo, it may be, goes on till his dying day, and thinks him-
felf Jure of heaven and eternal happ'wfsi and yet, it mhy bey
all this while is ignorant o/Chiilt and his righuoufnefs', and
therefore eflablifieth his own.
Where
looking unto the Lord Jefus
Chrift at all ; as appears ii om
the next paragraph.
Behold the Scripture-pat-
tern in fuch a cafe, A&s ii.
37, 38. Mjn ar.d Brethren y
what fball we do ? Then Peter
faid unto them, repent, and be
baptized every one of you, in
the name of Jefus Chrijl, for
the remifjion of fins. Chap.
xvi. 30, 31 Sirs, what mufi
1 do to be faved ? And they
faid, Believe on the Lord Je-
fus Chrift, and thou fialt be
fnved. And thus the d'retlo-
ry, title, concerning vifitation
§f thefuk, paragraph S. "If
•c it appear that he hath not
•c a due fenfe of his fins, en-
" deSvours ou^ht to be ufed
" to convince him of his (7ns,
" to make known the
" danger of deferring rc-
" pentance, and of falvatio**
u at any time offeicd ; to a"
rt waken the coniciencc; and
w to rouze him out of a ftu-
u pid and fecure condition,
" to apprehend the jufticc
" and wrath of God." {Here
this miferable comforter Jinds
the afflicted* and fiould have
taught him concerning an of-
fended God, as there immedi-
ately follows} " before whom
a none can (tand, but he
" that, being loft in himfclf,
" laycrh hold upon Chrift
« by Faith."
(&) This fentence, taken
from thcepglifb fa vice-book,
is in the practice of piety, edic.
Edinb. 1672. pa 4. 122. cited
from Ezek. xxxiii. 14, 16*.
and reckoned amongit thefe
Scriptures, an ignorant mif-
tah of which keep back a fin-
t*4
xxii To the Reacfer.
Where is the man, or where is the woman, that is truly
come to Chrifi, that hath not had fome experience, in them-
[ iv ] fehves, of fiu,h adifpofitionasthis* If there be any
thai have reformed their lives, and are become pro-
feffors of religion, and have not taken notice of this in themfelvesy
more or lejs ; l wip they have gone beyond a legal profeffor, or
one pill under the Covenant of Works.
Say, where is^the man or woman, that is truly in Chrifi,
that findeth not in them/elves an aptnefs to withdraw their
hearts from Chrifi, and to put fome confidence in their own
works and doings ? If there be any that do not find it, I wifi
their hearts deceive them not.
Let me confefs ingenuoufly, I was a profeffor of religion, at
leafi a dozen of years, before I knew ayiy other way to eternal
life', than to be for ry for my fins, arid ask forgivenefs, and
flnve and endeavour to fulfil the Law, and keep the Command-
ments,according as Mr.Dod, and other godly men had expounded
them: and truly, I remember, I was in hope, Iffouldat lafb
attain to the perjeel 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, Chrifi had done for me.
And though at I a ft, by means of conferring with Mr. Tho-
mas Hooker in private, the Lord was pleafed to convince mey
that I was yet hit a proud Phar/fee ', and to foew me the way
of faith and falvation by Chrifi aioiie ', and to give me (ju I
hope) a heart in feme meafure to embrace it : yet alas I through
the weaknefs of my faith, I have been, and am fill apt to
turn afide to the Covenant of Works ', and therefore have not at-*
tained to that joy and peace in believing, nor that meafure of
love to Chrifi, and man fir Chrifi* s fake, as I am confident
many of God's faints do attain unto in the time of this life. The
Lord be merciful unto me, and incYeafe my faith*
And are there net others {tho* I hope but few) who being in-
lightned to fee their mifiry, by- reafon of the guilt of (In, t
Tictby re/ifcn of the filth of fin', and hearing of jiffifi
freely
tier from the praclice of piety, dev the name of a fentence of
But the truth is, it is not to Scripture, pretended to becit-
be found in the old nor new ed from Bzek. xviii si, £2.
teflament ; and therefore it Reafons fiewing the necrffity
was obje&ed again!?, ^s fUn- of reformation, &c. Lond. 1 660.
«iing in, the fcrvice-book, un- pag. 26,
(/) Mark
To the Reader. xxiii
freely by grace, through the redemption a)hkh is in Jefus
Chrifi, do applaud and magnify that doctrine', following tl
that do mofi preach and prefs the fame, Jeeming to be (as it
were) raviped with the hearing thereof', out of a conseit that
they are hy Ckrfi free !y juftificd from the guilt oj fin, though
fiill they retain the filth oj Jin (i). Thefe are they that content
themf elves (with a Goffel-koowlndfjt) with mere notions in
the heady but not in the heart ', glorying and rejoicing in free
grace and jufiificaticn by faith alone', p^cfeffing faith in Chrifi,
and yet are mfpoffejfed of Chrifi : thefe are they that can talk
like believers, and i do not walk like believers: thefe are
they that have language like faints , and yet have conversation
like devils : thefe are they that are not obedient to the Law of
Chrifi, and therefore are juflly called Antinomians.
Nc-zv both thefe paths (m), leading from Chrifi , have been
juflly judged as erroneous ', and, to my knowledge, r . ,
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 ', and hot con-
tentions have been on both fides, and all, I fear, to little pur~
pofe : for, hath not the (Irift prof'ffor according to the Law,
wbilft he hath firiven to reduce the loofe profeffor, according to
the Go/pel, out of the Antinomian path, intangled both himjelf
and others the fafler in the yoke of bondage \ ? And ±r \
loath not the lovfe profejfor according to the Gofpel,
vohilfi he hath firiven to reduce the firicl profejfor according to
the Law, out of the legal path,* by promiiing ± --» P r r
liberty from , the Law, taught others and ••
been himfelfthe fervent of corruption | ? " v
For this caufe I, tho I be nothing, have, by the Grace of God,
endeavoured, in this Dialogue, to walk as a middle man be-
twixt
(/) Mark here, the fpring he receive add reft en Chrift
of Antinomianifm', namely, for all his f aha! ion ', but will
the want of a found conviBi- go about to halve if, grafp-
on of the odioufnefs and fil- ingat his j unifying Blood, ne-
thinefs of fin, rendering the glccling his fanctifyir
foul lothfome and abominable rh\ and fo falls fhort of all
in the light of a holv God. part or lot in that mau?r.
Hence, as the (inner fees not (w) viz. Legalifm andAn-
hi$ need of, fo neither will tmmiaMffu
Cn) A
xxiv To the Reader.
twixt them loth', in f jewing to each of them his erroneous
path, with the middle path {which is Jefus Chrifl received tru-
ly, and walked in anfwerably) (n) as a means to bring them
both unto him, and make them both one in him : and oh! that
the Lord would be pie a fed fo to blefs it to them, that it might
be a means to produce that effecl.
j. .. I have {as you may fee) gathered much of it,
*- J out of known and approved Authors ', and yet have
therein wronged no man : for I have reflorcd it to the right
owner a^ain in the margin. Some part of it my manufcripts
have afforded me ; and of the refl, I hope I may fay, as Jacob
did of his venifon, Gen. xxvii. 20. The Lord hach brou6hc
it unco me. Let me fpeak it without vain-glory, I have en-
# R deavoured herein to imitate the laborious Bed, *
*, . ' o who out of divers flowers gathers hony and wax,
?' . ' and thereof makes one comb: if any foul feels any
fweetnefs in it, let them praife God, and pray for me, who am
weak in faith, and col din love.
E. F.
(n) A fhort and pithy de-
fcription of the middle path,
the only path-way to hea-
ven ; Jefus Chrijl (the Way,
John xiv 6.) received truly
(by Faith, John i. 12. this is
overlooked by the Legalifi)
and walked in anfwerably,
by holinefs of heart and life,
Col ii. 6. this is neple&ed by
the Anfinomian* The Anti-
fiomians faith is but pretend-
ed, and not true, faith ; fince
he walks not in Chrifl an-
fwerably: the LegalifVs ho-
linefs is but pretended, and
not true, hclinefs ; fince he
hath nor received Chrifl truly,
and therefore is incapable of
walking in Chrift, which is
the only true holinefs com-
petent to fallen mankind.
Thus both the Legalifi and
Antinomi an are, each of them,
deftitute of true faith, and
true holinefs: forafmuch as
there can be no walking in
Chrifl, without a true recei-
ving of him ; and there can-
not be a true receiving of him,
without walking in him. So
both of them are ofFthe only
way of falvation ; and con-
tinuing fo, muft needs perifh.
Wherefore it concerns every
one, who has a value for his
own foul, to take heed that
he be found in the middle
path.
TH £
THE
MARROW
O F
Modern Divinity,
With NOTES.
INTERLOCUTORS.
Evangelijia, a Minifter of the Gofpel. .
Nomijla^ a Legalift.
Antinomijla, an Antinomian.
Neophytus, a young Chriftian.
The INTRODUCTION.
§ i. Differences about the Law. § 2. A Three*
fold Law.
Nomijia. S^f^^^ I R, My Neighbour Neophy-
tus and I, having lately had
fome Conference with this
our Frie d and Acquaintance
AntinomiJIa^ about fome
Points of Religion ; where-
in he differing from us both, at laft faid, He would
be contented to be judged by you our Minifter :
A [2] There-
2 Differences about the Law. Introd. §. i0
- n Therefore have we made bold to come ufito
*- -* you, all Three of us > to pray you to hear us,
and judge of our Differences.
Evan. You are, all of you, very welcome to me :
And if you pleafe to let me hear what your Differen-
ces are, I will tell you what I think.
v § i. Norn. The Truth is, Sir, he and I differ in
very many Things ; but more efpecially, about the
Law : For I fay, The Law ought to be a Rule of
Life to a Believer ; and he faith, It ought not.
Neo. And furely, Sir, the greateft Difference bfc-
twixt him and I, is this : He would perfwade me to
believe in Chrift; and bids me rejoice in the Lord,
and live merrily, tho' I feel never fo many Corrupti-
ons in my Heart ; yea, tho' I be never fo finful in
my Life : The which I cannot do, nor, I think, ought
not to do ; but rather to fear, and forrpw, and la-
ment for my Sins.
Ant. The Truth is, Sir, the greateft Difference
betwixt my Frrend Nomijia and I is about the Law ;
and therefore, that is the greateft Matter we come
unto you about.
Evan. I remember, the Apoftle Paul willeth 77-
tuSj to avoid contentions and Jirivings about the Law^
„ ... becaufe they are unprofitable and vain f ;
' • ' "• And fo I fear yours have been.
r. -, Nom. Sir, for my own Part, I hold it very
"-3-1 meet, that every true Chriftian mould be ve-
ry zealous for the holy Lav/ of God ; efpecially now,
when a Company of thefe Antinomians do fet them-
felves againft it -y and do what they can quite to abo-
lifh it, and utterly to root it out of the Church : Sure-
ly, Sir, I think it not meet they mould live in a
Chriftian Commonwealth.
Evan. I pray you, Neighbour Nomifta, be not fo
hot, neither let us have fuch u#chriftian-iike expref-.
Differences about tht Law. 3
fions amongft us ; but let us reafon together in love,
and with the Spirit of Meeknefs f, as Chri- , ^
ftians ought to do. I confefs with the A- lv 2l
poftle, It is good to be zealoujly affefted al-
ways in a good thing * ; But yet, as the * Gal.
fame Apoftle faid of the Jews, fo I fear, I iv. 18.
may fay of fome Chriftians, That they are
zealous of the Law \ ; yea, fome would be + Afts
Doctors of the Law ; and ytt neither un- xxi. 20.
derftand what they Jay9 nor whereof they u y.
affirm ||. _ . J
Norn. Sir, I make no doubt, but that I .' '
both know what I fay, and whereof I affirm ; 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 r- -,
I mean ? Is there anv more Laws than one ? *- 4 J
j Rom.
iii. 2-.
§ 2. Evan. Yea in the Scriptures there is mention
made of divers Laws, but they may all be compr iietl
Under thefe three, to wit, the law of
Works, the law of Faith, and the Law of
Chrift + (a) ; and therefore I pray you tell ^' \
me, when you fay, the law ought to be a
rule of life to' a Believer ; which of thefe
three laws you mean :
A"
O) Thefe Terms are fori- fulfil the Law of Chrift .
ptural, *s appears from the the La<zv of Works ism'
whole Texts quoted by our the Law of the Ten Cora-
Author, namely, #0?;*. iii.i.y. mands, as the Covenant of
Where u Boajling then? it is Works; By the I
excluded: By what Law? of Faith, the Gofpel, or Co
Works? Kay: but by the La>iv nant of Grace : For, Jul
of Faith. Gai. vi. 2. Bear ye cation being the Point, upon
cm another s Purdens, arJfo which the Ayuftlc there ftat<«
A Z ihc
4 A Threefold Laiv. Introd. § 2.
Norn. Sir, I know not the Difference betwixt
them : but this I know, that the law of the ten Com-
mandments, commonly called, the Moral Law*
ought to be a rule of life to a Believer.
Evan. But
the Oppoiition betwixt theie
two Laws; it is evident, that
the Former only is the Law
that doth not exclude Boaft-
ing } and that the Latter on-
ly is it, by which a Sinner
is juftified, in a Way that
doth exclude Boafting. By
the Law ofChrifl is meant,
the fame Law of the Ten
Commands, as a Rule of
ILik in the Hand of a Me-
diator, to Believers already
juftified, and not any one
Command of the Law only:
r For bearing one another s Bur-
dens, is a fulfilling of the Law
ofChrifl, as it is a Loving
one another: But, according
co the Scripture, that Love
is not a Fulfilling of one
Command only, But of the
whole Law of the Ten Com-
mands, Rom. xiii. 8, o, 10.
He that loveth another, hath
fulfilled the Law. For thisy
Thou /bait not commit Adul-
tery, Thou fbalt not kill, Thovs
frnlt not ftealy Thou (bait not
bearfalfe Witnefs, Thou jh alt
7tot covet : And if there be any
other Commandment^ it is
briefly comprehended in this
Saying, namely, Thou fbalt
hve thy Neighbour as thy f elf:
Therefore Love is the Fulfilling
ojthe Law* It is a fulfilling
of the fecond Table direclly,
and of the firft Table indi-
rectly and confequentially :
Therefore, by the Law of
Chrift, is meant, not one
Command only, but the
whole Law.
The Law of Works is the
Law to be done, that one
may be faved : The Law of
Faith is the Law to be be-
lieved, that one may be
faved: The Law of Chrift
is the Law of the Saviour,
binding his faved People to
all the Duties of Obedience,
Gal iii. 12. Actsxvi. 31.
The Term Law is not
here utcd univocally: For the
Law of Faith is, neither in
the Scripture Senfe,nor in the
Senft of our Author, a Law
properly fo called. The A-
poftle ufcth thatPhrafe, on-
ly in imitation of the fews
manner of fpeaking, who
had the law continually in the
their mouths. But fince the
promifeof the gofpel, pro-
poled to faith, is called in
fcripture the law of faith ;
our author was fufficiently
warranted to call it fo too.
Sec page 24. fo the law of
Faith'
A Threefold Law. 5;
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:
faith is noc a proper preceptive
law.
The law of works, and the
law of Chrift , a re i n fub fiance
but one Law; even the law
of the ten commandments,
the moral law, that law
which was from the begin-
ning {fee page 155.) continu-
ing (till the fame in its own
nature, but veftcd with dif-
ferent forms. And fince that
law is perfect, and Cm is any
want of conformity unto, or
tranfgreffion of it : whatever
form ic be veiled with, whe-
ther as the law of works, or
zsthc law of Chrifi; all com-
mands of God, unto men,
muft needs be comprehended
under it; and particularly,
the command to repent, com-
mon to ail mankind, Pagans
not excepted, who doubtlefs
are obliged, as well as others,
to turn from fin unto God] as
alfo the command to believe
in Chrift, binding all, to
whom the gofpel-revelation
comes; tho* in the mean
time, this Law ftands under
different forms, to thefe who
are in a ftate of union with
Chrift by Faith, and tothefc
who are not. So the Law
ofChrifi is not a new proper
preceptive Law ; but the old
proper preceptive La w,which
w?as from the beginning, un-
der a new accidental form.
The diftindion between
the Law of Works, and the
Law of Faith, cannot be con-
troverted ; fince the Apoftle
doth fo clearly diftinguifh
them, Rom. ill- 27.
The diftinclion betwixt
the Law of Works, and 4the
Law of Chrift, as above ex-
plain'd, according to the
Scripture, and the mind of
our Author, is the fame in
erFed with that of the Law,
as a Covenant of Works, and
as a Rule of Life to Believers,
Wefim. Confefs. Chap. 19. Art.
6. and ought to be admitted.
For ( 1.) Believers are not
under, but dead to, the Law
of Works, Rom. vi. 14. For
ye are not under the Law, but
under Grace. Chap. vii. 4.
Wherefore , my brethren, ye al-
fo are become dead to the Law\
But they are under the Law to
Chrifi; $e alfo' are become
dead to the Law That ye
fhould be married to another \
even to him who is raifed
from the dead, ibid. I Cor.
ix. 21. Bet rg not without Law
to God, but toider the Law to
Chrifi. Some copies read
here of Cod, and ofCWtfi:
chc
6 A Threefold Law. Introd. § i%
Chrift : and therefore I pray you tell me, in whether
of thefe fenfcs you conceive it ought to be a rule of
life to a Believer ?
Norn. Sir,
rlic which I mention, not
our of any Regard to that
different reading, hut that
upon the occaiion thereof,
the fenfe is own'd by the
learned, to be the fome, ei-
ther way. To be under the
Law to Gcd, is, wirhout cjue-
ilion, to be under the Liw
of God; whatever it may
be judged to import more, it
can import no iefs: there-
fore to be under the Law to
Chrifl, is to be under the
Law of Chrift. This Text
gives a plain and decifive
anfwer to the queftion, How
the Believer is under the Law
of God? namely, as he is un-
der the Law to Chrift. (2.)
The Law of Chrift is an ea-
fy yoke, and a light burden,
AJatth. xi. 50. But the Law
cf Works to zjlnner is an un-
iupportablc Burden, requir-
ing Works as the condition of
jnfrification and acceptance
with God, as is clear from
the whole of the Apoftles
Rcafoning, Rom. iii. (And
therefore is called the Law
of Works, for otherwise the
£aw of Chrift requires Works
too) and turfing every one
that continues not in all things
written in it to do them, Gal.
Hi 10. And the Apoftle af*
fures us, that what things
foever the Law faith, it faith
to them, who are under the
Law, Rom. iii. 19, The du-
ties of the Law of Works,
as fuch, are, rs I conceive,
called by our Lord himfelf,
heavy burdens and grievous
to be born, Matth. xxiii. 4.
For they {viz. the Scribes and
Than fees) bind heavy burdens ,
and grievous to be born, and
lay them on mens poulders:
but they themfelves will not
move them with one of their
fingers. Thefe heavy bur-
dens were not Jiuman Tra-
ditions, and Rites devifed
by Men, (for Chrift would
not have commanded the
obfervingand doing of thefe,
as in this cafe he did. v. 5.
Whatfoever they bid you obferve>
that obf ewe and do) neither
were they the Mofaick Rites
and Ceremonies, which were
not then abrogated: for the
Scribes and Vharifees were fo
far from not moving thefe
burdens with one of their own
fingers, that the whole of
their Religion was confin'd
to them, namely, to the Rites
and Ceremonies of Mofes*s
Law, and thofeof their own
devifing. But the duties of
the Moral Law, they laid
on
A Threefold Law. j
Nom. Sir, I muft confefs, I do not know what
you mean by this diftin&ion ; but this I know, that
God requires that every Chriftian fhould frame and
lead
on others, binding them on
with the tie of the Law of
Works; yet made no con-
ference of them in their own
practice: the which duties
neverthelefs our Lord Jefus
commanded to be obfeived
and done.
" He who hath believed
<c on Jefus Chrift, (tho* he be
c< freed from the curfeof the
<c Law) is not freed from the
a command anA obedience
cc of the Law, but tied
cc thereunto by a new obli-
<c gation, and a new com-
<c mandfrom Chrift. Which
<c new command from Chrift,
" importeth help to obey
u rhe. command." Practical
Vfe offaving Knowledge ,TitIe,
The third Warrant to believe.
Figure 5.
What this diftinclion a-
mounts to is, That thereby
a difference is conftitute be-
twixt the ten Commands, as
coming from an ahfolute God
out of Chrift unto finners ;
and the fame ten Commands
as coming from God in Chrift ,
unto them : a difference,
which the children of God,
lifting their confcicnces be-
fore him, to receive the Law
at his mouthy will value as
their life; however they dif.
a§ree about it, in words,
and manner of exprcilion.
But that the original indif-
penlible obligation of the
Law of the ten Commands,
is in any mcalure wcakned,
by the believer's taking ic
as the Law of Chrift, and noc
as the Law of Works', or t^at
the fovercign authority of
God the Creator, which h
infeparable from it for the
ages of eternity, ( in whac
channel focver it be con?
vcyed unro men) is thereby
laid alldc; will appear ut-
terly groundlefs, upon ao
impartial confederation of
the matter. For is not our
Lord Jefiis Chrift, equally
with the Father and the Ho-
ly Spirit, JEHOVAH, the
fovereig^fupremejinoft bigk
God, Creator of the World?
Ifa. xlvii. 4. Jerem. xxiii. 6m
with pfaly Ixxxiii. 18. John
i. 3. Rev. iii. 14. Is not the
Name (of foverei°n authori-
ty) of God in Chrift? Exod.
xxiii. 21. Is not he in the
Father, and the Father in
him ? John xiv, 11. Nay,
doth not nil the fulnefs of the
Godhead dwell in htm ? CoL
ii. 9. How then can the ori-
ginal obligation of the Law
of the tea Commands, "ri-
ling
8 A Threefold Laiu. Introd. § 2.
lead his life, according to the rule of the ten Com-
mandments : the which if he do, then may he ex-
- , pe& the bleffing of God both upon his foul
L 5 J and body ; and if he do not, then can he ex-
pert nothing elfe but his wrath and curfe upon them
both.
Evan. The truth is, neighbour Nomlfta^ 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 affirm'd
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^ Believer, I
pray tell me what law you mean ?
Ant. 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 ?
Ant. Surely, Sir, I do conceive, that the ten
Commandments are no way to be a rule of life to a
Believer \ for Chrift hath delivered him from them.
Evan. But the truth is, the law of the ten Com-
mandments, as it is the matter of the law of Chrift,
ought
ling from the authority of under the Law of Works', but
the Creator, Father, Son taking the benefit of the Law
and HolyGhoft,be.weakned of Faith, by believing in the
by its being iffued unto the Lord Jefus Chrift, they are
fceliever, from and by that ice free from the Law of
fclefTed channel, the Lord Works, and brought under
Jefus Chrift? the Law of 'Chrift. Matth. xi.
As for the diftinSion be- 28, 29. Come unto me, all ye
twixt the Law of Faith and float labour and are heavy
the Law ofChrtfl ; the latter laden- take my yoke upon
is fubordinatcd unto the for- you.
mer. All men by nature arc ' (b) See the following Kote.
m 0) The
A Threefold Law. Q
Ought to be a rule of life to a Believer (c ) ; and there-
fore, you having affirmed to the contrary, have there*
in alfo erred from the truth.
Norn. The
(c) The Law of the ten
Commands, being the natu-
ral Law, was written on
Adam's heart in his creation;
while as yet it was neither
the Law of Works, nor the
Law of Chrirt, in the fenfe,
wherein thefe terms are ufed
in Scripture, and by our Au-
thor. But after man was
created, and put into the Gar-
den, this natural Law, hav-
ing, unto man liable to fall
away from God, a Threatning
of eternal death in cafe of
Ttifobedience, had alfo a pro-
mi<e of eternal life annexed
to it, in cafe of obedience ;
in virtue of which, he having
done his Werk, might there-
upon plead and demand the
reward of eternal life. Thus
it became the Law of Works,
whereof the Ten Commands
were, and are ft ill the mat-
ter. All mankind being ru-
InM by the breach of this
La<w\ JefusChrift obeys and
dies in the room of the eleA,
that they might be foved.
They being united to him
by faith, are, thro* his obedi-
ence and fatisfadtion impu-
ted to them, freed from eter-
nal death, and become Heirs
of everlaiting life: So that
the Law of Works, being ful-
ly fatisfied, expires as to
them, as it woujd have done
of courfe, in the cafe of A-
darns having flood the time
of his Trial (See page 112.
Note -(5.) howbeit, it re-
mains in full force, as to un-
believers. But the natural
Law of the ten Commands,
(which can never expire or
determine, but obligeth in
all poffible ftates of the crea-
ture, in Earth, Heaven and
Hell) is, from that moment
the Law of Works expires as
to believers, iffued forth to
them (ftill liable to infirmi-
ties, thVnor to falling away
like Adam) in the channel of
the Covenant of Grace, bear-
ing a promife of help to o-
bey (Ezek. xxxvi. 27.) and,
agreeable to their ttate be-
fore the Lord, having an-
nex'd to it a Promife of the
tokens of God's Fatherly
Love, for the fake of Chri ft,
in cafe of that Obedience ;
and a Threatning of God's
Fatherly Difpleafure, in cafe
of their Difohediene*, John
xiv. 21. He that hath my Com-
mandments, and keepeth them,
he it is that loveth me ', and
he that loveth me, (hall he
hied of my Father \ and I will
I we him > and will mar. if* ft
myfelf
30 A Threefold Law. In trod. § 2*
Norn. The truth is, Sir, I muft confefs, I never
took any notice of this threefold Law; which, it
feems, is mentioned in the New Teftament.
Ant. And I muft confefs, if I took any no-
tice of them, I never underftood them.
Evan. Well, give me leave to tell you, that fo
far forth as any Man comes fhort of the true know-
ledge
[6]
myfelftp him. P/al. Ixxxix.
3*> 325 33* If they break my
Jlatutes, and keep not my com-
mandments : then will I viftt
their tranfgrejfton with the
rod, and their iniquity with
ftripes. Nevertheless, my lov-
ing-kindnefs will 1 not utterly
take -from him, nor fuffer my
faith fulnefs to fail. Thus ic
becomes the Law of Chrift to
them ; of which Law alfb
the fame ten Commands are
iikewife the matter. In the
threatnings of this Law,
there is no revenging wrath ;
and in the promifes of it,
no proper conditionally of
Works : But here is the Or-
der'm the Covenant of Grace,
to which the Law of Chrift:
belongs ; a beautiful order,
of Grace, Obedience, parti-
cular Favours, andChaftife-
tnentsfor difbbedience. Thus
the ten Commands ftand,
both in the Law of Works,
and in the ILaw of Chrift,
at the fame time; being the
common matter of both ; But
as they are the Matter of (*. % ,
ftand in) the Law of Works,
they are actually a part of
the Law of Works; howbeir,
as they are the Matter of, or
ft and in, the Law of Chrift,
they are actually a part, not
of the Law of Works, but
of the Law of Chrift. And
as they ftand in the Law of
Chrift, our Author exprefly
afterts, againft the Antino-
mian> that they ought to be a
Rule of Life to a Believer ;
But that they ought to be a
Rule of Life to a Believer, as
they ftand in the Law of
Works, he juftly denies a-
gainft the Legalift. Even as
when one and the fame
crime (rands forbidden in the
laws of different independent
kingdoms ; it is manifeft,
that the rule of life to the
fubjedts, in that particular,
is the prohibition, as it ftands
in the law of that kingdom
whereof they are fubjedts re-
fpecliveJy, and not as it ftands
in the law of that ^kingdom
of which they arc not fuh-
jcfti.
00 Not
Of the Law of Works, &c. If
ledge of this threefold Law (d), fo far forth he comes
fhort, both of the true knowledge of God and of him-
felf ; and therefore, I wifn you both to confider of it.
Norn. Sir, if it be fo, you may do well to be a
means to inform us, and help us to the true know-
ledge of this threefold Law : and therefore, I pray
you, firft tell us what is meant by the law of Works.
(d) Not of thererwj,here Grace, and the Law as a
ufed to exprefs ic by ; buc of rule of life to believers ; in
the Things thereby meant, whatever terms thcie things
to wit, the Covenant of be expreft*
Works, the Covenant of
CHAP. I.
Of the Law of Works^ or Covenant of
JVorks.
I. The Nature of the Covenant of Works. § 2.
Adam'j Fall. § 3. The Sinfulnefs and Mifery of
Mankind by the Fall. § 4. No Recovery by the
Law, or Covenant of Works. § 5. The Covenant
cf Works bindings tho' broken.
§ i-
Evan. * I * H E Laiu cf Works, oppofed to
jL the Law of Faith f,
Rom. iii. 27. holds forth as much as the
Covenant of Works : For it is manifeft,
faith Mufculus, 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 which Covenant the
Lord made with all Mankind, in Adam
f Ball on
the Cove-
nant of
Grace, p.
9. Com.
Pla. Eng.
p. 118.
, before his
Fall;
12 The Nature cf the Chap. I. § r,
% j Fall : the fum whereof was, Do this, and
... * thou Jhalt live ; and if thou do it not,
*VIll\ 5' thou jhalt die the Death *. In which
Jn'rl]LpJ Covenant there was, Firjl, contained a
vZJi It' Precc^ Do this ' Secondly, A Promife
r,ng. p. 4 . j0jnecj unto j^ t^^w ^ ;^ thou Jhalt
- ., //W; Thirdly, A like Threatning, If thou do
L 7 J // #<?/, ^# ^#7* ^//> /A* Death. Imagine,
faith Muf cuius, that God had faid to Ada?n, Lo, to
.. ~ , the intent that thou mayft live, I have gi-
" '? ven thee Liberty to eat, and have given
P' * ■ "* thee abundantly to eat || : let all the Fruits
of Paradife be in thy power, one Tree except, which
fee thou touch not, for that I keep to mine own Au-
thority ; the fame is the Tree of Knowledge of Good
and Evil ; if thou touch it, the Meat thereof fhall not
be Life, but Death.
Norn. But, Sir, you faid, 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 Cove-
nant of Works ; whereby it feems to me, you hold
that the law of the ten Commandments was the matter
of the Covenant of Works, which God made with all
Mankind, in Adam, before his Fall.
Evan. That's a truth agreed upon by all Authors
, n and Interpreters, that I know. And indeed
fUozvn- fa /aw Qf fyoris (as a learned Author f
j JLon faith) fignifies the Moral Law, and the
ju l.p. Moral Law, ftri&ly and properly taken,
443>4°5- fignifies the Covenant of 'Works (a).
Norn. But,
{a) The Moral Law is ply. So the Law in ten Com-
an ambiguous term among ?nandmer?tsy is own'd to be
Divines. (i.) The Moral commonly called the Moral
Law is taken for the Dcca> Law, Wejlmin. Corfef. Chap.
loguc or ten Commands fim- xix. Art. 2; 3. And thus our
AifchoC
Covenant of Works. \ 3
Norn. But, Sir, what is the reafon you call it but
the matter of the Covenant of Works ?
Evan. The reafon why I rather chufe to call the
law of the ten Commandments the matter of the Cove-
nant cf Works, than the Covenant itfelf, is, r o 1
becaufe I conceive that the matter of it can- »■ -»
not properly be called the Covenant of Works, except
the Form be put upon it ; that is to fay, except the
Lord require, and Man undertake to yield perfect o-
bedience thereunto, upon condition 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
Author hath hitherto ufed
that term, reckoning the Mo-
ral Law not the Covenant of
Works kfelf, but only the
Matter of it. (2.) The Mo-
ral Law is taken for the ten
Commands, having the pro-
mife of Life, and threatning
of Death annexed to them ;
that is, for the Law (or Cove-
nant) of Works. Thus the
Moral Law is defcribed to
be," The Declaration of the
« Will of God to Mankind,
<c dire&ing and binding every
u one to perfonal, perfect,
cc and perpetual Conformity
* and Obedience thereunro,
cc in the frame and difpofi-
<c tion of the whole Man,
C( Soul and Body, and in
" performance of all thefe
" Duties of Holinefs and
<c Righteoufnefs, which he
<c oweth to God and Man ;
(i promijing Life upon the ful-
" filling , and threatning
cc Death upon che breach of
" it." Larg. Catech. gueft- 9$.
That this is the Covenant of
Works , is clear fmm Wefim.
Confeff. Chap. xix. Art. U
u God gave to Adam a Law,
" as a Covenant ofWorksy by
u which he bound him, and
" all his Pofteriry, to pcrfo-
<c nal, intire,exadt, and per-
*c petual Obedience ; promt'
" fed Life upon the fulfilling,
" and threatnea Death upon
"the breach of it." And
this our Author owns to be
the fenfe of that Term,y?ri<5-
ly and properly taken: The
reafon whereof I conceive to
be, that the Moral Law pro-
perly Signifying the Law »f
Manners, anfwers to the
Scripture Term, the Law of
Works^ by which is meant
the Covenant of Works. And
if he had added, that, in
this
14. The Nature of the Chap. L § tl
for Example, you know, that altho' a fervant (b)
have an ability to do a mafter's work, and tho' a ma-
fter have wages to beftow 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 perfect and perpetual obedience to
all the ten Commandment j, and God had an eternal
life to beftow upon him -, yet was there not a Cove-
nant betwixt them till they were thereupon agreed.
Norn. But, Sir, you know there is no mention
made in the Book otGenefis of this Covenant oilVorksi
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 may amount to as much : || fof.
God provided, and promifed to Adam^
eternal happinefs, and called for perfect
obedience; which appears from God's
threatning, Gen. ii. 17. For' if man
muft die if he difobeyed, it implies ftrongly, that
God's Covenant was with him, for Life, if he o-
beyed.
AW. But,
|| Ball on
the Cove-
nant, p. 6.
[9]
thisfenfe, Believers are deli-
vered from it, he bad faid
no more, than the larger
Catechifm doth, in thefe
words: u They that are re-
<c generate, and believe in
<c thrift, be delivered from
<c the Moral Law, as a Co-
<c venant of Works." §&efi'
97. But, in the mean time,
*tis evident, he docs nor here
. ufe that Term in this fenfe ;
snd in the next Paragraph,
fave one, he gives a reafon
why he doth not fo ufe it.
(b) Not a hired fervant^
for thrre is a Covenant be-
twixt fuch an one and the
mailer: but a bond fervant,
bought with money of ano-
ther perfen, or born in the
mafter's houfe ; who is obli-
ged to ferve his mallear, and
ii liable to punifhment io
cafe he do not, but cannot
demand wages, fince there is
no Covenant between them.
This was the cafe of Man-
kind, with relation to the
Creator,beforc the Covenant?
of Work* was made.
Covenant of Works. l£
Norn* But, Sir, you know the word Covenant fig-
nines a mutual promife, bargain, and ob- Walker
ligation, betwixt two Parties f. Now
tho' it is' implied, that 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
Ways tie man to verbal ExpreJ/ions * ; * d / 7
but doth often contrail the Covenant in , V°n
real Imprejfions, in the heart and frame of
the creature (c) and this was the Man-
on the Co-
venant,
P- 39-
aU
p. 5.
ner of covenanting with man at the firft (d) ; for
God had furnifh'd his foul with an un-
<fcrftanding Mind, || whereby he might
flifcern good from evil, and right from
Wrong ; and not only fo, but alfo in his
Will was moft great uprightnefs *, and his
injlrumental Parts (e) were orderly framed
to obedience. The truth is, God did en-
grave.in man's foul, wifdom and knowledge of his
will and works, and integrity in the whole foul, and
fuch a'fitnefs in all the powers thereof; that neither
the
|| Calv. I
Inft. fol.
Eng. p. 8.
* Eccl.
vii. 29.
(c) The foul approving,
embracing, and contenting
to, the Covenant ; which,
without any more, is plain
language, tho' not to Men,
yet unto God, who knowcth
the heart.
(d) The Covenant being
revealed to Man created af-
ter God's own imape, he
could not hut perceive the e-
Quity^and benefit of it ; and
fo heartily approve, embrace,
accept, ^niUorifentrgit.Aiui
thU accepting is plainly in-
timate, in Eve's words to the
ferpent,Getf. iii. 2, 3. We may
eat of the fruit of the trees of
the garden : but of the fruit of
the tree which is hi the viidjl
of the garden, Cod hath /aid,
Te (ball not eat of it, ?ieithev
f>U ye touch ity left ye die.
(*) Executive faculties and
powers, whereby the good
known and willed was to be
dim.
j 6 The Nature of the Chap. I. § x.
r -J the mind did conceive, nor the heart de-
L „ -4 fire f, nor the body put in execution, a-
T aJ tnS' ny thing, but that which was acceptable
a' P to God: fo that man, endued with thefe
qualities, was able to ferve God perfectly.
Norn. But, Sir, how could the Law of the ten
Commandments be the matter of this Covenant of
Works ; when they were not written, as you know,
till the time of Mofes ?
Evan. Though they were not written in Tables
jj ^ of Stone, until the time of Mofes* ? yet
J " tx/prp thpv -un-if- in thp tshl^c nf man's
It. p.
_ 7-
Calv. Inft.
were they writ in the tables of man's
heart in the time of Adam : for we read
C I T ft tnat Man was created in the Image, or
likenefs, of God, Gen. i. 27. And the
v>" , ?. ' ten Commandments are a doflrine a-
P \ • ' " greeing with the eternal wifdom and ju-
^ • • t' ftice that is in God ; wherein he hath fo
painted out his own nature, that it doth in a manner
exprefs the very image of God. And, doth not the
Apoftle fay, that the image of God confifts in Know-
ledge, Righteoufnefs, and true Holinefs ? And is not
knowledge, righteoufnefs, and true holinefs, the per*
* ry fedion of both the Tables of the Law f ?
f Fff \ ^n<^ indeed) fa*tn Mr. Rollock, it could
p ,1 * not well ftand with the fuflice of Gcdy
/^' ' to make a Covenant with Man, under
1 the condition of holy and good works,
and perfect obedience to his Law ; ex-r
P 1 cept he had firft created man holy and
*• •* pure, and engraven his Law in his heart,
whence thofe good works fhould proceed.
Nom. But yet I cannot but marvel that God, in
making the Covenant with man, did make mention
of no other Commandment, than that of the forbidden
Fruit.
Evan, Do not nwvel at it ; for by that one Spe-
cies
Covenant ofJVoih, 1 7
tries of fin, the whole Geniis, or kind is fhewn ; as
the fame Law, being more clearly un- ^ „
folded*/)^/, xxvii. 26. Gal. iii. 10. Cr t^T)
doth exprefs. And indeed, in that one . ^ ' '"
Commandment the whole worfhip of God
didconfift; as obedience, honour, love, "• /'
confidence, and religious fear ; together with the
outward abftinence from fin, and reverend refpecl to
the voice of God ; yea j herein alfo confifted his love,
and fo his whole duty, to his neighbour. ^ r fi
(f) So that, as a learned v/riter faith, j
Adam heard as much * in the Garden as
Ifrael did at Sinai ; but only in fewer || Light-
words and without thunder. || foot Mif-
Nom. But, Sir, ought not man to have cel./>.282*
yielded perfect obedience to God, tho'
this Covenant had not been made betwixt therri ?
Evan. Yea indeed, perfecl: and perpe- '* -,
tual obedience was due from man unto *■ ' J
God ; tho' God had made no promife to man : for
when God created man at firft, he put forth an ex-
cellency from himfelf into him ; and therefore it was
the bond and tie that lay upon man, to return that
again unto God (g) : fo that man being God's crea-
ture,
(/*) That one Command- ic wa> his natural duty to
tnent was, in efTec7*, a fum- make fuirable rerurns there-
friary of the whole duty of of unto the Giver> in a way
Man: the which clearlv ap- of duty, &?//;£■ and acting for
pears, if one conllders, That him: even as the waters,
the breach of it was a rranf- which originally ^tc from.
grefling of all the ten Com- the lea, do, in brocks ancf
mands atonce, as our Author rivers, return to the (ea ai-
afterwards diMinftiy {hew- gain. Man, being of Go J*
£th. as hi^ firO Caufe, behoved to
{(f) God having given he to him as his chief and ul-
Man a being after his own i- r mate en I. Rom. xi. 56.
mag*) a glorious excellen
1$ The Nature of the Chap. I. ^ 1.
4 R ture' ^ ^e *aW °^ Creation, he owed
Id r a" 0^e(iience and fubje&ion to God his
^fal ex Creator t-
J ' Norn. Why then was it needful, that
- • 4 3# the Lord fhould make a Covenant with
him, by promifing him life, and threatning him with
death ?
Evan. For Anfwer hereunto, in the firjl place, I
pray yoif-underftand, that man was a reafonable crea-
ture ; and fo, out of judgment, difcretion and ele&i-
on, able to make choice of his way : and therefore,
it was meet there fhould be fuch a Covenant made
with him ; that he might, according to God's ap-
„ TT . , pointment - ferve him after a reafonable
I Ibid* on r u e jj i
" , manner ||. secondly, it was meet there
'Ja ' ' fhould be fuch a Covenant rriade with
^•4 5* him, to fhew that he was not fuch a
* Gibbons prince on earth, but that he had a fove*
on Gen. p. reign Lord * : therefore God fet a pu-
97 . Ball, nifhment, upon the breach of his Corn-
on the , mandment'(^) ; that man might know
Cov.p.il. his inferiority, and that things betwixt
[ j9 ] him and God, were not as betwixt E-
quals. Thirdly, It was meet there fhould
be fuch a Covenant made with him, to fhew that he
had nothing by perfonal, immediate and underived
right ; but all by gift and gentlenefs f .
' ffy~ So that, you fee, it was an equal Cove-
~ on nanf (/'), which God, out of his Prero-
rjal. ex. gative Royal, made with mankind in
p. 406. Adam^ before his FaJ]#
Norn. Well, Sir, I do perceive that Adam, and
all mankind in him, were created moft holy.
Evan. Yea,
(7>) Viz. The punifhment fare page 158. note (g).
of Death* upon the breach of (0 *• e- An equitable Co-
Jbis Commandment, touch- venant, fair and reafonable.
ing the forbidden fruit • Com-
Covenant of Works. t§
Evan. Yea, and moft happy' too: for God placed
lim in Paradife in the midf^of all delightful pleafures
tnd contents ; wherein he did enjoy moft near and
weet communion with his Creator, in whofe prefence
sfulnefsofjoy, and at whofe right hand
ire pleafures for evermore f; So that if
Adam had received of the Tree of Life ||,
by taking and eating it, while he flood in
the ftate of Innocency, before his Fall ;
he had certainly been eftabliflied in a
happy eftate for ever, and could not have been fedu-
ced and fupplanted by Satan ; as fome learned Men
do think, and as God's own words feem to imply,
Gen. iii. 22. (k). § 2. Nom*
f Pfal.
xvi. n.
|| Walker
on the
Cov./>.8c).
(fc) The Author faith, chat
fomc learned Men think fo;
and that the words, Gen. iii.
22. feem to imply fo much:
but all this amounts not to a
politive determination of the
point. The words are thefe,
fiehcld, the Man is beccme as
one of Us, to know good and e-
*vil : and now, left he put forth
his handy and take alfo of the
tree of life, and eat, and live
for ever. Whether or not
thefe words feem to imply
fome fuch thine, I leave to
the judgment of the reader,
whom I incline not to en-
tertain with mine own, or
others conjeclures upon the
head. But three things I
take to be plain, and be-
yond conjecture, in this Text.
(l.) That there is no irony
nor feoff here, as many think
there is ; hur, on the con-
rary, a moft pathetick La-
mentation over fallen Man,
The literal verfion and fenfc
of the former part of the
Text run thus: Behold the
Man, that was as one of Us,
&c. compare for the verfion,
Lam. iii. I Pfal. hi. 7. and
for the fenfe, Gen. i. 2.6, 27.
And God faid, Let Us make
Man in Our image — So God
created Man in his own image,
&c. The latter part of the
Text I would read thus ;
And eat, that he may live for
ever : compare, for this ver-
fion, Exod. iv. 23. 1 Sam.vi,
S. 'tis evident the fentence is
broke off abruptly,the words,
I will drive him out, being
fupprefs'd ; even as in the
cafe of a Father, with figh*,
fobs and tears, putting his
Sen our of doors. (2.) That
it was God's defion, to pre-
vent Adam's eating of the
tree of life, as be bad eaten of
B 2 the
%o Adam'x Fall. Chap. I. § 2.
§ 2. Norn. But it feemeth that Adam did not con-
tinue in that holy and happy eftate.
P -| Evan. No indeed ; for he difobeyed God's
*- T-J exprefs Command, in eating the forbidden
+ Mr Sla- ^ruxt ' and ^° became guilty of the
J " tf breach of the Covenant f.
2d Gov Norn. But, Sir, how could Adam^ who
had his underftanding fo found, and his
will fo free to chufe good, be fo difobedient to God's
exprefs Command ?
* £ Evan. Tho' he and his will were both
Pathway good' yet were the^ mutabh Sood ■ fo
*9 that he might ftand or fall, at his own e-
?' ^ ^" le&ion or choice *•
Afow. But why then did not the Lord create him
immutable ? or, Why did he not fo over-rule him in
that aftion, that he might not have eaten the forbid-
den Fruit (/) ?
Evan. The
the forhidden tree ; left he —
take alfo of the tree of life :
thereby mercifully taking
care that our fallen father,
to whom the Covenant of
Grace was now proclaimed,
might not, according to the
corrupt natural inclination of
fallen Mankind, run back to
the Covenant of Works for life
and fdvation, by partaking
of the tree of life, a Sacra-
ment of that Covenant ; and
lb reject the Covenant of
Grace> by eating of that tree
flow, as he had before broken
the Covenant of Works , by
cuing of the tree of know-'
ledge of good and evil, (3.)
That at this time Adam did
think, that by eating of the
tree of life he might live for
ever. Further I dip not here
in this matter.
(/) Thefe are two difrinft
Queftions, both of them na-
tively arifing from a legal
temper of fpirit : and I doubt,
if ever the heart of a finner
fhall receive a fitisfying an-
fwer, as to either of them,
until it come to embrace the
Gofpei-way of Salvation, ta-
king up its cverlafting reft
in Chrift, for wi/dom^ righ-
teoufnefsy fantJificathn and
redemption-
(m) Se^
AdamV Fall.
Evan. The reafon why the Lord did
him immutable ||, was, becaufe he would
be obeyed out of Judgment and free
choice; and not by fatal neceflity, and
abfolute Determination (m) ; and with-
al, let me tell you, it was not reafon-
able to reftrain God to this Point ; to make
fuch a one as would not, or could not fin
at all || ; for it was at his choice to create
him how he pleafed. But why he did
not uphold him with ftrength of fteadfaft Continu-
ance ', that refteth hidden in God's fecret Counfel
(n). | Howbeit, this we may certainly conclude 5
that
2*
not create
|| Reynolds
on Pfal,
1 10.
/>. 406.
Man
|| Calv.
Inft.^.8r.
(#z) Sec the following
Note.
(n) Immutability, proper-
ly fo called, or abfolute un-
changeablenefs, is an incom-
municable attribute of God,
Mai. iii. 6. yam* i. 17 And
Mutability, or Changcablc-
mfcy is fo of the Namre of a
Creature, that it fhould ceafe
to be a Creature, or a de-
pendent being, if it fhould
ceafe to be mutable. But
there is an immutability,
improperly fo called, which
is competent to the creature ;
whereby it is free from be-
ing actually liable to change
in fome refped : the which,
in reference to Man, may be
considered two ways, I. As
putting him beyond the ha-
zard of change by another
hand than his ©wn. 2. As
putting him beyond the ha-
zard of Change by Himfelf
In the former fenfe, Man
was indeed made immutable
in Point of moral Goodnefs ;
for he could only be made
iinful or evil by him/elf, and
not by any other, If he had
been made immutable in the
latter fenfe, that immutabi-
lity behoved either to have
been woven into his very
Nature ; or etfe to have rifen
from confirming Grace. Now
God did not create Man thus
immutable in his Nature,
which is it that the firfi cjue-
flion aims at: and that for
this very good reafon, viz*
That, at that rate, Man
would have obeyed by fatal
necejjlty and abfolute Determi~
nation, as one not having fo
much as a remote Power in>
his Nature to change him-
fcif. And neither glorified
Saints,
22 The Sinfulnefs and Mifsry Chap. I. § 3.
P 1 that Adams State was fuch, as ferved to take
*■ $ J away from him all excufe ; for he received fa
much," that of his own Will he wrought his own de-
duction (0) : becaufe this Acl: of his was a wilful
tranfgreflion of a Law, under the precepts whereof,
in he was moft juftly created f ; and unto
j j the Maledittion whereof, he was as ne-
pr j ceflarily and righteoufly fubjecl:, if he
J ' , tranfgrefled : for, as, being God's crea-
*' ^ ' ture, he was to be fubjedt to his Will ;
fo, by being God's Prifoner, he was as juftly fubjecl:
to his wrath -, and that To much the more, by how
much the precept was moft juft, the obedience* more
eafy, the tranfgreflion more unreafonaBle, and the
punifhment more certain.
§ 3. Norn. And was Adam's fin and punifhment
imputed unto his whole offspring ?
Evan. Yea indeed ; for faith the Apoftje, Death
11 P PaJid upon all Men^ for that all have fin-
" * ned\ or, in whom all have finned ||, that
is, in Adam. The very truth is, Adam> by
his fall, threw down our whole nature (p) headlong
into
Saints, nor Angels, are thus cc Lord did not create him
immutable; their immutabi- c< immutable, was, becaufe,
lity in Goodnefs entirely de- tC &c. but why he did not
pending on co?ifirming Grace. a uphold him with ftrength
As for Immutability by con- <c of fteadfaft Continuance,
firming Grace, which is it " that refteth hidden in God's
chat the y^cowicjueftion aims ^fecret Counfel."
at; it is conferred on glori- (0) i. e. He received fo
fied Saints and Angels: but much ftrength, that it wa5
why it was not afforded to not of JVeaknefs> but Wilful-
Adam at his Creation, our nefs, that he deftroyed him«
Author wifely declines to felf.
give any reafon. a The rea- (f) i, e. All Mankind.
"foa, faith hey Why the
(7) With
Of Mankind by the Fall. 23
into the fame deftrudlion +, and drown- ±. n 1
ed his whole offspring in the fame gulf 7 J1^
ofmifery (q). And the reafon is, be- n ' **
caufe, by God's appointment, he was ' 7*
not to ftand, or fall, as a fingle perfon only ; but as
a common publick perfon, rcprefenting * r J
all Mankind to come of him * (r) : . , ~.
therefore as all that happinefs, all thofe , - "
gifts and endowments, which were be- -p ?.
flowed upon him, were not bellowed u- ~ *
pon him alone, but alfo upon the whole ?' **
nature of Man (s) ; and as that Covenant [ 16 J
which was made with him, was made with
whole Mankind : ev^ fo he, by breaking Covenant,
loft all, as well for us as for himfelf. As he received
all for himfelf and us ; fo he loft all, both ., p , ,
for himfelf and us ||. y- *?*
Norn. Then, Sir, it feemeth, by A- p. ,
dam's breach of Covenant, all Mankind ' ^" 99#
were brought into a miferable condition.
Evan. All Mankind, by the fall of Adam, received
a twofold damage f ; Fir/}, A depriva- , q
tipn of all original goodnefs : Secondly, J> I ,
An habitual natural pronenefs to all kind p _,,
of wickednefs * : for the image of God, «• 1 '
after which they were created, was forth- >r*3*
with blotted out > and in place of wif- * t> a
dom, righteoufnefs and tftic holinefs, c t fi *
came blindnefs, uncleannefs, fahhood u '?'
and injuftice. The very truth is, our whole nature
(t) was thereby corrupted, defiled, deformed, depra-
ved, infe£ted, made infirm, frail, malignant, r T 1
full of venom, contrary to God ; yea, cne- L 7 J
mies
((f) With himfelf. ven before the Fall.
CO Viz. By virtue of the (j) i.e. All Mankind,
blcffing of Fruitfuloefsj gi- (0 i. e, All Mankind.
(«) f, e.
24- The Sinfulnefs and Mifery Chap. I. § 3.
jjj mies and rebels unto him f. So that,
^ . faith Luther *, this is the title we have
^u* Si received from Adam^ in this one thing
t p ' we may g'°ry, and in nothing elfe at all i
mausj namely, that every infant that is born in-
* Ch f to *^s wor^' *s wholly in the power of
^ ' fin, death, fatan,' hell, and everlafting
oer. p. g> damnat;on- Nzyy faith Mufculus f, the
p , °m' whirl-pool of Man's fin in Paradife, is
a. p. 14, bottomlefs "and unfearchable.
Nam. But, Sir, methinks, it is a ftrange thing
that fo fmall an offerice, as earring of the forbidden
Fruit feems to be, fhould plunge whole mankind into
fuch a gulf of mifery.
Evan. Though at the firft glance it feems to be a
fmall offence ; yet if we look more wiftly (u) upon
, P the matter, it will appear tp be an ex-
' 7,^" ceedinn; great offence +: for thereby in-
p r j toilerable injury was done unto ood ; as
J ' firft, his dominion and authority, in his
■P* ^ ?-' holy Command was violated. 2dly, His
juftice, truth and power, in his moft righteous threat-
iiings, were defpifed. 3^5 His moft pure and per-
fe£t image, wherein man was created in rightcouf-
rtefs and true holinefs, was utterly defaced. \thlyy
r ~ -j His glory, which by an adtive fervice the
*- l -" creature fhould have brought to him, was
loft and defpoiled. Nay, how could there be a grea-
* T ' ht ter ^in cornm^tte^ tnan tnat' wnen ^"
f M'f" ^am at t'iat: one *^aP ^ro^c a^ ^ ten
1 * « Commandments*.
GCi.jr.1t3. N^ Djd ^ b^ak dl ^ ten Com^
mandments, {ay you ? Sir, I befecch you fhew me
wherein ?
rlbid Evan. 1. He chofe himfelf another
god, when he followed the Devil \.
2. He
of Mankind by the Fall. 2$
2. He idolized and deified his own belly (#) j as
the Apoftle's phrafe is, he made his belly his god.
3. He took the name of God in vain, when he be-
lieved him not.
4. He kept not the reft and eftate wherein God
had fet him (xx).
5. He dishonoured his father which was in heaven ;
and therefore his days were not prolonged in that
land, which the Lord his God had given him.
6. He mafiacred himfelf and all his pofterity.
7. From Jive he was a virgin, but in eyes and mind
he committed fpiritual fornication.
8. He ftole ( like Achan) that which God had fet
afide not to be medled with 5 and this his ftealth is
that which troubles all Ifrael, the whole world.
9. He bare witnefs againft God, when he believed
the witnefs of the Devil, above him.
10. He coveted an evil covetoufnefs, like r -1
Amnon, which -coft him his life (y), and all *■ 9 J
his progeny. Now, whofoever confiders, what a neft
of evils here were committed at one blow, ,, p
muft needs, wTith Mufculus ||, fee our "L,
cafe to be fuch, that we be compelled e- '?' *•
very way to commend the juftice of God ( zj, and to
condemn the fin of our firft parents ; fay-
ing concerning all mankind, as the Pro- \Hof.
phet Hofea doth, concerning Ifrael, 0 If- xiii. 9.
rael thou hajl dejiroyed thyfe/ff.
§ 4. Nom. But, Sir, had it not been poffible for
Adam, both to have holpen himfelf and his pofterity,
out of this mifery ; by renewing the fame Covenant
with God, and keeping it for afterwards ?
Evan.
(y) Th.u is. (y) 2 Sam. xiii.
(xx) See the Note (b)p. lz) i. e. To juftify God.
-j.
0?) The
#6 No Recovery by the Law, Chap. I. §. 4,
Evan. No, by no means; for the Covenant of
1 t> 1, k Works was a Covenant no way capable
T IJOLtOn S c / \ -fin , r .
+ of renovation J (a). When he had
j. , once broke it, he was gone for ever :
. * becaufe it was a Covenant between two
?* 3* 5* Friends ; but now fallen man was be-
come an enemy. And befides, it was an impoflible
thing for Adam to have performed the conditions,
which now'the juftice of God did neceflarily require
at his hands : for he was now become liable to the
r- -1 payment of a double debt; to wit, the
*- -* debt of Satisfaction for his fin committed
in time paft, and the debt of perfect and perpetual
Obedience^ for the time to come ; and he was utterly
unable to pay either of them.
Norn. Why was he unable to pay the debt of Sa-
tisfaction for his fin committed in time paft ?
Evan. Becaufe his fin in eating the forbidden Fruit
( for that is the fin I mean (Jb) ) was committed a-
% tt r gainft an infinite and eternal Good f ; and
J, * therefore merited an infinite and eternal Sa-
" • <? * tisfadion j which was to be either fome
temporal
(a) The Covenant of and the way of falvation by
Works could by no means be Jefus Chrift An i from the
renewed by fallen Adamy fo lame principle our Legahfi
as thereby to help himfelf here makes no cjueftion, but
and his pofterity out of this Adam might have renewed
mifcry ; the which is the ir, and kept it too, for the
only thing in cjueftion here, after-time : only, he cjuc-
Orherwife indeed it might ftions whether or not Adam
have been renewed ; which might thereby have helped
is evident by this fad token, himfelf, and his poRerity
that many do aclually renew too> out of the mifery they
ir, in their covenanting with were brought into by his
God, being prompted there- fin?
to by their ignorance of the (b) That being thefin^ in
high demands of the Law, which all mankind fell with
their own utrer inability, him, Rom% v. 15.
or Covenant of Works. 27
temporal punifhment equivalent to eternal Damna-
tiori$ or eternal Damnation itfelf. Now Adam was
a finite Creature, therefore between finite and infinite
there could be no proportion : fo that it was impof-
fible for Adam to have made fatisfaetion by any tem-
poral punifhment ; and if he had undertaken to have
fatisfied by an eternal punifhment, he fhould always
have been fatisfying, and never have fatisfied, as is
the cafe of the Damned in Hell.
Norn. And why was he unable to pay the debt of
perfecl and perpetual Obedience for the time to corfte ?
Evan, Becaufe his precedent- Power to obey, was,
by his Fall, utterly impaired : for thereby his r -,
TJnderJlanding was both feebled and drowned *i -*
in Darknefs || ; and his Will was made „ j, p
perverfe, and utterly deprived of all power £
to will well; and his Affections were quite ^'
fet out of order ; and all things belonging to the blef-
fed Life of the Soul were extinguifhed, \. r 1
both in him and us f : fo that he was be- 7 ~ *
come impotent 9 yea dead, and there lore ■" *£ )
notable to ftand in the lowejt Terms to ?" :
perform the meaneft Condition. The ^ ,
very truth is, our Father Adam falling 5 ^*
from God, did, by his Fall, fo dafhhim 33*
and us all in pieces, that there was no whole part left,
either in him or us, fit to ground fuC& a Covenant
upon. And this the Apoftle witneffeth, % r>
both when he faith, We are of no , jr -•'
Jlrengtb \ and, The Lazu was made weak, ' '3-
becaufe of the Flejl) *.
Norn. But, Sir, might not the Lord have pardoned
Adam's Sin without Satisfaction ?
Evan. O no, for Juftice is effential in God ; and
it is a righteous thing with God, that every Trani-
greffion receive a juit Recompence (c) : And if Recom-
(r) Z ThefT, i, 6. Seeing it h
to
28 No Recovery by the Law, Chap. I, § 4.
pence be juft, it is unjuft to paidon Sin without Sa-
tisfaction. And tho' the Lord had pardoned and*for-
givenhis former Tranfgrefiion, and fo fet him in his
former Condition of Amity and Friendfhip ; yet ha-
ving no power to keep the Law perfectly, he could
not have continued therein [d).
■- -I Num.. And is it alfo impoflible for any of
*- J his fofterity to keep the Law perfectly ?
Evan. Yea indeed, it is impoflible for any meer
Man, in the time of this Life, to keep it perfectly ;
yea, though he be a regenerate Man : for the Law reT
quireth of Man, that he love the Lord with all his
Heart, Soul and Might ; and there is not the holiefl
Man that lives, but he is Flejh as well as Spirit, in all
parts and faculties of his Soul ; and therefore cannot
love the Lord perfectly. Yea, and the Law forbid-
deth all habitual Concupifcence, not only faying, Thou
Jhalt not confenf to Luft, but, Thoujhali not lujl : It
doth not only command the binding of Luft, but for-
bids alfo the being of Luft > and who in this cafe can
fay, My Heart is clean ?
Ant. Then, Friend No?mfta, take notice, I pray,
that as it was altogether impoflible for Adam, to re-
turn into that holy and happy eftate, wherein he was
created, by the fame way he went from, it (e) ; fo is
it
to recompenfe tribulation to ObjeB. Do we not then
them that trouble you. Heb. make void the Law, (Rom
ii. >z. Every trapfgrejfto'n and iii. 31.) leaving an impure
difobedtence received a jttft re- tion of difhonour upon it, as
commence, a difregarded path, by pre,
(i) But would have Gn- rending to return another
red again, and fo fallen ua- way ? Anfw. S*nf rs ^cin5
der the Curfe anew. united co Chnft by Faith,
(0 Walking back by the return, being earned back
way of the "Covenant of the fame way they came;
Works which he left by his only their own feet never
finning. touch the ground ; but the
to gtorio
ar Covenant of Works. 2g
it for any of his Pofterity : and therefore, n r • /
I remember one || faith very wittily, The ^ J^M'C
Lav/ was Adams Leafe when God J°° s * "
made him Tenant of Eden ; the conditi- cel-^-202.
ons of which Bond, when he kept not, he forfeited
himfelf, and all us. God read a Ledure of the Law
to him before he fell, to be a Hedge to him to keep
him in Paradife ; but when Adam would not .. -.
keep within compafs, this Law is now become ^ 3 J
as the flaming Sword at Eden's Gate, to keep him
and his Pofterity out.
§ 5, Nim. But, Sir, you know, that when a Co-
venant is broken, the Parties that were bound are
freed and releafed from their Engagements ; and
therefore, methinks, both Adam and his Pofterity
fhould have been releafed from the Covenant of
Works, when it was broken ; efpecially confidering
they have no ftrength to perform the Condition of it.
Evan. Indeed it is true, in every Covenant, if ei-
ther Party fail in his Duty, and perform not his Con-
dition, 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 per-
forming his Condition, that is, from giving to Man
eternal Life ; yet fo is not Man from his Part : No,
though ftrength to obey be loft, yet Man having loft it
by his own default, the Obligation to Obedience re-
mains 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,
glorious Mediator, fuftain- Grace, and of the L^c^fwcet-
ine the perlons of them all, Iv meet together ; and thmtgh
walk'd every bit of the road Faith we ejlabl'tfl the La\v.
exaftlv, Gal iv. 4, 5. Thu*. Ibid.
in drift, the way of free
3o Of the Law of Faith, &c. Chap. IL
thus, Neighbour Ncmif.ct, I have, according to your
defire, endeavoured to help you to the true Know-
ledge of the Law of Works.
CHAP. II.
Of the Law of Faith ; or, Covenant of
Grace.
Sect. 1. Of the eternal Pur p of e of Grace. Sect. 2.
Of the Promife. Seel. 3. Of the Performance of
the Promife.
r 1 Ant. I" Befeech you, Sir, proceed to help
L 24 J X us to the true knowledge of the
Law of Faith.
Evan. The Law of Faith is as much to fay as the
II T' // / Covenant of Grace, or the G of pel, which
ikfWrf fignifieth good, merry, glad, and joyful
rain 10 Tidings || ; that is to fay, that God, to
~ < whofe eternal knowledge all things are
" g prefent, and nothing paft or to come,
■r* 37 ; forefeeing Man's fall, before all time
FaIT' purpofed (a), and in time promifed {b),
P ' ' and in the fulnefs of time performed (c),
15 3- the
j
{a) 2 Tim. i. 9 JVhohath fpel of God, which he had -pre-
faced us, according to hi} own mifed afore by his Prophets in
Purpofe and Gra^e, wh'tcb was the holy Scriptures
phen us in drift Jefjis, be- (V) Gal. iv. 4, 5. Bui when
fore the world began. Eph. iii. the Fulnefs of the Time wai
II. According to the eternal come, God fent fortfj his Sony
purpofe, which he purpofed in made of a fVomany made un-
Chrift Jefus our Lord. der the Law, to redeem them
(Jj) Rom. i. I. 2. The Go- that were under the Law
{d) Theft
Of the eternal Purpofe of Grace.
the fending of his Son Jefus Chrift into ^
the World, to help and deliver fallen q0^'
Mankind (d).
3*
. 2.
iv. 4*
SECTION. L
Of the eternal Purpofe of Grace*
Ant. Y Befeech you, Sir, let us hear more of thefe
X things ; and firft of all, (hew how we are
to conceive of God's eternal Purpofe^ in fending of
Jefus Chrift.
Evan. Why, here the learned frame
a kind of conflict in God's holy attri-
butes f : and by a liberty, which the
Holy Ghoft, from the language of holy
Scripture, alloweth them, theyfpeak of
God after the manner of Men ; as if he
f Rey-
nolds on
Pfal. ex.
p. 407,
408.
were
(d) Thefe arc the good
tidings, this is the Law of
Faith , i. e. the Law to be
believed for falvation, which
tke Apoftle plainly tcacheth,
Kom.i. 16. The Gofpel is the
power of God unto falvation to
I every one that believeth. And
v. 1 7. For therein is the righ-
teoufnefs of God revealed from
Faith to Faith. In this la ft
Text, clouded with great
variety of interpretations, I
think there is a tranfpofition
of words to be admitted ;
and would read the whole
vcrfe thus : For therein is re-
vealed the rightcoafnefs of God
by fasti .is it is
written, but the jufl by faith
Jball live. . The key to this
conftruSion and reading of
the words in the former pare
of the verfe, is the teftimo-
ny adduced by the Apoftle in
the latter part of it, from
Habak. ii. 4. where the ori-
ginal text appears to me to
determine the verfTon of that
Tcftimony as here offered.
The fenfe is, the righte-
oufnefs' which is by faith,
namely, the rightcournefs of
Chrift, the only righteouC-
neft in which a finner can
Hand before God, is in the
Gofpel revealed unto Faith,
i. c, to be bafarcd, See a
like
32 Of iht turntl Chap. II. Seel. L
were reduced to fome ftraits and difficulties, by the
« IV'IV cro^s demands °f n's feveral attributes ||
i T W>n W- For Truth and >#" ftood UP>
*/*sieven and ^ That Man had finned . and
C df" therefore Man muft die ; and fo*cailed
an e- ^ ^ condemnation of a finfuj, and
* therefore worthily a curfed creature ; or
y 3 x9- e]fe tney muft be violated : for thou faidft
L 25 J (fay they to God) In what day that thou
cat eft of the tree of the knowledge of good and evil,
thou Jhalt die the Death. Mercy, on the other fide,
pleaded for favour, and appeals to the great court in
Heaven : and there it pleads, faying, Wifdom, and
Power, and Goodnefs, have been all manifeft in the
* tt j > creation * ; and Anger and Juftice, they
^ 1 • (i have been magnified in Man's mifery,
J * that he is now plunged into by his fall :
*" ''* but I have not yet been manifefted (Z>).
O ! let Favour and Companion be fhewed towards
Man, wofully feduced and overthrown by Satan ! O !
faid they (c) unto God, it is a royal thing to re-
lieve the diftrefled ; and the greater any one is, the
more placable and gentle he ought to be. But Jujlice
replied, if I be offended, I muft be fatisfied and have
my right : and therefore I require, that Man, who
hath loft himfelf by his difobedience, mould, for re-
medy, fet obedience againft it, and fo fatify the judg-
ment of God. Therefore the wifdom of God be-
came an umpire, and devifed a way to reconcile
them
■J
like phrafe, I Tim. iv. 3. thee as Zeboim ? Mine heart
translated after this manner. is turned within me> my re-
(a) Hof. xi. 8. How Jb all pentings are kindled together.
J give thee up, Ephraim ? (b) Mercy requires an ob-
Hoiv Jball I deliver thee> l£- jeft in miiery.
rael? How pall I make thee (c) Viz Favour and com-
as Admah I How pall I fet paffion,
(cc) Sc>
Purpofe of Grace. 33
them \ ; concluding, that before there
could be reconciliation made, there muft
be two things effe&ed ; 1/?, A f atis fac-
tion of GocC s jnjlice\ 2dfyj A reparati-
on of Man s nature (cc) ; which two things
muft needs be effected by fuch a middle and
common Perfon || that had both zeal to-
wards God} that he might be fatisficd ;
and companion towards Man^ that he
might be repaired : fuch a perfon, as,
having man's guilt and punifhment tranf-
lated on him, might fatisfy the juftice of God, and
as having a fulnefs of God's fpirit and holinefs in
him, might fanclify and repair the nature of Man d).
C And
f Calv*
Inftit.
p. 117.
[ 26 }
II *?-
nolds on
PfaL ex.
p. 408.
(a:) Sec the following
Note.
(/0 As Man lay in ruins
by the fall, guilty and un-
clean> there iiood in the wT^y
of his falvation by mercy de-
fqned, I. The yujlice of
God, which could not admit
the guilty creature; and, 2.
*The Holinefs of God, which
could not admit the unclean
and m.holy creature to Com-
m union with him. There-
fore, in the contrivance of
his falvation, it was neccfla-
ry, that proviiion flv-uid be
made for the Satisfaction of
God's j jftice, by payment of
the double debt mentioned
above ; namely, the debt of
punifhment, and the debc of
peifeft obedience. It was al-
io neceflary, that provifioQ
(hould be made for the fa n-
Pfficathn of the floatf) the
repairing of the loft image
of God in him. And Man
being as unable to fanclify
himfelf, as to fatisfy juiiice>
(a truth which proud nature
cannot digeft) the Saviour
behov'd not only to obey and
fuffer in his Read '• but alfo
to have a fulnefs of the Spi-
rit of Holinefs in him, to com-
municate to the iinner, thac
his Xature might be repaired,
thro'ianclificationofthe fpi-
rit. Thus was the ground-
work of Man's falvation laid
in the eternal counfel ; the
SdnllificAtkn of the iinner,
according to our aurhor, be-
ing as neceilary to his ialva-
tion, as the Satisfaction of
juflice : for indeed the ne-
cdfity ot the former, as well
as of the latter, arifeth from
the nature of God, and there-
fore is an abfolute nccciYity.
34- °f the Vernal Chap. II. Se&. I,
And this could be none other but Jefus Chrift, One
of the Three Perfons of the blefTed Trinity. And
* Tb'd triercf°re he *> by his Father's Ordination,
his own voluntary Sufception, and the ho-
ly Spirit's San&ification, was fitted for the Bufinefs.
jl j r Whereupon there was a fpecial Cove-
Med^' nant f, or mutual Agreement made be-
" ^* tween God and Chrift, as is exprefled,
'^* Ifaiah \iii. 10. that if Chrift would make
himfelfa Sacrifice for Sin, then hefhouldy^? his Seed,
he ifhould prolong his Days, and the Pleafure of the
Lord Jhould prof per by him. So in PfaL lxxxix. 19.
The Mercies of this Covenant between God and
Chrift, under the Type of God's Covenant with
David, are fet forth ', Thou fpakejl in vifon to thy
r -. holy One, and faidfl, I have laid help upon
*■ 7 J One that is mighty, or, as the Chaldee ex-
poundeth, One mighty in the Law. As if God had
% j- r faid concerning his Eleft f, I know
T l*J that thefe will break, and never be able
, 5r to fatisfie me ; but thou art a mighty and
the 1 ex . fobftantiai perfon? able to pay me ; there-
S T?+ fore I wil1 look for my Debt W off thee>
f h 1 (as Pareus wel1 obferves) God did> as it:
torth, p. were^ f^ tQ thrift, What they owe me,
75* . I require it all at thy Hands. Then faid
Chrift, Lo I come to do thy will ! in the volume of
the book it is written of me, I delight to do thy willy
ll PC 1 I O my God, yea thy law is in ?ny heart*
|| fjal. XI. Thus Chrift affentecj5- and from everlaft.
*U j r n ing ftroke Hands with God ||, to put
a v' n * upon him Man's perfon, and to take up-
*# II7* on him his Name, and to enter in his
ftead
(e) i. e. The Debt which the Sod, for the Ele&, that
the Eleft owe to me. he fhould obey for them>and
Thus was the Covenant die for them.
made betwixt the Father aad (/J The
Purpofe of Grace. 35
(lead in obeying his Father, and to do all for Man
that he fhould require, and to yield in Man's Flefh
the Price of the Satisfaction of the juft Judgment of
God, and, in the fame Flefh, to fuffer the Punifhment
that Man had deferved : and this he undertook under
the penalty that lay upon Man to have undergone (/).
And thus was Juftice fatisfied, and Mercy magni-
fied, by the Lord Jefus Chrift : and fo God took
Chrift's fingle Bond ; whence Chrift is not only cal-
led, the Surety of the Covenant for us, Heb. r^oi
vii. 22. but the Covenant itfelfy Ifa. xlix. 8. L
And God laid all upon him, that he might be fure of
Satisfaction ; protecting, that he would
hot deal with us, nor fo much as expe£t
any payment from us f 5 fuch was his
Grace. And thus did our Lord Jefus
Chrift enter into the fame Covenant of
Works that Adam did, to deliver Belie-
vers from it || (g) : He was contented to
be under all that commanding, revenging Authority,
which.
f Hooker's
Soul-juft.
/>. 174. t
^Goodwins
Chrift fet
forth,/) 83.
(f) The Son of God con-
fenced to puc himfeif in
Kami ftcady in obeying his
Father, And fo to do all for
Man that his Father fhould
require ; that Satisfaction
fhould be made. Farther,
he confehted, in Mans Ka-
I jure, to farisfy and fuffer the
I deferved Punifhment; that
' the fame Nature that finned
might fatisfy : And yet far-
ther, he undertook to bear
the very fame Penalty ihat
lay upon Man, by virtue of
the Covenant ot Works, to
have undergone; fo fitting
himfeif a proper Surely for
them, who, as the Author
obferves, muft pay the fame
fum of Money that the De-
bitor owerh. This I take
to be the Author's meaning:
but the Expreffion of Chrifl's
undertaking under the Penalty ,
&c. is haifh and unguarded*
(g) Our Lord Jefus Chrift
became Surety for the Eleft
in the fecond Covenant, Heb*
vii. 22. And in virtue of thac
Surerifhip, whereby he put
himfeif in the room of the
principal Debitors, he came
under the fame Covenant of
Works that Adam did ; in
fo far as the fulfilling of thac
C Z Covf-
36 Of the eternal Chap. II. Sefl. I.
which that Covenant had over them ; to free them
from the penalty of it : and, in that refpeft, Adam
is faid to be a Type of Chrift, as you have it, Rom.
V. 14* Who was the type of him that was to come. Unto
which purpofe, the Titles which the Apoftle gives
thefe two, Chriji and Adam, are exceeding obfervable*
He calls Adam the firjl Man, and Chrift our Lord the
# r fecond Man * ; fpeaking of them, as if
there never had been any more Men in
4*7' the World, befides thefe two ; thereby
making them the Head and Root of all Mankind, they
having, as it were, the reft of the Sons of Men in-
cluded in them. The firfl Man is called the earthly
, p Man ; the fecond Man Chrift, is called
' the Lord from Heaven f. The earthly
Man had all the Sons of Men, born into
the World, included in him* and is fo called in con-
formity
Covenant in their ftcad, was
the very Condition required
of him as the fecond Adam,
in the fecond Covenant Gal.
iv. 4, 5. God fent forth his Son
• made under the Law, to
redeem them that were undvt
the Law. Thus Chrif* put
his Neck under the yoke of
the Law, as a Covenant of
Works, to redeem them who
were under it as fuch. Hence
he is faid to be the 'End of
the Law for Righteoufnefs to
every one that helieveth, Rom.
x. 4. namely, the End for
Confummation, or perfect ful-
filling of it by his Obedi-
ence and Death, which pre-
fuppofeth his coming under
it. And thus the Law, as a
Covenant of Works, was
magnified and made honour-
able ; and it clearly appears
how by Fatth we eftablifi the
Law, Rom. iii. 31. Qtteft.
How then is the fecond Co-
venant a Covenant of Grace?
Anfw. In refped of Chrift, it
was mod properly and.ftrittly
a Covenant. of Works ; in
that he made a proper, real,
and full Satisfaction in be-
half of the Elect : but, inre-
fpeft of them, it is purely a
Covenant of richeft Grace, in
as much as God accepted the
Satisfaction frxm a Surety,
which he might have de-
manded of them ; provided
the Surety himfelf, and gives
all to them freely for his
fake.
(h) AnJ
Purpofe of Grace. yj
formity unto them, the firjl Man (h) : The fecond
Man, Chrift, is called, the Lord from Hea- r -.
ven9 who had all the Elecl included in him ; L 9 J
who are faid to be the Firfl-born, and to have their
Names written in Heaven, Heb. xii. 23. and there-
fore are oppofitely called heavenly Men : fo that thefe
two, in God's account, flood for all the reft (/).
And thus you fee, that the Lord, willing to fhew
Mercy to the Creature fallen ||, and with- .. ^ ,,
al to maintain the Authority of his Law , jl . p
took fuch a Courfe as might beft manifeft ^ "
his Clemency and Severity * : Chrift en- % j,.T
tred into Covenant, and became Surety ' ?*
for Man j and fo became liable to Man's 2°7'
Engagements ; for he that anfwers as a Surety , muft
pay the fame Sum of Money that the Debtor oweth.
And thus have I endeavoured to fhew you, how
we are to conceive of God's eternal Purpofe, in fend-
ing of JefusChrift to help and deliver fallen Mankind.
(h) And fo, in relation to ienred all the Elect in the fe-
them> is called the f.rfi Man* cond Covenant.
(?) Thus Adam reprefent- See the frfl Note on tie
cd all Mankind in the firft Preface.
Covenant; and Chrift re\ re-
S E C T. II. Of the Promife.
§ 1. The Promife made to Adam. § 2. The Pro-
mife renewed to Abraham. § 3. The Laiv, asjle
Covenant of Works, added to the Promife. § 4.
The Promife and Covenant with Abraham, renewed
with the Ifraelites. § 5. The Covenant of Grace
under the Mofaick Difpenfation. § 6. The natu-
ral Biafs towards the Covenant of JVorks, § 7.
The Antinomian Faith rejecled. § 8. The Evil of
Legalifm.
§ I. Ant, I" Befeech you, Sir, proceed alfo to the
A fecond thing : and fuft tell us, iuhen
the
3S The Promife Chap. II. Seft. II.
the Lord began to make a Promife to help and deliver
fallen mankind.
Evan. Even the fame day that he finned [a ), which,
as I fuppofe, was the very fame day he was created
(b) : for Adam^ by his fin, being become the Child
of Wraths and both in body and in foul fubjedt to the
curfe,
" fere, Adam not to have
Cl flood in his integrity fo
" much as one Day; and
" that he faith out of Mai-
" monides, This is held by
cc all the Jews, as alfo by
" the Greek Fathers.0 That
this opinion is lefs received
than formerly, is, if I mi-
ftake not, not a little ovvin^
to the cavils of the Drifts,
who, to weaken the credtc
of the infpired hittory, al-
ledge it to be incredible,
that the events recorded
Gen, i, 24, 25, 26. .and ii. 7,
and 18. to the end of the
third chapter, could all be
crowded into one day. See
Nichol's, Conference with a
Thrift. The reafons to fup-
porc it, take from the learned
-Sharp, one of the fix Mini-
iters banifh'd in the year
1606, Curf TheoL Loc. de
Veccato. "(1.) u Becaufe of
i{ the Devil's envy, who, 'tis
" likely, could not long en-
(C dure to fee man in a
" happy (rate. (2.) If man
c< had flood more days, the
<c bleflingof marriage would
c< have taken place, Adam
" would have known his
« Wife,
(a) This our Author doth
here pofitively affert, and
afterward confirm. And
there is plain evidence for it,
from the holy Scripture,
which determines the time
of the Lord's calling our
guilty firft parents before
Kim, at the which time he
gave them the promife, Gen.
iii. 8. And they heard the voice
of the Lord God walking in the
garden in the cool of the day.
Heb. At the wind of that dayy
as Junius and Tremellius>
Vifcator and Picherellus read
it: the which, afToon as it
began to blow, might con-
vince them, that their aprons
of fig-leaves were no fit co-
vers for their nakednefs.
(&)Our Author is fir from
being fingular in this opinion.
The learned Gataker {apud
Vol. Synop. Crit. in Gen. iii.
25.) owns it to be the com-
won opinion, tho9 himfelf is
of another mind, " That
<c man fell, and was caft out
" of Paradife, the fame day
<c in which he was created."
And he tells us {ibid, in Pfal
xlix. 19.) that, u Broughton
«c doth mod confidently af-
§ I. made to Adam, 39
curfe, and feeing nothing dne to him but j- -.
the wrath and vengeance of God ; he was *- 3 •*
afraid^ and fought to hide himf elf from the Prefence
of God f : whereupon the Lord promifed , ^
Chrifl unto him, faying to the Serpent, / will T.
put enmity between thee and the woman, and
between thy feed and her feed; he (that is to fay, the
feed of the Woman ; for fo is the Hebrew Text)
foall break thy head, and thou fnalt bruife his heeh
This Promife oi Chrifl, the Woman's feed
||, was the Go/pel * ; and the only com-
fort of Jdam, Abel, Enoch, Noah, and
the reft of the godly Fathers, until the
time of Abraha?n (<:).
Norn. I pray you, Sir, what ground
j| Ver. 15,
* Urb.
Reg. on
Serm. to
Emaus.
have
Cc wife, and begot a child
Xi without original fin. (5.)
Cc The Sabbath was not fo
u much appointed for medi-
u tating on the works of
<c Creation, as on the work
Cc of Redemption. (4) It
Cc appears from the words
<c of the Serpent, and of the
<c woman, that (he had not
Cc yet rafted any fruit. (5.)
<c When the Holy Ghoft
Cc (peaks of the fixth day,
c Gen. i. and of the clay of
*c the Fall, 'tis with HE em-
phatick. (Compare Gen. i.
ulu and hi. 8.) (6.) He fell
fo foon, that the work of
Redemption might be the
more illuftrious ; iince man
could not Hand one day
without the Mediator's
help." How the Sabbath
was broken by Adam's fin,
tho' committed the day be-
fore, may be learned from
Larg. Cat. on the 4th Com-
mand, which teacheth, that
" The Sabbath is to be fan-
" clified and to that end,
C( we are to prepare our
cc hearts- --that w* may be
" the more fit for the duties
" of that day ;" an \ that
cc The (ins forbidden in the
" 4th Comtnandnieni, are all
cc omiflions of the duties re-
" quired, BVV'
(c) In this promife was
revealed, (1.) iAmsreftora-
tiott into "the fivnur of God,
and his fefyatien ; not to
he efTccled by Man hir?;feJf,
and his own Works, hut by
another. For our firft p\
renrsj ftanding condemn*.
breaks
40 77* Promife Chap. II. Se£. II.
have you -to think, that Adam fell the fame day he
was created ?
Evan. My ground for this opinion, is, Pfal. xlix.
jl Jjnr 12. which text Mr. Ainfworth f makes
worth t0 ^e t^e * 3 Verfe-> anc* reac*s * t'lus >
^«/ M?« r« honour doth not lodge a nighty
he is likened unto beajls that are filenced (d). That
may
breaking of the Covenant of
Works y are not fent back to
ity to efliy the mending of
the matter, which they had
marr'd before : but a new
Covenant is propofed, a Savi-
our pn,mifcd as their only
hope. (2.) That this Savi-
our was to be incarnate, to
become Man, the feed of the
mm an. (3.) That he be-
hoved to fitffer) his heel,
namely, his humanity, to be
Jyruifed to death. (4.) Thar,
by his death, hefhould make
a full concjueft over the de-
vil, and deftioy his Works,
who had now overcome and
deftroyed Mankind ; and fo
recover the captives out of
his hand : he Ji ball bruife thy
head, to wit, while thou
bruife ft his heel This en-
counter was on the crofs : there
Chrift treading on the fer-
pent, it bruited his heel, but
be bruifed its head (5.) That
Joe (hould not be held by
e'eath, but Satan s power
fhould be broken irrecovera-
bly ; the faviour being bruif-
$d only in the heel, but the
ferpent in the head. (6.)
That the faving inrereft in
him, and his faWation, is by
faith alone, believing the pro-
mife with particular appli-
cation to one's felf, and Co
receiving him ; forafmuch
as thefe things are revealed
by way of a fimple pro-
mife.
(d) " From this text, the
" Hebrew Dodtors" alfo " in
" Bere/bit Ratba, do gather,
" that the glory of the firft
" Man did not night with
" him, and that in the be-
cc ginning of the fabbath his
" fblendor was taken away
cc from him, and he was
" driven out of Eden" Cart-
Wright apud Vol Syyiopf Crit.
in Loc. The learned Leigh,
in his Crit. Sacr. in Voc. Lun,
citing this text, faith, Cf A-
" dam lodged not one night in
" honour, for fo are the words,
" if they be properly tran£
"fated." He repeats the
fame in his annotations on the
book of Pfalms ; and points
his Reader to Ainf worth,
whofc vcrlion docs evident-
ly
§ t. fnaie to Adam. 41
may be minded (faith he) both for the firft Man A-
lam, 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 promifed feed to be meant
of Chrift ?
Evan.
\y favour this opinion, and is
here faithfully citea by our
Author, though without the
marks ot compolition ( lodge
a night) there being no luch
marks in my copy of Atnf-
worth\ Verfion or Annota-
tions, printed at London 1639k,
However the word Lunmay
fignify co abide or continue ,
'cis certain the proper and
primary fignification of it,
is to night {at , in, or with :)
I court be allowed the u(e ot
this word, to exprefi the true
import of the original one.
Thus we have it rendered,
Cen. xxviii. II. tarried all
night. Judg. xix. 9. tarry
all night, v. I o. tarry that
night, v. 1 3. lodged ail night
And fince this is the pro-
per and primary fignificati-
on of the word, it is not to
be receded from without ne-
ceffity, the which I cannot
difcover here. The Text
fecms to me to ftand thus,
Word for word, the proprie*
ty of the tenfesalfoobferved.
X<?f-Adam in-honour could not-
nipht : he-became-like as^the-
beafis they-wcre- alike, Coin*
pare the Septuagint, and the
vulgar Latin i with which,
according to Pool in Synopf.
Crit. the Ethiop?c, Syriac, and
Arabic, do agree : tho* un-
happy in not obferving the
difference, between this and
the la ft verfe of the pfalm.
Nothing can be more agree-
able to the fcope and coq-
tcxt. Worldly Men boafi
themselves in the multitude of
their Riches, v. 6. as if their
boufes Jbould continue for every
v. II. And yet Adam, as hap-
py as he was in Paradife,
continued not one night in his
honour ; it quickly left him :
yea, he died, and in that
Refpeft became like the
bea lis, compare v. 14. Like
peep they are laid in the gravey
death (ball feed on them.
And after (hewing, that the
worldly Man fhall die, not-
withstanding of his worldly
•Wealth and Honour, v. 19.
this fuitable memorial f-r
Adam*s fons, is repeated with
a very fmall vamrion, v £0,
21. Adam was in-honour, but-
could-not underftand: he be-
came, &c.
00 That
42 The Promife Chap. II. Seel. II.
- -. Eva?:. Who can make any doubt, but
L 3 J that the Lord had acquainted Adam with
Chrifl, betwixt the time of his finning and the time
of his facrificing, though both on a day ?
Ant. But did Adam offer facrifice ?
% j . , Evan. Can you make any queftion *,
f t'M'f' kUt ^at the bodies of thofe beafts, whofe
J00, ~ fkins went for a covering for his body,
y i ' were immediately before offered in facri-
a**£ ~ flee for his foul ? furely thofe fkins could
rV^11 k£ none other but of beafts flain f, and
+rjvlk °^ere(* *n facr^ce 5 f°r before Adam fell,
' . ; beafts were not fubject to mortality, nor
^ flaying. And God's clothing of Adam
•P-59* and his Wife with fkins, fignified, that
their fin and fhame was covered with Chrift's righ-
teoufnefs. And queftionlefs the Lord had taught him,
that his facrifice did fignify his acknowledgement of his
II C'hh ^in> anc' *^at ^e ^00^e<i ^or tne feed °f the
" p Woman- 1|, promifed to be flain in the
evening of the world, thereby to appeafe
the wrath of God for his offence ; the which, un-
doubtedly, he acquainted his fons Cain and Abel with,
when he taught them alfo to offer facrifice.
Ant. But how doth it appear that this his facrificing
was the very fame day that he finned ?
r -i Evan. It is faid John^n. 3. concerning
■v-3 -* Chrift, that they fought to take him, yet no
man laid hands an himy becaufe his hour was not yet
crme \ but after that, when the time of his fuffering
, .^ j was at hand, he himfelf faid \ The hour
T jcim ^ ^^ ^ which day is exprefly fet down
*HYi^\ by the Evangelift Mark \% to be the
J Mark j;xth Dq^ and nlnth Hour pf that day>
xv. 34, 42. when cfoij^ fas ths e]ternal Spirit,
offered up himfelf without fpot to God. Now, if you
compare this with Exodus xii. 6. you fhall find that
the
& i. made to Adorn, 43
the Pafchal Lamb, a moft lively Type of Chrift, wa§
offered the very fame day and hour, even the fixth
day, and ninth hour of the day, which was at three
of the clock in the afternoon || : and the .. *.
Scripture teftifieth, that Adam was ere- ' 5*
ii /- r «• j , worth oa
ated the very lame iixth uay ; and gives ■ t
us ground to think that he finned the
fame day. And do not the fore-alledged Scriptures af-
ford us warrant to celieve, that it was the very fame
hour of that day f, when Chrift entered , „
myftically and typically upon the work of 7 *n%
Redemption, in being offered as a Sacrifice
for Adams fin (e) ? And furely we may fuppofe, that
the Covenant (as you heard) being broken between
God and Adam^ juftice would not have ad- r 1
mitted of one hour's refpite, before it had t 33 J
proceeded to execution, to the deftruction both of
Adam and the whole Creation ; had not Chrift, in
the very nicK of time, flood as the Ram (or rather
the Lamb) in the Bujh^ and ftepped in to perform the
Work of the Covenant. And hence I conceive it
is, that Saint (/) John calls him the Lamb /lain from
the
(e) That the pforaife was on which the Temple ftood,
given che fame day that A- was ar fir ft defined by an
dam tinned, was evinced be- extraordinary Sacrifice on
fore: And from the hiftory that \pz, 1 Chron. xx. iS— -
Gen. iii. and the nature of 2S. and xxii. 1. u Ac three
the thing itfclf, one may Ci a-clock in the afternoon
reafonably conclude, that the "Chrift yieldech up the
Sacrifices were annexed to <c gboft, Ml J4< the
the Promtfe. And fince the " very time when Adam had
hour of Chrift's Death, was iC received the prom tie of
all along the time of the <c this his Paffion for his Re-
Evening Sacrifice; it is very " dempcion, otkJtBs
natural to reckon, that it "ii.l.
was alfo the hour of the fir ft (/) This word might WcH
Sacrifice : even as ihe place hive been fnared hei 1 1
with
The Promife Chap. II. Sea. IT.
the beginning of the world \ (g).
For as the firft ftate of Creation was
confirmed by the Covenant which God
made with man J; and all creatures
were to be upheld by means of obferving
the law and condition of that Covenant :
fo that Covenant being broken by man^
the world mould have come to ruin, had
it not been as it were created a-new, and upheld by
the Covenant of Grace in Chrift.
Ant. Then, Sir, you think that Adam was faved.
Evan.
44
f Rev.
xiii. 8.
Walker on
p. 42.
% Ainf-
wortb on
Gen.
wichitanding that we fo
read, in the title of the Book
of the Revelation, in ouvEng-
Ufi Bibies ; and in like man-
ner, in the titles of other
books of the Senv Tefiament,
St. (i. e. Saint) Matthew, St.
Mark, St. Luke, &c. it is e-
vident, there is no fuch word
to be found in the titles of
thefe Books in the original
Greek : and the Dutch tranf-
lators have jufily difcarded
it, out of their tranflation.
If it is to be retained, be-
caufc John, Matthew, Mark,
Luke, &c. were without con-
trovcrfy Saints ; why not on
the fame ground, Saint Mofes,
Saint Aaron, (exprefly called
the Saint of the Lord, Pfal.
cvi. 16.) &c. no reafon can
be given of the Difference
made in this point, but that
it plea fed Antichrtfi to cano-
nize thefe New Teftamerit
Saints, but not the Old Te-
flaraent ones. Canonizing is
an act or fentence of the pope,
decerning religious worfhip
and honours to fuch Men or
Women departed as he fees
meet to confer the honour
of Saintfhip on. Thefe ho-
nours are feven. And the
fir It of them is, That they are
inrolled in the Catalogue of
Saints, and muft be accounted
and called Saints by all. Bel-
I arm in. Difp. Tom. I. CqL
1496
{g) The benefits thereof
(viz. of Chnfl's Redemption)
« Were communicated unto
" the elcdl from the begin-
" ning of the world, in and
cc by thofe promifes, types
cc and facrifices, wherein he
i( was revealed, and ilgnifi-
" ed to be the Seed of the
" Woman, which fhould
<c bruife the ferpent's head,
" and the Lamb flain from
" the beginning of the world.
Weftm* Confe[sl Chap. 8. Art.
6.
(h) So
§ %. renewed to Abfahanru 45
Evan. The Hebrew Doftors hold that Adam was
a repentant finner*: and fay, that he % j- r
was by wifdom (that is to fay, by Faith *%/'
in Chrift) brought out of his Fall ; yea, ™°™ on
and the Church of God doth hold, and
that for neceflary caufes f, that he was faved by the
death of Chrift : yea, faith Mr. Vaughan, , ^ ., ,
it is certain he believed the promife con- ' J, m*
cerning Chrift, in whofe Commemora-
tion he offered continual facrifice *, and, in the af-
furancc thereof, he named his Wife He- r ,
vah, that is to fay, Life (h) ; and he cal- L 34 J
led his fon Seth, fettled or perfuaded in Chrift.
Ant. Well, now I am perfuaded that Adam did
underftand this Seed of the Woman to be meant of
Chrift.
Evan. Aflure 'your felf, that not only Ada?n, but
all the reft of the godly Fathers, did fo utj l d
underftand it p, ; as is manifeft in that " p/ .£'
the Thargum or Chaldee Bible, which is «
I the antient tranflation oi^ferufalem, hath p v*
I it thus -, Between thy Son and her Son * ; ^ ~ \ r
I adding further, by way of comment, So ~ \jLm
I long* O Serpent , as the IVomans Cbil- .p, n
dren keep the Law, they kill thee ; and ^ ..
when they ceafe to do fo, thou ftingeft " SV
them in the heel, and haft Power to hurt *m
them much ; hut zuhereas for their harm there is a
fure remedy, for thee there is none s for in the laft
days they /hall cruflj thee all to pieces, by means of
Chrift their King. And this was it which did fup-
port
(/->) So the Septuagint ex- feed, our Lord Jefus Chrift
pound ic. Others an Enlive- particularly in vievv,amoneft
rer\ not doubting, but A- the all living) (he was to be
dam, in giving her chis name, Mother of.
bid the jpromifed life-giving
(0 The
46 The Promife Chap. II. Se<3. 11/
iport and uphold their Faith until the time of Abra~
ham.
§ 2. Ant. What followed then ?
Evan. Why then the Promife was turned into i
Covenant with Abraham and his feed, and oftentimes
repeated, that in his Seed all Nations
jhould he blejfed f (/). Which promife
and Covenant was the very voice itfelf
of the Go/pel, it being a true teftimony
of Jefus Chrift ; as the Apoftle Paid
beareth witnefs* faying, The Scripture
fore-
•)• Gen. xii.
3, and 1 8.
i8,and22,
l8.
[ 35]
(z) The antient promife
given to Adam was the firit
gofpel, the covenant of grace:
iC for Man, by his fall, hav-
<c ing made himfelf unenpa-
<c ble of life by the covenant
<c of works, the Lord was
c< pleafcd to make a fecond,
cc commonly call'd the cove-
<c nant of grace," Gen. iii. 1 5.
Wejlm. Confef. Chap. 7. Art. 3*
"When that promife or cove-
nant, in which the perfons it
rcfpe&ed were not exprefly
dellgned, was renewed, Abra-
ham and his feed were delign-
cd exprefly therein : and fo
it became ,a Covenant with
• Abraham and his feed. And
the promife being Mill the
fame, as to the Subflance of
it, was often repeaced ; and
in the repetition, more ful-
ly and clearly opened. So
Jefus Chrift revealed to A
damy only as the Seed of the
Woman, was thereafter reveal-
ed to Abraham , as Abraham %
own Seed: and thus was it
believed and embraced, un-
to Salvation, in the various
Revelations thereof. " God
" did fcek Adam a-
Cc gain, call upon him, rebuke
cc his fin, convict him of the
" fame, and, in the end, made
f< unto him a moft joyful pro-
" mife, to wit, That tlv feed
" of the Woman fuotdd break
" down the Serpent's Heady
" that is, he fuld deftroy the
<c works of the devil; cjuhilk
4C promife, as it was repeat-
" ed, and made mair clear
c< from time to time; fo was
" it embraced with joy, and
11 maift con(tantly"(f. e. moft
fleadfaftly) " received of all
cc the faithful, from Adam to
ct Noey from Noe to Abraham*
" from Abraham to David,
u and fo forth to the incar-
<c nation of Chrift Jefus." Old
Confefs. Art. 4-
(*) That
renewed to Abraham. ' 47
fore feeing that God would juji if y the Gentiles through
Faith , preached before the Gofpel unto r
Abraham ||, faying, In thee Jh all all the V**i**&
Nations of the Earth be bleffed. And the better ta
confirm Abrahams faith in this promife of Chrift, it
is faid, Gen. xiv. 19. That Melchizedeck came forth
and met him, and bleffed him. Now faith the A*
poftle, This Melchizedeck was a Priejl % rj 1 ••
of the mojl high God, and King of rig b- e ' T"j
teoufnefs*, and King of Peace, without *>2>3>an*
Father and without Mother ; and fo like ' °"
unto the Son of God ; who is a Priejl for ever, after
the order of Melchizedeck, and both King of Righte-
oufnefs and King of Peace f ; yea, and , <y
without Father, as touching his Man- £ Jerxx.\\u
hood, and without Mother, as touching JaA*'0*
his Godhead. Whereby we are given to underftand,
that it was the purpofe of God, that Melchizedeck
fhould, in thefe particulars, refemble the + n- ir
perfon and office of Jefus Chrift the Son \"£JM
of God % > an<^ f°> ^y God's own ap- zj l^
pointment, be a type of him to Abra-
ham, to ratify and confirm the promife made to him
and his Seed, in refpeil of the eternal Covenant (k) ;
to wit, that he and his believing Seed fhould be fo
bleffed in Chrift, as Melchizedeck had blef- . f , -,
ed him (/). Nay, let me tell you more, L 3 J
fome have thought it moft probable ; yea, and have
faid, If we fearch out this truth, without partiality,
we
(k) That paft betwixt the him in the faith, that he and
Father and the Son, from e- his behevine feed fhould be
verlaftine. as really bleffed in Chrift, as
(/) Mehhifedcc'NASuntoA- he was bis/led by Melchi-
hrrfiam a type, to confirm fedtc.
9 (w) This
4»
|| Williams
7 Golden
Candleft.
fit*
rejoiced^
The Promife Chap. II. Se&. II.
we ftiall find, that this Melcbizedeck K,
which appeared unto Abraham, was
none other than the Son of God, mani-
fell by a fpecial difpenfation and privi-
lege unto Abraham, in the flelh, who is
therefore faid, to have feen his day and
John viii. 56. (m). Moreover, in Gen.
xv. we read that the Lord did again confirm this Co-
venant with Abraham : for when Abraham had di-
vided the beafts, God came between the parts, like a
fmoaking furnace and a burning lamp ; which («),
* t> u as fome have thought, did primarily typi-
fy the torment and rending of Chrift * ;
and the furnace and fiery lamp, did ty-
pify the wrath of God running between,
and yet did not confume the rent and torn Nature.
And the blood of circumcifion did typify the blood
of Chrift (0) : and the refolved facri-
ficing f of Ifaac on mount Moriah, by
God's appointment, did prefigure and
forefhew, that by the offering up of
Chrift
the Cov
p. 49.
f Walker
on the
Cov.^.63.
(w) This feems to me to
be a more than groundlcfs
opinion, a > being inconfiftcnt
with the Scripture-account of
MelihtfcdeC) Gen. xiv. 18. Hsb.
vii. I, 4. howbeit it
wants not patrons among
the learned: the declaring of
which is no juft ground to
fix it on our Author ; efpe-
cially after hi? fpeaking fo
plainly of Chrifi and Melchi-
Jedecy as two different Per-
fons, a little before. The
text, John viii. 56. alledged
by the patrons of that opi-
nim, makes nothing for their
purpofe : " for all (wc racaa
" the faithful Fathers under
u the law) did fee," (viz, by
Faith ) the joyful day of
Chriii fefus, and did rejoice.
Old Confefs. Art. 4.
(ji) Namely, the faffing
of the furnace and burning
Lamp, between the pieces.
(0) Heb. ix. 22 Andalmofi
all things are by the Law
purged with blood: and with*
out ftedding of blood is no re*
mijjion. Compare Gen. xvti.
14. The uncircumc[fed Man-
child pall be cut off from his
people : he hath broken my
Covenant*
§ 2. renewed to Abraham. 49
Chrift the promifed Seed, in the very fame place,
all Nations fliould be faved. Now this Covenant
thus made and confirmed with Abraham, was renew-
:d with Ifaac, Gen. xxvi. 4. and., made
[ 37 ]
known unto Jacobs by Jefus Chrift rum-
Pelf : for that Man which wreftled with Jacob, was
none other but the Man Chrift Jefus f ; ± c
for himfelf faid, that Jacob fliould be ' .. "«
called lfrael, a wreftler and prevailer A . 9
with God ; and Jacob called the name p '1 j
Df the place Peniel, becaufe he had feen p ,, „
God face to face. And Jacob left it by
bis laft will unto his children, in thefe ^'3
Lvords, The Scepter Jhall not depart from Judah, ncr
1 Law-giver from between his feet, till ,. p t-
Shiloh come (| • That is to fay, of Judah ;!
[hall 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 Targum of Jerufalem and Onkelos do # d 1 •
:ranflate it, until Chrift the anointed f in&"
* J on the
T*me *• Text#
\ Norn. But, Sir, are you fure that this
promifed Seed was meant of Chrift ?
\ Evan. The Apoftle puts that out of doubt, GaL
!ii. 16. faying, Now unto Abraham and to his feed
Were the promifes made (p). He faith not, And tot
feeds , as of many, but as of one, and to thy feed, which
\s ChriJl (q). And fo no doubt but thefe Godly Pa-
triarchs did underftand it. Ant. But,
(p) Viz- The L'romifes of the fo as the Dignity of the
"verlafting Inheritance, rypi- He.ui bein£ ftill referv'd, be
ied by the Land of Canaan: is to be underftood here pri-
he which Promifes fee Gen. mar?lyy which is fuffident
ill. 7. andxiii. 15. for our Author's purpole ;
(9-) i. e. Chrift m\ ftical, and his Members fecondarily
.hrift and the Church, the only.
Head and the Members : ycc D (r) Tbac
50 The Prcmife Chap. II. Sea. II
Ant. But, Sir, the great Promife that was mad<
unto them, as I conceive, and which they feemed t<
have moft regard unto, was the Land of Canaan.
r ~-, Evan. There is no doubt > but that thefi
•-3 J Godly Patriarchs did fee their heavenly Inhe
ritance (by Chrijl) thro' the Promife of the Land o
Canaan \ as the Apoftle teftifieth of Abraham, Heb
xi. 9, 10. faying, He fojourned in a Jirange country
and looked for a city having foundations, whofe huil
II T fVf- ^er anc^ ma^er ,#J God. Whereby it is e
*[ ^ ' vident* faith Calvin |j, that the height and e
^' ^ mirtency of Abraham's faith was, the look-
ing for an everlafting life in Heaven.The like teftimoni
% ±t 1 he gives of Sarah, Ifaac, and Jacob, fay
> e ' ing, All thefe died in the faith * (r) ; irn
^ ' 3* plying, that they did not expe£t to receive
the fruit of the Promife till after Death. And there
lore, in all their Travels they had before their Eycsthi
Bleffednefs of the Life to come : which caufed ol(
. p Jacob to fay at his. Death f, Lord, I hav
,. e/l£ waited for thy Salvation. The whid
'l Speech the Chaldee Paraphrafe expound
.j J. r thus, Our Father Jacob faid not ||, lex
£ peftnot the Salvation of Gideon Son 0
v ry Joa/h^ which is a temporal Salvation; no
the Salvation of Sampfon Son of Manoah
which is a traniitory Salvation ; but the Salvation 0
Chrift the Son of David, who fhall come, and brinj
imtohimfelf the Sons of Ifrael> whofe Salvation m;
Sou
i f) That thefe three, to- fpoke htt,Vir. 9. 1 1. To nan
lecher wich Abraham, arc before them was the Prom if
here meant by the* Apoftle, of Canaan given ; and the
nor thefe mentioned in were the perfons who ha'i
the firft feven Verfes of the opportunity to have returne
Chapter, appears, if it iycon- to the Country whence thet
fjdered, that of them he came out, Ver, 1 5.
(/) N
[39]
$ 2. renewed to Abraham* *r
Soul defireth. And fo you fee that this Co-
venant, made with Abraham in Chrift, was
rhe Comfort and Support of thefe and the reft of the
Godly Fathers until their Departure out of Egypt.
Ant. And what followed then ?
Evan. Why, then Chrift Jefus was moft clearly
manifefted unto them in the Paflbver Lamb : for, as
that Lamb was to be without Spot or Blemilh, Exod.
xii. 5. Even fo was Chrift, 1 Pet. i. 19. And as
that Lamb was taken up the 10th Day of the firft
New Moon in March ; even fo on the very fame Day
of the fame Month came Chrift to Jeru- m ~~ , .
fa /em *, to fuffer his Paffion. And as
that Lamb was killed on the 14th Day
at Even ; juft then, on the fame Day,
and at the fame Hour f, did Chrift give
up the Ghoft : And as the Blood of that
Lamb was to be fprinkled on the Ifrael-
ites Doors, Exod. xH. 7. even fo is the
Blood of Chrift fprinkled on Believers
Hearts by Faith, 1 Pet. i. 2. And their
Deliverance out of Egypt, was a Figure of their Re-
demption by Chrift (/) ; their patting thro' the Red-
fea, was a Type of Baptifm (7), when Chrift fhould
com^
in his
Works, p.
430.
t Ainf-
worth on
Exod. and
Mark xv.
33*34?37-
(/) i.e. The Deliverance
of chc Ifraelitcs out of Egypt,
vrr*s a Figure! of rhe Redem-
ption of Believers by Chrift.
(t ) Not that it prefigured
or repre tented Baptifm as a
p rop e r a nd p ro ph ctica 1 T y pe
thereof, tho* tome orthidox
Divines feetn to be of that
Mind ;hut, that (as the Au-
thor cxpreflcth himfelf, in
the cafe of the I
WMit out of rhe hak) ic r*-
fernbledBzprifmy beinr* a
Figure (or Type) thereunioy as
the Apoftle Peter determines,
concerning Koah*% Ark with
the Waters or the De:
1 Pet. Hi. 2.1. Even as the
Printer's Irons are Typei
the Letters imprefs'd on the
Paper, both ligmfyiog one
and the f.me Word. For
t he ancient Church is exprefly
fa id to have been baptize
ft*, 1 Co* x. 1,2, AikI
D 2 *s
52 The Law, as the Covenant oflVbrks, Chap. II.
come in the Flefh ; and their Manna in the Wilder-
nefs, and Water out of the Rock, did refemble the
II C Sacrament of the Lord's Supper || ; and
liLtr.x. hence itis thatthe Ap0ftie faith) They
y 3' t" did all eat the fame fpiritual Meat, and
P -j did all drink the fame fpiritual Drink ; for
" J they drank of that fpiritual Rock that followed
them, and that Rock was Chrijl. And when they
were come to Mount Sinai, the Lord delivered the
ten Commandments unto them.
§ 3. Ant. But whether were the ten Command-
ments, as they were delivered to them on Mount.
Sinai, the Covenant of Works, or no ?
Evan. They were delivered to them as the Cove-
nant of Works {u). Norn. But
as the Rock, with the Waters
flowing from it, did not iig-
nify the Lord's Supper, buc
the thing fignified by that
New Tcftament Sacrament,
namely Chrifi^ v. 4 fo their
Baptifm in the Sea did not
fignify our Baptifm itfelf
but the thing repreiented
thereby. And thus it was
a Type or Figure anfwering to,
and refembling the Baptifm
of the New Teftamcne
Church ; the one being an
extraordinary Sacrament of
chc Old Teftamcnr, the o-
ther an ordinary Sacrament
of the New, both reprefenf
ingthe fame thing.
(w) As to this Point, there
are different Sentiments a-
mong ort hodox Divines; tho*
all of them do agree, that
the Way of Salvation was
the fame under the Old and
New Tcftament, and that
the Sinai Covenant, what--
ever it was, carried no pre-!
judice to the Promife made^
unto Abraham, and the way
of Salvation therein reveal-
ed, but ferved to lead Men
to jefus Chrift. Our Author
is far from being lingular in
this Decifion ot this Quefti-
on. I ?dduce only the Te--
frimonies of three late learn-,
ed Writers, That God made
fuch a Covenant-, {viz- the;
Covenant of Works') with cur-
firfi Parents is con-
firmed by fevertl Places of
Scripture, Hof. vi. 7.— Gal.
iv. 24. Willifons Sacr. Cat.
p. 3. The words of the Texe
laft quoted are chefc. For,
thife
£e£t. II. § 3. added to the Promife. 50
Norn. But by your favour, Sir, you know that
thefe People were the Pofterity of Abraham ; and
therefore under that Covenant of Grace which God
made with their Father : and therefore I do not
think that they were delivered to them as the Cove-
nant of Works; for, Sir, you know the Lord never
delivers the Covenant of Works to any that are under
the Covenant of Grace.
Evan. In-
tbefe are the tzio Covenants,
the one from the Mount Mnai,
which gendcretb to Bondage.
Hence it appears, thac in
the judgment of this Author,
the Covenant from Mount
Sinai was the Covenant of
Works> otherwife there is no
fhadow of rcafon from this
Text for what it is adduced
to prove. The reverend Mr.
Flznt> and Mr. M(CIaren, in
their elaborate and feafon-
abie Treatifes againit Ptofef-
fot Simp/on s Do&rine (for
which I make no cjueftion
but their Names will be in
honour with Pofterity) fpeak
to the fame purpofe.The for-
mer having adduced the
forecited Text, Gal. iv. 24.
faith j yam duo feeder a, &>c.
that is, Cl Now here are two
u Covenants mentioned, the
* firft the legal one, by fin
<c rendered ineffectual, en-
<c tred into with Adam, and
u now again promulgate. "
txam. Doftr. D. Joh. Simf-
pag. 125. And afterwards,
fpeaking of the Im<w of Works,
be adds, Atqut he eft Hind
jeedus, &c. that is, cc And
" this is that Covenant pro*
" mulgate on Mount Sinai,
<c which is called one of the
" Covenants, Gal. iv. 24."
Ibid, fag; j 31. The words
of the latter, fpeaking of the
Covenant of Work*, arc
thefe, w Yea, 'tis exprefly
" called a Covenant, Ho/, vi;
« and Gal. iv. " And Mr.
Gillefpie proves ftrongly, that
GaL iv. is underfiood of the
Covenant of Works ana!
Grace; fee his Avk of the Te-
fiamenty Part 1. Chap. 5. p.
180. The new Scheme exa~
mined, pag. 176. The de-
livering of the ten Com-
mands on Mount Sinai, as
the Covenant of Works, ne-
cciTarily include* in it the
delivering of them as a per-
fect rule of right eon fnef: ; for-
afmuch as that Covenant did
always contain in it fuch a
rule, the true knowledge of
which the Jfv.ielites were, at
that time, in grear want of^
as our Author afterwards
tcachcth.
00 The
54 Tfo Law, as the Covenant of Works, Chap. II.
Evan. Indeed 'tis true, the Lord did manifeft fo
much Love to the body of this Nation
*, that all the natural Seed of Abraham
were externally, and by Profejjion, under
the Covenant of Grace made with their
Father Abraham ; tho' ?tis to be fear'd many of them
were ftill under the Covenant of Works made with
their Father Adam (x).
r -[ Ncm. But, Sir, you know, in the Pre-
\ ^ face to the Ten Commandments, the Lord
calls himfelf by the name of their Gcd in general ;
and therefore it fliould feem, that they were all of
them the people of God (y).
Evan. That is nothing to the pur-
pofe (z) ; for many wicked and ungod-
ly Men f, being in the vifible Church,
and under the external Covenant, are
called
* Bail on
the Cov.
f: no.
+ Ball on
the Cov.
p. 213,
(x) The flrength of the
Cbjctfion in the prcceeding
paragraph lies here, namely,
that, at this rate, the fame
perfons, at one and the lame
time, were both under the
Covenant of Works, and un-
der the Covenant of Grace ;
which is abfurd. Anf. The un-
believing Ifraelites were un-
der the Covenant of Grace
made with their Father A-
h'ahamy externally and by
.profcflion, in refpeel of their
vifible church Mate ; but un-
der the Covenant of Works
made with their Father A-
dam, internally and really,
in refpeel of the Oate of their
Souls before the Lord : here-
in there is no abfurdity ;
for, to this day, many in
the vifible Church are thus,
in thefe different refpecls, un-
der both covenants. Further,
as to Believers among them,
they were internally and
really, as well as externally,
under the Covenant of Grace ;
and only externally under the
Covenant of Works, and that,
not as a Covenant, co-ordi-
nate with, but fubordinate
and fubfervient unto the Co-
venant of Grace. And in this
there is no more inconfi-
ftency, than in the former.
(v) viz* As delivered from
the Covenant of Works, by
virtue of the Covenant of
Gra>ce.
(z) That will not indeed
or o*i
Se£. II. § 3. added to the Promlfe. 55
called, the Chofen of God, and the People of God^
though they be not (o 5 in like manner were manv
of
prove them all to have been
the People of God, in the
Senfe before given ; for the
Reafon here adduced by our
Author.
Howbeit, the Preface to
the ten Commands deferves
a particular notice, in the
matter of the Sinai tranfacti-
on. Exod xx. 2. I am the
Lord thy God, which have
brought thee out of the Land
cf Ecypt, out of the houfe of
Bondage* Hence it is evi-
dent to me, that the Cove-
riant of Grace was delivered
to the ifraelites on Mnunr
Sinai. For, the Son of God,
the MefTenger of the Cove-
nant of Grace, fpoke* thefe
words to a feleft People, the
natural Seed of Abraham,
typical of his whole (pi-
ritual feed. He avoucherh
himfelf to be their God ;
namely, in virtue of thePn>-
mife,ov Covenant made with
Abraham, Gen. xvii. 7. I
will eflablifi) my Covenant
to he a God unto thee, and to
thy Seed after thee : And their
God, which brought them out
of the Land of Ezypf, accord-
ing to the Promife made to
Abraham, at the moft folemn
Renewal of the Covenant
with him, Gen xv. 14. Af
prqtayl fiall they ccme out
with great Sub fiance. And
he firjl declares himfelf their
God, and then requires Qbedi~
ence', according to the man-
ner of the Covenant with
Abraham, Gen. xvii. I. I
am the Almighty God (?. e. in
the Language of the Cove-
nant, The Almighty God TO
THEE, to make THE E for
ever blefled, through the
promifed SEED) walk then
before me, and he thou per-
fetl.
But, that the Covenant of
Works was alfo, for fpecial
ends, repeated and delivered
to the If^elites on Mounp
Sinai, I cannot refufe, I. be-
caufe of the Apoilie's Tefti-
mony> Gal. iv. 24. Thefe are
the two Covenants ; the one
from the Mount Sinai, which
gendereth to bondage. For the
Children of this Sinai Co-
venant, the Apoftle here,
treats of, are excluded from
the eternal Inheritance, as
Jfomael was from Canaan the
Type of it, vev. 30. C a ft out
the bond-woman and her fon \
for the fon of the
man frail r.ot be heir with the
fon of the free- worn an : but
this could never be fa id of
the Children of the Cove-
nant of Grace, under any
di/peafuion ; tho* both
^6 The Law, as the Covenant of Works, Chap. II#
of thefe Israelites called the People of God, though
indeed they were not fo.
Norn. But,
Law-Covenant from Sinai, it-
felf, and its Children, were,
even before the corning of
Chriit, under a Sentence of
Exclusion, to be execute on
them r effectively in due time.
£. The nature of the Cove-
nant of Works, is more ex*
prefly, in the New Tefta-
menr, brought in, propound-
ed and explained, from the
Mofaical difpenfation The
Commands of it from Exod.
xx. by our bleiTed Saviour,
Mat. xix. 17, 18, 19 If thou
wilt enter into Life, keep the
Commandments. He faith un-
to him which ? Jefus faid,
- Thou/bah do no murder , thou
fbalt not commit Adultery, &c.
The Promife of it, Rom*x 5.
Mofes defribeth the Righteouf-
nefs which is of the Law, that
the Man which doth thefe
things, (ball live by them
The Commands and Promife
of it together, fee Luke x.
25, 26, 27, 28. The ter-
rible finAion of it, Gal. iii.
10. Fcr it is written ( viz.
Deut. xxvii. 26,) Curfed is e-
very one that continueth not in
all things which are written
in the Book of the Law to do
them 3. To this may be
added theoppoiition betwixt
the Law and Grace, fo fre-
quently inculcated in the
New Teitamcnt, ipecialiy in
Paul's Epiltles. See one rexc
for all ; Gal. ill. 12. And the
Law is not of Faith, but the
Man that doth them pall hv.e
in them* 4. The Law from
mount Sinai was a Covenant,
Gal. iv. 24. Thefe are the two
Covenants, the one from the
Mount Sinai; and fuch a Co-
venant as had a Semblance of
difannulling the Covenant of
Grace, Gal. iii. 17. The Cove-
nant that was confirmed be-
fore of God in Chrifl, the Law
which was 430 Tears after^
cannot dif annul \ yea, fuch
a one as did, in its own na-
ture, bear a method of ob-
taining the inheritance, fp
far different from that of the
Promife, that it was incon-
fiftcnr with it : For if the in-
heritance be of the Law, it is
no more of Promife, Gal. iii.
18. wherefore, the Covenant
of the Law from mount Si"
nai, could not be the Cove-
nant of Grace ; unlefs one
Will make this laft not only
acovenanty?£tf77>/£to deftroy
iti felf, but really inconfift-
cnt: but it was the Covenant
of Works, which indeed had
fuch a Semblance, and in its
own nature did bear fuch a
Method, as before noted ;
howbeir, as Ainfworth faith,
ge£t. II. § 3. added to the Promife, 57
Nom. But, Sir, was the fame Covenant of Works
made'with them, that was made with Adam f
Evan*
TJe Covenant of the Law now
given could, not dif annul tt:e
Covenant of Grace, bal. iii.
17. AnnoU on Extd. xix. I.
Wherefore, I conceive the
two Covenants to have been
both delivered, on mount Si-
nai, co the Ifraeiites. Firjl,
the Covenant oi Grace made
with Abraham , contained in
the Preface, repeatca and
promulgate there unto If-
raely to be believed, and em-
braced by Faith, that they
might be faved : To which
were anuexca the ten Com-
mands, given by the Media-
tor Chrift, the Head of the
Covenant, as a rule of Life to
his covenant-people. Seco?id-
ly, the Covenant of Works
made with Adam, contained
in the fame ten Commands,
delivered with Thundrings
and Lightnings, the mean-
ing of which was afterwards
cleared, by Mofes defcribing
the ri^hteoufnefs of the law,
and fandion thereof; repeat-
ed and promulgate to the
Jfraelites there, as the origi-
nal perfect rule of righteouf-
nefs, to be obeyed. And yet
were they no more bound
hereby, to feek rightcoufnefs
bv the Law, than the young
Man was, by our Saviour's
frying to him, Mat* xix. 17,
18. If thou wilt enter into
life, keep the commandments-—
ihoufialt do no murder, &c.
The latter was a repetition of
the former.
Thus there is nc^confound-
in^ of the two Covenant , «<f
Grace, and Works : but the
latter was ADDliD to the
former, as fublcrvient unto
it; to turn their eyes to-
wards the Promtfe, or Cove-
nant of Grace, God gave it
to Abraham by Promife.
Wherefore then ferveth the
Law ? it was added, becaufe
ofTranfqreJJions, till the Seed
fiouldcome, Gal. in. 18, 19.
So it wa> unto the Promife
given to Abraham^ that this
fun fervient Covenant w^adr
ded: and that Promife we
have found in the Preface to
the ten Commands. To it,
then, was the fubfervienc
Covenant, according to the
Apotlle, added, put orfetto,
as the word properly iigni-
fies. So it was no Part «f
the Covenant of Grace, the
which was entire to the Fa-
thers, before the time that it
was /ef to it, and yet is, to
the New TefUmentChuHi,
after chat it is taken away
from it.* tor, filth rhe A-
poltle, // was added till the
Seed fbould come. Hence \t
appears,
58 The Lazv, as the Covenant of Works, Chap. II,
-, ., Evan. || For the general Subftance of
the duty, the Law delivered on Mount
Si?iai, and formerly engraven in Man's
heart, was one and the fame : fo that at
Mount Sinai, the Lord delivered no
new thing ; only it came more gently to
Adam before his fall, but after his fall came "thunder;
with it.
Nom9
p. 113.
Light foot
Miicel.
p. 186.
appears, that the Covenant
of Grace was, both in icfelf,
and in God's intention, the
it P>':rt cf the Sinai
tranfctiion: neverthelcfs the
C;venanr of Works was the
moft corfpicuous part of it,
and lay moil open to the
view of the people.
According to this account
of the Sinai Tranfadtion,the
ten Commands, there deli-
vered, muft come under a
twofold notion or confidera-
tion; namely, as the Law
cfChriJl) and as the Law of
Works : and this is not
Irrange, if it is confidered,
that they were twice written
on Tables of Stone, by the
Lord himfelf: the firft
Tables, the Work of God,
Exod. xxxii. i<5. which
ivere broken in pieces, v. 19.
called the Tables of the Cove~
want, Deut. ix. II, I 5. The
iecond Tables the work of
KofeS) the typical Mediator,
Ex:d. xxxiv. 1. depofited at
firft (it would fecm) in the
.Tabcr/iade, mentioned Chap,
xxxiii. 7. afterward, at the
rearing ofvthe Tabernacle
with all its furniture, laid
up in the Ark within the
Tabernacle, Chap. xl. £0. ac-
cording to the order there*
anent, Chap. xxv. 16. And
whether or not fome fuch
thing is intimate, by the
double accentuation of the
Decalogue, let the learned
determine : but to ocular in-
fpedion 'tis evident, that
the preface to the ten Com-
mands, Exod. xx. 2. and
Dent. v. 6. frauds in the ori-
ginal^ both as a Part of a fen-
tence, join'd to the firft Com-
mand ; and alfo as an entire
fentence, feparated from if,
and fhut up by itfelf
Upon the whole, one may
compare, with this, the firft
promulgation of the Cove-
nant of Grace, by the Me£
fenger of the Covenant, ia
Paradife, Gen. iii. 1 5- arjd
the flaming Sword placed
there by the fame hand,
turning every way, to keep
the way of the Tree of Life.
C*) Here
Se£. II. § 3. added to the Promife. 59
Norn. I, but, Sir, as your felf laid, the ten Com-
mandments, as they were written in Adam's Heart,
were but the Matter of the Covenant of Works ; and
not the Covenant it felf, till the foFm 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, (a) fay you fo ? Do you not re-
member that the Lord contented and agreed,
when he faid, Levit. xviii. 5. Ye jhall therefore keep
?ny Jlatutes and my judgments , which if a Man do, he
jhall live in them. And in Dcut. xxvii. 26. when he
/aid, Cur fed is he that confirmeth not all the words of
this Law to do them ? And do you not remember
that the People confented, Exod. xix. 8. and agreed,
when they faid, All that the Lord hath fpoken we will
do?
[42]
{a) Here there is a large
^addition in the 9th Edition
of this Book, London 1699.
It well deferves place, and
is as follows: " I do not
*c fay, God made the Covc-
<f- nant of Works with them,
a that they might obtain Life
<c and Salvation thereby ', no,
" rhc Law was become weak
u through the fie/by as to any
*c fuch purpole^ Rom. viii. 5.
u Rut he repeated, or gave a
" new Edition of the Law,
c< and that as a Covenant of
<c Works, for their humbling
" and conviclion. And f)
tt do his Minifters preach
<£ the Law to unconverted
*c iinncrs ftilJ, that they,
u who dejire to be under the
cc Law, may hear what the
" Law faith. Gal. iv\ 21.
<c And as to what you fay
" or their not agreeing to this
" Covenant, I pray take no-
<c rice, that the Covenant of
" Works wa* made with A~
" dam, not for himteif on-
" ly, but ^s he was a pub-
" lick Verfon reprefenting all
<( his poiterity; and (6 thac
<c Covcmnc was made with
<f the - h of man
" in him: as appears by A-
\ (in and curie com-
" in<* upon ail, Rom. i
" &U Cal iii. 10. Hence
a all men arc horn under that
tc Cbveoant, whether rhey
<c aprce to it or no: tho* in-
u deed; thcic is by nature
i
60 The Law, as the Covenant of l Works, Chap. If.
(Jo ? And doth not the Apoftle Paul give evidence,
that thefe words were the form of the Covenant of
Works, when he faith, Rom. x. 5. Mofes defer i bet h
the righteoufnefs which is of the Law, that the Man
that doth thefe things Jhall live in them. And when
he faith, Gal. iii. 10. For it is written, Curfed is e~
very one that continueth not in all things, which are
written in the book of the Law to do them (b). And
in Deut. iy. J3. Mofes doth inexprefs terms call it d,
Covenant, faying, And he declared unto you his Cove*
nant, which he commanded you to perform, even the
ten Commandments, and he wrote them upon tables of
flone. Now this was not the Covenant of Grace ;
for Mofes afterwards, Deut. v. 3. fpeaking of this
Covenant, faith, God made not this Covenant with
your Fathers, but with you : And by Fathers, all the
Patri-
cc fuch a pronenets in all, to
<c defire to be under that
<c Covenanr, and to work for
c< Life, thar if natural mens
<c Confent were asked, they
<c would readily (thV igno-
u rantly)take upon them to
cc do all thac the Lord re-
cc cjuirech -.fordo you not rc-
<c member, &c**
(b) That the conditional
Promife, Lev. xviii. 5. (to
which agrees Exod. xix 8.)
and the dreadful Threarning,
Deut xxvii. 26. were both
given to the ifraelites^ as
well ^s the ten Commands,
is beyond queftion ; and thac
according to the Apoftle,
Rom. x. 5. Gal. iii. 10. they
were the form of the Cove-
uant of Works, is as cvidenr,
as the repeating of the
words, and expounding them
fo, can m ike it. How then
one can refufe the Covenant
of Works to have been given
to the ifraeliUSy I cannot fee.
Mark the IVeflminfler Con~
feffioriy upon t'-e iiead, Of the
Covenant of Hro As: i(t The
cc rirft Covenant made with
<c man, was a Covenant of
cc Works, wherein Life was
ci promiied to Adam, and in
M him to his pofterity, up-
" on condition of perfect
" and perfonal obedience."
And this account of the be-
ing and nature of that Cove-
nant, is there proven, from
thefe very Texts among o-
thers, Rom. x. 5. Gal. iii. IC,
Chap. 7. Art. Z.
(0" But
£e£tll. § 3* added to the Promife. 6r
Patriarchs unto Adam may be meant , faith Mr. Ainf-
worth , who had the Promife of the Covenant - . ,
efChrifl [c). Therefore, if it had been the L43J
Covenant of Grace, he would have faid, God did
make this Covenant with them, rather than that he
did not (d).
Norn. And do any of our godly and modern Wri-
ters agree with you in this Point ?
Evan. Yea indeed, Polanus * faith,
The Covenant of Works is that, in which
God promifeth everlafting Life unto a
Man, that in all refpects performeth per-
fect Obedience to the Law of Works,
adding thereunto Threatnings of eternal
death, if he ftiall not perform perfect obedience thereun-
to. God made this Covenant in the beginning with
the firft Man Adam> whilft he was in the firft eftate of
Inte-
* Subft. of
Relig. Oc-
tav. Eng*
p. 184,
185.
(c) " But the Covenant
" of the Law {adds he) came
" after, as the Apoftle ob-
<c fcrveth, Gal. iii. 17.
u They had a greater bene-
<c fit than their fathers : for
lc tho' the Law could not
<c give them Life, yet it
cc was a School-mafter unto"
(r. e. to bring them unto)
iC Chrift, Gal iii. 21, 24."
Am f worth on Deut. v. 3.
00 The Tranfa&ion at
Sinai or Horeb (for they arc
but one mountain) was a
mix'd difpenfation ; there
was the Promife or Covenant
of Grace, and alfo the Law\
the one a Covenant to be be-
lieved, the other a Covenant
to be dove : and thus the A-
lUtcs the difference
betwixt thefe two, Gal. iii.
12. And the Law is not of
Faith y but the man that
DOETH them fall live in
them. As to the former,
viz- the Covenant to be be-
lievedy it was given to their
Fathers, as well as to them.
Of the latter, viz* the Cove-
nant to be doney Mofes {peaks
exprefly, Dent, iv. 12, 15.
The Lord /pake unto you out of
the midfi of the fire- -and he
declared unto you his Covenant,
which he commanded you to
PERFORM (or D O) even
ten Commandments. And
Chap. v. 5. he tells the people
no lefs exprefly, that the
Lord made not THIS COVE-
XAST with their Fathers.
CO *4
6i T7:e Law, as the Covenant of Works > Chap; IL
Integrity ; the fame Covenant God did repeat and
. ^r make again by Mofes with the People of
Covenlnt J-(rael' ' And f Dr' Pre^m faith' The
5 Covenant of Works runs in thefe terms,
3 '" Do this and thou Jh alt live, and I will be
t> y God : This was the Covenant which was made
wi.h Adam, and the Covenant that is exprefTed by
I! Vi d Mofcs m the Moral Law- And Mr- N
F'd 6 ' 4 Pemble faith, By the Covenant of Works
'^' ^ ' We underftand that we call in one
words the Law, namely, that Means of bringing
'■ to Saivation, which is by perfect Obedience unto
thd Will of God. Hereof there are alfo two feveral
Adminiitrations. The firjl is, with Adam before his
p 1 Fall, when Immortality and Happinefs was
LV4-J promifed to Man, and confirmed by an exter-
nal Symbol of the Tree of Life, upon condition that
lie continued 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.
Tht-y^WAdminiftration of this Covenant, was the
renewing thereof with the Ifraelites at Mount Sinai ;
where, after the Light of Nature began to grow dark-
er, and Corruption had in time worn out the cha-
racters of Religion and Virtue firft graven in man's
heart (e) ; God revived the Law by a compendious
and full declaration of all duties required of man to-
ds God, or his neighbour, exprefTed in the De-
calogue: according to the tenor of which Law, God
cntred into Covenant with the Ifraelites; promiiing
to be their God, in bellowing upon them all blef-
fings of life and happinefs, upon condition that they
would be his people, obeying all things that he had
com-
(<?) i. e. Hdd ivovn them tlier the one, nor the other,
our, in the fame rae.ifurc was ever fully done, Rom. it.
an J decree, & the Light of 1 4> 1 5.
Nature was darkned: butnei- (f) Wfierc-
Seel II. § 3^ added to the Promife. 63
commanded ; which condition they accepted of, pro-
mifing an abfolute obedience, Exod. xix. 8. All
things which the Lord hath f aid we will do\ and al-
io fubmitting themfelves to all punifhment, in cafe
they difobeyed, faying Amen to the curfe of the Law;
Curfed be every one that confirmeth not all the Words
cf the Law to do them ; and all the people foall fay,
Amen. r -,
And Mr. Walker t faith, that the firft L4^ J
part of the Covenant, which God made f On Co-
with Ifrael at Hereby was nothing elfe venant,
but a renewing of the old Covenant of />. 128.
Works (/) which God made with ' A- Bolton's
dam m Paradife J. And it is generally n^mc
Jaid down by our Divines, that we are by ^ ,
Chrift delivered from the Lav/, as it is a '
Covenant (g). v *' *
ft. But, Sir, were the children of Ifrael, 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 nozu
with them, rather than before ?
Evan. No indeed, God did not renew it with them
new j and not before, becaufe they were better abje
to keep it, but becaufe they had more 1 be
made acquainted, what the Covenant of Works is,
than thofe before. For though 'tis t ten
Commandments, which were at firft- per; ten
in A Learn, were much oblitt ) by hi?
Fail, yet fouie impref]
remained (i) ; and Adam h 3 of
\
( f) Wherein I differ from ra rr of that
tins learned Author, as to (I n the hem of
this point ; an J for what i, and of his
befcen, p. 55. defc 1 the firft Aecs
Norc(t). of the W
(?) Bur not, as it is a Rule (/) Both wich him *ni
cfLife) whUh is the orhcr them.
64 The LaWy as the Covenant of Works ± Chap. It,
his Fall, and the reft of the Fathers were
holpen by Tradition f (k) ; and ( faith
Cameron) God did fpeak to the Patri-
archs from Heaven* yea, and he fpake
unto them by his Angels (j (/) ; but now
by this time fin had almoft obliterated
and defaced the impreffions of the Law
written in their hearts (m) ; and by
their being fo long in Egypt, they were
fo
f Rom. ii.
15. In
U. Bolt.
P- 37*-
|| Bullen-
ver Com.
Pla.
t 46 )
(k) The doftrine of the
Fail, w lth whacfoever o-
ther doctrine was necefTtry
to Salvation, was handed
down from Adam', the fa-
thers communicating the
fame to their children, and
children* children. There
were but eleven Patriarchs
before the F lood ; I . Adam>
2. Sethy 5. Enos, 4. Cainan,
5. Mahalakely 6. fared '].
Enoch, 8 Methufelahy 9 La-
mechy IO. Koahy II. Shem.
Adam having lived ojoyearf,
Gen. v. 5. was known to La
mechy Noah's father, with
whom he lived 66 years,
and much longer with the
reft of the fathers before
him : fo that Lamechy and
there before him, might
have the doftrine from A-
darns own mouth. Methu-
fefah liv'd with Adam 243
years, and with Shem 98
years before the Deluge. See
Gen. v. And what Shem
(who, after the Deluge,lived
502 years, Gen. xi. 10, II.)
had lcaraM from Metbufelah,
he had oecafion to teach
Arphaxady Salahy Ebery Pe-
legy Reuy Serugy Kahor, Te-
rahy Abrahamy Jfaac, Gen,
xxi. 5. and Jacob , to whofe
fifty hrft year he ( viz.
Shem ) reached, qen. xi. 10.
and xxi. 5. and xxv. 2.6.
compared. Fid. Bail.Qp.Hift.
Chron. p 2, 3. Thus one
may perceive, how the Na-
ture of the Law and Cove-
nant of Works, given to A-
damy might be far bettef
known to them, than to the
Ifraelites after their long
bopdage in Egypt.
(J) u e. And bcfldes all
this, God fpake to the Patri-
archs immediately, and by
Angels. But neither of thefc
do we find, during the time
of the bondage in Egypt y un-
til the Angel of the Lord ap-
peared to^Mofes in the Bufb,
and ordered him to go and
bring the People out of
Egypt y Exod. iii.
{m) The remaining im-
preffions of the Law, on the
Heart* of the Ifraelites.
St&. II. § 3, added to the Promife.. 6$
fo corrupted, that the Inftru£tions and Ordinarices of
their Fathers were almoft all worn out of mind ; and
their Fall in Adam was almoft for- % p
gotten, as the Apoftle teftifieth *, fay- *"»• v.
ing, Before the Time of the Law Jin 3> 4'
was in the world \ but fin is not imputed when there if
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 Bleffing to
A bra b am > and to all his Seed, that would . r>
plead intereft in it f (n)\ yet thefe 7/^~
, . i ac nolds on
people at this time were proud and le- , j^ ~
cure, and heedlefs of their eftate : and , j
though Sin was in them^ and Death ft *
reigned over them ; yet they being with- ^' ^ 4*
out a Law to evidence this Sin and Death, unto
their Confciences (0), they did not impute it unto
themfelves ; they would not own it, nor charge
themfelves with it ; and fo by confequence found rui
need of pleading the Promife made to up
Abraham (p) ; therefore || the Law en- " Kcmm
tred, that Adam's Offence, and their V* 20-
own adtual TranfgrefHon, might abound: fo that
now the Lord faw it needful, that there r -j
fhould be a new Edition and Publication L 47 J
of the Covenant of Works; the fooner to compel
the Eleit Unbelievers to come to (Thrift the promifed
Seed ; and that the Grace of God in Chrift to the E-
ledt Believers, might appear the more exceeding glo-
rious. So that you fee the Lord's Intention therein
K was,
(n) By Faith; believing, fo weak, that they were not
embracing, and nppropriat- fufEcient for the purpofc.
ing it to themfelves, Heb.xL (/>) By Faith proponing ir,
13. Jer. iii. 4. as their only Defence ; and!
(0) Inafmtich as rhe re- epponhig it to the Demand?
Dia in ing Iropreflions of the or the Law or Covenant of
J-a\v, on their Hearts, wcic Works, a> their only plea.
66 TJie Law, as the Covenant of Works, Chap. II.
was, that they, by looking upon this Covenant,
might be put in mind what was their Duty of old,
when they were in Adam's Loins ; yea, and what
was their Duty ftill, if they wrould ftand to that Co-
. p , venant, and fo go the old and natural
V' H FH way to Work -|: yea, and hereby they
were alfo to fee what was their prefent
"* 55* infirmity in not doing their Duty (q) ;
that fo they feeing an impoffibility of obtaining Life,
by that way of Works, firft appointed in Paradife,
they might be humbled and more needfully mind the
Promife made to their Father Abraham, and haften
to lay hold on the MeJJtah, or promifed Seed.
Norn, Then, Sir, it feemeth that the Lord did not
renew the Covenant of Works with them, to the
intent that they fiould obtain eternal Life? by their
yielding obedience to it.
Evan. No indeed, God never made the Covenant
of Works with any Man, fince the Fall, either
*/?//' with expectation that he fhould fulfil it *
ry . (r), or to give him Life by it ; for God
-r> t never appoints any thing to an end, to
5 the which it is utterly unfuitable, and
o improper. Now the Law f, as it is the
r-5 ^ -j Covenant of Works, is become weak
\ jy snd unprofitable to the purpofe of Salva-
ii tion (s), and therefore God never ap-
i TTf f pointed it to Man, fince the Fall, to
.. T that end. And befidcs, it is manifeft
the Law. that
(9) How far thcv came ther, properly fyeaking : but
fh re of, nnd could not the KxprciTion is agreeable
reach unro,the obedience they to Scripcure ftile, ifa. v. 4.
ow'd unto God, according Wherefore when I looked it
to the perfe tion of the holy (kould bring forth Grapes^
Law. brought it forth wild Grapes 1
(0 Nor before the foltiti- (i) Rorn.viii. 3, For what
the
Sc& II. § 3. added to the Promife. 67
that the Purpofe of God, in the Covenant made
with Abraham, was to give Life and S-ivation by-
Grace and Promife: and therefore his purpofe in
renewing the Covenant of Works, was not, nei-
ther could be, to give Life and Salvation by work-
ing ; for then there would have been Contradictions
in the Covenants, and Inftabiiity in him that made
them. Wherefore let no Man imagine that God
publifhed the Covenant of Works on ,, ^ jrr- ,
Mount Sinai II, as though he had been '] A
• • Lei on
mutable, and fo changed his Determina- p rj
tion in that Covenant made with Abra- J \
ham : neither yet let any Man fuppofe, that God,
now in procefs of time, had found out a better way
for Man's Salvation, than he knew before : for as
the Covenant of Grace made with A- % p ,
braham *, had been needlefs, if the Co- y . ,
venant of Works made with Adam, p.,
would have given him, and his believ-
ing Seed, Life ; fo after the Covenant ?• 54-
of Grace was once made, it was need- *• -^9 J
lefs to renew the Covenant of Works, to the end that
Righteoufnefs and Life fhould be had by the obfer-
vation of it. The which will yet more evidently
appear, if we confider, that the A- jl n 1 -~
poftle,fpeaking of the Covenant oilVorks p
as it was given on Mount Sinai% #f faith, 9" v
It was added becaufe of Trail fere (Eons ; \ \-r c
.r^ rvj 1 r t>- l the Lfe of
it was not let up as a folid rule of Kigh- , j
teoufnefs, as it was given to Adam in ., . ,
Paradife, but was added or put to (j):
It was not fet up as a thing in grofs, by itfelf.
Ncm*
the Law could rot D O, fn (f) Ir was nor fee
that it was weak through the it lei t,* as an entire rule of
Vlefb ; God [ending his own Rigbteoufnefsj to which a*
Son, &c. lone they weie to look) * hf
L z dc fired
68 The Law, as the Covenant of 'Work s, Chap. H.
Norn. Then, Sir, it fhould feem that the Covenant
of Works was added to the Covenant of Grace, to
make it more complete.
Evan. O, no, you are not fo to underftand the
Apoftle, as though it were added by way of in-
as a Part of the Covenant of Grace ;
Covenant had been incompleat with-
out the Covenant of Works || : For
then, the fame Covenant fhould have
confuted of contradictory Materials, and
fo it fhould have overthrown it felf ; for
faith the Apoftle, If it he by Grace, then it is no
more of Works ; otherwife Grace is no more Grace :
But if it he of Works, then it is no more of Grace,
otherwife Work is no more Work *. But
it was added by way of Suhferviency and
Attendance ; the better to advance and
make effe&ual the Covenant of Grace + :
So that although the fame Covenant that
was made with Adam, was renewed on
Mount Sinai ; yet I fay ftill, it was
not for the fame Purpofe. For this was
it God aimed at, in making the Covenant of Works
with Man in Innocency, to have that which was
his due from Man (u) : But God made it with the
Ifr a elites
grediency,
as if that
|| Marjhal
Infants
Baptifm.
* RG?n.
xk 6.
[ So ]
f Bolton's
True
Bounds,
c.elired Righteoufnefsf and
Salvation ; as ic was in the
cafe of upright Adam : For
no Man/fwce the Fall ', can at-
tain to Righteoufnefs and Life
by the moral Law. Larg.
Catech. gueji. 94. but it was
added to' the Covenant of
Grace, that by looking at it,
Men might fee what kind
of R.ightcoufhefs it is, by
which they can be juftified
in the light of God ; and that
by means thereof, finding
themfelves deftimte of that
Righteoufnefs, they might
be moved to embrace the
Covenant of Grace, in which
that Righteoufnefs is held
forth to be received by
Faith.
(«) This was the end of
the Work, namely, of making
the Covenant of Works with
Adam ;
Se&. II. § 3. added to the Promife, 69
Ifraelites for no other end, than that Man being
thereby convinced of his IVeaknefs^ might Jlee to
Chrift. So that it was renewed only to help for-
ward, and introduce another and a better Covenant ;
and fo to be a Manudu£tion unto Chrift, viz. to
difcover Sin, to waken the Confcience, and to con-
vince them of their own Impotency ; and fo to drive
them out of themfelves to Chrift. Know it then,
I befeech you, that all this while there was no o-
ther. way of Life given, either in whole, or in part,
than the Covenant of Grace ; all this while God did
but purfue the Defign of his own Grace : And there-
fore, was there no Inconfiftency, either in God's
Will, or Acls ; only fuch was his Mercy, that he
fubordinated the Covenant of JVorksy and made it
fubfervient to the Covenant of Grace ; and fo to tend
to evangelical Purpofes ||. .. Rcvnclds
Nom. But yet, Sir, methinks it is " <
fomewhat ftrange, that the Lord fhould ™ -
put them upon doing the Law, and alio - I
promife them Life for doing, and yet 5 4
never intend it. L 51 J
Evan. Though he did fo, yet did he neither re-
quire of them that which was unjuft, nor yet dif-
femble with them in the Promife ; for the Lord
may juftly require perfect Obedience at all Mens
hands, by virtue of that Covenant which was made
with them in Adam * : And if any Man * r 1
could yield perfect Obedience to the -r n-
Law, both in doing and fuffering, he
fhould have eternal Life ; for we may *' 57*
not deny (faith Calvin) but that the reward of eter-
nal
■ ' ■ ' ■ « ■ . *
Adam \ but nor of the re- made that Covenant with A-
pcating of it at Sinai: it was dam> to have his due from
^lfo the end or deliqn of the Man, and he got it from the
Worker^ namely of God, who Maa Chrift Jefu*.
(*) i. e,
yo The Law, as the Covenant o/Works> Chap. IT.
rial Salvation belongeth to the upright Obedience
% p l °f trie Law (v) f. But God knew
It- , ' well enough, that the Ifraelites were
-p. , * never able to yield fuch an Obedience ;
> and yet he faw it meet || to propound
[\ n i • eternal Life to them upon thefe terms ;
II a oin that fo he might ipeak to them in their
UP ' own Humour, as indeed it was meet :
?• *59- por they, fwelled with mad Aflurance
in themfelves, faying, All that the Lord commandeth
yue will do , and be obedient, Exod. xix. 8. Well,
, p , j faid the Lord, if you will needs be do-
J • , ing f, why, here is a Law to be kept ;
and if you can fully obferve the Righ-
teoufnefs of it, you {hall be faved ; fending them of
purpofe to the Law, to awaken and convince them,
j- -j to fentence and humble them, and to
v}" ft It > make them fee their own folly, in feek-
ry ing for Life that way * : In fhort to
x> ai make them fee the terms under which
' they flood, that fo they might be brought
* * ' out of themfelves, and expect nothing
from the Law, in relation to Life, but all from
Chrift. For how fhould a Man fee his need of Life
by Chrift, if he do not firft fee that he is fallen from
, p , the way of Life f ? And how (hould he
J n • " underftand, how far he had ftrayed from
the way of Life, unlefs he do firft find
what is that way of Life : Therefore it was needful
that the Lord fhould deal with them after fuch a
manner, to drive them out of themfelves, and from
all confidence in the Works of the Law ; that fo,
bjr Faith in Chrift, they might obtain Righteoufnefs
and
(v) 1. e. The perfeft obe- faid, Bed vii. 29. God made
dience of the Law, as 'cis Man upright.
(w) I
Sect. II. § 4. added to the Promife. J I
and Life. And juft fo, did our Saviour alfo deal
with that young Expounder of the Law, Matth.
xix. 16. who it feemeth was fick of the fame Dif-
eafe, Good Mqfter (faith he) what Jhall I do that
■ I may inherit eternal Life. He doth not, faith Cal-
• vin ||, fimply afk, which way, or by .. ^.^
what means he fhould come to eternal £
Life, but what good he fhould do, to *' 402'
get it : Whereby it appears, that he was a proud
Jufticiary, one that fwelled in flefhly Opinion that
he could keep the Law, and be faved by it -y there-
■ fore he is worthily fent to the Law to work himfelf
weary , and fo fee need to come to Chriji ~ -.
for reft %. And thus. you fee that the *- £/ J
Lord, to the former Promifes made to -** ,
the Fathers, added a fiery Law ; which p
he gave from Mount Sinai, in Thun-
dering and Lightning, and with a ter- ?' ^^#
rible Voice, to the ftubborn and ftiff-necked Ifrael ;
whereby to break and tan.^ them, and to make them
figh and long for the promifed Redeemer.
§ 4. Ant. And, Sir, did the Law produce this
effe£f. in them ?
Evan. Yea indeed did it ; as it will appear, if you
confider, that although before the publiming of this
Covenant, they were exceeding proud and confident
of their own ftrength to do all that the Lord would
have them do |( : yet when the Lord ,. ry tr
came to deal with them, as men under " , J
the Covenant of Works, in (hewing jj ,
himfelf a terrible Judge fitting on the
Throne of Juftice like a mountain burning with fire,
fummoning them to come before him * zj l -~
by the Sound of a Trumpet (yet not to
touch * the mountain without a Medi- Z9' 20# -.
ator ) they were not able to .endure the K*i
Voice
J 2 The Covenant with Abraham Chap. IT.
4- # h ' Voice of Words, nor yet to abide that
' p f* which was commanded f, infomuch as
Mofes himfelf did fear and quake ; and they
did all of them fo fear and fright, fhake
and ftiiver, that their Peacock- feathers were now pul-
led down. This terrible fhew wherein God gave his
*-C) G I ^aw on Mount Sinai^ faith Luther *,
did reprefent the life of the Law : there
rm 54- was m the People oi Ifrael that came out
of Egypt a fingular Holinefs •> they gloried, and faid,
We are the People of God. We will do all that the
Lord commandeth. Moreover Mofes fan&ified them,
^nd bade them wafh their Garments, refrain from
their Wives, and prepare themfelves againft the third
Day ; there was not one of them but he was full of
Holinefs ; the third Day Mofes bringeth the People
out of their Tents to the Mountain in the Sight of
the Lord, that they might hear his Voice. What fol-
lowed then? why, when they beheld the horribje
Sight of the Mount fmoking and burning, the black
Clouds, and the Lightnings flafhing up and down, in
this horrible Darknefs, and heard the Sound of the
Trumpet blowing long, and waxing louder and
louder, they were afraid, and fl-anding afar off, they
faid npt to Mofes as before, All that the Lord command-
eth we will do ; but, Talk thou with us, and we will
hear, but let not God talk with usy left we die. So
that now they faw they were finners, and had of-
r -J fended God ; and therefore ftood in need
L 55 J 0f a Mediator, to negotiate Peace, and
Intreat for Reconciliation between God and them :
and the Lord highly aporoved of their words, as you
may fee, Deut. v. 28. where Mofes repeating what
they had faid, adds further : The Lord heard the voice
cf 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 fpQkcn unto theex they
have
Se&. II. § 4. renewed with the Ifraelites.
have well /aid, all that they have fpoken, ..
to wit, in defiring a Mediator ||. Where
I pray you take notice, that they were
not commended for faying, All that the
, Lord commandeth we will do. No ( faith
I a Godly Writer*, they were not praifed
for any other thing, than for defiring a
Mediator (w) \ : whereupon the Lord
promifed Chrift unto them, even as Mo-
fes teftifieth, faying, The Lcrd thy God
Jhall raife up unto thee, a Prophet like unto
me, from among you, even of your Bre-
thren^ unto him Jhall you hearken, ac-
cording to all that thou defiredfl of the
Lord thy God in Horeb, in the Day of
the AJfembly, when thou faidji, Let me
hear the voice of the Lord my God no more, nor fee this
great
73
|| Walker
on the
Co. p. 70.
♦The Au-
thor of
the Bene-
fit of
ChriiVs
Death,
f Ainf-
worth on.
Deut.
xviii. 15,
16,17,18.
{w) I fee no warrant for
retraining the fenfe of this
Text to their deiiring of a
Mediator. The univerfal
term, all that they have fpo-
fow,includesalfo their engag-
ing to receive the Law at the
mouth of the Mediator,which
is joined with that their de-
fire, ver. 27. Go thou near,
and hear all that the Lord our
Cod Jhall fay ; and /peak thou
unto us all that the Lord our
God pall [peak unto thee, and
*we will hear and do. Ver.
28.—- And the Lord faid,—
They have well /aid all that
they have fpoken. But there
is a palpable difference be-
tween what they fpokc,Exvi.
list. 3. and what they fpokc
here, relative to their own
practice. The former runs
thus, All that the Lord hath
fpoken we will do\ the latter
thus, And we will hear and
do \ the original Text bears
no more. The one relates
to Obedience only, the other
to Faith alfc, We will HEAR,
i. e. believe, if a. lv. 3. John
ix. 27. Hence the object of
Faith, that which is to be
heard or believed, is called a
Report, properly a Hearing*
Ifa. liii. 1. Rom. x. 16. The
former fpeaks much blind
felf-conhdcnce ; the latter a
fenfe of duty, and a willing
mind ; but wirhal a fenfe of
weaknefs, and fear of mif-
management.
(x) Making
74 The Covenant with Abraham Chap. II
great fire any more, that I die not : and the Lordfaid
'unto me^ They have well fpo ken , / will raife them up a
Prophet from among their Brethren like unto thee, ana
I will put my ivords in his mouth, and he Jhall fpeak
r , -J unto them all that I command him. And
l 5 J to allure us that Chrift was the Prophet
-here fpoken of, he himfelf faith unto the Jews, John
v. 46. If ye had believed Mofes, j^ would have believed
me 3 for he wrote of Me : and that this was it which
he wrote of him, the Apoftle Peter witneffeth, Acls
iii. 22. And fo doth the Martyr Stephen, Acls vii,
37. Thus you fee, when the Lord had, by means
of the Covenant of Works made with Adam, hum-
bled them, and made them figh for Chrift the pro-
mifed Seed, he renewed the Promife with them, yea,
and the Covenant of Grace made with Abraham (#),
Ant. I pray, Sir, how doth it appear, that the
Lord renewed that 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 Chrift. Moreover, Lev.i. 1. Tht
Lord called unto Mofes, and f pake unto him out of tht
Tabernaclt
{x) Making a promife of was immediately upon the
Chrift co them, not only as back of the giving of chc
the feed of the Woman, but as Law on Mount Sinai] for ai
the feed of Abraham', and yet that time was their fpeech,
more particularly, as the feed which the Lord commendec
of Ifrael : The Lord thy God as well fp»ken : this appears
li-ill faife up unto thee a Pro- from Exod. xx. 18, 19 com-
fhet, from the midfi of THEE, pared with Deut. v. 23,
of THT BRETHREN, Deur. 28. And upon that fpeech
xviii. 15. An i here it is to of theirs was that »enew*j
be observed, that/^/j renew- made; which is clear from
in^ of the Promife and Co- Deut. will. 17, 18.
venant of Grace with them,
(j) From
>&. II. § 4. renewed 'with the Israelites. 7^
abemacle (y), and commanded him to write the
,evitical Laws, and the Tabernacle Ordinanc ;
Jling him withal, Exod. xxxiv. 27. 1 hat after the
'nor of thefe words, he had made a Covenant with
fife, and with Ifrael (z). So Mcjcs wrotj thofe
,aws, Exod. xxiv. 4. not in Tables of Stone, but in
a authentical Book (a), faith Ainf- .. ^. -
/cr/A ||, called the Book of the Cove- ^r//on
ant, which Book jltytt reacr-tn the Au- ^ ^ -
ience of the People, £.xW. xxiv. 7. and '~ -, '
he People conferred unto it. Then L 5/ J
Mofes
(y) From the Mercy-fear,
;hich was within the Ta-
ernacle. The Tabernacle
vas an eminent type of
Ihrltty Heb. ix. II. as the
Temple alfo was, Jdbn ii.
9, 21. So this repr-fented
joct's fpeaking in a Media-
or, in jefus Chrift. Here
iras a change, agreeable to
he People's defire at Mount
lYiai (Sod fpeaks, not from
burning Mountain, as bc-
ore ; but out oftheTaher-
iac!e: not with terrible
Hum inn;zs,as ar Sinai] but
n a ftill fmall Voice, inri-
nated to us, and imitated by
lie extraordinary fmafnefs
>f one letter in the or.
ynrd rendered Called, a^ the
Hebrew I> count
or that irregularity of wri-
(z) Mofes exceed fngl y fear-
ed a r»d q ua U ed , ( Ueb xi i . 2 1 )
while he flood amon- the
red of the Iff a elites at Mount
Sinai, durinv the giving of
the Law, Exod. xix. 25. with
fittop \x. 21. Bur here he is
reprefenred ^ilfvaeW federal
in this Covenant, he
being the typical Mediator j
which plainly intimates the
Covenant of Grace to have
been made with Chrift, and
in him with all the Elecl :
I have made a Covenant with
thee, and with Ifrael. laith
the Text, see the firfl
on the Preface, from the Lar-
ger Cr . >T«
{a) fl v ice ontlie
da VS.
In the time of the fecund
forty days hr receiVc
order to write, mentioned
xxxiv 2 7. as appears^
by compui
28 Tnh ( ided bh
writing of the Le
but n^r of the
lo*uc or ten Commaui
thefe
^ 6 The Covenant with Abraham Chap. It
Mofes having before fent young Men of the Chil-
dren of Ifrael, who were firft-born (b), and there-
fore Priefts until the time of the Levites (c), tq
offer Sacrifice of Burnt-Offerings, and Peace-Offer*
ings unto the Lord ; He took the Blood and fpr ink led
it on the People, and /aid, Behold the Blood of tht
Covenant, which the Lord hath made zvitb you, con-
* D ' hf cerning thefe things : Whereby they were,
f J taught, that, by virtue of Blood *, this
tt i Covenant betwixt God and them, was
confirmed, and that Chrift, by his Blood
{hed, fhould fatisfy for their Sins -, for indeed the
Covenant of Grace was, before the coming of Chrift,
fealed
thefe laft God himfclf wrote
on tables of ftone, ver. 28.
compared with ver. I. This
peremptory Divine Order,
Mofes, no doubt, did obey ;
understanding it of writing
in a book, fince he was not
commanded to write another
way. Soy in a like cafe, be-
fore he went up into the
Mount for the firft forty
days, he wrote Levitical
Laws in a book, called the
book of the Covenant, Exod.
xxx iv. 4. And Mofcs wrote all
the words of the Lord. Verfc
7. And he took the book of the
Covenant \ and read. Compare
verfe 18. This writing al-
io comprehended Levitical
Laws, but not the ten Com-
mands. For all the words of
the Lord which Mofes wrote,
ver. 4. were all the words of
the Lord which Mofes told tht
People, ver. 3. And what
thefe were, appears from hi<
CommiiTion rccciv'd for thai
effect, chap. xx. 21,22. Am
the peopleftood afar off,andMo>
fes drew near unto the thick
darknefiywhere God was: ana
the Lord faid unto Mofa^hm
thou (bait fay unto the children
0/ Ifrael, &c. So all the word
were thefe, which follow tc
the end of the 23d Chapter,
[h) In the original Text
ver. 5. they are called em-
phatically, The young Mei
( or Minifters, or Servants
I Sam. ii. 13, 15. Efth. ii
2.) of the Children of ifrael
to ilgnify that they wer*
firft-born. And fb Onkelo
reads it, the Vlrfi-horn of th
Children 0/Ifrael.
00 Th
e&. II. § 5» renewed with the Israelites. jf
^aled by his Blood in Types and Fi- ^ .
i**W- on the *
§ 5. ^/. But, Sir, was this every ^'P^Z*
vay the fame Covenant, that was made with Abra~
\am ?
\ Evan. Surely I do believe, that Re- .. ^
yerend || Bullinger fpake very truly, p/™}?
vhen he faid, that God gave unto thefe a% n&*
Deople no other Religion, in Nature, Subftance,
md Matter it felf, differing from the Laws of their
Fathers ; though, for fome refpe&s, he added there-
into many Ceremonies, and certain Ordinances : the
which he did to keep their minds in ex- r o 1
)e£tation of the coming pf Chrift, whom t 5 J
lie had promifed unto them ; and to confirm them in
Rooking for him, left they fliQuld wax % r 1
Faint *. And as the Lord did thus by , n
the Ceremonies, as it were, lead ,them j ., '
by the Hand to Chrift ; fo did he make
them a Promife of the Land of Canaan, and outward
Profperity in it, as a Type of Heaven, , j* . ,
and eternal Happinefs f : fo that the J
Lord dealt with them, as with children ?' $''
m their infancy, and under age, leading them on by
the help of earthly things, to heavenly and Spiritual ;
ecaufe they were but young and tender + r? // »
e), and had not that Meafure and A- t
undance of the Spirit, which he hath r> ?
fjeftowed upon his People, now under *
the Gofpel J. *' 259#
Ant. And, Sir, do you think that thefe Ifraelites
£t this time did fee Chrift and Salvation by him, in
thefe Types and Shadows ? Evan.
: 00 The blood of the fa- (0 The Church was in
crifices reprefenring the pre- her minority under the Law,
;iou$ Blood of Chrift. C.il. iv. 1,2, 3.
(/) From
j 8 The Covenant of Grace Chap. It
Evan. Yea, there is no doubt but Mofes and the
reft of the Believers among the Jews? did fee Chrift
% j , • in them : For, faith Godly * Tindtm
p f though all the Sacrifices and Ceremonies
r -. had a Star-light of Chrift, yet fome oi
them had the Light of the broad Day a
little before the Sun riling ; and did exprefs him,
with the circumftances and virtue of his Death, fo
j- -j plainly, as if his Paffion had been adied n
l 5. J pon a Scaffold; infomuch, faith he, that
I am fully perfuaded, and cannot but believe, that
God had fhewed Mofes the Secrets of Chrift, and
the very manner of his Death aforehand : And there-
fore, no doubt, but that they offered their Sacrifices
by Faith in the MeJJiah, as the Apoftle teftifieth oi
. tt j Abel \. I fay, there is no queftion, but
;£• • ' every fpiritual believing Jew, when he
*" brought his Sacrifice to be offered, and,
according to the Lord's Command, laid his Hands
j. j . upon it ||, whilft it was yet alive ; he
W • -4- did from his Heart acknowledge, that
* -n p he himfelf had deferved to die *, but,
v. * by the mercy of God, he was faved (/),
tl ' * T t an(^ ^ls ^e^ert ^^ uPon t^e Beaft (g) :
And as that Beaft was to die, and be
offered in Sacrifice for him ; fo did he believe, that
the Mejfiah mould come and die for him ; upon
whom he put his Hands, that is, laid all his Ini-
quities by the Hand of Faith (h). So that, as
J Beza
(fj Prom rhe death he <c means by the doctrine of
had deferved -by his fin. cc laying on oi hands ', Heb. vi.
(/»■) Tvpically. <c 2 which tvpifieJ evange-
(b) u The myftical fioni- " lical Faith." henry on Lev*
cc fication of the Sacrifices, i. 4. "Tit evident, that rhe
" and efpeciallv this rite, offerer, by laying his hand
*c fome think the Apoftle on the head of the facrifice,
did
eft. II. §• S« under the Mofaick Difpenfation. 79
Beza faiihj The Sacrifices were to them ^
ioly Myfteries, in which, as in certain L ,n.
Jlaffes, they did both fee themfelvcs, to J U
heir own condemnation before God (i) ; and alfo
>eheld the Mercy of God, in the promifed Mefliahy
n time to be exhibited ; and therefore ,. j «.
aith Calvin ||, the Sacrifices and fatis- J[
actory Offerings, were called AJhemoth^ % jr>9*
\ which Word properly fignified Sin it
elf ; to fliew that Jefus Chrift was to 5 V -1
:ome and perform a perfeft Expiation, L -*
>y giving his own Soul to be an AJham^ that is, a Sa-
lisfa£Iory Oblation.
Wherefore you may affure yourfelf, that as Chrift
^vas always fet before the Fathers in the Old Tefta-
nent, to whom they might direct their Faith ; and
^s God never put them in hope of any Grace, or
Mercy, nor never fhewed himfelf good unto them
tvithout Chrift (k) : even fo the Godly in the Old
reftament, knew Chrift, by whom they did enjoy
hefe Promifcsof God ; and were joined to him (I).
^nd indeed, the Promife of Salvation never flood
irm, till it came to Chrift (m). And there wras their
comfort
iid legally unite with it ; fclves, as in themfelves con-
aid his fin, or transferred demned by the holy Law.
ii$ guilt upon it, in a typical (k) i. e. As an abfolute
nd ceremonial way, Lev. God out of Chrift, but always
vi. 21. the fubftance and as a God in Chrift.
ruth of which ceremonial (/) To Chrift, by Faith,
e^ion plainly appears to he (w) It ftood, at hVft, on
^aith, or believin o on Jelus Man'sown oSedience; which
thrift ; which is the foul's ground cjuickly failed : then
/Tenting, for its own part, ir came to Chrilt, where ic
!♦>, and accjm'efciog in the ftood firm, Gen. iii. 15. It
.lorious device of the Lord's (nameb I
vying on him the iniquities of man) fix!! brxife thy hesd, to
jf*//, Ifa. liii. 6. wif; chc ferpenc's head.
i. e. They faw them- (w) u Faith
8o The Covenant of G fad Chap. 1L
comfort in all their troubles and diftrefTes, according
as it is faid of Mofes^ Heb< xi. 26, 27. He endured as
feeing him who is invifble (n), ejleeming the reproach
of Chrifi greater riches than the treafures of Egypt y
for he had rejpeel to the recompence of reward,
* Ailed**- Anci fo' (as hnatlus faitJl) * The Pro-
d b Dr P^etS were ^ir^'s Servants, who fore-
tt>£ ' feeing him in Spirit, both waited for him
**' as their Mafter, and looked for him as
their Lord and Saviour, faying, He /hall come and
fave us.
r q }1 And fo faith Calvin f, So oft as the
T fl-v ' Prophets fpeak of the bleflednefs of the
faithful, the perfect image that they have
?' r /" -i painted thereof, was fuch as might ra-
^ J vifh mens minds out of the earth, and of
Ety raife them up to the confideration of the Fe-
licity of che Life to come : fo that we may afiuredly
p ^ , conclude with Luther J, that all the Fa-
i ^ r- ' thers, Prophets, and holy Kings were
righteous and faved, by Faith in Chrift
|| Inft. to come ; and fo indeed, as Calvin faith
p. 198. ||, were partakers of all one Salvation
with us.
Ant. But, Sir, the Scripture feems to hold forth,
as though they were faved one way, and we another |
way; for you know the Prophet feremiah makes j
mention of a twofold Covenant : therefore it is fome-
wh'at ftrange to me, that they fhould be Partakers ofl
one way of Salvation with us.
Evan. Indeed it is true, the Lord did bequeath un-<!
to the Fathers, Righteoufnefs, Life and eternal SaW
vation, |
(tt) cc Faith preferring to <c deemer of him and Ifrael"
cc his view at all times the Suppl. Pool** AnnoU on the
c< e^eat Angel of the Cove- Text.
" nant>God the Sod, the Re-
(<0 Chrift.
Sect. It. § 5 under the Mofaici Dtfpenfation. 8t
Vation, in and through Chrift the Mediator, being
pot yet come in the Flefh, but promifed : and unto us
in the New Teftament, he gives and bequeaths them
.to us, in and thro' Chrift, being already come, and
lhaving actually purchafed them for us f : x. w it
land the Covenant of Grace was, before ' ,
the coming of Chrift, fealed by his Blood p
in Types and Figures : and at his Death
in his Flefh (o), it was fealed, and rati- [ 62 J
fied by his very Blood, actually and in ve-
ry deed fhed for our fins. And the old Covenant, in
refpeft of the outward Form, and Manner of Seal-
ing, was temporary and changeable ; and therefore
the Types ceafed, and only the Subftance remains
firm : but the Seals of the New are unchangeable, be-
ing commemorative, and (hall Jbew the Lord's Death
until his coming again. And their Covenant did firft
and chiefly promife earthly Bleflings (p) ; and in and
itinder thefe, it did fignify and promife all fpiritual
LBleflings and Salvation ; but our Covenant promifeth
Chrift and his Bleflings, in the firft place, and after
them earthly Bleflings.
Thefe and fome other circumftantial differences in
regard of Adminiftration, there was, betwixt their
Way of Salvation 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
Subftance they were all one, and the very fame (q) :
For
{0) Chrift being put the promifes of fpiritual blefc
to death in the flefl, I Pec. iii. flngs and fa Ivation more fpa-
18. finely,
(/0 Chiefly', in fo far a:, u»ja There arc not there-
in that difpenfation of the " fore two Covenants of
Covenant of Grace, the pro- " Grace, differing in fub-
mifes of earthly bleflings "Trance; but one and the
were chiefly ioiificdonj and " fame, under various dif-
f . f penfa-
gl The Covenant cf Grace Chap. Yt\ J
For in all Covenants, this is a certain Rule ; // them
Suhjecl Matter^ the Fruit and the Conditions be thc\
fame^ then is the Covenant the fame || ;1
But in thefe Covenants Jefus Chrift is the;
Subject Matter of both, Salvation the
fruit of both, and faith the condition (r)
therefore I fay, though they be called twoj J
yet they are but one ; the which is con- \
firmed by two faithful WitnefTes. The ]
one is the Apoftle Peter ^ who faith, Acls xv. n. JVA
believe j that through the Grace of our Lord Jefus !
Chriflj we Jhall be faved even as they \ meaning the j
Fathers in the Old Teftament, as is evident in thai
verfe next before. The other is the Apoftle Pauly \
who
H Vrfin.
Cat.
p. 129.
of both :
i 63 J
<c penfations. " Weftm. Confef.
Chap. 7. Art- 6. And their
Covenant of Grace, confirm-
ed by the fprinkling of
blood, Exod. xxiv. Heb. ix.
19, 20. (che which Covenant
they brake, by their unbelief
fruftrating the manner in
which it was adminiftred to
them) was given to them,
tvhen the Lord had led them
out of Egypt, and at Sinai
too, as well as the ten Com-
mands delivered to them, as
the Covenant of Works.This
is evident from Exod. xx. I —
17. compared with Dent. v.
2 — 22. and Exod. xx. 20, 21.
compared with Chap. xxiv.
3 — 8. Seepag 59. Note (/?).
(r) Not in a JiriB and pro-
ber fenfe, as that, upon rhe
performance of which, the
xir:ht and tide to the benefits
of the Covenant arc founded
and pleadable \ as perfedf o-
bedience was the condition,
of the Covenant of Works ;
Chrift's fulfilling of the Law:
by his obedience and death,
is the only condition of the
Covenant of Grace, in that
fenfe. But in a large and
improper fenfe, as that where-*
by one accepts and embra^
ceth the Covenant, and the
proper condition thereof3and
is favingly interefted in Jefus
Chrift the Head of the Co-
venant. " The Grace of God
<l is manifested in the fe*
" cond Covenant, in that he
<c freely provideth,and offer-
c< cth to finners a Mediator J
cc and life and falvation by ,
cc him ; and requiring Faith,
c< as the condition to interest
u them in him, &c." Lxrg*
Catecb, 9tieft> 52,
-Sect. IT. § 5. under the Mofaick Dtfpenfation. 83
who faith. Gal. iii. 6, 7. Abraham believed God, and
it Was accounted to him for Right eoufnefs , know yt
(therefore that they which are tf Faith , the fame are
\the Children of Abraham : by which Te- , q q ,
|ftimony, faith f Luther, we may fee J >. * *
that the Faith of our Fathers in the Old ?'
Teftament, and ours in the New, is all one in Sub-
fiance.
Ant. But could they, that lived fo long before
Chrift, apprehend his Righteoufnefs by Faith, for
their Juftification and Salvation ?
Evan. Yea indeed ; for as Mr. For- ^^ j n
bes * truly faith, It is as eafy for Faith n^ *
to apprehend Righteoufnefs to come, as ?' 9 •
k is to apprehend Righteoufnefs that is paft : where-
fore as Chrift's Birth, Obedience and Death were in
the Old Teftament, as effectual to fave Sinners, as
now they are f ; fo all the faithful x. mr a '
Forefathers, from the Beginning, did ' ,
partake of the fame Grace with us, by ^
relieving in the fame Jefus Chrift ; and
10 were juftified by his Righteoufnefs, *'
ind faved eternally by Faith in him. It was by
/irtue of the Death of Chrift ||, that E- r a 1
toch was ^ranflated, that he fhould not :, K„ ■,,
ee Death ; and Elias was taken up in- " ,
to Heaven, by virtue of Chrift's Refur- p
•e&ion and Afcenfion. So that from '*' 9*
:he World's beginning, to the end thereof, the Sal-
tation of Sinners, is only by Jefus Chrift ; as it is
vritten, Jefus Chrifl the fame Tefierday, and to
Day, and for ever, Hcb. xiii. 8.
Ant. Why then, Sir, it feems that thofe who were
aved amongft the fevus, were not faved by the
fVorks of the Law.
Evan. No indeed, they were neither juftified nor
aved, either by the Works of the Moral Law, or
F 2 ths
^4 2T5' Covenant of Grace. Chap II,
the Ceremonial Law. For, as you heard before, the
Moral Law being delivered unto them, with great
Terror, and under moft dreadful Penalties, they did
find in themfelves an Impoffibility of keeping it ;
and fo were driven to feek help of a Mediator, even
Jefus Chrift, of whom Mofes was to them a typical
* M lh I Mediator (/) * : So that the Morai
j / Law did drive them to the Ceremonial
j* Y Law, which was their Gofpel, and their
" * Chrift in a Figure ; for that the cere-
monies did prefigure Chrift, dire£t unto him, and
require Faith in him, is a thing acknowledged and
4 B 11 confeiTed by all Men f.
X q Norn. But, Sir, I fuppofe, though Be-
' lievers among the Jews were not jufti-
V 6 1 ^e(* anc* ^ave^ ty tne Works of the
*• 5 J Law, yet was it a Rule of their Obedi-
ence.
Evan. It is very true indeed, the Law of the
Ten Commandments was a Rule for their Obedience
(t) : Yet not as it came frcm Mount Sinai (u), 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
Mofes, Verfe 12. Come up to me into the Mount,
and be there, and I will give thee Tables of Stone,
and
(/) i. e. a Type, he being Covenant of Works : But, of
to them a typical Media- the twofold notion or confi-
tor. deration, under which the
(0 The obedience of the ten Commands were del iver-
helieving yews. ed from Mount Sinfo, fee p,
(«) That is, in the fenfe 55. note CO*
oi our Author, not as (he
(*/) Fron
Se£. IT. § 5. under the Mofalcl Difpenfation. 85;
and a Law that thou mayejl teach them : And after
the Lord had thus written them, the fecond time,
with his own Finger, he delivered them to Mo-
tes <> commanding him to provide an Ark to put them
into ; which was not only for the fafe keeping of
them *, but alfo to cover the Form of %j>> .
the Covenant oiJVorks^ that was former- A
ly upon them, that Believers might not
perceive it: For the Ark was a notable V
Type of Chrift ; and therefore the putting of them
therein, did (hew that they were perfectly fulfilled
in him *? Chrift being the End of the r- , , n
Law for Right eoufnefs) to every one that * »"'
believeth) Rom. x. 4. The which was , \ J
yet more clearly manifeft, in that the p ^ ,
Book of the Law was placed between .
the Cherubims f, and upon the Mercy- {/ fcj. 9
Seat ; to affure Believers, that the Law X,
1 rue
now came to them from the Mercy- r> 1
Seat (v) 3 for there the Lord promifed *
to meet Mofes, and to commune with "' 5
him
(v) From an attoned God it, were the Tables of tftc
in Chrift, binding them to Law laid up: thus was the
•fecdience, with the ftrong- Throne of Grace, which
eft ties, arifiog from their could nor have flood on mere
Qteat'ton and Redemption joint- mercy, firmly efta blifhed iri
jly; but not with the bond Jefus Chrift ; according to
of the Curfe, binding them pfal. lxxxix. 14. Juflice and
over to eternal death, in cafe judgment are tie habitation
of tranfgreffion, as the Law, (Marg. efiablijbrnent) of thy
or Covenant pf WTorks, doth throne. The 'word properly
with them who are under it, fignifies a Bs.fey Supporter y
Gal Hi. 10. The Mercy-feat Stay, or Foundation, on which
.Was the cover of the Ark ; a thing ftands firm, Ezra ii.
an 1 both the one and the o- 68. and iii. J. pfaL civ. 5.
her rvpes of Chrift. Within The fenfe is/O Go 1 and Fa-
he Ark, under the cover of thcr of our Lord ^efus Qirift
86 Tin Covenant of Grace Chap. II;
him of all things, which he would give hirn in com-
mandment to them, Exod. xxv. 22.
Ant. But, Sir, was the Form quite taken away,
fo as the Ten Commandments were no more the Cove-
nant of Works ?
Evan. Oh ! no, you are not fo to underftand it.
For the Form of the Covenant of 'Works (w), as well
as the Matter, (on God's Part) (x) came imme-
diately from God himfelf ; and fo confequently, is
eternal like himfelf: Whence it is that our Saviour
faith, Matth. v. 18. Till Heaven and Earth pafsy
cne Jot, or one Title , /ball in no ways pafs from the
Law^ till all be fulfilled. So that either Man him-
felf, or fome other for him, muft perform or ful-
fil 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 Chrift hath fulfilled
it for all Believers : And therefore I faid, the Form
of the Covenant of Works was covered or taken a-
way, as touching the believing Jews ; but yet was
r , -I it neither taken away in it felf, nor yet as)
f- ' touching the unbelieving Jews.
Nom. Was the Law then ftill of ufe to them3 as it?1
Was the Covenant of 'Works ?
Evan. Yea indeed.
Ant. I pray you, Sir, fhew of what ufe it wa^
to them.
HO CI Evan. I remember (| Luther fairly
■[ " there be two Sorts of unrighteous Per-'
?• x7 ' fons, or Unbelievers, the one to be jufti-
fied
?
{PfaL lxxxix. 19) juftice fa- fory and penal fan&ion, of
tisfied, and judgment fully eternal life and death ; in
execute, in the perfbn of the which God's truth was en-
Mediator, are the foundation gaged.
and baje which thy throne of QO Man's part was, his
Grace ftands upon. contenting to the terms fer
(V) Namely, the promif- before him by his Creator.
Seel. II. § 5. finder the Mofaick Difpenfation. 87
fied, and the other not to be juftified : Even fo was
there among the Jews. Now to them that were to
be juftified, as you have heard, it was ftill of ufe
to bring them to Chrift, as the Apoftle faith, Gal.
iii. 24. The Law was our School-majier until Chrijl
(y)y that we might be made righteous by Faith ;
That is to fay, the Moral Law (z) did teach and
fliew them what they Jhould do, and fo what they
did not ; -and this made them go to the Ceremonial
Law (a) ; and, by that, they were taught that '
Chrift had done it for them (b) ; the which they be-
lieving (0, were made righteous by Faith in him,
And to the fecond Sort it was of ufe, to (hew them
what was good, and what was evil ; and to be as
a Bridle to them, to reftrain them from Evil ; and
as a Motive to move them to Good, for fear of
Punilhment (d) f , or Hope of Reward ±. r* j
in this Life : Which, though it was but 7 «.
a forced and conftrained Obedience ; yet I
was it neceflary for the publick Com- *y rl*-\
mon-wealth, the Quiet thereof being *- •*
thereby the better maintained. And though there-
by
(^) u e. To bring us unto dience and deaih^ being the
Chrift) as wc read it with great leiTon taughr by the
the Supplement-. Ceremonial Law,which was
(z) As the Covenant of the Gofpel written in plain
Works, fo the Author ufcth characters, to thofe whofe
that term here, as 'tis ufed, eyes were opened.
Larg. Cateck. Queft* 9j. a- {c) Appropriating and ap-
bove-cited. plying to rhemfelves, by
(a) Broken under the fen(e Faith, Chrift's far is fed ion,
of guilt, the curfe of the held forth and exhibited to
Law, and their utter inahi- them in thefe divine ordi-
lity to help themfelves by nances.
doing or fufrering. (d) Both in time and crci;-
(b) Chrift's facisfying the nitv.
Law for iinners^ by his vbe*
(0 Which
58 The Covenant of Grace Chap. TI.
by they could neither efcape Death, nor yet obtain
eternal Life, for want of perfect Obedience, yet
the more Obedience they yielded thereunto, the more
they were freed from temporal Calamities, and pof-
fefled with temporal Bleffings ; according as the Lord'
promifed and threatned, Deut. xxviii.
Ant. But, Sir, in that Place the Lord feemeth to
fpeak to his own People, and yet to fpeak accords
.ing to the Tenor of the Covenant of Works \ which
hath made me think, that Believers in the Old
Teftament, were partly under the Covenant of
Works.
Evan. Do you not remember how I told you be-
fore, that the Lord did manifeft fo much love to the
tody of that Nation, that the whole Pofterity of At-
hraham (e) were brought under a State- Covenant or
National Church \ fo that for the Believers fakes, he
infolded Unbelievers in the compact ; whereupon the
Lord was pleafed, to call them all, by the name of
his People, as well Unbelievers as Believers -, and to
be called their God. And though the Lord did there
fpeak according to the Tenor of the Covenant of
Works ; yet 1 fee no reafon, why he might not dire£t
and intend his Speech to Believers alfo, and yet they
remain, only under the Covenant of Grace.
r f)Q 1 ^nt% ^ty, Sir? you faid that thesLord
L 9 J did fpeak to them out of the Tabernacle,
and from the Mercy-feat: and that doubtlefs was ac-
cording to the Tenor of the Covenant of Grace, and
Hot according to the Tenor of the Covenant of Works.
Evan. I pray you take notice, that after the Lord
had
{J) Which were of that braham thy father, and tht
union; according to Gen. God of Ifaac : the land where-
j(xi. 11- Jwlfaac (ball thy feed on thou Heft, to thee will 1
te called. And Chap, xxviii. give it, and to thy feed-
33. lam the Lord God of A- if) T*9
Se&. II. § 5. under the Mofaick Difpenfation. 89
had pronounced all thofe Bleffings and Curfes, Deut.
xxviii. in the beginning of the 29th Chapter, it is
faid, Thrfe are the Words of the Covenant , which the
Lord commanded Mofes to make with the children of
vlfrael in the land s/Moab. befu -riant which
he made with them in Horeb. Whereby it doth
appear to me, that this was not the Covenant of
Works -j which was delivered to them on Mount 67-
nai (f) : for the form of that Covenant was eternal
blefjings and cirfes (g) \ but the form of this Cove^-
nant was temporal blejfings and curfes {b). So that
this rather feems to be the Pedagogy of the Law, than
the Covenant of Works : for at that time thefe people
feemed" to be carried, by temporal Promifes, into the
way of Obedience, and deterr'd by temporal Threat-
nings,
(/) The Author docs not
make the Covenant at Horeb
diilinft from that at Sinai ;
for he takes Horeb and Sinai
for one and the fame Moun-
tain, according to the holy
Scripture, Exod.xix. 2a com-
pared with Dent v. 2. And
therefore, becaufc the Text
fpeaks of this Covenant in
the land of Moaby as another
Covenant he fide that in Ho-
reb ; he infers that it was
not the fame, not the Cove-
Dane of Works delivered on
Mount Sinai j other wife cal-
led Horeb. And how beit there
are but two Covenants, con-
taining the onlv two ways to
Iiaj>pinef ; the Author can-
not, on that account, be juft-
ly blamed for diftinguifhing
this Covenant from them
Loth , unlcfj temporal blef.
(ings do make Men happy ;
the which bleffings, uith cur-
fes of the fame kind, he takes
to be the form of this Cove-
nant,
(j) Deut. xxvii.26". Curfed
he be that corfirmeth t:ot 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
the Qtrfe't for it is written^
Curfed is every one that conti-
nuetl not in all U ings written
in the book of the Law to do
them.
( h ) See Deute,-. xxviii.
throughout, -ch.xxix I. v. o.
Keep therefore the words of this
tntj and do them, that
ye may prof per in all that ye
do. And here ends a great
Scdion of chc Law.
(1) Not
go Tlje Covenant of Grace Chap. IK
uings, from the ways of Difobedience, God dealing
with them as in their infancy and under-age, and fa
leads them on, and allures them, and fears them, by
fuch refpects as thefe, becaufe they had but a fmall
meafure of the Spirit.
_ -j Norn. But, Sir, was not the Matter
L 7° J of that Covenant, and this all one?
. Evan. Yea indeed ; the ten Commandment s, were
the Matter of both Covenants, only they differed in
the forms.
Ant. Then, Sir, it feems that the Promifes and
Threatnings, contained in the Old Tejlament, 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
by his Prophets, gave the People in the Old Tejlament,
many Exhortations to be obedient to his Command-
ments, and many Dehortations from Difobedience
thereunto : even fo did he back them, with many
Promifes and Threatnings concerning things tempo-
ral ; as thefe and the like Scriptures do witnefs, Ifa.
i. 10. Hear the word of the Lord, ye rulers of So-
dom; give ear unto'thc law of our God, ye people of
Gomorrah, ver. ig, 20. If ye be ivilling and obedi-
ent, ye JJ?all eat the good things of the land', but if ye
refufe and rebel? ye Jhall be devoured with the fword,
for the mouth of the Lord hath fpoken it. And Jer.
vii. 3, 9. Amend your ways and your doings, and I will
caufe you to dwell in this place : Will yejhal, murder \
and commit adultery, and fwear faljly by my name ;
therefore thus faith the Lord God, Behold mine anger
r -j and my fury Jhall be poured out upon this-
t 71 J place, ver. 20. And furely there be
two reafons why the Lord did fo : Fir/}, Becaufe
as all men are born under the Covenant of Works,
they are naturally prone to conceive, that the fa-
vour of God, and all good things, do depend and
follow
Se6t. II. ^ 5. unJUr the Mojalck Difpenfatlon. 91
follow upon their Obedience to the Law (/) ; and
that the wrath of God, and all evil things, do de-
pend upon, and follow their Difobedience to it (k) :
and that Man's chief happinefs is to bt: had and found
in terreftrial Paradife, even in the good things of
this Life. So the People of the Old Tejiament, being
neareft to Adam's Covenant and Paradife> were molt
prone to fuch conceits. And Secondly , Becaufe the
Covenant of Grace ^ and celejiial Paradife^ were but
little mentioned in the Old Tejlament^ they, for the
moft part (/), had but a glimmering knowledge of
them; and fo could not yield Obedience freely, as
Sons (m). 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 (p).
Ant. And
(/) Not on a faving inte-
reft in the Lord J cfus thrift,
by Faith.
{k) Not confidering the
great fin of unbelief ; and
that the wrath of God, due
to them for difbbedience,
maybe averted by their flee-
ing to Chriff for refuge.
(/) For the more eminent
Saints, in the OldTeftament
times, are to be excepted ;
fuch as David and others.
(w) Having but a fmall
tteafure of knowledge of the
celcftial Paradifc,the eternal
inheritance, and of the Co-
venant of Grace, the divine
difpojltior. containing their
right to ic : they could not
yield obedience freely, inthc
nr.xfure that Sons do, who
are come to age, and know
well their own privileges ;
but only as little cbildrto,
who in fome me a tire yield
obedience freely, n,imei\ , in
proportion to their know-
ledge of thefe things, but
(that meafure bcins very
imall) muft* be drawn alfo
to obedience by motives of .1
lower kind. And this the
Apofile plainly teacheth,
Gal iv. 1,2, 9,4, 5. Com-
pare IVejln. Confejf. CJ<\ip. 20.
Art I M The liberty of Chri-
tC ftians is further Enlarged -
<c in /////^communications of
M the free Spirt! *i God, than
u Believers under the L.iw
cc did ordinarily partake of."
(#) Promises and threat-
nings concerning things tem-
poral.
(0) By fear of puniflimenr,
and hope of re war J.
§2 The Covenant %f Grace Chap. II,
Ant. And were both Believers and Unbelievers,
that is, fuch as were under the Covenant of Grace,
and fuch as were under the Covenant ofWorks^ equal-
ly and alike fubject, as well to have the calamities of
this Life infti&ed upon them for their Difobedience,
as the bleflings of this Life conferred upon them for
their Obedience?
P -J Evan. Surely the words of the Preacher
L ' J 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 Aaron, for their Difobedience, hindred from en-
tring into the land of Canaan, as well as others ?
Numb. xx. 12. And was not Jofiah, for his Difobe-
dience to God's command, flain in the valley of Me-
giddo? 2 Cbron. xxxv. 21, 22. Therefore allure
yourfelf, that when Believers in the Old Tejlament
did tranfgrefs God's Commandments, God's temporal
wrath (j>) went out againft them, and was manifeft
in temporal calamities that befel them, as well as o-
thers, Numb. xvi. 46. Only here was the diffe-
rence, the Believers temporal calamities had no eter-
nal calamities included in them, nor following of
them ; and their temporal bleflings had eternal blef-
fmgs included in them, and following of them (q) :
and the Unbelievers temporal bleflings had no eternal
bleflings included in them ; and their temporal cala-
mities had eternal calamities included in them, and
following of them [r).
Ant. Then, Sir, it feemeth that all Obedience,
that any of the Jews did yield to God's Command-
ments,
(p)i. e. God's fatherly an- were under.
ger, whereby temporal judg- (v) By virtue of the Co-
ments fill on his own people, venant of Works, which they
(cjf) By virtue of the Co- were under.
venan oi Grace, which they
(/) The
Scfl. II. § 5. under the Mofaick Difpenfatien. 93
ments, was for fear of temporal Punifhment, and in
hope of temporal Reward.
Evan. Surely the Scripture feems to hold forth,
that there were three feveral Sorts of r *, 1
People amongft the Jews, who endea- *- 73 J
voured to keep the Law of Godj and they did all of
them differ in their Ends.
The firft of them, were true Believers, who, ac-
cording to the meafure of their Faith, did believe the
Refurre&ion 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 Mef-
fiah, or promifed Seed : and anfwerably as they be-
lieved this, anfwerably they yielded Obedience to the
Law freely, without fear of Punifhment or hope of
Reward : but alas ! the fpirit of Faith was very weak
in the moft of them, and the fpirit of bondage very
ftrong; and therefore they ftood in need to be in-
duced and conftrained to Obedience for fear of Pu-
nifhment, and hope of reward (/).
The
(/) The Author doth not reward. And thus, the free-
ly, of Believers under the riefs of their obedience al-
Old Teftamcnt fimply, and ways bearing proportion to
without any qualification, the meafure of their Faith ;
that they yielded obedience to the greater meafure of Faith
the Law, without fear of pu- any Old Teftament Saint had
r/tfbment, or hope of reward ; attained unto, his obedience
as if he minded to afTert, was the lefs influencM by
that they were not at all fear of punifhmenr, or hope
mov\] to their obedience By of reward ; and the froaller
thefe: the fcope of thefe his meafure of Faith was, his
words is to teach juft the obedience was the more in-
contrary. Compare page 71. tiuene'd by thefe: according-
But on good grounds he af- ly, fuch as had no f*ving
firms, that ANSHTERABLT Faith at all, were mov\i to
to their faith, their obedience obedience only by fear of pu-
was yielded freely, without nifhmenr, or hope of re-
fear of punifiment , or hope of ward : aod the meaneft
Saint's
i)4 The Covenant ofGraas Chap. IE
The fecond Sort of them, were the Sadducees and
their Seft \ and thefe did not believe that there was
any Refurre&ion* Mnttk. xxii. 23. nor any Life,
but the Life of this World : And yet they endea-
voured to keep the Law, that God might blefs them
here, and that it might go well with them in this
,. . , prefent Life f.
The third Sort, and indeed the great-
eft Number of them in the future Ages
after Mofes^ were the Scribes and £ha-
rifeeS) and their Sects : And they held
and maintained, that there was a Re-
furrection to be looked for, and an eter-
nal Life after Death ; and therefore they endeavour-
ed to keep the Law, not only to obtain temporal
Happinefs, but eternal alfo. For though
it had pleafed the Lord to make known
unto his People, by the Miniftry of
Mofes ||, that the Law was given, not
to
True
Bounds,
p. 259.
[ 74]
H Ball on
the Cov.
Saint's Faith, being once
perfected in the beatiikfc vi-
fion in Heaven, thefe ceafed
altogether to be motives of
obedience to him, tho* he
ceaferh not to obey from the
ftrongeft and moft powerful
motives. And thus the A-
poiilc John teacheth concern-
ing Love, which flows from
Faith, 1 John iv. 18. Perfeft
Jove cafteth out fear ; becaptfe
fear hath torment : he that
feareth, is not made perfect in
love. The more there is of
the one> there is ftill rhe lefs
of rhc other. In the mean
time, according, to our Au-
thor, the mcafure of Faith
in the moft part of Believers
under the Old Teftamenc
was very fmall^ (and the
ftrongeft Faith was imper-
fect) and the fervile and child-
ifo difpofition, which moves
to obedience from fear of
punifhment, and hope of re-
ward, was very ftrong itv
them, Gal iv. I, 5.
and therefore, as they flood
in need of fuch inducement
and conftrainr, there could-
not fail to be a great mix-
ture of the influence of fear
of punifhment, and hope of
reward, io their obedience.
II. §5' under the Mofaick Difpenfation. 9$
to retain Men in the Confidence of their own
Works ; but to drive them out of themfelves, and
to lead them to Chrift the promifed Seed : Yet after
that Time, the Priefts and the Levites, who were
the Expounders of the Law, and whom the Scribes
and Pharifees did fucceed *, did fo con- % p ,•
ceive and teach of God's Intention in p, .0,
giving the Law, as though it had been, ^
that they, by their Obedience to it, ,
fhould obtain Righteoufnefs and eternal ^r
Life : And this Opinion was fo confi-
dently maintained, and fo generally embraced a-
mongft them, that in their Book Mechilta^ they
fay and affirm ||, that there is no other \\ n/r f I
Covenant but the Law : And fo, in jL uJ£f *
very deed they conceived, that there c» *
was no other way to eternal Life, than ^'
the Covenant of Works.
Ant. Surely then it feems they did not under-
iland and confider, that the Law, as it is the Co-
venant of Works, doth not only bind the r -■
outward Man, but alfo the inward Man, L 75 J
even the Soul and Spirit ; and requires all holy
Thoughts, Motions, and Difpofitions of the Heart
and Soul,
Evan. Oh ! no, they neither taught it, nor un-
derftood it, fo fpiritually ; neither could they be per-
fuaded 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 ju-
ftified and faved by his Obedience to it ; and that
therefore there muft needs be a Power in Man to da
all that it requireth, or elfe God would never have
required it : And therefore, whereas they (hould
have firft confidered, what a ftraight Rule the Lav*
of God is, and then have brought Man's Heart,
*nd have laid it, t<j it -, they, guftVwwifc, firft
wn-
96 The Covenant ofGraet. Chap. Ik
confidered what a crooked Rule Man's Heart is*
and then fought to make the Law like unto it : And
fo indeed they expounded the Law literally, teach-
ing and holding, that the Righteoufnefs which the
Law required was but an external Righteoufnefs,
confifting in the outward Obfervation of the Law ;
% „ . as you may fee by the Teftimony of our
. . Za^ Saviour, Mattb. v. fo that, according
* , p to their Expofition, it was poffible for a
f Aion of" Man t0 fulfil the LaW Perfc(% * and fo
6 Ch 'fti t0 be ' juftified and faved by his Obedi-
a ri ence to it *.
nr' , -J Ant. But, Sir, do you think the
L 7 -» Scribes and Pbarifees, and their Seft*
did yield perfect Obedience to the Law, according
to their own Expofition ?
Evan. No indeed, I think very few of them, if
any at all.
Ant. Why, what Hopes could they then have to
be juftified and faved^ when they tranfgrefied any of
the Commandments ?
.. j , . Evan. Peter Martyr || tells us, that
i, ( f when they chanced to tranfgrefs any of
, r> the Ten Commandments (/), they had
their Sacrifices to make Satisfaction, (as
* cr" j ] they conceived : ) For they looked up-
jur i on their Sacrifices without their Signifi-
cations * > and fo had a falfe Faith in
them ; thinking that the bare Work was a Sacrifice
acceptable to God : In a Word, they conceived,
4- V It ' t^iat tne ^00c* °f Bulls and Goats would
jL ° °n S take away Sin : And fo what they want-
-g rue, ed of fulfilling the Moral Law ; they
oun s, thought to make up in the Ceremonial
*' lt>1* Lawf. And thus they feparated Chrift
from
(0 To wit, according to their own cxpoficioiu
Sect. II. § 5. under the Mofaick Difpenfation. gy
from their Sacrifices, thinking they had difcharged
their Duty very well, when they had facrificed and
offered their Offerings ; not confidering, that the
Imperfection of the typical Law, which (as the A-
poftle faith) made nothing perfect ihould r- -»
have led them to find Perfection in Chrift : l 77 J
Heb. vii. 19. But they generally refted in the Work
done in the Ceremonial Law^ even as they had done
in the Moral Law ; though they themfelves were
unable to do the one («), and the other was as in-
efficient to help them. And thus, Ifrael which fol-
lowed the Law of Righteoufnefs, did not attain to
the Law of Righteoufnefs, becaufe they fought it not
by Faiths but as it were by the JVorks of the Law.
For they being ignorant of the Righteoufnefs of God*
and going about to ejlablijli their own Right eoufnefs9
did not fubmit themfelves to the Righteoufnefs of God*
Rom. ix. 31. and x. 3.
Ant. Then, Sir, it feemeth there were but very
few of them (v), that had a clear Sight and Know-
ledge of Chrift.
Evan. It 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-fight fo weak and dim, that
they were no more able to fee Chrift, the Sun of
Righteoufnefs, as the End of the Law, Alal. iv. 2.
(w) than the weak eye of Man is able to behold the
bright Sun, when it fhineth in its full ftrength.
And therefore wc read, Exod. xxxiv. 30. that
when Mofs'sFdce did fhine, by reafon of the Lord's
talk-
(w) To do any work of felf a fulnefs of righreoufhefi,
the Moral Law aright. anfwering the Law to the
(v) To wit, ot the Jews utmofr extent of its demands;
in general. as the Sun hath a fulnefs of
[w) L e. Having in hira- light.
G (?) There-
98 The Covenant of Grace Chap. IL
talking with him, and telling him of the glorious.
Riches of his free Grace in Jefus Chrift, and giving -
j- o -I unto him the Ten Commandments, writ-
*- / J ten in Tables of Stone, as the Covenant
of Works (x) ; to drive the People out of Confi-
dence in themfelves, and their own legal Ri^hte- ]
oufnefs, unto Jefus Chrift and his Righteoufnefs ;
the People were not able to behold his Face. That
is to fay 0(y ), by Reafon of the weaknefs and dimnefs
of their fpiritual Eye-fight, they were not able to fee
and underftand the fpiritual Senfe of the Law ; to wit,
that the Lord's end or intent in giving them the Law,
as a Covenant of Works, ' and as the Apoftle calls it,
the Miniftration of Condemnation and Death, 2 Cor.
iii. 7, 9. was to drive them out of themfelves to Chrift,
and that then (z) it was to be abolifhed to them, as
it was the Covenant of Works, verfe 13. And there-
fore Mofes put the cloudy Vail of fhadowing Ceremo-
nies over his Face, Exod. Xxxiv. 35. that they might
be the better able to behold it : That is to fay, that
they might be the better able to fee through them,
and underftand, that Chrift is the End of the Laiu for
Righteoufnefs, to every one that helieveth, Rom. x. 4.
For Mofes 's Face, faith Godly Tindal, is the Law
rightly
(x) Therefore they are Jefus Chrift alone, and the
calleJ, by the Apoftle, the removing of that Covenant-
wiiniftration of death, written form from them, as to Be-
rt;?^ engraven on /tones, '2 Cor, lievers : and fo they ferved
iii. 7. Now> 'tis evident, the to drive iinners out of thero-
ten Commandments are not fclves to Chrift.
the mbnjiration of death, but (y) i. e. This is the my-
as they are the Covenant of fiery of that typical evem>
Works, And, as fuch, they {z) When they fhould be
were niven to Mofes, to be driven out of themfelves to
hid up in the Ark, to figni- Jefus. Chrift by it.
fy the fulfilling of them by
00
Se<5t. II. § 5. under the Mofaick Difpevfation. 99
rightly understood. And yet alas, by Reafon that the
Priejls and Levites in former Times, and the Scribes
and Pharifees in after Times, were the blind Leaders
of the Blind, Matt. xv. 14. the Generality of them
were fo addicted to the Letter of the Law r- -,
(and that both Moral {a) and Ceremonial) L /9 J
that they ufed it not as a Pedagogy to Chrift, but
terminated their Eye in the letter and fhadow ;
and did not fee through them to the fpiritual Sub-
ftance, which is Jefus Chrift 3 2 Cor. iii. 13. efpe-
cially in the future Ages after Mofes : For at the
Time of ChrifVs coming in the Flefh, I remember
- but two, to wit, Simeon and Anna, that defired
him, or looked for him, as a fpiritual Saviour to
I fave them from Sin and Wrath. For though all of
i them had in their Mouths the Mejftah (faith Cal-
vin \ ) and the bleffed Eftate of the , u
Kingdom of David ; yet they dreamed J ~
that this MeJJiah fhculd be fome great ^' i '
Monarch, that? iliould come in outward Pomp and
Power, and fave and deliver them from that Bon-
dage, which they were in, under the Romans, of
which Bondage they were fenfible and weary : But
as for their fpiritual Bondage under the Law, Sirt
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 Jufti-
fication and Salvation (b) ; yea, and fuch a Cove -
nan t as they were able to keep and fulfil, if not by
the doing of the Moral Law, yet by their offering;
Sacrifices in the Ceremonial Law. And for this
Caufe, our Saviour, in his Sermon upon the p. o -1
Mo^int, took Occafion to expound the *- *'
(•*) viz* As tin: Cove i<mc end of the
of Works. ing of the Law ro them.
(b) And fo thev
TOO Tke Covenant of Grace. Chap. IL
Moral Law truly and fpiritually, removing that falfe
literal Glofs, which the Scribes and Pharifees had
put upon it, that Men might fee how impoflible it
is for any mere Man to fulfil it, and fo confequent-
ly to have Juftification and Salvation by it. And
at the Death of Chrift, the Vail of the Temple was
rent in Twain from the Top to the Bottom, to
fhew, faith Tindal^ That the Shadows of Mofes
Law fhould now vanijh away at the flourijhing Light
WMarbeck °f the Goftel* Mat' xxvii' 5 1 II- And
Com Ha aftCr thC Death °f Chrift' his APoftles
did, both by their Preaching and Writ-
?' ' ing, labour to make Men underftand,
that all the Sacrifices and Ceremonies were but tvpes
of Chriit ; and therefore he being now come, they
were of no further ufe -, witnefs that divine and
fpiritual Epiftle written to the Hebrews. Yet not-
withstanding we may fay of the Jeivs at this Day,
as the Apoftle did in his Time, Even until this Day
remaineth the fame Vail untaken aivay in the reading
The Lord in Mercy remove it in his due
tf Mofes.
Time (c).
§ 6. Ant,
(0 The hiftory of the
Vail on M<j/fj*sfoce is famous
in the OKI Tcftament, and
t' e myftery of it in the
New. The former, as I ea-
rner it from the wot At of the
infjiired Penman, Exod. xxxiv.
{lands thus briefly. There
was a fhining Glory on the
face of Mofes in the Mount;
hut he himfelf knew it not,
while God fpake with him
there, ver. 29. and that by
reafon of the excelling divine
\ Very, 2 Ccr. Hi. x. Gr. liven
as the light of a candle ii
darkned before the fhining
Sun : Bur when Mofes, being
come forth from the excelling
Glory ^was coming down from
the Mount, with the tables
in his hand, his face fhonc
fo as to fend forth rays like
herns, Exod. xxxiv. £9, 30
fo that he could not but be
confeious of it. Aaron and
all the people perceiving Mo-
fes returning to them, weni
to meet him ; but feeing an
aftonifhing Glory in hi?
coun-
Se&. IL §6. The natural Biafs, &c. loi
§ 6. Ant. Well, Sir, I had thought that God's
Covenant with the Jews had been a mlxt Covenant,
and that they had been partly under the Covenant of
Works ; but now I perceive there was little difference
betwixt their Covenant of Grace and ours.
Evan*
countenance, which they were
not able to look at, they
were afraid, and retired, v.
50, 21. But Mofes called to
them to return, and goes in-
to the Tabernacle ; where-
upon the multitude not da-
ring to return for all this,
Aaron and the Princes alone
return to him, being now in
the Tabernacle, v. 3 1 the
middle part of which, I
think, is to be read thus,
And Aaron and all the P*inces
returned unto him in the Te-
stimony, u e. in the Taber-
nacle of the Teftimony, as
it is called, Chap, xxxviii.
21. Rev xv, 5. From out of
the Tabernacle Mofes fpeaks
to them, ordering (it would
feem) the people to be ga-
thered together unto that
place, ver. 51, 32. The peo-
ple being conveened at the
Tabernacle, he preached to
them all what he had recei-
ved of the Lord on the
Mount, ver. 32. Bur, in the
mean time, none of them faw
Imf/ire, forafmuch as the
Tabernacle, within which
he was, fcrv'd inftead of a
Vail to it. Having done
fpeaking, he puts a Vail on>
his face, and comes out to
them, ver. 33. Marg. Heb.
And Mofes ceafed from fpeak-
ing with them, and put a vail
on his face. Compare vcrfe
34. But when Mofes went in
before the Lord to fpeak with
himy he took the vail off until
he came out.
The myftery of this typi-
cal event the Apoflle treats
of, 2 Cor. iii. The fhining
Glory of Mofes* s face did nor
prefigure nor fignify the
Glory of Chrift ; for the
Glory of the Lord Chrift, v. 18.
is evidently oppofed to the
Glory of Mofes' s countenance,
v. 7. And the open (or unco-
vered) face of the former, v.
18. (as Vatahlus feems to roc
righrlv to underftand it) to
the vail'd face of the latter,
v. 13. The Glory of the one
is beheld as in a plafs, ver. 1 8.
the n"i?ht of the face itfelf
heing referved for Heaven ;
but the Glory of the face of
the other was not to be be-
held at all, bcin? vailed.
Bur that Glory ii^nificd the
Glory
ID2 The natural Biafs Chap. II. Se£t. II,
Evan. Truly the oppofition between
the Jews Covenant of Grace and ours,
was chiefly of their own making : thev
fhould have been driven to Chrift by
the Law ; but they expe&ed life in obe-
dience to it, and this was their great er-
ror andmiftake*.
J?it. And furely, Sir, it is no great marvel, tho'
they, in this point, did fo much err and rniftake, who
had the Covenant of Grace made known to them fc
darkly
[ 81 ]
* Bolton's
True
Bounds,
p. 160.
Clory cf the Law given to the
Jfraelites, as the Coveyiant of
Works, the Glory of the mi-
niflration of deaths v. 7. a-
greeable to what the author
tells us from Tinda!> namely,
that Mofes' s face is the Law
rightly underfiood. This Mo-
faick Glory, while it was
rnofl frepJ was darkned by
the excelling Glory of the Son
of God, the Lord Jefus
Chrift, verfe 18. compared
with Exod. xxxiv. 20. How-
bcit the difcovery of it to
finners makes their hearts to
tremble, they are not able to
bear it. That glorious form
of the Law muR be hid in
Chrift the true Tabernacle,
and from thence only muft
the Law come to them, or
elfe they are not able to re-
ceive it: though, before that
difcovery is made to them,
they are ready to embrace
the Law under that form, as
the people were to receive
Mofes with the tables in his
hand, till they found them-
felves unable to bear the fhi-
nm^ Glory of his face. The
Vail which Mofes put on hij
face, keeping the Ifraeiiies
from beholding the Glory oi
it, ilgnifies, that their minds
were blinded, v. 14. not per-
ceivine the Glory of the Law
given them as a Covenant ol
Works. And hence it was
that the children of Ifracl/^y?-
::ed not their eyes {Luke iv. 20
Afts iii. 4.) on (Chrift) the
end of that which is abolified
2 Cor. iii. 13. Gr. For, had
they feen th^t Glory to pur-
pofe, they would hzvefafi*
ned their eyes on fe'jw, as a
malefa6tor at the ftakc would
fix his eyes on the face pi
one bringing a remiftion,
And that is the Vail that is
upon Mofes' s face, and theii
hearts, unto this day, a. 14
1 5. which neverthelefs, io
the Lord's appointed rime
ft all be taken awayy v. 16.
f/0 This
K 6. toward: the Covenant of Works. 103
q larkly ; when many amongft us, who have it more
pearly manifeft, do the like.
H Evan. And truly, it is no marvel, though all men
' liaturally do fo : for man naturally doth apprehend
iGod to be the great Mafter of Heaven j and himfelf
|ro 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 fhall have.
iAnd hence it was, that when Ariftotle came to fpealc
of blefiednefs, and to pitch upon the next means to
that end, he laid, It was Operation and Working j
with whom alfo agreeth Pythagoras ^ when he faith,
It is Mans Felicity to be like unto Gody , ^
(as how ? ) by becoming righteous and ho- a f
ly f . And let us not marvel, that thefe rub.n.
j-jr u ujr Chriitian
men did 10 err, who never heard or p J. ..
Chrift, nor of the Covenant of Grace ; ^ r °o *i
when thofe to whom it was made known *• ■*
by the Apoftles of Chrift, did the like ; witnefs thofe
to whom the Apoftle Paul wrote his Epiftles, and e~
fpccially the Galatians : for although he had by his
preaching, when he was prefent with them, made
known unto them the doctrine of the Covenant of
Grace ; yet after his departure, through the feduce-
ment 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 Lu-
ther ? It is, faith he, the general opinion of Man's
Reafon throughout the whole world, that Righteouf-
nefs is gotten by the Works of the Law ; and the rea-
fon is, becaufe the Covenant of Works was ingenderc J
in the minds of men, in the very Creation (d), fo
that
00 This is not to be un- in which the natural LaW
dcrftood ftriaiy,of rhc very was imprefs'd on bis heart;
moment of Man's creation ; but \vich fomc iaricude ; the
Covenant
104 The natural Biafs Chap. II. Seel. II.
that Man naturally can judge no otherwife of the
Law, than as of a Covenant of Works, which was
given to make righteous, and to give Life and Salva-
tion.-' This pernicious opinion of the Law, that it
unci juftifieth and maketh righteous before
" " God, ( faith || Luther again) is fo deeply
*' II^# rooted in Man's reafon, and all Man-
* Choice kind fo wrapped in it *, that they can
Sean. hardly get out : yea, I myfelf, faith he,
p. 1 08. have now preached the Gofpel almoft
j. ft -| twenty years, and have been exercifed in
I- 3 J the fame daily, by reading and writing ; fo
that I may well feem to be rid of this wicked opinion ;
yet notwithstanding, I now and then feel this old filth
cleave to my heart, whereby it cometh to pafs, that I
would willingly fo have to do with God, that I would
bring fomething with myfelf, becaufe of which he
fhould 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 (*), yet notwithstanding) do either
wholly, or in part, expect Justification and Accepta^
tion by the Works of the Law.
Ant.
Covenant of Works being dodrine as well as any Man
made with Man newly >cre- has done fince ; and doubt
ated. And fo Divines call not but our Author was of
it the Covenant of Nature, See the fame mind anent him.
Dickfons Therap. Sacr. Book I. But it is to fhew, that that
Chap. 5. p. 116. great Man of God, and o-
(e) This is not to infinu- thersAvho went before him,
3te> that Luther had arriv'd found their way out of the
but to a fmall meafureof the midnight darknefsof Popery,
knowledge of the doctrine of in that point,with lefs means
juftification and acceptation of light by far, than Men
of a lmner before God, in now have, who not with-
comparifon with thefe of lat- ftanding, cannot hold off
ter rimes: I make no cjuefti* from it,
on but he underilood that (/) By
§ 6. towards the Covenant of Works. 10$
Ant. Sir, I am verily perfuaded, that there be ve-
ry many in the City of London, that are carried
with a blind prepofterous Zeal after their own good
Works and Well-doings ; iecretly feeking to be-
come holy, juft and righteous before God, by their
diligent keeping, and careful walking in all God's
Commandments (/) -y and yet no Man can per-
fuade them that they do fo : And truly, Sir, 1 am
verily perfuaded that this our Neighbour and Friend
Nomijld, is one of them.
Evan. Alas ! there are a thoufand in the World,
that make a Chrijl of their Works > and , r>
here is their undoing, &c. + They X^
look for Righteoufnefs and Acceptation r> j
more in the Precept than in the Pro- 7
mife, in the Law than in the Go/pel, in re" 1
working than in believing ; and fo mif- L 4- J
carry. || Many poor ignorant Souls a- .. Bolm>g
mongft us, when we bid them obey JL
and do Duties, they can think of no- -r> j
thing, but working them/elves to Life ; , '
when they are troubled, they muft lick ?'
themf elves whole ; when wounded, they muft run
to the Salve of Duties, and Stream of Performances*
and negleft Chrijl, Nay it is to be feared, that
there be diverfe, who in Words are able to diftin-
guifh between the Law and Gofpel, and in their
judgments hold and maintain, that Man is jufti-
fied by Faith without the Works of the Law , and
yet
, ± .
(/) By winch meansjthey and fi notification, a finncr is
put their own works in rhe juflifiedky his Blood, Rom v.
room of Chrift, tybo of God 9 fanftifed in Cbrifi Jefus^
is ntdde unto us righte- I Cor. 1. 2. through fanfttf-
oufnefs and f\nHification> I cation of the Spirit, 2 Theft".
Cor. i. 90. According Co the ii. 1$. fan ft i fed by Faitb^tts
Scripture plan of jufuficacion xxvi. lS,
I06 The natural Biafs Chap. II. Se&. II.
yet in Effect and Practice, that is to fay, in Heart
and Confcience, do otherwife (g). And there is
fome Touch of this in us all ; otherwife we fhould
not be fo up and down in our Comforts, and believ-
ing, as we are ftill, and caft down with every
Weaknefs as we are (b). But what fey you, Neigh-
bour Nomljlcii are you guilty of thefe things, think
* Ibid. you*?
. g Norn. Truly, Sir, I muft needs con-
p. 97, 9 . £j^ j j)egjn tQ j^e fomcwjiat jealous of
my felf, that I am fo : And becaufe I defire your
Judgment, touching my Condition, I would intreat
you to give me leave to relate it unto you.
Evan. With a very good Will.
No?n. Sir, I having been born and brought up
P g -j in a Country, where there was very little
"■ 5 J 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
Apoftles Creed, and the Ten' Commandments ; and
in that I came fometimes to divine Service, (as they
call it) and at Ec(hr received the Communion ;
I thought my Condition to be good. But at laff,
by means of hearing a Zealous and Godly Mini-
fter in this City, not long after my coming hither,
I was
(g) It is indeed the prac- Cl rift Jefus, and have no con-
tice of every unrcgenerare fiderice in the Weft
Man, whatever be his biovj- (/-) For thefe flow from
ledge or prcfefs'd p rinc'rAes ; our building fo much on
for the contrary practice is forr.cthin^;^ourfeives,\vhich
the practice of the Saints, is always very variable ; and
and of them only, Msrtth. V- fo little on the Grace that is
3. Blejfed are the poor in fpi- in Chrift JefuS) (2 Tim.ii. I.)
rit. Philip, iii. 3. We are the which is an immovable foun-
O.rcumcifiony which worfiip dation.
Cod in tbefpirit) and rejc:ce in
(/) Rom.
^ 6. toivards the Covenant of Worh. 107
I was convinced that my prefent Condition was not
good -, and therefore 1 went to the fame Minifter,
and told him what I thought or my felf ; fo he told
me, that I muft frequent the hearing of Sermons,
and keep the Sabbath very ftrictly, and leave off
fwearing by my Faith and Troth, and fuch like
Oaths, and beware of Lying, and all idle Words
and Communication ; yea, and faid he, you muft
get good Books to read on, as Mr. Dod on the
Commandments, Mr. Bolton's Directions for com-
fortable Walking with God, Mr. Brinjly's True
Watch, and fuch like ; and many fuch like Exhor-
tations and Directions he gave me -> the which I
4iked very well, and therefore endeavoured my felf
to follow them. So I fell to the hearing of the
rnoft Godly, Zealous, and Powerful Preachers that
were in this City, and wrote their Ser- r ca l
mons after them ; and when God gave *- **
me a Family, I did pray with them, and inftrucled
them, and repeated Sermons to them, and fpent the
Lord's dzy, in publick and private Exercifes ; and
left off my Swearing and Lying, and idle Talking:
And (according to Exhortation) in few Words, I
did fo reform my felf, and my Life, that whereas
before I had been only careful to perform the Du-
ties of the fecond Table of the Law, and that to the
End I might gain Favour and Refpect from c
honeft Men, and to avoid the Penalties of ALji's
Law, or temporal Punifhment ; now I was alfo
careful to perform the Duties required in the firft
Table of the Law, and that to gain Favour and
Refpect. from religious honeft Men, and to stv
the Penalty of God's Law, even eternal Torments
in Hell. Now, when Profeffors of Religion
ferved this Change in me, they came to my Houfe,
and gave unto me the right Hand of Fcilov, fl
and counted me one of that Number: And then I
invited
108 The natural Biafs Chap. II. Se&. II.
invited godly Minifters to my table, and made much
of them -, and then, with that fame Micah men-
tioned in the Book of Judges, I was perfuaded the
Lord would be merciful unto me, becaufe I had got-
ten a Levite to be my Prieji, Judg. xvii. 13. In a
Word, I did now yield fuch an outward Obedi-
ence and Conformity to both Tables of the Law,
that all godly Minifters and religious honeft Men
P - -j that knew me, did think very well of me,
*• ' J counting me to be a very honeft Man,
and a good Chriftian ; And indeed I thought fo of
my felf, efpecially becaufe I had their Approbati-
on. And thus 1 went on bravely a great while,
even until I read in Mr. Bolton\ Works, that the
outward Righteoufnefs of the Scribes and Phari-
. Tyr Jees was femous in thofe Times + ; for,
7 - " - befides their forbearing and protefting a~
pr gainft grofs Sins, as Murder, Theft,
,. P" Adultery, Idolatry, and the like, they
P . * were frequent and conftant in Prayer,
*** ^" Fafting, and Aims-Deeds ; fo that,
without queftion, many of them were perfuaded,
that their doing would purchafe Heaven and Happi-
nefs. Whereupon I concluded, that I had as yet
done no more than they ; and withal I confidered
that our Saviour faith, Except your Righteoufnefs ex-
ceed the Righteoufnefs of the Scribes and Pharifees,
B M tVh you cannot enier into the Kingdom of God
' ■•-. H ; yea, and I alfo confidered that the
Apoftle faith, He is ?iot a Jew that is
one outwardly, but he that is one within, whofe
Praife is not of Men, but of God (i). Then did I
conclude that I was not yet a true .Chriftian : For,
faid I in my Heart, I have contented my felf with
the
(0 Rom. ii. fcS, 29,
§ 6* towards the Covenant of Works. 109
the Praife of Men, and fb have loft all my La-
bour and Pains in performing Duties ; for they have
been no better than out-fide Performances, and
therefore they muft all fall down in a Mo- r eg i
ment. I have not ferved God with all *- -*
my Heart ; and therefore I fee I muft either go fur-
ther, or elfe I fhall never be happy. Whereupon,
I fet 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 Soul to every Duty : I called
upon the Lord in good earneft ; and told him, that
whatfoever he would have me to do, I would do
it with all my Heart, if he would but fave my
Soul. And then, I alfo took notice of the inivard
corruptions of my heart, the which I had not for-
merly done ; and was careful to govern my thoughts,
to moderate my paflions, and to fupprefs the motions
and rifings of lufts, to banifli privy pride and fpecu-
lative wantonnefs, and all vain and finful defires of
my heart : and then I thought myfelf not only an
outfide Chriftian^ but alfo an injide Chrijlian^ and
therefore a true Chriftian indeed. And fo I went on
comfortably a good while, till I confidered that the
Law of God requires pajjive Obedience, as well as
aftive 5 and therefore I muft be a Sufferer , as well as
a Doer j or elfe I could not be a Chriftian indeed :
whereupon I began to be troubled at my impatience
under God's correcting hand, and at thofe inward
murmurings and difcontents, which I r « 7
found in my fpirit in time of any out- L 9 J
ward calamity that befel me. And then I laboured
to bridle my paflions, and to fubmit myfelf quietly
to the Will of God in every condition ; and then
did I alfo, as it were, begin to take penance upon
myfelf, by abftinence, fafting> and affiliating my
foul 5
ho The natural Biafs Chap. II. Se&. II.
foul; and made pitiful lamentations in my prayers,
which were fometimcs alfo accompanied with-tears,
the which I was perfwaded the Lord did take notice
of, and would reward me for it: and then I was
perfwaded that I did keep the Law, in yielding
Obedience both a&ively and paffively. And then was
I confident I was a true Chriftian, until I confidered,
that thofe Jews$ of whom the Lord complains, Ifai-
ah lviii. did as much as I : and that caufed me to fear,
that all was not right with me as yet. Whereupon I
went to another Minifter, and told him, that though
I had done thus, and thus, and fuffered thus, and
thus ; yet I was perfwaded, that I was in no better a
condition than thofe Jews : O yes, faid he ! you are in
a better condition than they, for they were hypocrites,
and ferved not God with all their hearts, as you do.
Then I went home contentedly* and fo went on in
my wonted courfe of doing and fuffering, and thought
all was well with me ; until I bethought myfelf, that ,
before the time of my Converfion, I had been a
P -j Tranfgreflbr from the womb ; yea, in
*- 9 J the womb, in that I was guilty of Ada?ris
Tranfgreflion : fo that I confidered, that although I
kept even with God for the time prefent, and to
come ; yet that would net free me from the guiltinefs
of that which was done before ; wThereupon I was much
troubled and difquieted in my mind. Then I went to
a third Minifter of God's holy word, and told him
how the cafe flood with me, and what I drought of
my ftate and condition. He cheered me up, bidding.-
me be of good comfort ; for however my Obedience
fince my Converfion would not fatisfy for my former
fins ; yet, inafmuch as, at my converfion, I had am*
fejfed, lamented, deplored, bewailed, and forfaken
them, God, according to his rich Mercy, and graci-
ous Promife, had mercifully pardoned and forgiven
them. Then I returned home to my houfe again, and
went
§ 6. towards the Covenant of Works. in
went to God by earneft prayer and fupplication, and
befoudit him to give me Affurance of the Pardon and
Forgivenefs of my guiltinefs of Adam's fin, and all
my actual TranfgreiTions, before my Converfion ;
and as I had endeavoured myfelf to be a good fervant
before, fo I would ftill continue in doing my Duty
moft exactly : and fo being affured that the Lord had
granted this my Requeft, I fell to my bufinefs accord-
ing to my Promife ; I heard, I read, I prayed, I fa-
iled, I mourned, I fighed ^and groaned ; r ,
and watched over my heart, my tongue *- 9 J
and ways, in all my doings, actions and dealings,
both with God and Man. But after a while, I
growing better acquainted with the Spiritualnefs of
the Law, and the inward .corruptions of mine own
heart ; I perceived that I had deceived myfelf,' in
thinking that I had kept the Lav/ perfectly ; for, do
what I could, I found many imperfections in my O-
bedience : for I had been, and was ftill fubjecT: to
fleepinefs, droufinefs, and heavinefs in prayers, and
hearing, and fo in other duties : I failed in the man-
ner of performance of them, and in the end why I
performed them, fecking myfelf in every thing I did :
and my Confcience told me I failed in my Duty to
God in this, and in my Duty to my Neighbour in
that. And then I was much troubled again ; for I
confidered that the Law of God requireth, and is not
Satisfied, without an exact and perfect Obedience.
And then I went to the fame Minifter again, and told
him how I had purpofed, promifed, driven, and en-
deavoured, as much as poflibly I could, to keep the
Law of God perfectly ; and yet by woful Experience
I had found, that I had, and did ftill tranfgrefs it ma-
ny Ways ; and therefore I feared Hell and Damnati-
on. Oh! But, feidhe, do not fear ', for the bcfl of
Chrifiians have their Failings, and no Man kecpetb
Law cf God perfa
112 The natural Biafs Chap. II. Sect. II4
r I do as you have done, in Jlriving to keep
9 J the Law perfectly ; and in what you can-
not do^ God will accept the Will for the Deed, and
wherein you come Jhort, Chrijl will help you out. And
this fatisfied and contented me very much. So I re-
turned home again, and fell to prayer, and told the
Lord, that now I-faw I could not yield perfedt Obe-
dience to his Law, and yet I would not defpair ; be-
caufe I did believe, that what I could not do, Chrift
had done for me : and then I did certainly conclude,
that I was now a Chriftian indeed, tho' I was not fo
before. And fo have I been perfwaded ever-fince.
And thus, Sir, you fee I have declared unto you,
both how it hath been with me formerly, and how it
is with me for the prefent : wherefore I would intreat
you to tell me plainly and truly what you think of my
condition (lc)y
Evan. Why
(&) It is noc necefiary, for
laving this account of Somi-
Jta s cafe from the odious
charge of Forgery^ chat the
particulars therein-mention-
ed fhould have been real
fiCs; more than (not to
{peak of Scripture-parables)
it is necefTarv to fave the
whole book from the fame
imputation, that rhefpeech-
es therein-contained fhould
have palled, at a certain
time, in a real coaference of
four Men,' called, Evange-
liftfi) Korniua, Antinomifta,
and Seophytus : yet I make
ro oueftion but it is ground-
ed on matters of fa£t, falling
out by feme Cafuifts their in-
adveneucy, excefs of charity
to, or (hitting converie with,
the afrli£kd,as to their foul-
exercife, or by means of cor-
rupt principles. And as the
former are incident to good
Men of found principles, at
any time, which calls Mini-
iters, on fuch occaiions, to
take heed to the frame of
their own fpirits, and to be
much in the exercife of de-
pendence on the Lord ; left
they do hui t to fouls., inflead
of doing them good : fo the
latter is at no time to be
thought flrange ; fince there
were found, even in the pri-
mitive Apoftolical Churches, t
fome who were reputed god*
ly zealous go/pel Minifters* e*-'
fpecially by fuch as bad little
Savour
^ 6. towards the Covenant of Works] ri J
Evan. Why truly, I muft tell you, it appearsfto
me by this Relation, that you have gone as far in the*
Way of the Covenant of Works, as the Apoftle Paul
did before his Converfiom : But yet, for ought I fee,
you have not gone the right Way to the Truth of the
Gofpel : And therefore, I queftioft whether ye be as
yet truly cofne to Chrift.
Neoph. Good Sir, give me leave to fpeak a few
Words. By the hearing of your Difcourfe concern-
ing the Covenant of Works, and the Co- r -.
venant of Grace, I was moved to fear that *- 93 J
I was out of the right Way : But now having heard
my Neighbour Nomijla make fuch an excellent Re-
lation, and yet you to queftion whether he be come
truly to Chrift or no, makes me to conclude abfo-
lutely that I am far from Chrift. Surely if he, u-
pon whom the Lord hath beftowed fuch excellent
Gifts and Graces, and who hath lived fuch a godly
Life, as I am fure he hath done, be n< then
wo be unto me.
Ei
Savour of Chrift or
own fouls ; u ho neverthe-
Ief<r, in their zeal for the
Law, perverted the Gofpel of
Gal. i. 6y 7. and iv.
17. Wherher Xovnfla was
of opinion, that the Covenant
ef Works was ft ill hi fofce, or
not ; our Lord Jefus Chrift
taught that it was, 1
25- 28. and iv doth tl.-c
Apoftle, Gal. iii. l :>. and un-
believers will find ir I
their evcrlafting 1 uin.
" our Lord Jedr, who
• fiow offers to bcM*
H
cr for them who believe on
" him, (hall, at the fofl
cc come armed with flaming
M fire, to judge, condemn,
cc and deilrojall them who
•c have not believed God
" have not received the olTL
<c of Grace made in the Go-
nor obeyed the doc-
cc trine thereof, but 1
(t in their natural (tare.
" the Law, or t
al Ufgoffa-
% 14 The natural Biafs Chap. H. Sea. TJ^
Evan. Truly, for ought I know, you may be in
Chrift before him.
Norn. But> I pray you, Sir, coniider, that tho*
I am now throughly 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 Chrift,
and have verily believed that in what I came JJjort
ef fulfilling the Law, he will help me cut ; methinks
I fhould 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 of your ftri£l Papifls have. For it is the
Do&rine of the Church of Rome, that, if a Man
exefcife all his Power, and do his hcjl to fulfil the
Law, thtn God, for Chrifl9s Sake, will pardon all
hii Infirmities, and fave his Soul. And therefore
- -j you (hall fee many of your Papifls, very
t 94 J ftrift and zealous in the Performance of
Duties Morning and Evening, fo many Ave-Maries^
and fo many Pater-nojiers , yea, and many of them
do great Deeds of Charity, and great Works of Ho-
fpitality ; and all upon fuch Grounds, and to fuch
j, p f Ends, as thefe. The Papifts (faith Cal-
CI *' <vin} II cannot abide this Saying, By Faith
i (V}' ' a^one ' ^or t'ley ^ink that their own
Works are, in part, a Caufe of their Sal"
*% 45* vat ion, and fo they make a Hotch-
potch and Mingle-mangle, that is, neither Fifh nor
Flefh, as Men ufe to fay.
Norn. But ftay, 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 Papifls, that my doings are meritori-
ous ; for I believe that God accepts not what I do,
either for the Work, or Worker's Sake, but only
for Chrifl's Sake,
Evan, Yet do you but (till go hand in hand with
the
,§ 6. towards the Covenant of JVorh. 1 15
the Papifis ; for though they do hold that their works
are meritorious, yet they fay it is by the ^ ^
Merit of Chriji that they become men- ~ •
t^rious * ; or, as fome of the moderate , ~
fort of them fay, Our Works fprinkled j ^.f.
with the Blood of Cbrijl become meritori- ~
cus. But this you are to know, that as ™" ^*
the Juftice of God requires a perfecl Obediencey ih
doth it require that this perfeft Obedi- r- -.
ence, be a perfonal Obediences viz. it L 95 J
muft be the Obedience of one perfon only ; the O-
bedience of two muft not be put together, to make
up a perfect Obedience {!) ; fo that, if you defire to
be juftified before God, you muft either bring to him
a perfe£t righteoufnefs of your own, and wholly re-
nounce Chrift ; or elfe you muft bring the perfect
righteoufnefs of Chrift, and wholly renounce your:
own.
Ant. But believe me, Sir, I would advife him toi
bring Chrift's, and wholly renounce his own ; as, E
thank the Lord, I have done.
Evan. You fay very well, for indeed the Cove-
nant of Grace terminates itfelf only on Chrift and his
Righteoufnefs ; God will have none to have a hand
in the Juftification and Salvation of a Sinner, but
Chrift only. And to fay as the thing is, neighbour
Nomifa^ Chrift Jefus will either be a whole Saviour*
or no Saviour ; he will either fave you alone, or not
fa ve you at all, Acls'w. 12. Por among men there it
given no other name under Heaven^ whereby we mujt
befaved) faith the Apoftle Peter. And Jefus Chrift
himfelf
(0 For, in that cafe, the oufnefs ; but, according ro
obedience, both of the one., juitice proceeding upon it,
and of the other, is imperfeci ; the foul, that hath ir,tauft die,
and fo is not conform to the becaufc a finfui foul, Ezek.
Law: therefore ir can in nc- xviiii 4.
*ifc be acceptccj foe 1 ijhtc- H Z (w)Epb,
Ii6 The Antinomian Faith Chap. II. Sefl. II.
himfelf faith, "John xiv. 6* I am the way, the truth>
and the life: no man comet h to the Father hut by
-f O C I me : f° tnat> as t Luther truly faith, Be-
T ' fides this way Chrift, there is no way,
y V -j but wandring ; no verity, but hypocri-
*■ 9 -* fy -, no life, but eternal death. And ve-
il Dr. Urb. rily, faith another godly writer ||, Wc
Keg. in his can neither come to God the Father, be
Expof. of reconciled unto him, nor have any thing
Chrift's to do with him, by any other way or
Serm. go- means, but only by Jefus Chrift ; for
ing to we (hall not any where find the Favour
Eniaus. of God> true Innocency^ Righteoufnefs^
Satisfaction for Sin^ Help, Comfort^
Life or Salvation , any where but only in Jefus Chriji ;
he is the Sum and Center of all divine and evangelical
Truths : and therefore as there is no knowledge or
wifdom fo excellent, neceflary, or heavenly, as the
Knowledge of Chrift, as the Apoftle plainly gives us
.to underftand, when he tells the Corinthians^ i Cor.
. That he determined to knoiv nothing amongfl
:Lemy but only Jefus Chrift and him crucified ; fo
n there is nothing to be preached unto men,
.i,~ as an object of their Faith, or necefiary
p ~ , element of their Salvation, which doth
• •> 1 * not fome way or other, either meet in
Chrift, or refer unto Chrift (m) *.
§ 7. Ant. O, Sir, you do pleafe me wondrou3
well, in thus attributing all to Chrift: and furelv,
Sir, though of late 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)
v) Eph. iv. 20. But ye him, and have been taught by
not fo learned Chrift. vcr.
zi.Jffs It that ye have beard
wt jo learned Chn ft. vcr. him. as the truth is in Jefus.
00 win:
§ J. rejecled. 1 17
them ) yet have I formerly perceived, _ ^ -.
and now alfo perceive, that you have *- 9/ -I
more knowledge of the doftrirue of free Grace, than
many other Minifters in this City have : and to tell
you the truth, Sir, it was by your means that I was
firft brought to renounce mine own righteoufnefs, and
to cleave only to the righteoufnefs of Jefus Chrift (.«).
And thus it was. After that I had been a good while
a legal Profeflbr, juft like my Friend Nomijta ; and
heard none but your legal Preachers, who built me
up in works and doings, as they did kim, and as their
manner is: at 1 aft a familiar acquaintance of mine,
who had fome knowledge of the doctrine of I
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 remem-
ber, was, Tit. iii. 5. Not by the works of righteouf-
nefs that we had done, but according to his own mercy y
be faved us\ whence you obferved, and plainly
proved
' (w) What this is, in the
ienlc of the fpcaker, he hira-
fclf immediately explains at
large. In a word, in his
fenie, it is to be an Ardinomi-
an indeed. The fum of his
compliment made to Evan-
geliji a, or the Author, which
you pleafe, lie » here; name-
ly, that, he had left hearing
ef him, btcaufi he did not
peach the Gcfptl fo purely as
fome others in the place ; yet,
m his opinion, he tinder ft 00 d it
better than many others : and
(to carry the compliment to
the hieheft pitch) it washy
lis means he turn ddozi
wan.Onc would think,
that whatever was the- mea-
fureof our Author's £<
humility, felf-denial 01
feeking, he had as. much
mon fetife as would render
this add reft not very 1
with him; or at leair, would
teach him,tbat the pi-.l .
of ir was none of" the
proper means for cqmme
of him f elf. So that ti
blifhing of it may rather be
imputed to the Author's felf-
denial, than to the want
thereof; tho' I prefume, the
confuicrir.tr reader will nei-
ther impute it to the oaenof
to the other.
fo) The
Xl8 The Anttnomlan Faith Chap. II*
proved, That Man's own Righteoufnefs had no Hand
in his Judication and Salvation ; whereupon you de-
horted us from putting any confidence in our own
works and doings ; and exhorted us, by Faith to lay
hold upon the Righteoufnefs of Jefus Chrifi only :
At the hearing whereof it pleafed the Lord fo to
work upon me, that I plainly perceived, that there
was no need at all of my works and doings, nor no-
r. g -I thing elfe, but only to believe in Jefus
*- ^ -! Chrift(/?). And indeed my heart did aflent
unto
(o) The Preacher taught,
-According to his Text, That
Mans own righteoufnefs. had
no hand in his j unification and
jalvation ', he dehorted from
putting confidence in good
works; and exhorted, by
Faith to lay hold on Chrifi9 s
righteoufnefs only. And this
hearer thence inferred, that
there was no need at all of
good works; as if one/hould
conclude, that becaufe it is
the eye only that feeth,tbere-
fore there's no need at all of
the hand or foot. So the A-
jx>{tle Paul's doctrine wis
mifconfirued, Row. iii. 3.
Some affirm that ive fay, Let
us do evil, that good may come.
Yea, in the Apofrle\< days,
the doctrine oifree Grace was
actually thus nbufed to An-
timmian'fm, by fome turn-
ing the Grace of God into lafci-
vioufnefsy Jude 4 The A-
poftlewas aware of the dan-
ger on thatfide, through the
corruption of the hearts of
Men, Gal v. 1 5. Brethren, ye
have been called unto liberty ;
only ufe not liberty for an oc-
casion to the flefi. And Mi-
nifters of Clirirt (who him-
felf was accounted a Friend
of publicans and fanners. Mar.
xi. 19) followers of PauVs
doctrine, which, in the eyes
of carnal Men, had a ftew
and femblance of favouring
finful liberty ; ought to fct
the Apoftle's example, in this
matter before them in a fpc-
cial manner ; with fear and
trembling, keeping a jealous
eye on the danger from that
part ', efpecially in this day,
wherein the 'Lord's indigna-
tion is vlfibh/ going our in
fpiritual ftrokes, for a defpi-
fed Gofpe! ; knowing that,
the Gofpel of Chrift is to
fome the favour of death unto
death , 2 Cor. ii. 10*. and that
there a re, who wrefi the Scrip-
tures rhemfelves, unto their
own dejtru8hn> 2 Per. iii. 16.
(j>) How
Sect. II. § 7. rejected. ifg
unto it immediately ; fo that I went home with A-
bundance of Peace and Joy in believing, and gave
Thanks to the Lord, for that he had fet my Soul
at Liberty from fuch a fore Bondage as I have been
under. And I told all my Acquaintance, what a
flavifh Life I had lived in, being under the Law;
for if I did commit any Sin, I was prefently trou-
bled and difquieted in my Confcience, and could
have no Peace, till \ had made humble Confeffion
thereof unto God ; craved Pardon and Forgivenefs,
and promifed Amendment. But now I told them,
that whatfoever Sins I did commit, I was no Whit
troubled at them, nor indeed am not at this Day ;
for I do verily believe, that God, for Chrift's Sake,*
hath freely and fully pardoned all my Sins, both
paft, prefent, and to come : So that I am confi-
dent, that what Sin, or Sins, foever I commit,
they (hall never be laid to my Charge ; being very
well allured, that I am fo perfectly clothed with the
Robes of Chrift's Righteoufnefs, that God can fee
no Sin in me at all. And therefore now I can re-
joice evermore in Chrift, as the Apoftle exhorts me ;
and live merrily, though I be never fo vile, or firi-
ful a Creature : And indeed I pity them that are in
the fame flavifh Condition I was in ; and would
have them to believe as I have done, that fo they
may rejoice with mc in Chrift (p). And r
thus, Sir, you^fee I have declared unto you ^ 99 J
nr/
(p) How eafv is the pat ing of his nature y by his Spi-
fage from Legalifm to Anti- rii ', and nor put his own
nomianifm ! had this poor confeffions of fin, prayers for
Mart, under his trouble and pardon, and promifes of a-
difijuiet or qonfeience, fled to mendment, in the room of
JcUis Chrift, for the purging Cbrifl** atoning blood, and bis
of bis confcience from guilt, blind and faitblefs refoluti-
ro amcp,j; in the room
J 20 The Antinomian Faith Chap. IT.
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 juftly 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 Speech hewrayeth thee, Matth. xxvi. 73.
And therefore to tell you truly, I make fome que-
ilion, whether you have truly believed in Chrifr,
for all your Confidence : And indeed I am the rather
moved to qutftion it, by calling to mind, that, As
J have heard, your Coriverfation is not fuch as hecomr
eth the Gofpelof Chri/l, Phil. i. 27.
Ant. Why? Sir, do you think it is poflible for a
Man to have fuch Peace and Joy in Chrifr, as I have
had, and, I thank the Lord, have flill, and not to
have truly believed in Chrift ?
Evan. Yea indeed, I think it is poflible : For
doth not our Saviour tell us, that thofe Hearers,
whom he refembles to the Stony Ground, immediate-
ly received the JVord luith Joy, and yet had no Root
in t he mj elves, Mark i v. 16, 17. and fo indeed were
nut true Believers ? And cloth not the Apoftle give
us to underftand, that as there is a Fonn of God-
P 1 linefs, without the Power of Godlinefs, 2
J_ ico J *fim% jjj. <-? go there is a Form of Faith,
without the Power of Faith ? And therefore he prays
that God would grant unto the Thejjalonians, the
Work of Faith with Power, 2 ThefT. i. 11. And
as the fame Apoftle gives us to underftand, there is
a Faith that is not feigned, 1 Tim. i. 5. fo doubt-
lefs
of rl>c f/w&ifylng Spi-.;:t cf fnarc of the Devil, H:b. ix.
this 14- Kw«. vii. 4; J> 6-
(y) Set
Seel. II. § 7. rejecled. lit
lefs there is a Faith that is feigned. And furelyv
when our Saviour faith, Mark iv. 26, 27 28.
The Kingdom of God is as if a Man Jhould cajl Seed
into the Ground, and fbould feep, and rife Night
jand Day, and the Seed jhould fpring up and groiuy
he knoivetk not how, firji the Blade, then the Ear,
after that the full Corn in the Ear ; he giveth us to
underftand, that true Faith is produced by the fecrct
Power of God, by little and little f ; , ^ . ,
fo that fometimes a true Believer him- ■ ' -
felf, neither knows the time when, nor ry
the Manner how, it was wrought. So
that we may perceive, that true Faith is not or-
dinarily begun, increafed, and finiihed all in a Mo-
ment, as it feems yours was ; but groweth by De-
grees, according to that of the Apoftle, Rom. i. 17.
The Righteoufnefs of God is revealed from Faith to
Faith, that is, from one Degree of Faith to ano-
ther ( q ) || ; from a weak Faith, to a ., jyir
ftrons; Faith ; and from Faith beginning;, J
. on trie
to Faith increafing towards Perfection ; p
or from Faith of Adherence, to Faith v> *^
of Evidence : But fo was not yours, -y i ' -,
And again, true Faith, according to the L IC J
Meafure of it, produceth Holinefs of Life ; but it
feems yours doth not fo : And therefore, tho' you
have had, and have ftill, much Peace and Joy, yet
that is no infallible Sign that your Faith * y) p -
is true * 5 for a Man may have exeat , '
d * l i A>>* or
Kaptures, yea, he may have great Joy, -v* . ,
as if he wcic lift up into the third Hea- a '
ven, and have a great and ftrons; Per- *'
fwafion that his State is goo,., 1 Hy-
pocrite for all that. And therefore I befeech you,
in
% the Sou (rf). pae. 2
CO This
*22 The Antinomian Faith Chap. If.
in the Words of the Apoftlc, Examine your felfy
whether you be in the Faith, prove your own /elf*
know you not your cwn felf how that Jefus Chrift
is in you, except you be a Reprobate f 2 Cor. xiii. 5.
And if Chriji is in you, the Body is dead, becaufe of
Sin ; but the Spirit is Life, becaufe of Right eoufnefs,
Rom. viii. 10. (r)
Ant. But, Sir, if my Friend Nomifia went wrong,
in feeking to be juftified by the Works of the Law;
then methinks I fhould have gone right, in feeking
to be juftified by Faith : and yet you fpeak as if we
had both gone wrong.
t Ch ' Evan. I remember Luther J faith,
A That in his time, if they taught in a Ser-
, * mon, that Salvation confifted not in our
Y 5- Works or Life, but in the Gift of God ;
L ° J fome Men took occafion thence to be
flow to good Works, and to live a difhoneft Life.
And if they preached of a godly and honeft Life, o-
thers did by and by furioufly attempt to build Lad-
ders to Heaven (/). And moreover he faith, That
in the year 1525, there were fome fantaftical Spirits
that ftirred up the ruftical People to Sedition, faying,
That the Freedom of the Gofpel giveth Liberty to all
Men from all manner of Laws; and there were o-
thers, that did attribute the Force of Juftification to
# j -I the Lazu *. Now, faith he, both thefe
P , Sorts offend againft the Law ; the one
on the Right-hand, who would be jufti-
P* i ' jfied by the Law ; and the other on the
Left-hand, who would be clean delivered from the
Law. Now I fuppofe this Saying of Luther's may be
fitly applied to you two ; for it appears to me, Friend
Anti-
it) This dodrinc of our (/) /. e. To feale \t> and
Author's is far from cherifh- get inro it, by their own
ing of prefumprion, or open* good works,
ing of a gap co liccnriouihcfs. (*) The
Seft. II. § 8. rejecled. ' 12 j
Antinomifla, 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 Nomifla, that
you have offended on the Right-hand, in feeking to
beju/iifed by your Obedience to it (t).
§8. Norn. But, Sir, if feeking of Juftification by
the Works of the Law, be an error ; yet it feemeth,
that, by Luther's own confeflion, it is but an error
on the Right-hand.
Evan. But yet I tell you, it is fuch an r «i
error, that, by the Apoftle Paul's own *■ 3 J
confeflion, fo far forth as any Man is guilty of it, He
makes his Services his Saviours, and rejecls the Grace
of God, and makes the Death of Chrifi of none Ef-
fecl, and perverteth the Lord's Intention, both in giv-
ing the Law ; and in giving the Gofpel ', and keeps
him/elf under the Curfe of the Law ; and maketh him~
felf the Son of a Bond-woman, a Servant, yea, and a
Slave*
* — —
[t) The offences of thefe Works ; which Antinomifla
Men, here taxed, were boch had no regard to in his con-
agaioft the Law (or Cove- verfation, tho' they had all
rant) of Works : for they the authority and binding
muft needs have been againft force upon him found in that
that Law, which they were Covenant. And as he offend-
under, and not another ; and ed againft the matter of ir,
both of them were as yet fo did Somfla againft the
under the Lap) (or Covenant) form, in feeking to be jufti-
of Works, as being boch Unbe- fled by his obedience : for the
hevers ; the which was told Covenant of Works never
Antinomifla, -page oS. ^s it bound a finner to feck to be
was to Nomifla, page 91. juflified by his obedience to
Wherefore it is manifeft,that it ; but, on the contrary,
by the matter of the Law always condemned that as
here, is not meant the Law preemption, ftakinc, down
of Chrifi ; but the matter of the guilty under the Curfe,
the Law of Works, that is, the without remedy, till facif-
fen Commandments, as they faction be made by another
ftand in the Covenant of hand.
|tf The Evil Chap. II,
Slave, and hinders himfelf in the courfe of Well-doings
Gal. v. 4. iii. 19. i. 7. iii. 10. iv. 25. v. 7. and iiJ
11. and in fhort, he goeth about an impofiible thing,
and fo lofeth all his labour.
Norn. Why then, Sir, it fhould feem that all my
feeking to pleafe God, by my good works, all my
ftrict walking according to the Law, and all my ho-
neft courfe of life, hath rather done me hurt than
good.
Evan. The Apoftle faith, That without faith it
is impojfible to pleafe God, Heb. xi. 6. that is, faith
it a Calvin f, Wliatfoever a Man thinieth,
.7 •* " purpofeth, or doth, before he be reconciled
* 2v* to God by Faith in Chrijl, is a c cur fed ;
and not only of no Value to Right eoufnefs, but of cer-
II O CI tain deferving Damnation. So that,
j^ * faith Luther |], Whofoever goeth aboi^t
Y -* -j to pleafe God with Works, going before
*■ °+ -» 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 v/rath : nay,
* O C / *a^ r^e ^ame * Luther in another
Lr*/' place, If thou be'ft without Chrift, thy
r ' ^* lVifdo?n is double Fooliflmefs, thy Righ-
tefs is double Sin and iniquity. And therefore,
though vou have walked very ftri£tly according to the
Law, and led an honeft life, yet if you have refted,
and put confidence therein, and fo come fhort of
Chrift, then hath it indeed rather done you Hurt than
, -n u Good. For, faith a Godly Writer f,
f Ball on Tr. , V t j- \. *u t • 1
', p . a V irtuous Life, according to the Light
„ ' of Nature, turneth a Man further off
?' 33 ' from God, if he add not thereto the ef-
|j Choice fectual Working of his Spirit. And
Serm. faith Luther ||, They which have Refped
/>. 65. only to an honejl Life, it were better for
n tc be Adultcrersy and AJultereffes,
find
Se£r. IL § 8. if Legalifm I2£
and to wallow in the Mire (u). And furely for this
caufe it is, that our Saviour tells the ftrict Scribes and
Pharifees, who fought Juftification by Works, and
rejected Chrift, that Publicans and Harlots fhould
enter into the Kingdom of God before them, Matth.
xxL 31. And for this caufe it was, that I faid, For
cught I know, my Neighbour Neophytus might be in
ChriJ} before you,
Norn. But how can that be, when, as you know,
he hath confefled that he is ignorant and full of Cor-*
ruption, and comes far (hort of me in Gifts and
Graces ?
Evan. Becaufe, as the Pharifee had .- -,
more to do before he could come at *• $ ^
Chrift than the Publican had j fo I conceive, you
have more to do than he hajth.
. Why, Sir, I pray you, what have I to do,
or what would you advile me to do ? For truly I
would be contented to be ruled by you.
Evan. Why, that which you have to do, before
you can come to Chrift, is to undo all that ever you
have done already : That is to fay, whereas you
have endeavoured to travel towards Heaven, by the
Way of the Covenant of Works, and fo have gone a
wrong Way ; you muft go quite back again all the
Way you have gone, before vou can tread one
Step in the right Way. And whereas you have at-
^ tempted
Thiscomparifbn isnot Scripture ofrner rhnn once
Hated betwixt thefe two, ta^es notice of, Matth. xxi.
confidered (imply, as to their 31. quoted in tke following
different manner of life ; but fentence. Rev. lii. 1 5. JT would
io point ofpliablencfs to re- than Wert cold or hot. The
ceivc convidion, wherein pa iT^e is to he found in his
the latter have the advantage Sermon upon the Hymn of Za-
of the former ; which the clams, page (mwi) 5°-
126 The Evil, &c. Chap. II
tempted to build up the Ruins of old Adam, and
that upon your felf ; and fo, like a foolifh Builder,
to build a tottering Houfe upon the Sands, you muft
throw down and utterly demolifh all that Building,
and not leave a Stone upon a Stone ; before you
can begin to build anew. And whereas you have
conceived that there is fome Sufficiency in your felf,
to help to jultify and fave your felf , you muft con-
clude, that in that Cafe there is not only in you
an Infufficiency, but alfo a Non-fufficiency (v) ; yea^
and that Sufficiency that feemed to be in you, to be
r a 1 vour L°fs» In plain Terms, you mull
*- J deny your felf \ as our Saviour faith, Mat.
xvi. 24. that is, you muft utterly renounce all that
ever you are, and all that ever yc>u have done , all
your Knowledge and Gifts ; all your hearing, read*
ing, praying, fafting, weeping, and rrfourriing ; all
your wandering in the Way of Works, and Ariel
walking, muft fall to the Ground in a Moment ;,
briefly, whatfoever you have counted gain to you in
the Cafe of Justification, you muft now, with the
Apoftle Paul, Philip, iii. 7, 8> 9. Count Lofs for
Chrijl, and judge it to be Dung, that you may win
Chrijl, and be found in him, not having your own
Right eoufnefs, which is of the Law, hut that which
is through the Faith of Chrijl y the Righteoufnefs which
is of God by Faith.
S E C T-
(v) i. e. That you are not Kot that cue are fufficient of
only nor able to do enough, our/elves to think any thing as
but alfo that you are not able of onrfdves
to do any things 2 Cor. iii. 5.
{a) That
?*7
section in.
Of the Performance of the Promife.
§ i. Chrt/i's fulfilling of the Law, in the Room
of the Elecl. § 2. Believers dead to the Law3
as the Covenant of Works. § 3. The Warrant ta
believe in Chrijl. § 4. Evangelical Repentance
a Confequent of Faith. § 5. The Spiritual Mar-
riage with Jefus Chrijl. § 6. Jujiification be-
fore Faith, refuted. § 7. Believers freed from
the commanding and condemning Power of the Co-
venant of Works.
Neo. /~\ But, Sir, what would you advife me to
VJJ do?
Evan. Why, Man, what aileth you ?
Neo. Why, Sir, as you have been pleafed to hear
them two, to declare their Condition unto you, fo
I befeech you, to give me leave to do the fame -,
and then you will perceive how it is with me. Sir,
not long iince, it pleafed the Lord to vifit me with
a great Fit of Sicknefs ; fo that indeed, both in mine
own Judgment, and in the Judgment of all that
came to vifit me, I was fick unto death. Where-
upon I began to confider, whither my Soul was to
go, after its departure out of my body : and I thought
with myfelf, that there was but two places, r -1
Heaven and Hell ; and therefore it mull needs *■ ' *
go to one of them. Then my wicked and finful life,
which indeed I had lived, came into my mind, which
caufed me to conclude, that Hell was the place provided
for it j which caufed me to be very fearful, and to
be very forry that I had fo lived ; and I defired of
the Lord to let me live a little longer, and I would
not fail to reform my Life, and amend my ways ;
and
328 ChriJFs fulfilling the Law, Chap. It
and the Lord was plcafed to grant me my defire.
Since which time, tho' indeed it is true, I have not
lived fo wickedly as formerly I had done ; yet alas !
1 have come far (hort of that godly and religious Life
which I fee other Men live, and efpecially my neigh-
bour Nomi/la ; and yet you feem to conceive, that
he is not in a good condition ; and therefore furely I
muft needs 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
rile to fhew how God, in the Fulnefs of Time, per-
formed that which he purpofed before all time, and
promifed in time, concerning the helping and delive-
ring of fallen Mankind. And touching this point,
the Scripture teftifieth, that God did, in the fulnefs of
time, fend forth his Son, made of a woman, made un-
der the Law, to redeem them that were under the
Law, &c. Gal. iv. 4. That is to fay, Look how
Mankind by nature are under the Law, as it is the'
1 tt 1 > Covenant of Works + ; fo was Chrift,
2 y° as Man's Surety, contented to be : fo
y n that now, according to that eternal and
•J ' mutual agreement, that was betwixt
- '3* God the Father and him, he put himfelf
in the room and place of all the Faithful (a), Ifa. liiu
6. And the Lord hath laid on him the iniquity of us all.
.. j j Then came the Law, as it is the Co-
r, j venant of Works, and [aid II, I find him
on Gal. c. J n \ r l % l ,r
a dinner (bj, yea, Juch a Une as hath
P' W* taken
(rt) That is, all chofe who the firft fentenrcc of his pre-
h.ive, or (hall believe; or, face.
all the Elecl, which is one (b) By imputation and law-
and the fome in reality, and reckoning ', no otherways, as ^
in the judgment of our Au- a iinner believing in him is
cbor, exprcfly declared io righteous before God. (Thu^
Jfaac
£e&. III. § I. in the Room of the Ele ft. iiq
Jfaac Amhrofey fpeaking of merit. He muft, in tie order
J unification, faith, Thisrigh- of juftice, be Juppofed a ft war
teoufnefs makes a firmer (in- really , or by imputation', re-
lets ; Media. Chap. I. SeB. 2. ally he wat not, by imputation
Marg, quoad reatum, (i. e. as
to guile) This mult be own-
ed to be the meaning of this
expreffion, unlefs one will
(hue one's eyes to the imme-
diately foregoing and fol-
lowing words; I find him a
finner, fa id the Law; fuch a
one as hath taken fin upon
him. They are the words
of Luther , and he was not
the firft who fpokc fo. He
made him who was righteous
then he was. Vol, 2. Edit. 2*
■p. 547. Semi, on I Cor. v. 7,
Tho per/on ally he was no (in-
ner, yet by imputation he was.
faith the Contin. of Pool's An.
on 2 Cor. v. 21. What \\\y-
ricus wrote, faith Rivet, That
Chrift might m oft truly be cat-
led a finner, Beliarrrhne calls
blafphemy and curfed impu-
dence, Kow} BellarmiDe(him-
felf) contends, That Chrift
might attribute our fins to him-
to be made a [inner, that he felf, therefore he might alfo
might make finners righteous, truly call him felf a finner y
faith Chryfojlom, on 2 Cor. v.
Horn. II. at, Owen of J uni-
fication, page 39. Famous
Proteltant Divines have alfo
ufed the expreffion after
him : when our Divines(faith
Rutherford) hy, Chrift took
pur place, and we have his
condition \ Chrift was made
its, and made thefinncr : it is
true, only in a legal fenfe. Trial
and Triumph of Faith, Serm.
19. Edit. Edin, 1721. p. 257.
He (Chrift) was debitor fac-
tus a finner, a debitor by
imputation, a debitor by law,
by place ^ by office, ibid, p, 245.
Charnock argues the point
thus ; How cculd he die, if he
were not a reputed finner ? had
he not fir ft had a relation to
whih, in him felf innocent, he
did reprefent cur perfon. Ji'hat
blafphemy, what impiet\
here ? Comment, in Tfal. xxiu
1. The Scripture-phrafe to
this purpofeis more forcible,
2 Cor. v 21. For he hath made
him to be fin for us, whe kne-vj
no fin ; that we might be
made the right eoufnefs of God
in him* For as it is more ro
fay, we are made rigl teouf-
nefs, than to fay, we are
made righteous \ 11 nee the
former plainly imports a per-
fection of riehtcoufnefs, if I
may be allow'd the phrafe,
ridneoufnefs nor being pro-
perly capable of de?r?es : fo
it is more to fay, Chrift was
made fin for the elect world,
our fin, he could not, in juftice, rh.in to f!iy, He was made a
have undergone our funifi- SINNER; fince the rirft of
I thefe
13O Chriffs fulfilling the Law, Chap. II
taken upon him the Sins of all Men (c) ; therefore le
him die upon the Crofs. Then faid Chrift, Sacrifice
find Offering thou wouldjl not, but a Body hafl thoi
prepared me ; in Burnt -offerings and Sacrifices foi
fin thou hafl no pleafure. Then faid /, lo, I ccmi
to do thy will, O Lord, Heb. x. 5, 6, 7. And fc
-the Law proceeding in full fcope againft him, fe
upon him, and killed him : and, by this means.
was the juftice of God fully fatisfied, ' his wratf
appeafed, and all true Believers acquitted (d]
from
thefe doth accordingly point
at the umverfality and com-
pleat tale of the Elefts fins,
from the firft to the laft of
them, laid on our fpotlefs
Redeemer. Compare Lev.
Xvi. 21, 22. And Aaron pall
confefs over him ( viz..
the Scape-goaty which the :i-
poftle hath an eye to here)
allthe iniquities of the children
rflfraefi and all their tr an f
greffions in all their fins, put-
ting them upon the head of the
Coat And the Goat flail
hejir upon him all their iniqui-
ties ; Ha. liii. 6. And the Lord
(Marc-.) hath made the ini-
quities of us all to meet on
(Heb. in) him. Thefe two
Texts y.ivc the juft notion of
the true import of that
phrafe. He was made [in for
us.
(c) See the following Note.
(d) Our Lord) efus Chrift
died not for, nor took upon
him. the fins of all and every
• individual Man ; but he died
for, and took upon him the
fins of all the Elect, John x,
15. and xv. 15. Atlsxx.2%
Eph. v. 25. Tit.ii. 14. And
no other dodtrine is here
taught by our Author, touch-
ing the extent of the death
of Chrift. In the preceeding
paragraph, where was the
proper place for giving his
judgment on that head, hq
purpofedly declares it. He
had before taught, that Jefuj
Chrift did, from eternity, be-;
come Man's Surety, in the
Covenant that paft betwixt
Him and the Father, p. 27,
28, 29. A furety puts him-
felf in the place of thefe, for
whom he becomes furety
{Gen. xliv. 32, 33.) to pay
their debt. Prov.xxu. 26, 27.
And our Author tells us, that
now, when the prefixed time
of ChnlVs fulfilling the eter-
nal Covenant, paying the
debt he had taken on him*,
and purchafing Man's re-
demption by his fufferings,
was
Se£t. III. § I. in the Room of the Eleft* ijx
Was come '3 he did, according tafte death -for every man', i. ۥ
to the tenor of that Cove-
nant, which ftated the ex-
tent of his furetyfhip, put
limfelf in the room and place
^he faith not, of all Men,
but) of all the Faithful, or fi-
led of God. See the Note
0). Jefus Chrift thus (land-
ing in their room and place,
actually to take on the bur-
den, the Lord laid on him the
iniquities of us all : the which
Scripture-text can bear no o-
ther fenfe in the connection
of it here, than what is the
genuine fenfe of it, as it
itands in the holy Scripture,
namely,. That the Father
laid on Chrift the iniquities
of all the fpiritual Ifrael of
God, of all nations, ranks
and conditions : for no ini-
quities could be laid on him
but theiis, in whofe room
and place he lifted himfelf to
receive the burden, according
to the eternal and mutual a-
greement. Thefe iniquities
being thus laid on the Medi-
atory the Law came and faid,
I find him fuch a one, as hath
taken on him the fins of all
Men. This is but an inci-
dent cxprefTion, on the head
of the extent of Chart's death,
and it is a fcriprural one too.
I T/w. ii. 6. Who pave him-
felf a ran fom for ally i. e. for
all forts of Men ; not, for all
of every fort. Heh. ii. 9. That
ley by the grace of God, [bould
for every Man of thofe whom
the Apoftle is there treating
of, namely, Sons brought, or
to be brought unto Glory. v%
10. Thefe who are fanBijiedy
Chrift's Brethren, v. 1 1, gi-
ven to him, v. 13. and the
fenfe of the phrafe, as ufed
here by the Author, can be
no other : for the fins which
the Law found, that he had
taken on him, could be no
other but the fins that the
Lord had laid on him ; and
the fins the Lord had laid on
him, were the fins of all the
Faithful or Elect, according
to the Author ; wherefore,
in the Author's fenfe, the fins
of all Men \v&ich the Law
found ca Chrift, were the
fins of all the Elect, accor-
ding to the genuine fenfe of
the Scripture-phrafeology ott
that head. And an incident
expreflion, in words which
the holy Ghoft teachethy and
determined, in its connecti-
on, to the orthodox fcripm-
ral meaning, can never im-
port any prejudice to his fen-
timent upon that point, pur-
pofedly declared hefore in its
proper place. 'Tis true, the
Author, when fpealctng of
thofe in whofe room Chrift
put himfelf ufeth not the
word alone: md in the holy
Scripture it is not ufed nei-
ther on that fubject. And it
may be ohferved, thnt the
I 2 Spirit
tp. Chrifis fulfill
Spirit of God in the Word,
doth not open the dodtrinc
of TLlettion and Reprobation,
but upon Men's rejecling or
embracing the Gofpel-offer;
the which different Events,
are then feafonably accounted
for, from the depths of the
eternal Counfel of God. See
Luke x. 17, 21, 22>
Matth. xxii. 1, ■ ■ ■ 14.
Horn. ix. throughout. Bph i,
3> 4> 5» To every thing there
is a feafon. The Author hi-
therto hath been dealing
with the parties, to bring
them to Chrift ; and parti-
cularly here, he is fpeaking
fort^einftruftion and direc-
tion of a couvinced trembling
f]nner,to wityXeophytus : and
therefore, like a wife and
tender Man in fuch a cafe, he
ufeth a manner of fpeaking,
which being warranted by
the Word, was fitted to evite
the awakening of the ordina-
ry fcruples in that cafe,
namely, It may be I am not
tleBed, it may be Chrift died
not for me ; and which point-
ed at the duty of all, and the
encouragement that all have,
to come to Chrift. And all
this, after he had, in his ve-
ry firft words to the reader,
fufficiently provided for his
ufine fuch a manner of ex-
preffion, without prejudice
to the truth. Further, the
Law adds, Therefore let him
die upon the Croft, Whcre-
ng the Law, Chap. II,
lore ? For their fins, of the
laying of which upon him
there is no mention made.
Or, for the fins of thefe, in
whofe room he is exprefly
faid to have put himfelf, ac-
cording to the eternal agree-
ment betwixt the Father and
Him? Then faid Chrift, lo,
J come, 'viz* actually to pay
the debt for which I have
become furety in the eternal
compact; the which, whole
it was, according to our Au-
thor, is already fufficiently
declared. The Law then
fct upon him, and killed
him ; For whom, according
to our Author ? Fer thefe
furely, in whofe room and
place he put himfelf, and fo
flood. If one confiders his
account of the effect of all
this, one doth not find it to
be, as Ar mini an s fay, That
Chrift, by the merit of hit
death, hath fo far forth recon-
ciled God the Father to all
Mankind, that the Father, by
reafon of his Sons merit, both
could, and would, and did en-
ter and eftablip a new and
gracious Covenant with fmful
Man, liable to condemnation \
Examination ofTi\cnvs,pag.
164. Art 2. Seel. 2. And ob-
tained for all and every Man,
a rejloration into a ftate of
Grace and Salvation ', fo that
none will be condemned, nor
are liable to condemnation for
original Jin \ but all are free
frvm
Sea. in. § i.
from all their
come (e).
in the Room of the EleEf*
fins, both paft, prefent,
*33
and to
So
-from tie guilt of that (in.
Tefte Turret, Loc 14. Quejt.
14. Th. 5. Neither dotn he
tcil us, chat Chrift died, to
render Jin remiffible to allper-
fons, and them falvable, as
the Continuator of Pool's Ann.
on Heb. ii. 9. faith, with o-
her Univerfalifts. But, by
this means, faith our Author,
was the jufticeofGod fully fa-
tisfied, his wrath apt e a fed,
and all true Believers acquit-
ted. Compare U'eflm. Ccnfejf.
Chap. viii. Art. 4. This of-
fice (namely, of a Surety ■, Art.
3.) the Lord Jefus did mcfi
willingly undertake, which
that he might di (charge, he
was made under the Law, and
did perfectly fulfil it, endured
mofb grievous torments, &c.
Art. 5. The Lord Jefus, by his
perfcH obedience and facrifice
of him/elf hath fully
fatisfied the juflice of I
ther ; and parchafed not only
reconciliation, but aneverlaft-
vitance in the kingdom
of Heaven, fir all thofe whom
the Father hath %iven unto
him. Chap. II. Art. 9 C
by his obedience and death, did
fully dif charge the debt of all
thofe that are tins jufified.
Wherefore, the Author doth
not here teach an univerfal
ption or Atonement.
Of thij more afterward,
(e) Pardon is the remov-
ing of the Guilt of Sin. Guilt
is twofold, (1.) The Guilt of
eternal Wrath, by which the
iinner is bound over to the
eternal revenging wrath of
God: and this, by Ortho-
dox Divines, is called the
Guilt of Sin, by way of emi-
nency. (2.) The Guilt of fa-
therly Anger, whereby the
iinner is bound over to God's
fatherly anger and ehaftife-
ments for fin. Accordingly,
there is a twofold pardon;
the one is the removal of
the guilt of eternal wrath,
and is called Legal Pardcn ;
the other, the removal of
the guilt of fatherly anger,
and is called (7 ofp el- pardon.
As to the latter, the believer
is daily to fue out his p
don, fincc he is daily con-
tracting new guilt of that
kind : and this the Author
plainly teaches afterward in
its proper place. As to the
former, of which only he
fpeaks here; all the fins of a
believer, pafl, prefent, and to
come, are pardoned together,
and at once, in the firfr in-
flance of his believing. That
is to fay, the guilt of eternal
wrath, for fin then pair and
prefenr. is actually and for-
mally done away ; the obli-
gation to that wrath, which
he
1 34 ChriJTs fulfilling the Law, Chap . IT.
So that the Law, as it is the Covenant of Works,
hath
he was lying under for thefe
iins, is Jiflblved. And the
guilt of eternal wrath for
iins then to come, is effectu-
ally preventedyirom that mo-
ment 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 but a pardon
improperly fo called ; being
rather a not imputing of
them, than a formal Remif-
fion: forafmuch as a formal
remifTion, being a diflolution
of guilt actually contracted,
agrees only to iins already
committed. Therefore our
Author here ufeth the word
acquitted, which is of a more
extenfive fignification. All
pardon of fin is an acquit-
tance', but all acquittance of
fin is not a formal -pardon of
it ; for, at the refurreBion,
lelievers, being raifed up m
glory, {hall be openly acknow-
ledged and acquitted in the
day of judgment , Short Caiech.
But they will not then be
formally pardoned. Now, this
is the do&rinc of the holv
Scriptures, Rom iv. 6, 7, 8.
"Even as David alfo defer ibeth
the blcjfedrefs of the man, unto
qvhom God ' mputeth righeouf-
riefs without Works, faying*
Biejfed are they whofe i .'rati-
fies are forgiven, and whofe
fins are covered. Biejfed is
the man, to whom the Lord
WILL NOT IMPUTE
fin, chap. viii. I. There is
* therefore now no condemnation
to them which are in Chrifl
Jefus. That is, not only,
they fball never be a&ually
damned, i. e. feat to hell, as
that phrafe is ordinarily
taken; for that is the privi-
lege of all the elect, even be-
fore they believe, while yet,
they are under condemnation^
according to the Scripture.
But, there's no binding o-
vcr, of them that are in
Chrift, to eternal wrath ;
no guilt of that kind to
them. Compare John HL
1 8. Hethathelieveth on him,
is not condemned \ but he that
believeth not, is condemned ah
ready* " The one (viz. Ju-
cc ftifkation) doth equally
cc free all believers from the
cc revenging wrath of God:
<f and that perfectly in this
" life, that they never fall
c< into condemnation, Larger
" Catech.Queftion 77. Albei?
" fin remain, and continually
" abide in thir our mortal
" bodies, yet it is not impu9
" ted unto us, but is remit-
<c ted and covered with
if Chrifl's juftice, (;. e. righ-
« teoufotfs) Old Confejf. Art
" 25. <g. What then is our
<c onlj
Se&. III. § I. in the Room of the Eleft. 135
hath not any thing to fay to any true Believer (/) »
for indeed they are dead to it, and it is dead to
them,
Norn. But, Sir, how could the fufferings of Chrift*
which in refpecl of time were but finite, make full
fatisfadion to the juftice of -God, which is ihfi*
nite ?
Evan. Tho' the fufferings of Chrift .- -.
in refpecl: of Time were but finite, yet *- ^ J
in refpecl: of the P erf on that fuffered, his fuffer-
ings came to be of infinite value ; for Chrift was God
and Man in one perfon, and therefore his fufferings
were
cc only joy in life and death \
cc A. That all our iins, by-
fC Paft> Prefent> a°d to come>
<l are buried ; and Chrift on-
<c ly is made our wifdom,
<c justification, finclificatfon,
€c and Redemption, 1 Cor. i.
" 30. Craig's C.itech. Quefl;.
<( 43. The liberty which
<c Chrift harh purchafed for
Cc believers under the Gofpel,
u confifts in their freedom
<{ from the guilt of fin , the
<c condemning wrath of God,
<c the curfe of the moral
" Law." mftm. Co7ifejf. Cb.
xx. Art. 1. See Chap* xi.
Art. 5. Chap. xvii. Art. 3,
They (the Arminians) do ut-
terly deny^ that no fins of the
faithful > how great and grie-
vous foever they be, are im-
puted unto them ; or that all
their fins prefent and future
are forgiven therny Exam, of
Men. p. 226. Art. 5. Seel." 5.
(/) What things foever it
faith, ic faith to them vvuo
are under it> Rom. Hi. 19.
But believers are not under
it, not under the Law, as the
Covenant of Woiks, Chap.
vi. 14. therefore it faith no-
thing to them. As fuchy ic
faid all to Chrift in their
room and place ; and with-
out the Mediator's Difho-
nour, it cannot repeat its de-
mands on them, which ic
made upon him, as their
furety. Mean while, the;
Law, as a rule of life to be-
lievers, fiith to them all, io
the name and authority of
God the Creator and Re-
deemer, Maith. v. 4S. Be ye
therefore perfeH, even as your
Father which is in heaven
is perfeH : howbeit they are
unc.cr a Covenant, under
which, tho* no lefs is re-
quired ; yet left is accepted,
for the fake of Chrift thciic
Covenant head,
136 Chriji9 s fulfilling the Law, Chap. II.
were a fufficient and full ranfom for Man's foul, be-
ing of more value than the death and deftru&ion of all
creatures.
Norn. But, Sir, you know that the Covenant of
Works requires Man's own obedience' or punifhment,
when it faith, He that doth thefe things Jhall live in
them ; and, cur fed is every one that continueth not
in all things which are written in the Book of the
Laiv to do them : How then could Believers be acquit-
ted from their fins by tTie death of Chrift ?
Evan. For anfwer hereunto, I pray you confider,
that tho' the Covenant of Works requires Man's own
obedience or punifhment, yet it no where difallow-
eth or excludeth that which is done or fuffered, by
another in his behalf ; neither is it repugnant to the
^ juftice of God * : for fo there be a fatis-
P J faction performed by Man, thro' a fuffi-
cient punifhment for the difobedience of
Man, the Law is fatisfied, and the juftice of God
permitteth that the offending party be received into
, p , - favour f : and God acknowledgeth him,
Jr. , ' after fuch fatisfadlion made, as a juft
-p. 1 ' Man, and no tranfgreflbr of the Law ;
P * -j and tho' the fatisfadlion be made by a
■■ J furety, yet when it is done, the princi-
pal is, by the Law, acquitted. But yet, for the
further proof and confirmation of this point, we are
to confider, that as fefus Chrifl the fecond Adam
entered into the fame Covenant that the firft Adam
&d ( g ) ; fo, by him, was done whatfoever the firft
Adam had undone. So the cafe ftands thus, that
like as whatfoever the firft Adam did, or befel him,
was reckoned as done by all Mankind^ and to have
befallen them : even fo, whatfoever Chrift did, or
befel him, is to be reckoned as to have been done
by all Believers, and to have befallen them. So that
^^^ ' as
(^) See the Hot e} pag. 3 J. Hot* CgO.
Se£t. III. § I. in the Rom of the EleSf. 13?
as fin cometh from Adam alone to all Mankind^
as he in whom all have finned ; fo from Jefus Chriji
alone cometh Righteoufnefs unto all that are in him,
as he in whom they all have fatisfied the juftice of
God j| . For as by being in Adam, and \\ p l
one with him, all did in him, and with " ir £
him, tranfgrefs the Commandment of g
God ; even fo, in^refpect of Faith, ^' 9*
whereby Believers are ingrafted into Chrift, and fpi-
ritually made one with him, they did all in him, and
with him, fatisfy the juftice of God, in his death
and fufFerings (h). And whofoever rec- ,- -,
kons thus, reckons according to Scri- *- ll *
pture.
Ql) Namely, in the fenfe
of the Law : for in law-
reckoning, as to the payment
of a debt, and fulfilling of a
covenant, or aj»y the like
purpofes, the furety and ori-
ginal debitor, the federal
head or reprefentative, and
the reprefented, are but one
perfon. And thus the Scri-
pture, determining Adam to
be the Figure (or lype) of
, Rom. v. 14. teacheth
he one hand, That ail
mankind Jinned in Adam, V.
12. and die in him, I Cor.
xv. 22. And on the other
hand, that believers were
trucijied with Chriji , Gal. ii.
20. and raifed up in
Eph ii. 6. The Covenant
(of Works) being made with
Adam as a publick perfon — -
all mankind tinned in
Larg* Ca)ecb. g. 22.
The Covenant of Grace • was
made with thrift, (is the fe-
cond Adam, Queft. 3 1. He- —
fatisfied divine juftice ■
the which he did as a publick
perfon, the Head of Lis Church,
§i<eft> )2. That the righte-
oufnefs of the La-jf, faith the
Apoltle, might be ful filed in
us, Rem. viii.4. fo believers
flushed in hum; as they
finned, in Adam. « The
<c threatning of death {Gem
<c ii. 17.) is fulfilled in the
<l cleft, Co that they dic^
a and yet their lives are «
li fpared, they die, and yet
cl they live ; for they are
c' reckoned in Law to*have
11 died, when Chrift their
" furety died for them/'
'.'jfon on Gal ii. 20. u Al-
" though thou, faith Beza,
<c haft fatisfied for the pain
** of thy fius id the perfon
"of
y3$ ChriJPs fulfilling the Lazv, Chap. flS
turc. For, in Rom. v. 12. all are faid to have iin-
ued in Adam's lin \ in whom all have finned \ faith
the
14 of Jefus Chrift/' Bezas
Confejj. Point 4. ^rr. 12.
4< What challenges Satan or
cc coniuence can make againft
"* the believer, hear an
* anlwer : I was condemn dy
cc I was jttdgedy I was cruci-
<c fed for Jin , cy/?ew ?77Y /«re-
" fy £&r/j| was condemned^
€< judged and crucified for my
* jlfjs. ■ ■ . u I have paid ally
<r becaufe myfurety hath paid
" all*' Rutherford's Trial and
Triumph of Faith, Serm. xix.
^.258. " AsinChrift wefa-
tc fished, fo likewise in A-
€< dam we finned," Flinty Ex-
amin.p. 144. This do&rine,
and the doctrine of the for-
mal imputation of Chrift's
nehreoufnefs to believers,
ft and and fall together. For
if believers be reckoned in
Law, tc have fatisfied in
Chrift ; then his righteouf-
iiefs, which is the refult of
his iatisfadion, muft needs
be accounted thein: but if
there be nofuch law-reckon-
ing, Chrilt's righreoufhefi
cannot be imputed to them,
othcrwifethan as to the ef-
fects of it ; *or the jud?ment
if God is always according to
truth, Rom. ii. 2. This the
Seoromians are aware of, and
deny both', reckoning them
Antinomian principle,, as they
do, many other ProtcfUnc
doCtnnes. Hear Mr, Gib-
bons, They (viz. the Antinomi-
ans) are danglioujly mijlakeri
in thinking, that a believer is
righteous in the fight of God,
with the J elf- fame atlive and
pajfive rightecufnefs, where'
with Chriji was righteous y as
though believers fujfered in
Chriji, and obeyed in Chriji.
Morn. Exerc. Method. Serm. 19.
p. 425 On the other hand,
the We flminfttr Divines teach
both as found and orthodox
principles, affirming Chrift's
righteoufnefs, obedience, and
fatis(ach"on,them{iIves,to be
imputed to believers, or rec-
koned tlyeir righteoulhefs, o-
bedience, and fathfa&ion.
Juftification is an act of God's
free Gracey wherein he par-
doneth all our fins, and ac-
cepteth us as righteous in his
fight y only for the righteouf-
nefs of Chriji imputed to us.
Short. Catech. ?:Iy for thi
per feci obedience and full fa~
tis faction of Chriji y by God im-
puted to them. Larg. Catech*
Queft. 70. By imputing
the obedience and fatisfaftien
of Chriji unto them. IVefinu
Confejf. Chap, x i . Art. I .
Sect. III. § I. in the Room of the EleSt. 13^
the text, namely, in Adam as in a pub- ^
lick perfon f : all Mens adls were in- ^ ' " . ,
eluded in his, becaufe their perfons were ru'ftTt
included in his. So likewife in the fame c [u ^
Chapter it is faid, that death pajfed upon ~ *
all Men \ namely for this, that Jdam's *£ ' ' .
fin was reckoned for theirs. Even fo, ■ *
Rom. vi. 10. The Apoftle, fpeaking *
of Chrift, faith, in that he died, he died unto Jin r;
but in that he livetb, he liveth unto God : fo like*
zvife, faith he, in the next verfe, reckon ye your J elves
to be dead unto fin, but alive unto God through Jefus
Chriji our Lord. And fo, as touching the Refur-
reftim of Chriji, the Apoftle argues, 1 Cor. xv.
20. That all Believers muft, and fhall arife, be-
caufe Chriji is rifen, and is become the firft Fruits
of them that Jleep. Chrift as the firft Fruits arifeth,
and that in the name and ftead of all Believers ; and
fo they rife in him, and with him : for Chrift did
not rife as a private perfon, but he arofe as the
publick Head of the Church ; fo that in his arifing
all Believers did virtually arife. And as Chrift,
at his Refurrection, was juftified and acquitted from
all the fins of all Believers by God his .. c . .
Father ||, as having now fully fatisfied " /
for them ; even fo were they (/). And p ,
thus you fee, the obedience of Chrift
being
CO
aftua
even as
Virtually juflified, not faith exprefly, " He was Ju-
ly, in his J unification J u ftified merit oricujly in rhe '
11 as in his 8 ti iirrection, " Deach and Refurrection of
they did virtually arife. That " Chrift; but yec he was not
this is the Author's meaning u juftified , till he
is cvidene from his own <c did aclually believe in
f, pare 14S. where, "Chrift." •
;, he
CO So
\$o ChrlJV s fulfilling the Laws Chap. II*
P 1 being imputed unto Believers, by God,
*- ■* for their righteoufnefs, it doth put them
into the fame eftate and cafe, touching righteoufnefs
unto life [k) before God, wherein they fhould have
been, if they had perfectly performed the perfect
obedience of the Covenant of Wgrh^ do this, and
thou malt live (/).
§ 2. Norn.
(k) Socallcd todiftinguifh
it from inherent righteouf-
nefs, which is righteoufnefs
from life.
(/) This is a weighty
point, the plain and native
refult of what is faid : name-
ly, That iince Jefus Chrift
hath fully accomplifhed what
was to have been done by
Man himfelf, for Life, accor-
ding to the Covenant of
Works ; and that the fame is
imputed to Believers ; there-
fore Believers are in the
fame Mate, as to righteouf-
nefs unto life,that they would
have been in, if Man himfelf
had flood the whole time
appointed for his trial. And
here is the true ground in
iLaw, of the infallible perfe-
vnance of the Saints: their
• time of trial for life is over,
in their Head, the fecond
Ad*m ; the prize is won.
Hence, the juft by faith are
inritled to the fame benefit
which Adamy by his perfect
obedience, would have been
intitled to: compare Rom. x.
5. The Man which drth thefe
things pall Uve> with Hab. ii.
4. The juft by his faith (hall
live \ the which is the true
reading, according to the o-
riginal. And here, for clear-
ing of the following purpofc,
of the Believer's freedom
from the Law, as it is the
Covenant of Works, let it be
considered, that, if Adam had
Rood till the time of his trial
had been expired, the Cove- .
nant of Works would indeed,
from that time, have remain-
ed his everlafting/ec urlty for
eternal life, like a contract
held fulfilled by the one
party: but, as in the fame
cafe, it could have no longer
remained to be the rule of
his obedience \ namely, in the
fiate of Confirmation. The
reafon is obvious, viz- that
the fubjecling of him (till to
the Covenant of Works, as
the rule of his obedience,
would have been a reducing
him to the ftate of trial he
was in before, and a fetting
him anew to work for whac
was already his own, in vir-
tue of hi* (fuppofed) fulfil-
ling
Se&. III. § 2. Believers dead to the Law, ice. 141
§ 2. Norn. But, Sir, are all Believers dead to the
Law, and the Law dead to them, fay you ?
" Evan. Believe it, Man, as the Law is the Cove-
nant of Works) all true Believers are dead unto it,
and it is dead unto them (m) : for they being in-
corporated into Chrift, what the Law or Covenant
ef Works did to him, it did the fame to them ; fo
that when Chrift hanged on the Crofs, all Believers,
after a fort, hanged there with him. And there-
fore the Apoftle Paul having faid, Gal. ii. 19. /
thro* the Law am dead to the Law, adds in the
next verfe, / am crucified with Chrijl ; which
Words
ling of that Covenant. Ne-
vertheless, 'tis abfolutely im-
poflible, but the Creature^ in
any ftate whatfoever, muft
be bound to, and owe obe-
dience unto the Creator : and
being ftili bound to obedi-
ence,of necefficy, he behoved
to have had a rule of that o-
bedience : as to which rule,
imce the Covenant of Works
could not be it, what re-
mains, but that the rule of
obedience, in the ftate of
Confirmation, would have
been the Law of Nature y fuit-
cd to Man's ftate of immuta-
bility improperly fo called,
and fo diverted of the form
of the Covenant of Works,
namely, its promife of eter-
nal life, and threatning of
eternal death, as it is, and
will be, in Heaven for ever?
The application is cafy, nu«
king always, as to the rule
of Believers obedience, fuic-
able rcferves for the imper-
fection of their ftate, in re-
fpedt of inherent righteoufnefs :
the which imperfection, as it
leaves room for promifes of
fatherly j 'miles, and threat-
nings of fatherly chaflife-
mentSj fo it makes them nc-
cefTary ; but thefe alfo fhall
be done away in Heaven,
when their real eftate fhall
be perfeel, as their relative
ftate is now.
(m) Rom. vii. 4. Wherefore^
my brethren^ ye alfo are become
dead to the law. Gal.'u. 19.
I thro* the law am dead to the
law. And this, according to
the nature of Correlates,
concludes the Law, as it is
the Covenant o6Works,to be
dead alfo to Believers, Col ii,
14. Nailing it to his Crofs.
{n) This
142 Believers dead to the Law, Chap. II.
Words the Apoftle brings as an argument, to prove
that he was dead to the Law \ for the Law had cru-
cified him with (Thrift, Upon which Text, Luther
faith, / likewife am crucified and dead to the Law,
* D CI forafmuck as I am crucified and dead
^ ' with Chriji *. And again, / believing
?' in Chriji, am alfo crucified ivitb Chrift.
In like manner, the Apoftle faith to the believing
j. -. Romans, So ye, my Brethren, are dead
c f J alJ0 f0 iJie £aw ty tJne ]}0dy of Chriji,
Rom. vii. 4. Now, by the body of Chrift, is meant
, r\ mr-i trie paflion of Chrift upon the crofs f ,
It ' tl * or> w^ch 1S a^ one> trie buffering of
T t Fl Chrift in his human nature^ And there-
, fore, certainly we may conclude with
i-p, godly Tindal, that all fuch are dead con-
cerning the Law, as are, by faith, cru-
II O th c'fiec^ vv^tri Chrift || .
1L Norn. But, I pray you, Sir, how do
you prove that the Law is dead to a Be-
liever ?
Evan. Why, as I conceive, the Apoftle affirmeth
it, Rem. vii. 1, 6.
Norn. Surely, Sir, you do miftake ; for I remem-
ber the words of the firft verfe are, How that the
Lata hath dominion ever a Man as long as he liveth ;
and the words of the ftxth verfe are, But novo we are
delivered from the Law, that being dead wherein zve
were h olden, Sic.
Evan. I know right well, that in our laft tranf-
lation the words are fo rendered ; but godly and
learned Tindal renders it thus, Remember ye not,
Brethren, that the Law hath dominion over a Man
as long as it endureth ? and Bifhop Hall paraphraf-
cth upon it thus, Know ye not, Brethren, that the
Mofalcal Law hath dominion over a Man that is fub-
jeci unto it, fo long as the faid Law is in force ?
So
£c£L III. § 2. as the Covenant oflVcrh* 24*
So likewife Orlgen *, Jmbrofe, and % ... ,
JCmfmus, do all agree, that, - by thefe ed b ^
words, while (he) or (it) Uveth, we are jjrn t
to underftand, as long as the Law re- „
maineth. And Peter Martyr is of opi- .- ? ,
-nion, that thefe words, while (he) or L ^ J
(it) Iheth, are differently referred, either to the
Law, or to the j&/#tz ; for, faith he, f/i* Man k
[aid to be dead*, ver. 4. tf/7^ //;£ Law is /aid to be
dead, ver. 6. Even fo, becaufe the word (he) or
(it) f, mentioned ^*r/* 1. do fignify , ~ ^
both fexes in the Greek, Chryfojlom jy-n t
thinketh that the death, both of the Laiv
and the Man, is infinuated. And T7?eo- B
left, Erafmus, Bucer, and Calvin, do 2!I un-
derftand the fixth verfe, of the Law being dead.
And as the death of a Believer to the Lazv, was
accomplished by the death of Chrift, even fo alfo
was the Law's death to him: even as ,, p , .
Mr. Fox ||, in his Sermon of Chrift cru- J^JJg JJJ*
cified, teftifieth, faying;, here have we 07^ r
^> r ' e' .r , Book or
upon one Lrojs, two crucifixes, two the *.
excellent potentates, that ever ^
were, the f on of God, and the Law of God, wreft-
ling together about Man's falvation, both caft down,
and both fain upon one Crofs ; howbeit, not after
a like fort. Firft, the Son of God was iawi,
and took the fall, not for any weaknefs in himfelf,
but was content to take it for our victo- , -•
17; by this fall the Law of God, in caft- L IJ5 J
ing him down, was caught in his own trip, and
fo was faft nailed hand and foot to the Crofs, accord-
ing as we read in Saint Paul's words, Col. ii. 14.
And fo Luther *, fpeakins to the fame * n r r
point, iaith, This was a wonderful com- „
bat, where the Law, being a creature, ?° *'
vethjuch an affault to his Creator^ in praclifn? his
whole
"144 Believers dead to the Law, Chap. H;
whole tyranny upon the Son of God. Now therefore^
lecaufe the Law did fo horribly and curfedly fin a-
gainjl his God, it is accufed and arraigned. And
as a thief and curfed murderer of the Son of God, lof
eth all his ri^ ht, and deferveth to be condemned. The
, g Law therefore is bound, dead, and cru-
' ?* 5" cified to me f . // is not only overcome,
condemned, and fain unto Chriff, but alfo to me, be-
lieving in him, unto whom he hath freely given this
viclory (»). Now then, altho' according to the
Apo-
(«) This is cireci from
Luther^ on the epiftle to the
Galatians, according to the
"Englifi Tranflation, and is
to be found the^re, fol. 184.
p. I, 2. fol. 185. p. I. fol 82.
p. I. His own words from
the Latin Original, after he
had lectured that Epiftle a
fccond time, as I find them
in my copy printed at Frank-
fort 1 563. are here fubjoin'd :
" Hoc profeflo mirabile du-
tC ellum eft, ubi lex creatura,
<c cum Creatore fie congredi-
<c tur, et praeter omne jus,
<c omnem tyranniderh fuam
<c in Filio Dei cxercet, quam
<c in nobis filiis irae exercuit."
Luth. Comment, in Gal. iv. 4,
5. p. (mihi) 598. " Jdeo lex
lc tanquam latro et facrile-
<c gus homicida Filii Dei, a-
<c mittit jus et meretur dam-
" nari." ibid p. 600. " Ergo
<c lex eft mihi furda, ligara,
u mortua et crucifixa. " ibid,
cap. ii. 20. p. 280. " Confci-
W cmia apprehcodens hoc A-
u poftoli vcrbum, Chriftus a
cc lege nos redemit— -
<c fan&aquadam fuperbiain-
" fultat legi, dicens— —
u nunc in poftcrum non fo-
u lum Chrifto vi&a et ftran-
cc gulata es, fed etiam mihi
" crcdenti in eum, cui dona-
" vit hancvicloriam./>. 600."
That great Man of God, a
third E7/V*j,and a fecond Paul,
(if I may venture the expref-
fion) tho' he was no inipire d
Teacher, was endued with
a great mcafure of the Spirit
of them both; being raifed
up of God for the extraordi-
nary Work of fat Reformation
of Religion from Popery,
while all the world won-
dered after the Beqfl. The
lively favour he had of the
truths of the Gofpel in his
own Soul, and t\\c fervour oi
his Spirit in delivering them,
did indeed carry him as far j
from the modern Volitenefs
of cxpreflion, as the admi-
ration and affc&ation of this
laft,
Se&. III. § 2. as the Covenant of Works. 145
Apoftle's intimation, Rom. vii. at the beginning.
The Covenant of IVsrks, and Man by nature, be
mutually
laft, is like to carry us off
from the former. What he
defigned by all this triumph
of Fcmhj is fumm'd up in a
lew words immediately fol-
lowing tncfclaft cited: This,
faith he, the Law, {viz. as \z
is the Covenant of Works) is
gone for ever as to us, provi-
: >-: abide in Chrifl. This
he chofe to expi ef> in fuch
figurative terms, that that
great Gofpel-tiuth might be
the more impreft on his own
heart, and the hearts of his
fcholars ; being prompted
thereto by his experience of
the neeejpty, and withal of
fficulty of applying it
by Faith to his own cafe, in
his frequent deep foul-exer-
cifes an.i conflicts of confei-
ence. Therefore, fa ;th he* feel-
ing thy terrors andi
1 y confeience
over head and ears, ini
wounds, bloody death, refurrec-
Hon and v:chvy of Chrift \ he-
fides I i m , / will fee and heat
at all. This \ .
our victory* whereby we over-
come the terrors of tl
fin, death, an J. all
not without a great 1
ig. (mihi) 597. "And
f peaking on the famefubjeft
elfewhere, he has thefe re-
markable words, it n
fpeak thefe things, but happy
he that could know them a-
right in the conflict of CON-
SCIENCE. Comment, in Gah
ii. 19 p. 259. Now, to turn
outward the wrong fide of
the picture of his difcourfe,
to make ir falfe, horrid, pro^
fane,and blafphemous,\% hard.
At this rate, many Scripture-
texts rauft fufFer,not to fpeak
ofapproven human Writers,
I initance only in that ot E~»
lias, 1 Kings xviii. 27. Me (to'
wit Baal) is a God'-,
is talking, or he ispurfu.,:-*,
or heis in a journey, or pen
venture hefleepctb^ and mufi
be awaked: yet I compare
not Luther* s Commentary to
the infpired Writing ; c:
where the holy Scripture
eoes before, one would tninlc,
he might ^e allowed to fol-
low. Here is in Irony,* rhe-
torical fijure: there is a
Profop3pe/a, or feigning of a
perfon, another rhetorical fi-
gure ; and the learned and
Man tells us withal,
If P^///ufed it befoje him,
on the fame fui • jerft, re,
potej I
mner com-.:
!. For \vi
K be
146 Believers dead to the Lawy Chap. If.
mutually engaged each to other, fo long as they
both live ; yet if, when the wife be dead, the huf-
band be free, then much more, when he is dead
alfo.
Nom. But, I pray, Sir, what are we to underftand
by this double death, or wherein doth this freedom
from the Law confift ?
Evan*
he cices Eph. ii. and Chap, iv.
epiftles to the Rom. Cor. Col.
p. 599.N0W, albeit the Law
(as it is the Covenant of
Works) not being a perfon
indeed, bur a moft holy Law
of God, was ineapable of re-
al arraignment, fin, theft,
or murder: yet one being
allowed to fpeak figurative-
ly of it, as fuch a perfon
before mencioned ; and find-
ing the Spirit of God to
teach, that it was crucified
Jefus Chrift nailing it to his
Crofsy Col. ii. 14. What im-
piety, what blafphemy is
there, in affigning crimes to
it, for which it was cruci-
fied; crimes of the fame na-
ture with its crucifixion, that
is, not really and literally
fo, but figuratively only ?
And the crucifying of a per-
fon, as it prefuppofeth his
arraignment, accufation, and
condemnation ; fo it implies
his binding and death : all
which, the decency of the
parable requires. And the
fame decency requiring the
rhetorical feigning of crimes,
as the caufesof that crucifi-
xion ; they could be no o~
ther, but thefe that are af-
iigned : forafmuch as Jefus
Chrift is here confidered, not
as a flnner by imputation,
but as abfolutely without
guilt ; tho' in the mean time,
the fins of all the ele£t were
really imputed to him, the
which, in reality, juftified
the holy Law's procedure a-
gainft him. Moreover, up-
on the crucifixion, it may be
remembred how the Apoftle
proves Chrift to have been
made a curfe for us : Forfiith
he, it is written, Cur fed is.
every one that hangeth on a
tree, Gal.iii. 13. Thewhich,
if any fhould apply to the
Law, as the Covenant of
Works, in a figurative man-
ner, as its crucifixion muft
be underftood, it could im^
port no more (by reafon of
the nature of the thing) than
an utter abolition of it, with
refpeB to believers, which is a
great Gofpel-truth. And here
alfb, one may call to mini
the Scripture- phrafes, Rom,
vii. 5. The motions of fins,
which were by the Law- Ch.
viilil
Se£. III. § 2. as the Covenant ofWorh. 147
Evan. Death is nothing elfe but a dif- ^ , -,
folution, or untying of a compound, or *• ■*
a feparation between matter and form ; and there-
fore, when the foul and body of Man is feparated,
we fay he is dead ; fo that, by this double death,
Vve are to underftand nothing elfe, but that the bar-
gain, or Covenant^ which was made between God
and Man at firft, is diffolved, or untied ; or that
the matter and form of the Covenant of Works
is feparated to a Believer, So that the Law of the
Ten Comtnandments, doth neither promife eternal life,
nor threaten eternal death to a believer, upon con-
dition of his obedience, or difobedience to it ( 0 ) :
neither
viii. 2. The Law of Jin and
'death. <c The Covenant of
<c Works called the Law of
<c fin and death." Praci. Ufe
.offav.KnowLConjeff.p. 3S2.
Edit. 5. Fig. 3. I Cor. xv. 56.
Ike ftrevgth of fin is the Law.
After all, for my own
Brart, I would neither ufe
ome of thefe expreflions of
Luther sy nor dare I, fo much
as in my hearr, condemn
Hi cm in him : the reafon is
one ; becaufe of the wanr of
{that mcafure of the iufiu-
ifcnces of grace, which I con-
ceive he had, when he ur-
ircred thefe words. And the
(a me I would f^y of the fe-
veral cxpreffions of the gre?.c
~ utherford's, and of many e-
intht minifters, in their
■dally countenanced of
i6d,in their adminiOrat ions.
Hear Luther hirofelf, in his
rcfacc to ch^t book
(mini) 10. Thefe our thoughts*
faith he, on this epiflle do
come forth , notfo much again fi
thofe> {viz* the Church's ene-
mies) as for the fake of our
HWf, viz- her friends) who
will either thank me for my
diligence^ or will pardon my
weaknefs^ and rafnefs. 'Ti$
pity the juit expectation of
one, whofe name will be in
honour in rhe Church of
Chriftj while the memory
of the Reformation from Po-
pery is kept up, fhould be
fruftrated.
(0) The Law of rhe ten
Commandments given to A-
damy as the Covenant of
Works, prom i fed eternal life,
upon condition of obedience;
and threatned eternal death,
in cale of difobedience: and
this was k, that made it the
Covenant of Works. Now,
'-frame of the
K 2 Uw
148 Believers dead to the Law, Chap. IT*
neither doth a believer, as he is a Believer, either
hope for eternal life, or fear eternal death, upon
any
Law of the ten Commands
being diflbived as to belic-
. ven, it can no more promiie
nor threaten them at that
Tate. The Scripture indeed
tcitifies, that Godlinefs hath
the prom if e, not only of the life
that now is, but alfo of that
which is to come, I Tim. iv.
S. There being an infallible
connection between godli-
nefs and the glorious life in
heaven, eftablifhed by Pro-
mife> in the Covenant of
Grace: but in the mean time,
'tis the obedience and fatis-
fa&iun ofChnft,apprehended
by faith, and not our godli-
nefs, that is the condition
»pon which that life is pro-
nv fed, and upon which a real
Chriftian, in £ dying hour,
will venture to plead for a
ihare in that life. It is like-
wise ce'tain, that not only
are unbelievers, in virtue of
the Covenant of Works,
which they remain under,
liable to eternal death, as the
juft reward of fin : but there
iv, by that Covenant, a two-
fold connection eftablifhed ;
the one "twixt a State of un-
belief, irregeneracv, impc-
citcncv»and unholinefs, and
eternal death ; the other,
*fA'ixt Atls of difobedience,
and eternal death. The for-
mer is abfolutely indiflbluble,
and cannot but eternally re-
main : fo that whofoevcr
are in that State of Sin, while
they are in ic, they muft
needs be in a State of Death,
hound over to the wrath of
God, by virtue of the threat*
ning of the Law. But then,
it is impoflible that believer!
in Chriftcan be in that Rate
of fin. So thde, and the like1
fentences, He that believeth
not pall be damned, Marie,,
xv i. 16 Except ye repent, ye.
pall all hkevuife peri ft, Luk«j
xiii. 3. If ye live after the:
flefl), ye /ball die, Rom. vjfl
13. do indeed bind over un-,
believers to eternal death:
but they do no otherwift
concern believers, than a$
they fet before them a cer*
tain connection of two e*
vents, neither of which cas
ever be found in their cafe.
And yet the ferious confede-
ration of them, is of great
aiul manifold ufe to believ*
ers, as a ferious view of e*
very part of the Covenant of
Works is; particularly to
move them to grow up more
and more into Chrift, and
to make their calling and e-
lcclion fure. As to the lat-
ter conne&ion, viz* 'nvixc
aftj of difobedience and e-
cernaj
<?efl. HI. § 2- as tke Covenant of Works. 149
any luch terms (p). No, we may ajjure our fehes^
that whatfoever the Law faith, on any fuch terms,
it faith to them who are under the Law, Rom. iii.
ig. But believers are not unde? the Law, but un-
der Grace, Rom. vi. 14. and fo have efcaped eter-
nal death, and obtained eternal Life, only by faith
in Jefus Chrift ( q ) ', for by him all that believe
are
cation ; and of eternal death
to the mifery of the damned
in hell ; that they declare
the Soul upon its unien with
Chrift, to be as really po£*
faffed of ercrnal life, as the
Saints in Heaven are ; ?* i
without that ftatc of union,
to be as really under death,
and the wrath c{ God, as the
damned in hell are ; tho' not
in that mtafurt. (The term
'Eternal Death is not, as far
as I remember, ufed in Scri-
pture.) And this agreeable
to the nature of the rhin
for as there is &o mids be-
twixt Life and Death, in 2.
fubjedr capable of either ; fo
it is evident, the life com-
municated to the Soul, in
its union w;th Chrift, the
quickening Head, can never
be extinp.uifhed f0r the a
of eternftv, John xiv. 19,
And rhe finners death under
the guilt and power of fin,
is, in its own nature, eter-
nal', and can never end, but
by a work of almighty pow-
er, which raifeth the dead,
and calleth thine? that are
not, to be, as if they were.
l Theff.
eernal death, k is difloluble,
and in the cafe of the be-
liever, a dually dhToived ; fo
that none have warrant to
fay to a believer, If thou fin,
thou fiatt die eternally : for-
afmucb as the threatning of
eternal death, as to the be-
liever, being already iatis-
fieJ, in the fatisfeclion of
Chrift, by faith apprehend-
ed, .ind imputed of God to
him; it cannot be renew'd
on him, more than one debt
can be twice charged, name-
ly, for double payment.
(£>) But on the having, or
wanting of a faving incereft
in Chrift.
(7) This is a full proof
of the whole matter. For
how can the Law of the ten
Commands promifc eternal
life, or threaten eternal
death, upon condition of o-
bedience or difobedience, to
thofe who have already e-
fcaped eternal death, and
oStained eternal life by faith
in Chrift } The words, which
■ y Ghoft teachethy are fo
far from reft raining the no-
ioD $f eternal life to glorifi-
150 Believers dead to the Lew, Chap# jj#
are jujlified from all things, from which they could
?iot be jujiified by the Law of Mofes, A£ts xiii. 39,
For God jo loved the world, that he gave his only
begotten Son, that whofoever believeth in him, Jhould
mot perijh, but have everlajling Life ; John iii,
J 6.
And this is that Covenant of Grace, which, as I
r -j told you, was made with the Fathers
L 7 J by way of promife, and fo but darkly ;
but now the fulnefs of time being come, it was more
fully opened and promulgated.
Ant. Well, Sir, you have made it evident and
plain, that Chrift 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
Chrift only. For although in the making of the Co-
venant of Works, at firft, God was one party, and
Man another ; yet, in making it the fecond time
(r), God was on both fides ; God fimply confider-
cd in his effence, was the party oppofite to Man ;
and
3 ThefT. i. ic. Jefus which believeth on me hath everlaft-
delivered us from the wrath to ing life. Ver. 54. Whofo eat-
come. 1 John iii. 14. We eth my flefi, and drinketh my
know that we have pajjed from bloody hath eternal lifey 1 J oho
death unto life. John iii. 36*. v. 12, 13. He that hath the
He that believeth on the Son, Sony hath lije :■ and he that
loath everlajling life \ and he hath not the Son of God, hath
that believeth not on the Sony not life. Thefe things have I
(ball not fee life, but the wrath written unto you, that believe
of God abideth on him. Chap, on the name of the Son of God,
v. 24. He that believeth—- that ye may know that ye have
hath everlafting lifey and pall eternal life. See Rom. viii.
%ot come into condemnationy 1. John iii. 16, 1 1\ and xvii 3.
but is pajfed.from death unto (r) See the Note (g)> p- 35*
life. Chap. vi. 47. He that
CD All
Se&. III. § 2. as the Covenant of Works. 151
and God the fecond perfon, having taken upon
him to be incarnate, and to work Man's redemp-
tion, was on Man's fide, and takes part with Man,
that he may reconcile him to God, by bearing
Man's ftns, and fatisfying God's juftice for them,
(and Chrift paid God (f) till he faid h$ had e-
noughy he was fully fat is fied , fully content ed, Matth.
iii. 17. This is my beloved Son, in whom I am well
plcafed : 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 all Chrift's people were given to him in
their election, Eph. i. 4. ( / ). Thine j- n n
they werey faith Chrift, arid thou gavefl *- -*
them
(/") All the demands of
the Covenant of Works, on
the eleft world.
(*) That he, taking on
their nature, might anfwer
the demands of the Cove-
pant of Works for them, Epb.
i. 4. According as he hath cho-
fen us in him. We are faid
to be chofen in Chrift y not
that Chrift is the caufe of
election ; but that electing
love, flowing immediately
from God, to ail the objects
of it, the Father did, in
one and the fame decree of
election, chufe the head and
members of the happy bo-
dy *, yet Chrift the head, firft
(in the order of nature) then
all thefe whomakeuphis bo-
dy, who were thereby gi-
ven to him, to be redeemed
and faved, by his obedience
and death : the which, be*
ing by him accepted, he, as
Elect-Mediator and head of
elect men, had full power,
and furniture for the work,
made over to him. And thus
may we conceive, the fecon &
Covenant to have been con-
cluded ; agreeable to the
fcrip^ure-account of that my-
ftery. This, the author fays,
was done thereupon : not
upon the Father's being well
pleafed, and fully fuisfied,
by virtue of the Covenant
made; the which, is the ef-
fect of the Covenant, where-
as, this is one of the tranf-
actions or parts of the Cove-
nant, as all the following
words, brought to illuftrate
it, do plainly carry it: bur,
upon God the Sen, his being
en the other Jtde^ in making
>f
152 Believers dead to the Law, Chap. II,
them me, John xvii. 6. And again, faith he, The
Father loveih the Son, and hath given all things in-
to his hands, John iii. 35. That is, he hath intruft-
, r> t ed.him with the ceconomick f, and
7/7 ^ actual adminiftration of that power in
pr j the Church, which originally belonged
J ' ' unto himfelf, , And hence it is, that
,^* 7* Chrift alfo faith, The Father judgeth no
Man, hut hath committed all judgment to his Son,
John v. 22. So that all the Covenant that Believers
are to have regard unto, for life and falvation, is the
free and gracious Covenant that is betwixt Chrift,
or God in Chrift, and them ( u). And in this
Covenant
cf the fecond Covenant ; the
which, is the principal pur-
fofe in this paragraph, the
explication whereof, was in-
terrupted by the adding of a
fentence concerning the exe-
cution and effeA of the glo-
rious contrivance. In mak-
ing of the fecond Covenanr,
the fecond perfon of the e-
ver blefled Trinity ,coniider-
cd- limply as fuch, is one of
the parties. Thereupon, in
the decree of election, de-
figning, as is (aid, both head
and members, he is chofen
Mediator and head of the
election, to be their incarnate
redeemer : the which head-
ship accepted, he, as Medi-
ator and head of the election,
took upon him to be incar-
nate, and in their nature,
to lattsfy the demands of
the Covenant of Works, for
fhem, ifat xlii, 1. Eph. i. 4.
Pfal. xi. 6, 7, 8. ireflmin*-
Jler ConfeJfiony Chap. viii.
Art. I. "It pleafed God, in
Ct his eternal purpofe, to
" chufe and ordain the Lord
" fefus, his only begotten
cc fbn, to be the Mediator be-
cc tweenGodand man, — the
" Head and Saviour of his
cc Church : unto whom,
M he did, from all eternity,
cc give a people to be his
cc feed, and to be by him in
<c time redeemed, &c. chap.
a iii. Art. 5. Thofe of man-
cc kind, that are predeilinat-
<c ed unto life, God— —hath
" chofen in Chrift, unto e-
cc verlafting glory> out of his
" mere free grace and love."
Compare what the Author
writes on this fubjec"t, p. 26,
(«) L e. The Covenant of
Gr.^ce only, not the Cove-
nant of Works.
00 To
Sect. III. § 2. as the Covenant of Works. 153
Covenant there is not any condition, or Law to be
performed on Man's part, by himfelf ( x ) : No,
'there is no more for him to do, but only to know and
believe that Chrift hath done all for him {y ).
Where-
(y) To wit, for life and
falvatipn '■> the fame being
already performed by Jcfus
Chriit. He having, in the
fecond Covenant, undertaken
to fkcisfy all the demands of
the Covenant of Works, did
do ail that was to be done or
wrought for our life and fil-
iation. And if it had not
been ^o, life and falvatioa
h^.d remained eternally with-
out our reach ; for how is it
pofftble, we fhould perform,
do, or work, until we get life
and falvation ? what condi-
tion or law are we fit for
performing of, while we are
dead, and not faved from,
but lying under fin, the
wrath and curie of God? See
the following note.
( y ) Namely, all that was
to be done, for life and fal-
vation. And neither repen-
tance, nor fincere (imperfect)
obedience ; nay, nor yet be-
lieving itfelf, is of thu fort;
tho* ail of rhefe are indifpen-
fiblv necefTary in fubjecls
capable of them. Thisexpref-
lion bears a kind of Mimejis
or Imitation, ufual in con-
verfation, and ufed by our
Lie/fed Saviour on this fuh-
., yobnv'u 28j .
fa id tb cy t \ \ 0 ha t f. a 11
we dpj that we might fVURK.
the works of God? Jefus an~
fwered and faid unto them,
This is THE WORK of Gcdy
that ye believe. The delign
of it plainly is, to confront
the humour that is natural-
\y in all men, for doing and
working for life and falvati-
on, when once they begin to>
lay thefe things to heart;
there is no more, fays the
Author, for him to do, but
only to know and believe that
Chrift hath DONE all for
him: and therefore the ex-
preffion is not to be (trained
belidei its fcope. However
this is true faith, according
to the Scripture, whether all
favins faith be fuch a know-
ledge and believing, or not:
and that knowledge and be-
lieving are capable of de-
grees of certair.rv, and may
be mixt with doubting, with-
out overturning of the rea-
lity of them. If i. liii. II. By
his knowledge frail my r
teous fervant j'<fiify rn.
John xv ii. 3. This is life e-
ternaU that tlpey might A.
thee the only true Cod,
Jefui C: ';• // whom tbou hafl
fent. Gal. ii. zo. I live b\
faith
#54 Believers dead to the Law, Chap. II.
Wherefore, my dear neighbour Neophytus, to
turn my fpeech particularly to you, becaufe I fee you
are in heavinefs ; I befeech you be perfuaded, that
here you are to work nothing, here you are to do no-
u t .7 thing, here you are to render nothing
™ J, , unto God, but only to receive the trea-
fure ||, which is "Jefus Chrijl, and appre-
hend him in your heart by faith, although
you
p. 69,194.
faith of the Son of God, who
loved me, and gave him f elf
for me. Rom. x. 9 If thou — -
Jbalt believe in thine heart,
that God hath raifed him
from the dead^ thou pah be
faved. To believe that God
hath raifed him from the
dead, is to believe that he
has perfected the work, and
done all that was to be done
for life and falvation to fin-
ncrs : but is this enough to
conftitute faving faith ? fure-
\y it is not ; for devils may
believe that : therefore it
mud be believed with par-
ticular application to one's
lelf, intimated in the phrafe,
believing in thine heart', and
this is what devils and re-
probates never reach unto,
howbeit thefe laft may pre-
tend to know and believe,
that Chrift is raifed from
the dead for them, and fo
hath done Mfor them \ even
as they alfo may -pretend to
receive and reft on him alone
for falvation. But in all
this, one who truly believes,
may yet have ground to fay
with tears, Lord, I believe,
help thou mine unbelief, Mark
ix. 24.
Neverthelefs, under this
Covenant, there is much to
do ; a law to be performed
and obey'd, tho" not for
life and falvation^ but from
life and falvation received ;
even the law of the ten com-
mandments, in the lull ex-
tent thereof, as the Author
doth, at large, cxprcfly
teach, in its proper place,
in this and the fecond vo-
lume.
This is the good old way
(according to the Scriptures^
ABs xvi. 30, 31. Maith. xi,
28, 29. fit. ii. 11, 12.) i£
the famous Mr. John David-
fon underftood the Vroteftant
doflrine. cc Q^ Then the
cc falvation of man, faith he,
cc is fo fully wrought and per-
cc feSly accomplifhed by
cc Chrift in his a win perfon,
cc that nothing is left to be
ct done or wrought by us in.
" our pcrfons,to be onie caufe
Se£t TTT &° as the Covenant of Works. t^i
you be never fo great a /inner {z). And fo fhall you
obtain forgivenefs of fins, righteouf- r ^
jiefs, and eternal happinefs ; not as an I 1J9 1
agent, but as a patient ; not by doing, but by re-
ceiving (a). Nothing here cometh betivixt, but faith
only, apprehending Chrift in the promife (£\ This
fhen is perfecl rzghtecufnefs, to hear nothings to
knoiv nothings to do nothing of the Law of Works^
but
cc of the leaft pare thereof?
* AThatismoiicertain."Mr.
J. David/on s Catechifm, Edit.
Edinb. 1708. pag. I). " Sa
we are perfitely faved by
:c the warkes whilk Chrift
f did for us in his a win per-
c fon, and nawayes by the
;c gude warkes, whilk he
[C workes in us, with, and
:c after faith. Marg. Here is
c the mainepoint and ground
of our disagreement with
the Papifts. ibid. pa*. 46.
:c Refts t-hen any thing for
,f us to doe, after that we
c are perfitely juftified in
x God's fight, by faith in
< Chrift f Difciple. Yes, very
1 meikle, albeit na ways to
:c merite falvatioo ; buton-
c \y to witnefs, by the ef-
( feds of thankfulnef>, that
:c we ARE truly SAVED."
Ibid. p. 48, 49.
(?:) Seethe two foregoing
Notes. And hear another
pa Mage from the fame beck,
whence this is taken, name-
ly? the JLnglifb Tranflation
of Lutbirs Commentary oq
the Epiitle to che Galatiansy
fo!. 75. " Good works ought
" to be done— the ex-
ample of Chrift is to be
« followed : well, all
<c thefe things will I gladly
iC do. What then followeth ?
" Thou fhaltthen be faved,
cc and obtain everlafting life.
cc Nay, not fo. I grant in-
<c deed that I ought to do
u good works, patiently to
<c fufFer troubles and affli&i-
" ons, and tofhed my blood
"alfo,ifneedbe,forChrifFs
<c caufe : but yet am I not
« juftified, neither do I OB-
« TAJN SALVATION
" THEREBY."
(a) This is theftile of the
fame Luther, who uferh to
diftinguifh betwixt aB'ivt
andpaflive righteoufnefs, i.e.
the righteoufnefs of the Law,
and the righteoufnefs of
Faith ; agreeable to Rom. iv.
5. But to him that worfotb
not, hut believeth on him that
juftifieth the ungodly, his Faitb
is counted for righteoufnefs.
(b) The pafldge at more
length
156 Believers dead to the La%*,, «t,p. ir
but only to know and believe that Jefus Chrijl is now
gone to the father, and Jitteth at his right handy
not as a judge, but is made unto you of God, wif-
do?n, right eoufnefs, fanttification and redemption {c).
Wherefore, as Paul and Silas faid to the jailor, fo
fay I unto you, believe on the Lord fefus Chrijl, and
thou Jlmlt befaved; that is, be verily perfuaded ia
* n £ * vour rieart:J triat Jeuis Chrift is yours,
. Deh™- and that you (hall have life and falva-
p0"0* tion by him ; that whatfocver Chrift
1- did for the redemption of mankind, he
did it for you * [d).
§ 3. Neo.
length is this ; The marriage
is made up without all pomp
Mud folemnity : that is to fay,
nothing at all cometh between,
no Law, nor work is here re-
quired. Here is nothing
elje hv.t the father promt-
fing • - and I receiving
but thefe things, without ex-
perience and pratlice, cannot
be understood. Luther ubi fup.
f J 94.
(r) Thefe words alio are
1 ntber s, in his argument of
the EpiiUc to the Galatians,
p. 24. of the Latin Copy \ and
fol. 7. of the Tran flat ion :
but what our Author reads,
frothing of the Law of Works,
fe, in Luther s own words,
frothing of the Law, or of
Works', the fenfe is the fame.
What concerns thealTurance
in the nature of Faith,which
thefe words feem to bear,
we'll meet with anone.
(d) In this definition of
faving Faith, there is the ge-
neral nature or kind of it,
viz. a real perfwafion, agree-
ing to all forts of Faith di-
vine and human, he verily
perf waded : the more fpecial
nature of it, an appropriating
perfwafon, or J fecial applica-
tion to one's J 'elf, agreeing td
a convinced iinner's Faith or
Belief of the Law'i curfe,
Gal. iii. 10. as well as to it,
be verily perfwaded in yout
heart : thus Rom. x. 9.1fthoi4
fbalt believe in thine heart, that
God, &c. thou palt befaved.
And finally, the mod fpecial
nature of it, whereby it is
diftinguilhed from all other,
namely, an appropriating per-
fwafion of Chrifi's being yours,
and, &c. And as one's be-
lieving in one's heart, or ap-
propriating pcrfwafionof,tne
dreadful tidings of the Law,
im*
Seel. III. § 1. as the' Covenant of Works. 157
imports not only an ajfent to Even as when one f refcnts a
them as true , but an horror
of them as€Ztf/;fo believing
in the heart, or an appro-
priating perfwafion of the
glad tidings of the Gofpel,
bears not only an ajfent to
them as true, but a relifi of
them as rood.
piece of gold to a poor man,
laying, Take it, 'tis yours ;
the offer makes the piece re-
ally his, in the fenfe, and to
the effect before declared :
neverthelefs, while the poor
man does not accept, nor re-
ceive it; whether apprehend-
The parts of this appro- ing the offer too great to be
priating perflation, accor- real, or that he has no lik-
iling.to our Author, are,
I. That Jefus Chrift is
yours, viz. by the deed o£
gift and grant made to Man-
kind loft, or (which is the
fame thing in other words)
by the authentic1* Gofpel of-
fer, in the Lord's own iVord:
tke which offer is the foun-
dation of Faith; and the
ground and iv arrant of the
mim fieri al Offer, without
which it could avail nothing.
That this Is the meaning,
appears from the anfwer to
the que (Hon immediately
following, touching the war-
rant to believe. By this of-
fer, or deed of gift and grant,
Chrift is ours before we
believe ; not that we have
a laving inters ft in him,
or are in a Hate of Grace:
tut that we have a com-
mon interefi, in him, and
the common falvaiion, Jude
5. Which fallen AngeJs have
not; fo that it is lawful and
warrantable for ut, not for
ing of the ncceffary confe-
quents, of the accepting ; it is
not his in ppffeffion, nor
hath he the benefit of it;
but on the contrary muft
ftarve for all it, and that fa
much the more miferably,
that he hath flighted the of-
fer, and refufed the gift. So
this acl of faith is nothing
elte, but to believe God, I
-. 10. iu Mi
John iii. 36 to believe the re"
fort concerning Chrift, Ifa.
liii. I. or to believe the GofpeI%
Mark i. 1 5. not as Devils be*
lieve the fame, knowing
Chrift to be Jefus, a Saviour,
but not their Saviour, V. 24.
Cliap. iii. il,I2. but with an
Op propria t \ rig p e r fit a ft or. , o r
.>:, believing
him to be our Saviour. Now
what this C of K-h report, Re-
cord, or Teflimony of God to
be believed by all, is, the
infpircd penman expreflv de-
clares, 1 fth\ v, 11. 7
tit record, that God hath given
them, to take poffelTion of to us eternal life: «b
Chrift hrJ his filvatioa. life is in his Son. The giv-
ing
t$8 Believers dead
ing, here mentioned, is not
giving in poffeffion in greater
or leifer meafure; butgiu-
ing b way or grant, where-
upon one may take polTefiion.
And the party to whom, is
not the ele&ion only, but
mankind loft. For this re-
cord is the gofpel, the foun-
dation of faith, and warrant
to all, to believe in the Son
of God, and lay hold on e-
ternal life in hinl : but, that
God hath given eternal life
to the eledt, can be no fuch
foundation nor warrant; for,
that a gift is made to certain
feleB men, can never be a
foundation or warrant, for
all men to accept and take
it. The great fin of unbe-
lief lies in not believing this
record or teftimony, and fo
making God a liar ; He that
helieveth not God, hath made
loim a liar, becaufe he heliev-
eth not the record that God gave
of his Son. And this is the
record, &c. I John v. 10, II.
On the other hand, He that
hath received his teftimony,
hathfet to hisfeal that God is
true, John iii 33. But the
great fin of unbelief lies not
in not believing, that God
bath given eternal life to the
elect. For the raoft defpe-
rate unbelievers, fuch as Ju-
das and Spira, believe that;
and the belief of it adds to
their anguifh and torment of
fpirit ; yet do they not fee
to the Law, Chap. l£
to their feal, that God is
true ; but on die contrary,
they make God a liar, in
not believing that, to lolt
mankind, and to themfelvcs
in particular, God hath
given eternal life, in way of
grant, fo as they, as well a>
others, are warranted and
welcome, to take pofteflioa
or it; fo fleeing in the face
of God's record and teftimo-
ny in the Gofpel, ifa. ix. 6.
Joh. iii. 16. Atisiv. 12 Prov.
viii.4. Rev. xxii. 17. In be-
lieving of this, not in be-
lieving of the former, lici
the difficulty, in the agonies
of confjience : the which ne-
verthelefs, till one do, iii
greater or lefler meafure fur-
mount; one can never fc£
lieve ori Chrift, receive and
reft upon him for falvation.
The truth is, the receiving of
Chrift doth neceftarily pre-
fu p p ofe t h is giving of him.
There may indeed be a giv-
ing where there is no receiv-
ing', for a gift may be re-
fused : and there may be a
taking, where there is no
giving ; the which is a pre-
sumptuous aclion, withouc *
warrant ; but there can be
no place for receiving of
Chrift, where there is not a
giving of him before. In the
matter of faith, faith Rol!ocky
there are two things, fir ft there
is a giver, and next there is a
receiver. God gives > and the
font
Sefl. III. § 2. as the Covenant of Works. 159
foul receives, LeBute 10. on 2 power to become the fons of
Tbejf. p. 126. The Scripture
is exprefs :o this purpofe,
foh.iii. 27. A man can re-
ceive nothings except it be given
him from Heaven.
2. And that you (ball have
life and falvation by him \
namely, a life' ofholinefs, as
Well as of happinefs ; falva-
tion fvomfiny as well as from
wrath: not in Heaven only ;
but begun here, and com-
pleted hereafter. That this
is the Author's notion of life
and falvation, agreeable to
the Scripture, we have had
fufficient evidence already ;
and will find more, in our
progrefs. Wherefore, this
perfuafion of faith is incon-
fiftentwithan unwill^ngnefs
to part with fin, a Bent or
PURPOSE of heart to continue
in fin ; even as receiving and
refting on Chrift for falva-
tion, is. One finds it ex-
preft, almoft in fo many
words, ABs xv. II We be-
lieve that through the grace of
the Lord Jefus Chrifl, we (ball
be faved. It is fitly placed
after the former ; for it can-
not go before it, but follows
upon it. The former is a
believing of God, or helieving
the Son: this is a believing
on the Son) and fo U the fame
with receiving of Chrift, as
that receiving is exolained,
John i. 12. But as many as
received him > totbemgavi he
God, even to them that BE-
LIBVE ON his name. It
doth alfo evidently bear the
foul's reft.'ng on Chrift for
falvation : for it is not pof-
fible to conceive a foul reft-
zng on Chrift for falvation*
without a perfuafion that it
fa all have life and falvation
by him \ namely, a perfuafion*
which is of the fame meafure
and degree as the re fling is.
And thus it appears> that
there can be no faving faith,
without this perfuafion, in
greater or lelfer meafure. But
withal it is to be remembred,
as to what concerns the habit,
a clings, exercife, ftrength, .
\veaknefs,andintermitting of
the exercife, of faving faith;
the fame is to be faid of this
perfuafion, in all points.
"3. That whatfoever Chrift
did for the redemption of Man-
kind, he did it for you, Gal.
ii. 20 J live by the faith of the
Son of Gody who loved me, and
gave him f elf for me. This
comes in the laft place: ancf
I think none will queftion,
but whofoever believes, in
the manner before explain-
ed, may and ought to be-
lieve this, in this order. And
it is believed, if not expli-
citely, yet virtually, by all
who receive and reft on Chrift
for falvation.
From what is faid, it ap-
pears rbftt this definition of
Faith
l6o Believers dead
Faith is the fame, for fub-
ftance and matter, tho' in dif-
ferent words, with that of
the Shorter Cat echifm, which
defines ic by receiving and
refing^ upon Chrifi alone for
falvation, as he is offered
to US in the Go/pel. In which,
tho' the Offer to us is menti-
oned laft ; yet it is evident,
it is to be believed firft.
ObjsB. But the Authors de-
fnkl n makes Ajfurance to be
of the effence of Faith.
AnfdVi Be it ib : however
he ui'cch not the word Ajfu-
rance or Affured in his defini-
tion , nor will any thing
contained in it, amount to
the idea now commonly af-
fixed to that w.ord, or to
what is now in bur da vs com-
monly undcrftood by Affu-
ranee- And (i.) He doth not
fierc teach that Affurance of
Faith, whereby Believers are
certainly affured that they are
in the fate ofGracejhe which
is founded upon the evidence cf
Grace ; of which kind of Af-
furance the Weftminfer Con-
fe'fion exprefly treats, Chap.
l8. Art. I, 2, 3. E^ut an Af-
furance which is in Faith , in
the di: eft acts thereof, found-
ed upon the Word allenarly,
Mark xvi. 15, 16. John iii.
If), and this is nothing elfe
hut a "fiducial appropriating
perfwafon. (2.) He doth not
derermine this affurance or
prfivafon to be full, or to
to the Lavj^ Chap. II.
exclude doubting: he faith
nor, Be FULLT perfwaded',
but, Be VERILT perfwaded;
which fpeaksonly the reality
of the perfwalion, and doth
not at all concern the degree
of ic. And it is manifefr,
from his diftinguifh/hg be-
tween Faith of 'adherence, and
Faith of evidence, p. 1 o 1 . friar,
according to him, favingi
Faith may be without evi-
dence. And Co one may ha^e
this aflurance or pcrfwaftoh,
and yet not know a flu redly
that he hath ic, but need
marks to difcover it by 1 for
though a Man ca"nnorhut be
confeious of an aft of his own
Soul, atto thefubftance of
the act-; yet. Jiem^v be in
the dark, as tojthe "fpeeificali
•naturi^of it*; than which no-
thing is more ordinary a—
mong feriou> Chriflians.AncT
thus, as a reaUSajmt is con^-i
fcious of his own heart's mo-j
ving in arTeftion towardjP
God ; yet, fometiroes, dotfljj
not afTuredly know it to"b<fr
the true love of God in him j<
but fears it be an hypocriti-
cal fiafh of affeftion ; fo ht
may be confeious of hi< pcr^
fwafion; and yet doubt, ir
it is the jrue perfwafloi of
Faith, and not that of the
hypocrite*
This notion of ajfuranm
or perfwafon in Faith, is fo
agreeable to the nature of
the thing called believing,*^
(9
sect. III. § 2. es the Covenant of Works.
i&r
:o*he itiJe ot che holy Scri-
pture, that fometimcs where
ihe original text reads faith
w believing^ we read ajfu-
*ance, according to the ge-
nuine icnfc ot the original
>hrafe,^#j xvii. ^s. whereof
be hath £:ven affurance', orig.
Wftb) as is noted in the mar-
ine of our Bibles. Deut,
«xviii. £tf. Thou f:alt have
none affurAnce of thy life ', o-
-ig.'Tioou fbalt not believe in
lhy- life. This obfervarion
fhcwsj that to believe, in the
iile or the holy Scripture, as
welLas in the common ufage
!)f Mankind in ajj other mat-
ers, is to- be' affured or per-
\ namely, according
mf alure . of one's be-
; fljpd the do dtritte ofaffw •
ranee , of fiti appropriating per-
wafiony in fiving Faith, as
.is the do&nnje of the holy
criprures, 'llom. x. 9. ABs
v. I t. G.7i. it 2d. -fo it is a
tf/fj^tff'doftrine, taught by
f rote fl ant Divines a gain ft the
,fealed with the blood
iyrs in Popifh flames;
his the doctrine of reformed
?j abroad, and the do-
jclrint oi the Church of Scot-
and.
The nature of this work
will not allow multiplying
m teftimonies en all thefe
beads.
Upon the firft, "it fliali
fufficc to adduce the tefiinv:-
ny of EJfeniuSy in his Com"
pendium Theologia. the fyftenr
of Divinity, taught the Stu-
dents in the Colle »€ of Edi?2-
burgh by Profefljr Campbell.
M There is therefore, faith
"J:e, in fa ving Faith;, Ufpe~
cc cial application of gcfpel be^
" nefits. This is proved a-
" gainftthe Papifts,(l.)From
u the prcfeffion of Believers,
<c Gal. ii. 20. I live by that
"faith of the Son of God, who
c< loved me, and gave himfelf
'"forme. Wal xxiii. H •
" The Lord is my fiepherd;
C£ I fall net want. ' In cotes
<c of budding gr
" to£ we /a lie down
" Tho' I walk through the
" valley of^ the fhidow of
<c death, I will not fear evil;
" for thou art with me : M Cxc.
Andyc&xix. &y Philip* i 21,
23 flow. viii. 39 -39. x. 9,
10. 2 Cor. v. 1,2, 6. with
2 Cor. iv. i;,&c Effen.Comp.
TheolCap.2. Seft. 12. And
fpeaking of the method of
Faith, he faith, it is, tc 4.
" That according to the pro-
u mifes of the Gofpel, out of
cc that fpirirual dejlre, the
" holy fpiritalfo bearing wit-
cc nefs in us, we aeknoKX
" Clrif to be OUR S.i
"and fo receive and apply
1 e^vry o?:? to OUR.
" S ELVES; apprehending
<c him again, who firft ap-
<: prehended us. C Cer. iv.
<c 13 ilt?/7/. 1 fibni*
L « 12.
1 62 Believers dead to the Law, Chap. II,
2 Tim. i. 12. G*/. ii. ::o. "which are hoped fory and a
" 12
" Philip. Hi. \ 2. The which is
f< the FORMAL ACT oj far
<; i-7W£ &//&. 5. Fuithci-
<( moic, thar we acknowledge'
u ourfehes to be in commu-
<c nion wichChrift, Jdrtaforj
** of all and evevi one of his
" benefits -"The which
<c is the latter acl of Cwing
<c Faith, yet aifo a proper
<fc and clicitead of it
cc 7. That we obterve all
*c thefeacls abovementioned,
<c and the lmcerity of them
* in us: and THHNCE ga-
u ther, that we are true be-
<l lievers, brought into the fl ate
u of Grace." Sec. Ibid.feH.Zl.
obferve here the two kinds
of Affurance before ciiftin-
guifhed.
Peter Bridie, burnt at Toisr-
vay, anno 1 545, when he
was lent for out of prifon to
be examined, the Friers in-
terrogating him before the
Magiftrate, " he anfwered,
How it is
<c Faith that bringeth unto us
€i falvAtion \ that is, when we
<c trujl unto God's promifesy
" and believe fiedfafily, that
fc for Chrifi his Sons fiike our
<c (Ins are forgiven us." Sleid.
Comment, in Enghfby Bock 16.
Mr. Patrick Hamilton, burnt
- At Saint-Andrews about the
yea* 1527. " Faith, fays he,
<c is a furenefs : Faith is a
<; fare confidence of things
certainty of things which an
"not fee*. The Faith oi
" Chrift is, to believe ic
cc him, that is, to believe ic
cc his Word, and to believ<
" that he will help THEE ir
cc all thy need, and delivei
" THEE from all evil;' Mr
Patrick's Articles, Knox's Hi
ftory in 4/0, p. 9.
For the Docirine of To
reign Churches, in this point
I drill inftancc only in thai
of the Church of Holland
and the reformed Church o
France,
u Quefl. What is a fjneen
" Faich ? Anf. It is a fun
" knowledge of God and hi
" promifes revealed to u
" in the gofpcl, and a heart
" confidence that all MT fin
<c are for given ME, for Chi i ft'
" fake. M Dutch brief Corn
pend of Chriftian Religion
Vra. 19. bound up with th
Dutch bible.
" Minifler. Since we hav
" the foundation, upon whic!
tc the Faith ' is grounded
" can we rightly from thenc
cc conclude, what the tru
" Faith is ? Child. Yes
c< namely, a certain and flea
<c dv knowledge of the iov
c< of God towards us, accord
<c ing as, by his gufpei, h
" declares himfelftobe CU1
" Father and Saviour, by th
" means of Jefus C
The Catechifm of the rt
Cktrc
Se£t III. § 2. as the Covenant of Works. 163
Church of France, bound up Prefton-pans (of whom fee
with the French Bible, £>/-
manche 18. To obviate a
:ommon prejudice, whereby
:his is taken for an e^y ef-
fort of fancy and imaginati-
on, it will nor be amifs to
[ubjoin the aueftion imme-
diately following there. M.
x Can we have it of our-
:i felves, or cometh it from
c God ? C. The Scripture
c teacheth us, that it is a
x flngular gift of the holy
x Spirit, and experience aifo
1 flbeweth it." Ibid, Follows
he Doctrine of the Church
of Scotland on this head.
u Regeneration is wrocht
c be the power of the Huly
( Goft, working in the
c hartes of the elect of God
c ane affured Faith in the
c promise of God revelled to
c us in Iiis word, be ijuhilk
1 Faith we apprehend Chrift
c Jefus, with the graces and
c benefited promifed in him."
If. Art. 3.
V This our Faith, and the
c affura,:ce of the frme, pro-
* cceds Dot {ya. flcfh and
:. that is to fay, f*a
c na natural pawei is wkh-
c in us, boc is the infpiraci-
c on of the Holy GoO. "'
Ibid. Art. 12.
For the better under ft a rid-
ing of this, take the words
if thu eminent fervanr of
thrift, Mr. fobn Dat
Minifter of Sait-Prefon alias
the fulfilling of the Scripture^
pag. ntihi 361.) in his Cate-
chifm, pag. 20. as follows.
" And certain it is, that
" both the calightningofthc
" minde to acknawledge the
€t trueth of the prornife of
u falvation to us in Chrift ;
" and the fcaling up of the
" certainty thairof in our
M hearts and mynds {of the
<c ivhilk twt parts, as it were,
" Faith confifts ) are the
" works and effects of the
" fpirite of God, and neither
" of nature, nor arte."
The Old Confeffion above-
mentioned is, The Confeffien
of Faith profeffed and believed
by the Protectants within the
realm of Scotland, publijbed
by them in Parliaments and
by the ejlates thereof rati-
fied a;:d approved, as whole*
fome and found Dotlrine,
grounded upon the infallible
truth of God. Knox\ Hifto-
ry, Lib. 3. p. 263. It was
ratified at FLdhburvh, July
l«7. 1 5tfo. Ibid p. 279 And
this i> the Confeffon of our
Faith, mentioned and fworn
to, in the National Covenant,
framed about twenty years
after it.
In the fame Kational Co-
with relation to this
particular head ofDoclrine,
we have thefe word> follow-
ing, viz- " We deteftand re-
fC fufe the ufurped authori-
L 2, V ty
164 Believers dead
c< ty of that Roman ancichrifb
" his general and doubt-
u fom Faith** However the
general and doubtfom Faith
of the Papifts may be cloud-
ed, one may, without much
ado, draw thefe two plain
conclufions from thefe words,
(I.) That iince the Popifb
Faith abjured is a doubtfom
Faith, the Proteftant Faith,
fworn to be maintained, is
an ajfured Faith ', as we heard
before from the Old Confef-
fion, to which the Covenant
refers. (2.) That iince the
Popifb Faith is a general one ;
the Protefiant Faith muft
needs be an appropriating
perfuaiion, or a Faith of
fpecial - Application I which,
we heard already from
EJfenius, the Papifis do deny.
As for a belief and perfua-
fton of the mercy of God in
Chrifl, and of Chrifi's ability
and willingnefs to fave all
that come unto him , as it is
altogether general, and hath
nothing of Appropriation or
fpecial Application in it ; ib
I doubt if the Papifts will
refufe it. Sure, the Council
of Trent, which fixed and
eftablifbed-the abominations
of Popery, jffirms, that no
pious man cught to doubt of the
mercy ef God, of the merit of
Gbrift, nor of the 'virtue and
efficacy of the Sacrameyits.
Concil Trid. Cap. 9. (I hope,
gogc will think, the Coun-
to the Lawj Chap. IT.
cil allows impious men to
doubt of thefe) but withal
they tell us, " It is not to
u be affirmed, that no matt
" is abfolvcd from iin, ancf
" juftificd, but he who af-
"furedly believes, that he him-
" feV 'l% abfolved and juftt-
$i fled. " Here they over-
turn the affurance and appro-
priation, or fpecial application
of faving Faith, maintained
by the Proteftants. And they
thunder their Anathemas a-
gainftthem, who hold thefe,
in oppofition to their gene-
ral and doubtfom faith. " If
" any fhall fay, that juftify-
" ing Faith is nothing elfe,
cc but a confidence of the mer-
<c cy of God, pardoning fins
<£ for Chrift's fake; or that,
a that confidence is it alone, by
" which they are juftified^
" let him be accurfed." ibid.
Cap. 13. Can. 12. " If any
" (hall fay, that a man is
" abfclved from fin, and joy
u ilified bv that, that he ap
tc furedly believes himfelf to
cc be abfolvcd and juftified,
u — — — let him be accurf-
*c ed * ibid. Can. 14.
Moreover, in the National
Covenant, as it was re-
new'd in the years 1638 and
io^p, mention is made of
publick Catechifms, in which
the true Religion, as expreffed
in tie Confeffion of Faith
(there) above -written, ( i. e.
the National Covenant', o-
thcr
Se<3. III. § 2. as the Covenant of Works . ' 165
therwife called the Confeffton u means of jefus Chrift."
of Faith) and former larger
Confeffion (viz. the old Con-
Jcifion) is laid ro befet down.
The doctrine on this head,
contained in the fcCatechtfms,
is here fubjoincd.
" M Which is the firft
€C point ? C. To put our whole
" confidence in God. M.
" How may that be? C.
iC When we have an affured
" knowledge that he is Al-
" mighty, and perfectly
?c good. M. And is that
" fufficient ? C. No— M.What
<c is then further required ?
" C. That every one of us be
<c /#//y affured in his confei-
<c ence, that he is beloved of
" God, and that He will be
9 &o*£ HJS Fa*/;**' ^^ ^ix/i-
<c our" Calvin'j Catech. ufed
by the Kirk of Scotland, and
approved by the fir ft Book of
Difcipline, Queft. 8, Q, 10 12.
This is the Catechifm of the
reformed Church of France,
mentioned before* " M. Since
u we have the foundation,
<c whereupon our Fairh is
<c builded, we may well ga-
H ther hereof, what is the
u right Faich ? C. Yea veri-
Cf ly ; that is to fay, it is a
" fure pei f nation and ftedfafl
" knowledge of God's tender
cc love towards us, according
<casheharh plainly uttered
<c in his Gofpcl, that he will
" be both a Father and a Sa-
t viour unto US} through the
Ibid. Queft. in.
" M By what meanej
" may we atteyne utuo him
" there? C, By Faith, which
<f God's Spirit worketb in
M our hearcs, affuring us of
(f God's promilesj made to-
" us in his holy Gofpel.**
The manner to examine chil-
dren, before they be admitted
to the fupper of the Lord, Queir.
16. This is called The little
Catechifm, Affembly 1 592.
Scff 10. " Q^Whac is true
11 Faith ? A* It is not only a
" knowledge, by which I do
" fiedfaftly ajfentto all things,
<c which God hath revealed
" unro us in his Word; but
c< alfo an a fared affiance,
" kindled in my heart by
<c the Holy Ghoft, by which
<c I reft upon God, making
ie fare accunt, that forgive-
" nefs of fins, everlail
<c righteoufnefs, and itfe, is
cc beflowed, not only upon o-
<c thers, but alfb upon ME,
« and that freely by the
<c mercy of God, for the mc-
'* rit and defert of Chrift a-
cc lone." The Palatine Cate-
chifm, printed by publuk au-
thority, for the ufe of Scotland.
This famous Citechifm is
ufed in moft of the reformed
Churches and Schools; par-
ticularly in the reformed
Churches of the Netherlands,
and is bound up with the
Dutch Bible, As for the
Church
1 66 Believers dead
Church of Scotland, the Pa-
latine Catech?fmy fays Mr,
JVodroWy in the dedication of
his in 1 lory, was adopted by
ttSy tilt ive had the happine/s
to join with the venerable Af-
fembly at Weitminiier. Then
inoeed it gave place to the
Larger and Shorter Catechifms
in the Church : neverthelefs
it conrlnued to be taught in
Grammai -fchools.
" Q. What thing is Faith
c< in CI j rift ? A. Afure per-
<c fuafion, that he is the only
<c Saviour of rhe world, but
cc OURS infpecial, who be-
cc lieve in him." Craig s Ca-
tech, approven by the Gene-
ral AfTembly I 592.
To thefe may be added
the three following teftimo-
mics. " Q What is Faith ?
<c A. When I am perfwadedy
<c that God loves me and all
€C the faints, and freely giv-
cc eth us Chrift, with all his
<c benefits ," Summula Cate-
chifmi ftili annexed to the
Rudiments of the Latin
Tongue,ani taught in Gram-
mar-fchools to this day, fince
the Reformation.
" What i> thy Faith? My
€l fure belief that G d baith
<c may and will fave ME in
€f thebloudof jefus Chrifr,
Ct becaufe he is Almighty,
f< and has promifed fa to
€i do," Mr. fames Melv'iVs
Catechifm , in his propine of
a psftor to his people, p. 44.
publifhedinthe year ij$)8.
to the Law, Chap. IT,
14 leacher. What is thu
cl Faith, that is the only in-
" itrument of this if raic con-
u junction between Chrifl
" crucified and us? Difaple,
" It is the fur e perfuafion oj
" the heart, that Chrijt by hi
"Death and Refuircctior
w hath taken away OUR fins
" and clothing us with hij
u awin nghteoufhefs, haj
" throughly rsfiored us to the
" favour of God." Mr. John
Davidfons Catech pag. 4 6,
printed anno 1602, reprinted
J 70S.
In the fame National Co-
venant, as it was renewed
1638 and 1^39, is cxprefled
an agreement and reloiution,
to labour to recover the PURI-
TT of the Go/pel, as it was e-
fiabliped and profejfed before
the (there) forej aid novations',
the which, in the time o(
Prelacy, then caft our, had
been corrupted by a ict of
men in Scotland^ addicted to
the faclion of Laud Archbi-
ftiop of Canterbury. In the
Year 1640, Mr. Robert Baily,
then Mindter of Kilwinning,
afterwards one of the Com-
miffioners from Scotland to
the Wefiminfier AJfembly,
wrote againit that fafiiooj
proving rhem euilty of Pope-
ry, Arminianifm-i&c and on
the head of Popery , thus re-
prefents their dodrine con-
cerning the nature of Faith,
viz. " That Faith is only a
" bar
3c&. III. § 2. as the Covenant of Works. 167
bare aflenr, and requires her, as in nuthing contrary to
<c no application, no perfonal
1 confidence ', and chat f7;#*
<c perfonal application is mere
" prefumption, and the fi-
u ttion of a crazy brain,"
Hi ft* motuum in regno Sconce,
Thus, as above declared,
flood the do&rine ot the
Church of Scotland, in this
point, in her Confejjions and
in publick Catechifms, con-
firmed by the renewing of
the National Covenant, when,
in the year 1645. it was a-
new confirmed by the firft
article ot the Solemn League
and Covenant, binding to (not
the reformation, but) the pre-
fervaticn of the reformed Re-
ligion in the Church of Scot-
land, in doctrine, &c. and
that before the IVeflminfler
Confefficn, Larger and Shorter
Catechifms were in being.
When the IVeflminjler Con-
fefficn was received, anno
J 04", and the Larger and
Shorter Catechifms, anno 1 648,
the General Aflembly did,
in their three ads refpedive-
ly approving them, exprefly
declare them to be in NO-
THING contrary to the re-
ceived dotlrine of this Kirk.
And put rhe cafe they were
contrary thereto in anv point \
they could not, in that p ant,
be reckoned the judgment
of the Church of Scotland ;
iiQcc they were received by
previous itandards ofdo&rine,
to which fhe (rands bound
by fhe Covenants aforefaid.
But the truth is, ihe docinnc
is the fame in them all.
" This faith is different
cc in degrees, weak orffrong ;
cc growing in many to>
cc tne attainment of a full
<f affurance" IVeflm'nifl. Con-
f°jf> Chap. 14. Art. 3. Now,
how Faith can grozu in any,
to a full Affurance^ if there
be no alTurance in the nature
of it, I cannot comprehend,
" Faith jufiifies a flnner
u only as it is an in-
" ftrument, by which he re-
•" ceiveth and applieth Chrift
" and his riehreoufncis,"
Lar^Catech. Q. 73. ', By
C( Faith they receive and ap-
Ci ply unto themfflves Chrift
Ck crucified, and all the bene*
" fits of 'his death ." Aid. Q^
I 70. u CK When do we by
c< Faith receive and apply to
" ourfelvesthe body of Chrift
<c crucified ? A. While we
" are perfwaded, that the
•< death and crucifixion of
<c Chrift, do no lefs belong to
K US> than if we curfelves
c< had been'crucified f >r our
c< own fins-.now thisperfuafion
<c is that of true Faith." Sum.
Catech. " Faith in Jefus
c< Chrift is a fa vin^ grace,
" whereby we receive and reft
,' upon him alone for falva-
l! tioD} as he is offered to US
ia
x6&
The Warrant
Chap. II.
§ 3. Neo. But, Sir, hath fuch an one as I, any
warrant to believe in Chrift ?
Evan. I befeech you confider *, that
God the Father, as he is in his Son Jefus
Chrift, moved 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 fhall believe in this his Son,
/hall not perijh, but have eternal life (e). And hence
it
* Culver
'ell of
Faith,
* m cheGofpel." Short. Ca-
tech.
Now to perceive the en-
tire harmony betwixt this
and the old definitions of
Faith, compare with ir, as
to the receiving therein-men-
tioned, the definition above-
cited from the Old Cc/ifeffion,
Art. 3. viz. u An allured Faith
" in the promife— -by which
f?«— they apprehend Chrift,
sc &c. Mr. ^jtehv Bavidfon
ft joins them thus. "Q^What
V is Faith ? A. It is an heat"
<C ty affurance^ that our lins
M are freely forgiven us in
** Chrift. Or after this man-
*c ner : It is the hearty re-
tc ceiving of Chrift offered in
V the preaching of the Word
*r and Sacraments, by the
%i working of the Haly Spirit,
€t for the remiffion of fins,
*c whereby he becummesane
*' with us, and we ane with
u him, He our head, and we
€C his members." Mr John
. pavidfafs Catecbifm, ]>• ^4»
3
As to the refting mentione
in the Weftminfter definition,
compare the definition above
cited from the Palatine Gate"
chifm, viz. c< A lure confi-
u dence — whereby I REST
" in Cod, alluredly conclud-
" ing,that — to me— is given
" forgivenef>,8^\",<^/?. 21.
Seealfo Larg. Catech. ^tteft.
laft. u We by Faith are cm-
" boldned to plead with Him
C£ that he would, and quietly
u rely upon him that he will
u fulfil our recjueffs; and to
<c teftify this our deflre and
Cc ajfurance> we fay, Amen."
In which words 'tis mani-
feft, that quietly to rely upon
him that he will> &c. (the
fame with refting on him for^
&c ) is affurance, in the fenfe
of the Weftminfter Divines.
(<?)Mr. Culver well* s words,
here cited, ftand thus at large.
The matter to be believed unto
fahation, is this: That God
the Father y moved by nothing,
but his free love to mankind
loft,
Seft. III. § 3. to believe, 1 69
it was, that jefus Chrift himfelf faid unto ^ -,
fcis difciples, Mark xvi. 15. Go and preach «• ■*
; fo/?, &4J$ made a deed of gift
J and grant of his Sen Chrift jz-
fas unto mankind, that ivhofo-
ever of all mankind pall receive
this gift, by a true and lively
Faith, he pall net perip, but
nr Lifting life. Doctor
Qouge, in his preface to this
treadle of that Author's,
hath thefe remarkable words
concerning him, Never any
took ftich pains to fo good pur-
fop, in and about the FOUN-
DATION of FAITH, as he
hath done.
Thii deed of gift And grant,
or authentic1* Gofpe!
(of which fee the preceeding
note) (d) is exprc/Tcd in fo
raany words, John iii. l6\
C£ For God fo loved the world,
<c that he gave his orly begot-
" ten Sen, ^ that WHOSOEVER
" beUeveth in htm fbould not
" perifo, but have everlaftinT
"lifer Where the Gofpci
Comes this grant is publifh-
ed, and the Minifterial offer
^rnade: and there is no ex-
ception of any of ^//Mankind
'in the grant. If there was,
no Minifterial offer of Chrift
could be warrantably made
to the parry excepted, more
than to the fallen Aneels ;
and without queftion,the pu-
hlifbing and proclaiming of
Heaven's grant, unco any, by
way of Minifterial offer, prc-
fuppofeth the Grants m the
hrit place, to be made to
them : ocherwife it would be
of no more value, than aery-
er's offering of the King's par-
dun to one who is not compre*
hended in it. This is the
good old way, of difcovenng
to iinnerstheiritfdwvjT?* to be-
lieve in Chrift : and it doth in-
deed bear the fujftciency of the
facrifice or Chrift for all ;
and that Chrift crucified is, the
ordinance of Cod for falvation,
unto all Mankind, in the ufe
making of which only rhey
can be faved; but not an uni-
verfal atonemeyit or redempti-
on' * \Vt12t is thy faith ?
cc My fare belief that God
" baith may and will fave
" me, &V. Tell me the pro-
cc mife whereon thou leans
" affuredly ? JVhafoever (fays
cc God) will believe in the
" death of my Sonne Jefus,
u fall not perifb, but get eter-
<c nallife " Mr* James Mel-
viTs Catech. phi fupr. u He
" freely OFFEREi H unto SIN -
" NERS life anfl fa I vat ion by
" Jcfus Chrift, requiring oi
" them faith in him, that
'; they may be (aved, Mark
" xvi. 15, 16. John iii. 16. u
Weftminft. Confejf. Cba
Art, 3-u The vilible Church
« hath
* Dr. Pre-
Jionoi
Faith, ^.8.
|| In a lit-
tle Book,
called,
The Be-
nefit of
ChrijVs
Death.
The Warrant Chap. II.
the Go [pel to every creature under Heaven
(f) : That is, Go and tell every man *,
without exception, that here is good
news for him, Chrift is dead for him ;
and if he will take him, and accept of
his righteoufnefs, he fhall have him (g).
Therefore faith a godly || Writer, tor-
afmuch as the holy Scripture fpeaketh
to all in general, none of us ought to di-
fti uft himfelf, but believe that it doth be-
long
? hath the privilege
" of enjoying — OFFERS
cc of Grace by Chrift to all the
iC members of it, in the mi-
u niftry of the Go/pel, teftify-
" ing,that, WHOSOEVER be-
<c lieves in him pall befaved"
Larger Catechifm, Que ft* 6 3*
u This general offer, in fub-
<c ftance, is equivalent to a
(< fpecial offer made to every
u one in particular, as appear-
" eth by thr Apoftle's ma-
¥. king ufe of if, Acls xvl, 3 1.
cC The reafon of which offer is
"given, John'n'i. 16" Prac?.
ufe of favwg Knowledge, Conf,
p. 980. The Synod "of Dort
may be heard without pre-
judice on this head. u It is
rt the promife of the Gofpel,
"fay they, tl „t whofoever be-
" licveth in Chrift crucified,
" fhould notperifh,but have
t( life everlafting. which pro-
" mife, together with the
u injuncTon of repentance
*' and faith, ought prom if cu-
c< oufly and without Minttion
cc to be declared and publifh-
rt ed to all Men and People, to
(( whom God in his good
c' pleafure fends the Gofpel."
Sap. 2. Art, 5. "Butforaf-
u much as many being called
<c by the Gofpel, do not re-
<c pent nor believe in Chrift,
<c but perifh in their inflde^
<c lity, this comes not to pafs
cc for want of, or by any in-
" Sufficiency of the facrifce of
" Chrift offered upon the Crofsy
" but by their own default/'
Art 6.
( f) i. e. From this deed of
gift and grant, it was, that
the Mini ferial offer was ap-
pointed to be made in the
moft extenfive terms.
(#) That the reader may t
have a more clear view of
thispafftge, which is taken
from Dr." Prefions Treatifc
of Faith, I Chall tranferibe the
whole paragraph, in which
it is found. That eminent
Divine,fpeaking of thatrigb~
Uoufnefs by which alone we
can-4
Sefl. 3. § 3.
be Javed, and
can
fh>wn chat it is communi-
cated by gifty £mh, M But
" when you hear this righre-
" oufnefs is given* the nexc
11 queitiCin vviil be, To ivhom
cs it u given? If it be only
" given co iome, what com-
" fort is this to me ? Bur,
n (which is the ground of all
M 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 cbar-
(< ter of a King, well con-
" firmed, you reckon it a
6i matter of great moment :
« what is it then, when you
(t have the charter of God
<c himfelf? which yo- fhall
« evidently Tee in thefe two
♦ 'places, Mark ulU 1 5. Go
«« and -preach the Gofpel to e*
<c very creature under heaven ?
<c What is that ? Go and tell
« every Man without excep-
" tion, that here is good news
<c for him , Chrift is dead lor
<c him ; and if he will tike
<( him, and accept of his righ-
<c teoufnef., he fhall have it:
<c reflraint is not, bur go and
<c tell everv Man under hea-
u ven. The other Text is
" Rev, ult. Whofoevet will, Jet
€l him come, and take of the
" water of life freely. TJiere
c< is a quicuncji'.e vult, zvhojo-
€l ever will come (none ex-
4C cepced) may have life, and
to believe. 171
having « it fhall coft him nothing*
<c Many other places or Scri-
cc pture there be, to prove
" the generality of the offer ;
<f and having' a fure word for
" it, conlider it." Pa^e 7,
8. The woi ds under heaven^
are taken from Col. 123. The
fcope here is the fame with
that of our Author; not to
determine concerning the ex-
tent of Chrift's death; but to
difcover the warrant Jlnners
have to believe in Ckriftl
namely, that tWoffer of Chrift
is general \ the deed of gift
or grant is to even Man. This
nccef&'iiy fuppofeth, Chrift
crucfied to be the or din wee
of God for falvation, to which
loft Mankind U allowed ac-
cefs, and not fallen Angel.?,
for whom there is none pro-
vided : even as the city of re-
fuge was the ordinance of
God, fi>f the fafety of the
manfl'yer, who had killed
any perfrn unawares, K'tmb-
xxxv. 16. and the brazen
ferpent, for the cure of thefe
bitten bv a ferpenr, chap.xxu
8. Therefore he fTi i t h nor,
M Tell everv Mall, Chrift
cc died for him \ M bur, tell e-
verv Man, (thrift is dead for
him : that is, for him to
cometo,and believe on-, a Sa-
viour is provided for him ;
there is a crucified Chrift for
him, the ordinance of hea-
ven for {ali\ition,forln(T man-
kind, in the ufe making of
which
which he may be faved : e-
ven as if one had faid of old,
Tell every Man that hath
flain any perfon unawares,
that the city of refuge is pre-
pared for him, namely, to
ilee to, that he may befafe ;
and every one bitten with a
ferpent, that the brazen fer-
pent is fee up on a pole for
him, namely, to look unto,
that he may be healed. Both
thefe were eminent. types of
Cbrirr; and upon the latter
the Scripture is full and clear,
in this very point, "Numb*
" xxi. 8. And the Lord faid
cc unto Mcfes, Make thee a
cc fiery ferpent; and fet it
<c upon a pule : and it pall
" come to pafs, that EVERT
" OSE that is bitter?, when
<c be Icoketb upon it, pall Jive/'
John iii. 14, 15, 16. " And
4C as Mofes lifted up the fer-
<c pent in the wildernefs ;
<c evenfo mufk the Son of Man
tc be lifted tip ', that WHOSO-
<c EVER believeth' on him,
<c Itould not perifi) but have
" eternal life. For God fo
" loved the world, that he
tC gave his only begotten Son,
" )hat WHOSOEVER, &c.
Thus, what, according to
Dr. Preflon and our Author,
is to be told every man, is
no more than what Mini-
fters of the Gofpcl have in
commiffion, from their great
Matter, Matth. xxii. 4. Tell
them which are bidden) be-
Warrant Chap. II,
hold, 1 have prepared my din-
ner : my cxen and my fat-
lings are killed, and all things
are ready : come unto the mar*
riage. There's a crucified
Saviour, with all laving be-
nefits, for them, to come to,
feed upon, and partake of
freely. See alfo Luke ii. 30,
J I. Pro. ix. 2, 3, 4. If a.
xxv. 6.
To confirm this to be the
true and deiiyned ieofc of the
phrafe in cjuettion, compare
the following three paflages
of the lame treatife, giving
the import of the fame tefcr,
Mark xvi. " Chrift hath pro*
cf vided a righteoufnefs and
u falvation, that is his work,
Cc that he hath done already.
cc Now if ye will believe, and
cc take him upon thefe terms
a that he is offered, you pall
" befaved. This, I fay, be*
<c longs to all men. This you
iC have thus expreifrd, in the
" gofpel, in many places: if
(C you believe, you (ball befaved \
" as it is Mark xvi. Go and
Ci preach the Gofpel to every
" creature under Heaven ', he
<c that will believe pall be
^ faved." Preflon of Faith, p.
32. " You muft firft have
" Chrift himfelf, before you
'c can partake of thole bene-
C(fits by him : and that I
" take to be the meaning of
" that in Mark xvi. Go preach
" the Gofpel to every Creature
" under Heaven \ he that be*
J* lievethy
Seft. HL §3. to believe. 173
" lieveth, and if baptized, being perfuaded that Chrift
{ball bs faved ; thac is, be
V thai will believe, that j efus
P Chrift is come in the flefh,
ts and that he is offered to
" Mankind for a Saviour, and
u will be baptized ; that will
iC oivc up himielf to him,
" that will take his nurk u-
" pon him (hall be
<c laved." Ibid. p. 46. " Go
''and preach the Gofpel to e-
" very creature : go and teli
" every man, under Heaven,
"that Chrift is offered to him,
" he is freely given to him,
" by God the Father; and
*c there is nothing required
" of you, bur that you marry
,c him, nothine, but to ac-
" ceptof him." Ibid. Pag.
Thus it appears that um-
verfal atonement or Redemp-
tion is not taught here, nei-
ther, by our Author. But
that the candid reader may
be (atisfied as to his fenti-
xnents touching the queftion,
for whom Chrift died '. let him
weigh thefe two things.
1. Our author puts a man's
being perfuaded that Chrift
died for him in particular,
in the definition of (aving
Faith, and that as the la ft
and highefh flep of it. But Ar-
miniins and other Vniverfa-
lifts, might as good put there
a mans biting perfuaded that
is crcatrdy or is preferv-
tihy jefus drift ; iince, iq
died for him, he applies no
more to himfeif, than what,
according to their principles,
is common to all Mankind,
as in the cafe of Creation
and Prefervation. Hear Gro-
tius upon this head. a Some,
"faith he, have here inter-
" preted Faith to be aper-
" fuafion, whereby a man be-
<( lieves that J efus diedforhim
" in particular, and to pur-
" chafe falvation, all manner
U of ways for him, or (what
<c with them is the fame
" thing) that he is elecled ;
cc when, on the contrary, Paul
" in many places teacheth,
u that Chrift died for all men T
cc and fuch a Faith, as they
<c talk of, has not in it any
<c thing true or profitable. *
Grctius apud Pol. Synop. Crit.
Proleg. in Epift. ad Rom. Thefe,
whom this learned adverfa-
ry here taxeth, are Proteftant
Anti-Arminian divines.Thefe,
were they who defined faith
by fuch a perfuafion, and
not the TJn'tverfaUfts. On the
contrary, he argues againft
that definition of Faith,
from the doctrine of unt-
verfal atonement or redempti-
on. He rejects that definiti-
on of it, as in his opinion,
having nothing in it true ',
namely, according to the
principles of thofe who gave
ity to wir, that Chrift died
not for all and every man in
174- ^ Warrant Chap. II.
p.uucular, but for the eictt lufFcring what was required
only : and as having ,.
in h prof table \ that being,
cj his principles^
the common privilege of ail
iiiii.
£. He teacheth plainjy
throughout the Book, that
they were the efecl, the cho-
belt ever s , w h < >m Chri it
refrefepted. and obeyed and fuj-
feved'jor. See, among others,
pares Z1, £9, 66, no, 147.
I fhall repeat only two paf-
fakes ; the one, Page 108.
<c According to that eternal
,c and mutual argeement, that
cc wis betwixt God the Fa-
<c ther and him, he pur him-
<l felt in the room and place of
« all tic faithful. " The o-
ther, in the firil fentence of
his own preface, viz- w Jefus
c< On rift, the fecond Adamy
c< did, as a common perfon,
cc enter iyjto Covenant with
<c God his Father, for all the
<c elefi (that istofr v, allihofc,
<c that have, or f- all believe on
cc hi", name) and for them kept
<c it. " What can be more
i)]a:n, than char, in th
mfnr of our Author, they
were the elccl, whom jefus
Chrift the fecrnd Adam en-
tnto covenant vyitb God
ha« it was in the £-
he put himfelf,
hec-irne actually to o-
bey and fufFcr ; and that it
ua<= for the Meet, he kept
that Covenant, by doing and
of him as our Redeemer? as
for the defcription, 01 chara-
cter, he gives of the FJeft,
viz. That by the tied he
underttands, all that have or
I jail believe', in it, he fol-
lows our Lord himfelf, John
xvii. 2Q. u Neither pray I
" for thefe alone, but for
c< them alfo which pall be-
<c lieve on me: '* and {o do-
ing, he is accompanied with
orthodox divines. "Thus did
«cthc iins of all God's Hied,
<c or all true believers (for of
u fuch, and only fuch, he
" there {viz. Ifa. liii. (6.)
" i "peaks) meet toge-
" ther upon the head of their
" common furety, the Lord
<c Chrifl." Bv:nJley^Mefites,
Pag. 64. " The Father is
c< well ficisfied with the un-
<c dertakings of the Son, en-
c< tred Redeemer and Surety
u to pav the ranfom ofbelie-
C( vers. '" Pratt. Vfe of Sav.
Knew!. Tit. 4. Warrant to be-
lieve. cc The invilible Church
" is the whole number of the
u Elect, that have been, are
-11 be gathered iv.io one,
« under ChVift the head/'
Larn. Cat. ^. 64. c< ChriiVs
" Church wherein llancieth
c< only remiflion of (ins.
cc purchafed by Chrift's blood
cc to all them that believe. "
The Ccnfrjf of Faith ufed in
Geneva, approved by the
Church of Scotland, Sect. 4.
s*9.
Sea. Ill, § 3. to believe. J75
long particularly to himfelf (/;). And to the end, that
this point, wherein lieth and confifteth the whole
myftery of our holy Faith, may be underftood the
better ; let us put the cafe, that fome good and holy
King fhould caufe a proclamation to be made through
his
Sect. ult. But Armenians nei-
ther will nor can, in coniift-
ency with their principles,
touching 'Election and the fal-
ling away of Believers, admit
that defcription or chara-
deroftheEleft; clfe they
are widely miftakcn by one
of their own, who tells us,
that, " Upon the confidera-
<c tion of his (tttfc. Chriffs)
u blood, as fhed ; he (to wit,
<c God) decreed that all thefe
" who fhouid believe in that
"Redeemer, and perfevere in
u th.it Faith, fhould through
u mercy and grace, by him,
m be made partakers of fal-
" vation. " Exam. ofTilenus,
%< Page 131. 1 Brought unto
ft Faith, and perfevere there-
H in ; this being the condition
u required in every one, that
* is to be elected, unco eternal
" life." Ibid. Page 1^9. Be-
hold the Armhaans I.
" They do utterly deny, rrnt
*• God did deftine, by an
'* abfolutc decree, to give
" Chrift a Mediator only to
Elea, and u
■
.. 149. As for Vniterfa-
tend, that the decree of the
death of Chrifl, did go bejore
the decree of election \ and that
God, in fending of Chrifl, had
no refpect unto fome, more
than to others, but deflined
Chrifl for a Saviour to all
men, alike. This Account
of their principles is given
us by Tttrrettin, Loc. 14. g.
14. Th. 6. I leave it to the
impartial reader, to judge ot
the evident Contrariety be-
twixt this and our Author's
words above repeated
(/;) Namely, the deed of
gift and grants °* the offer,
of Chrift in the word, o£
which our Author is all a-
long fpeaking. And if there
be any man, to whom it
doth net belong particular-
ly, th.u man bath no war-
rant to believe onjefus* hriit:
and whefoever pretends to
believe on him, u
' u the grant 01
fa be- on.
cularly;, ones but ail
fufliptuoufly, no
Warrant he has to believe
on ( never others
any I
*76 'The Warrant Chap. II.
his whole kingdom^ by the found of a trumpet, tha^
all rebels ', and bani/hed men^ lhall fafely return home'
to their houfes ; becaufe that, at the fuit and defert of
fome dear friend of theirs, it hath pleafed the King
to pardon them : certainly, none of thefe rebels ought
to doubt, but that he Jhall obtain true pardon for his
rebellions and fo return home, and live under the
fhadow of that gracious King. Even fo our good Kingf
the Lord of Heaven and Earth, hath, for the obedi-
P % ence and defert of our good brother Jefus
*- ' Chrift, pardoned all our fins (/) ; and
made
(z)So far as he hath made
the deed of gift and grant,
or authentick Gofpcl-ofFcr of
the pardon of all our fins, as
of ail other faving benefits,
in Chrift, fuch a thing, a-
xnong men, is called the
Kings Pardon, though, in
the mean time, none have
the benefit of it, but fuch as
come in, upon its being pro-
claimed, and accept of it :
and why may not it be cal-
led the King of Heave n'j
Tar den ? The holy Scripture
warrants this manner of ex-
prefiion ; " And this is the
" record, that Cod hath given
" to us eternal life." (i John
v. II,) In which life, with-
out cue ft ion, the -pardon of
all our (ins is included ;
Through this Man is Pre ached
unto yen ibeforgivenefs of fins,
Acts xiii. 58. * The preach-
i,v* of the Gofuel, is the pro-
claiming of pardon to con-
dfcmncd fiancrs. But pardon
of fin cannot be preached or
proclaimed, unlefs, in the
nrti place, it be granted ;
even as the king's pardon
muft be, before one can pro-
claim it to the rebels.
That this is all that i$
meant by pardon here, and
not a formal perfonal pardon,
is evident from the whole
firain of the Author's dif-
courfe upon it. In the pro-
pofalofthe fimiley whereof
thispafTage is the applica-
tion, he tells us, that afcer
it hath pleafed the king
(thus) to pardon the rebels ;
they ought not to doubt, but
they /ball obtain pardon:
and in the following para-
graph he brings in Keopbytus
objecting, that in fuch a cafe,
an earthly king doth indeed
intend to pardon all ; bur the
King of Heaven doth not fo,
the which Evangelijia in his
anfvvcr grants. So that, for
ail this general pardon, the
formal
5e#. III. § 3. to believa iyy
made a proclamation throughout the whole world (k)9
that every one of us may fafely return to God in
Jefus Chrift : wherefore, I befeech you, make no
doubt of it, but draw near with a true heart , in full
aJTurance offailh, Heb. x. 22. (/).
Neo. O I
formal perfbnal pardon re-
mains to be obtain d by the
iinner, namely, by his ac-
cepting of the pardon offered.
And in the forefaid anfwer,
he expounds the pardon in
cut [{ion, oi the Lord's offer-
ing -pardon generally to alt.
This, one would think, may
well be admitted as a fruit
of Chrifi's obedience anddeferty
without fuppofing an univer-
fal atonement or redemption.
And to reftrain it to any fer
of men whatfbever under
Heaven, is to reftrain the
authenrick Gcfpel-ofFer, of
which before.
(*) Col i. 23. The Go/pel
which ye have heard, and
which was preached to every
creature, which is under Hea-
ven.
(/) Make no doubt of the
pardon offered, or of the pro-
clamation, bearin?,That eve-
ry one of us may fafely return
Co God in Chrift : but there-
upon draw near to him, in
full affurance of Faith. That
there can benofavinv>Faith,
no acceptance with God,
where there is any doubting,
is, what can hardly enter in-
to the head of any fiber
Chnftian, if it is not undeir
a grievous temptation, in his
own foul's cafe : nor is it in
the leaft infinuated here. Ne-
verthelefi, the doubting mixe
with Faith, is fin, and di£
honoureth God ; and believ-
ers have ground to be hum-
bled for it, and afhamed of
it, before the Lord : and
therefore, the full affurance
of Faith is duty. The Pa-
■pifls indeed contend earneft-
]y for doubting ', and they
know very well, wherefore
they fo do : for doubting be-
ing removed, and the affur-
ance of Faith in the promifc
of the Gofpel brought into its
room; their market is mar-
red, their gain by Indulgent
ces, Maffes, Pilgrimages, &c.
is gone, and the fire of Pur-
gatory extineuifhed. But as
Proteftant Divines prove a-
gaioft them, the holy Scri-
pture condemns it. Matth.
xiv. 31. O thou of little Paiih%
wherefore didft thou doubt ?
Luke xii. 29. Neither be ye
of doubtful mind. 1 Tim. ii.
8. Lifting up holy hands, with-
out wrath and doubting.
M (m) Ka ■.!
!«]$• The Warrant Chap. II.
Neo. O ! But, Sir, in this fimilitude the cafe is*
not alike. For when the earthly King fendeth fortrf
fuch a Proclamation, it may be thought, that hd
doth indeed intend to pardon all ; but it cannot bej
thought that the King of Heaven doth fo : for dothJ
not the Scripture fay, that fome Men are ordained
he/ore to condemnation ? Jude v. 4. and doth not
Chrift himfelf fay, that many are called, hut few are
chofen, Matth. xxii. 14. And therefore it may be,
I am one of them that are ordained to condemnation ;
and therefore, though I be called, I fhall never be
chofen, and fo (hall not be faved.
Evan. I befeech you to confider, that although
fome Men be ordained to condemnation ; yet fo
long as the Lord hath concealed their names, and
not fet a mark of reprobation upon any Man in par-
ticular ; but offers the pardon generally to alt, with-
out having any refpecl: either to election, or re-
probation : furely, it is great folly in any man, to
fay, it may be I am not elected, and therefore fhall
not have benefit by it ; and therefore I will not ac-
r -j cept of it, nor come in (m). For it
I- * 2 J fhould rather move every man to give
diligence, to make his calling and eleclion fure ( 2
Pet. \. 10. ) by believing it ; for fear we come fhort
of it (n), according to that of the Apoftle, let us
therefore fear, left a promife being left us of entring
into his rejl, any of us Jhculd feem to come foort of it+
Heb.
(«/) Had chc Author once already.
dreamed of an univerfal par- (ri) By believing the offer-
den, otherwife than that God ed pardon, with particular ap-
effers the pardon generally to plication to himfelf ; without
all', all this had been need- which, one can never accept
left ; it would have furnifh- of it, but will undoubtedly
ed him a fhort anfwer, viz. come fhort of it.
Thnt Cod hath pardoned all
(*) Lik(
Sect. III. § 3. to believe. I79
Heb. iv. 1. Wherefore, I befeech you, do not you
fay, it may be I am not elected, and therefore I will
not believe in Chrift : but rather fay ( 0 ) I do
Relieve in Chrift, and therefore I am fure I am elect-
ed. And check your own heart ||, for .. p
medling with God's fecrets, and prying jou'btjn:r
^nto his hidden counfel ; and go nomore p, -n- °
beyond your bounds, as you ha\ne done >
in this point : for election and repro- ?' "•
bafion is a fecret ; and the Scripture tells us, that
fecret things belong unto G:d, but thofe things thai
are revealed belong unto us, Deut. xxix. 29. Now
this is God's revealed will 3 for indeed it is his ex-
prefs command, that you Jhould believe on the name
of his Son, 1 John iii. 23. And it is his promife*
that if you believe, you Jhall not perijh, but have e-
verlajling life (p ). Wherefore you having fo
good a warrant as God's command, and fo good an
encouragement as his promife, do your duty ( q ) •
and, by the doing thereof, you may put it (r) out
of queftion, and be fure that you are r 1
alio one of God's elecSt *. Say then, I |U; .U
befeech you, with a firm faith, the righ- ^ ,, * *
teoufnefs of Jefus Chrift belongs to all ^ fl. o
that believe ; but I believe (/), and ConHlct>
therefore it belongs to me. Yea, and P* 9 Jm
the Son of God 9
Gal. ii. 2C.
He
mererore it Deiongs to me. 1 ea, ana
fay with Paul, I live by the faith of the
ved me, and gave himfelf for me,
(p) Like that Man, men- monly called the reflex aft
tioned Mark ix. 24. who at of Faith, which preiuppo-
oncft did and /aid. fcth, and here includeth the
(?) John iii. 16". direft aft, namely, a Man's
{(j) Believe on the Nime doing of his duty, in obedi-
of Chrift. ence to the command to bs*
vfy. Your believing. lievc on Chrift i by refleclin^
(/) ThU is what is com- ca which he may put it cut
Ms <f
jio The Warrant Chap, if
Jiefaw in me, ( faith Luther on the text ) nothing
hut wickednefs, going aflray, and feeing from him*
Yet this good Lord had mercy on me, and of his meri
mercy he loved me, yea, fo loved me, that he gave him-
J elf for me (t). Who is this me ? even I wretched
and damnable fmner was fo dearly beloved of the Son
efGod, that he gave hi mf elf for me.
(u ). O ! print this word (Me) in your heart,
end apply it to your own f elf , not doubting but that
you are one of thofe, to whom this ( Me ) belongs
€th (v).
Neo. But may fuch a vile and finful wretch as I
am, be perfuaded, that God commands me to be-
lieve, and that he hath made a promife to me ?
Evan. Why do you make a queftion, where
ihere is none to be made? Goj faith Chrift, an
preach the G of pel to every creature under Heaven,
that is, go tell every man without exception, what-
foever his fins be, whatfoever his rebellions be, go
and tell him thefe glad tidings, that if he will come
in, I will accept of him, his fins fhall be forgiven
him,
cfqueflion> that he is a Belie*
ver, one of God's Eleft, and
one of thefe for whom Chrift
died ; the which he infifts
upon in the following words.
See the foregoing Note (o).
This pa/Tage is taken out of
Dr. Preftons Treatife of Faith,
pag. 8.
(0 Luther on Galatians,
BngJrfby fol. So* feci 4.
00 Ibid. fol. Si. feci. 2.
(v) Ibid. fol. SS.fecl 5 This
manner of applying, faifh the
Jfrmc Luther, is tU very trttt
force and power of Faith, ibid*
fol.SS.lh.i.
(x) He had told him,That
for his warrant to believe on
Chrijly he had God's com-
mand, 1 John in 23. And
for his encouragement^ God's
promife, John iri. 16. There-
upon this queftion is moved;
the particular application to
one's (elf, being a matter of
no fmall difficulty, in the
experience of many who lay
falvatioQ to heart.
(7) Be
Sea. III. § 3. to believe l8t
hjjh, and he (hall be faved ; if he will come in,
and take me, and receive me, I will be r 12j. 1
his loving hufband, and he fhall be mine L * J
own dear fpoufe f. Let me therefore , ^ p
fay unto you, in the words of the Apo- I ^
[tie, Now then, I as an ambaffador for £X)ve
Chrijl, as though God did befeech you by g
me, I pray you, in ChriJFs flead, be ye "' ^
reconciled unto God, for he hath made him io be fin
for you, who knew no fin, that you might be made the
righteoufnefs of God in him, 2 Cor. v. 20, 21.
Neo. But, do you fay, Sir, that if I believe, I fhall
be efpoufed unto Chrift ?
Evan. Yea, indeed fhall you || ; for « # r
Faith coupleth the foul with Chrift, e- jL n £ j
ven as the Spoufe with her Hufband ; *J •
by which means Chrift and the foul are ° *
made one ; for as, in corporal marriage, ^'
man and wife are made one flefh ; even fo in this
fpiritual and myflical marriage, Cbfijl and his fpoufe
are made one fpirit *. And this marri- % J th r
age, of all others, is molt perfect, and ^ n
abfolutely accomplifhed, between them : j ..
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 fhall be fure to enjoy it (' v ).
. But,
( y) Believe the word of Chrift, as the Evangelift
promife, the offer of the fpi- tezchcth, John i. ic.of ,■
ritual marriage, which j$ before; lb fhall you be, io-
Chrift's declared confent to deed, married 01 efpoufed
be yours Believe that it is to Chrift. Thus the holy
made to you in particular, Scripture propofeth this mat-
and that it fhall he made out ter, if a. Iv. 5. Hem and your
to you ; the which is, to em- foul/ball live, and 1 Will make.
brace cht offer, to receive an everlajling covenant with
you.
*82 The Warrant Chap. II,
Neo. But, Sir, if David faid, Seemeth it to you a.
light thing to be an earthly King's fon in laiu, fcehm
that I am a poor man, and lightly ejlecmed ? i SamJ
r. -I xviii. 23. Then furely I have mucrd
*- ^ J more caufe to fay, feemeth it a light
thing to be a heavenly King's daughter in law, fee-
ing that I am fuch a poor imful wretch r furely, Sir,(
I cannot be perfuaded to believe it.
Evan. Alas ! man, how much are you miftaken !
for you look upon God, and upon your felf, with
the eye of reafon ; and fo, as {landing in relation to
sach other, according to the tenor of the Cove-
nant of Works : , whereas you being now in the
cafe of yujiification and Re conciliation, you are to
look both upon God and upon your felf, with the
eye of. Faith ; and fo ftanding, in relation to each
other, according to the tenor of the Covenant of
Grace. For faith the Apoftle, God was, in Chrijl,
reconciling the world unto himfelf, not imputing
their fins unto them, 2 Cor. v. ig. As if he had
faid, -becaufe, as God Hands in relation to man, ac-
cording to the tenor of the Covenant of Works,
and fo out of Chrift ; he could not, without pre-
judice to his juftice, be reconciled unto them, nor
have any thing to do with them, btherwife than
in wrath and indignation : therefore, to the intent
that juftice and mercy might meet together, and
righteoufnefs and peace might embrace each other,
and fo God Hand, in relation to man, according to
the tenor of the Covenant of Grace > he put him-
j- , -j felf into his Son Jefus Chrift, and
*■ I2 * ftirowded himfelf there, that fo he might
fpealc
you. To perfwadc us of the made a fourfold gift ,&c. Pratt*
reality of the Covenant be- ufi of fav. Knoivl. tit. Wat'
twixt God and the believer rants to helieve. Tig. 7. Com-
of tlis words the Father hath pare J//i. iiii. I. Hib.iv. i;z.
{Z) Vfal
Se&. III. § 3. to believe. 183
peak peace to his people (z). Sweetly, faith Lu*
her ||9 becaufe the nature of God was .. p, .-'
!>therwife higher, than that zc* are able M.
Vrrn
ro attain unto iV ; therefore hath he
lumbled himfelf to us, and taken our ?' ^'
mature upon him, and fo put himfelf into Chrijl.
Here he lookeih for us, here he will receive us ;
ind he that feeketh him bert9 (hall find him ( a ).
This ^ faith God the Father, is my well-beloved Sony
in whom I am well plea 'fed ', Matth. iii. 17. Where-
upon the fame Luther fays, in another place, we
muft not think and perfuade ourfelves, that this
voice came from Heaven for Chrift's % j, . ,
own fake *, but for our fakes ; even as
Chrift himfelf faith, John xii. 30. This *' 3*> 32v
\voice came not becauje of me^ but for $*\
your fakes. The truth is, Chrift had no need that
it mould be faid unto him, This is ?ny well-h:.
Son : he knew that from all eternity, and that he
fhould flill fo remain ; tho' thefe words haJ net
been fpoken from Heaven ; therefore, by thefe
words, God the Father, in Chrift his Son, cheaiv
eth the hearts of poor finners, and greatly delight- .
eth them with lingular comfort and heavenly i\
nefs y afTuring them, tliat whofoever is married un-
t — ~mmmm
(z) P/al. lxxxv. 8, 10. the name, ExocL xxx. 50. In
(#) An eminent type of the tabernacle of foe congrega-
this glorious Myftery was tion, where I will meet
that TabernacleS" often men- thee Qi , in the tab..
cloned in the Oid Teitamenr, of meeting, where I will be
under the name of the Taber- met wth by thee* Chap.
nacle of the Congregation, or xxxiii. 7, And it came to pafis
rather the Tabernacle of Meet- that every one which .
11 the original word the Lord, went fletx-
bcars; and the Lord himfelf ber nacle of {the congrc:>
feems to give the rcafon of or) meeting.
(b) Sec
384 T7?e Warrant Chap,
to Chrift, and fo, in him by Faith, he is as ac-3
ceptable to God the Father, as Chrift himfelf (b)
p -j according to that of the Apoftle, be hatfk
*- ' J made us acceptable in bis beloved, Eph.l
i. 6. Wherefore, if you would be acceptable tc
God, and be made his dear child ; then, by Faith,
cleave unto his beloved Son Chrift, and hang about
his neck ; yea, and creep into his bofom : and fa
jQiall the love and favour of God be as deeply infi-
nuated into you, as it is into Chrift himfelf (c) 2
and fo (hall God the Father, together with his be-
loved Son, wholly pofTefs you, and be poffeffed of'
you : and fo GGd and Chrift, and you (hall become
one entire thing ; according to Chnft's prayer, that'
-they 7nay be one in us, as thou and I are one, John
xvii. 21, 22. (d).
And
(6) See the following note.
(c) The acceptation , love
and_/fe0//rofGod,here treat-
ed of, do not refer to the
veal ftatc of Believers ; but
Co their relative ftate, to their
jufzification, reconciliation and
Adoption : and Co they have
no refpecltoany qualities in-
herent in them, good nor e-
vil to be increafed by the
one, or dimmifhed by the
other- hut they proceed -pure-
ly upon the riphteoufnefs of
Chrift) which is theirs, in vir-
tue of their union with him,
and vv imputed to them ;
the which righteoufnefs is
the j 'elf- fame rlghrc^ufnefs
wherewith Chrift, as Medi-
ator and Surety for eleel fin-
ccrs, pleafcd the Father.
And therefore faith one, ^
whom no body fufpecls of
Antinomianifm,lVe are as per-
fectly righteous as Chriji the
righteous > citing I Jcln iii.
7. He that doth rightoufnefs
is righteous, even as he is ri^fj-
teous. ifaac Amhrofe Media.
chap. 1. feci. 2.pag. (mini) 4.
This I take to be the true
meaning of thefe paftages of
our Author, and Ifaac Am-
£>v/>, cxpreft in terms Wrong-
er than I would deiire to
ufc. There is a danger in ex-
pr effing concerning GOD, fe-
ven zi'hat is true.
(d) The original word,
here rendered one, doth in-
deed fignify one thing* And
it is evident from the text,
that believers are united to
God;
-a. Ill § 3' *° Micoe. 185
And by this means, you may have fufficient ground
nd warrant to fay, (in the matter of re- ., j ,
onclliation with GW, at any time, when- /- /
bever you are ciifputing with yourfelf ||,
ow God is to be found, that jujiifietb ** l%
and
jod, as well as to Cbrift.
7aith is that Grace, by which
ve are united to, and made
ne with Cod and Chrift, fays
:hc Author of che Supplement
to Pcol^ Annot. on the place.
See I John iv. 16. 2 Cc. vi.
16. compared wirh E\
17. And whofoever do own
Jefus Chrirt to be one with
che Father, muft need> grant
this, or clfc deny believers
to be united to Chrift. This
derogates nothing from the
prerogative of our Lord fe-
fus, who is one with the Fa-
ther : for, he is one with
him, as the Holy G'*oft alfo
is, by the adorable lubftan-
tial union ; bu: believers are
fo, only by a myilical union.
Neither doth it iotrench up-
on GOD's fupremacy, more
than their (confef/d) union
with Cbrift doth; who, not-
withstanding of believers u-
nion with him, remains to
be, with the Father and Ho-
ly Spirit, the only fupreme,
mo ft high God. See p. 257.
Cv Whofoever therefore ciea-
0 vcth toChriit rb » out h fa ith,
c he abideth in the favour of
''God, healfofhallbermle
:- beloved and acceptable as
" Chrift is, and (hall have
11 fellowfhip with the Fa-
<c ther and the Son." Lu-
ther s chofen Sermons, Sermon
of the appearing of Chrift, p.
{mihi) 23. " Here I will a-
M bide in the arms of Chrift,
* cleaving unfeparably about
" his neck, and creeping into
" his bofom, whatfoever the
tt Law frail fay, and my heart
. feel Ibid, Sermon of
« the loft peep, p {mihi) Si."
u Seeing therefore that Chrft
cc the beloved Son, being in fo
n gimt favour with G d in
u all things that he doth, is
cC thine, ■■ ■> without doubt,
cc thou art in the fame ~
" and fotre of God, that Chrft
Cl himj If is in. And 1 1 a in ,
cc The favour and love of God,
u are infimtated to tbt
" dee+ly as to Chrift. :hzz now,
together with his belo-
cc ved Son doth wholly foffefs
" thee, a^ d thou ha ft him a*
"gain wholly \ that fo Gody
<c Chrift y and thou, do become
" as one certain thing
c* That th'y may be one in uf2
" as thou and I are cne." •
yu. ibid- Sermon of the
appearing of Chrift, p. {mthi)
CO Luther
1 86 The Warrant Chap. If}
and favetb Jinners) I know no other God, neither
will I know any other1 God, befides this God,
that came down from Heaven, and clothed himfeli
with my flefh (e), unto whom all power is given \
both in heaven and in earthy who is my judge; for\
the Father judgeth no man, but hath committed all
judgment to the Son, John v. 22. So that Chrift may
do with me whatfocver him liketh, and determine
of me according to his own mind ; and I am fure he
hath laid, He came not to judge the world, hut to fave
r ^ -| the world, John xii. 47. And therefore I
*• J do believe that he will fave me (f).
Neo. Indeed, Sir, if I were fo holy and fo righte-
ous as fome men are > and had fuch power over my
fins and corruptions as fome men have, then I could
eafily believe it : but (alas ! ) I am fo finful and fo wi-
worthy a wretch, that I dare not prefume to believe
that
(e) Luther, from whom
this is taken, in the place
quoted by our Author, con-
firms it thus. For he that is
a fearcher of God's Majefty,
pall be overwhelmed of his
glory* I know (adds he) by
experience, what I fay. But
vain fpirits, which [0
deal with God, that they ex-
clude the Mediator, do not be-
heve me. And on Vjal. exxx.
he hath thefe remarkable
words, Ego f ape, & libenter
hoc inculco, tit extra Chrift urn
oculos, & aures claudatis, &
die at is nullum vosfcire Deum
riift qui fuit in gremh Maria,
& fuxit ubera ejus. That is,
" Often and willingly do I
" inculcate this, That you
cc fhould fhut your eyes and
" your ears, and fay, you
cc know noGodoutofChnft,
c< none but he that was in
" the lap of Mary, and fuck'd
cc her breads." He means
none out of him. Burroughs on
Hof. lit 5. p. 729.
(/) This is the conclu-
fion of that, which one, by
Faith cleaving unto Chrift, and
hanging about his neck, hath
by that means warrant to fay
according to our Author.
Whether or not there is fuf-
ficient warrant for it, ac-*
cording to the Scripture, let
the reader judge: what fba-
ctbw of the doclrinc of unm
verfal Atonement, or univerm
fal Pardon, is in it, I fee not.
±£t. III. § 3. to believe. 1 87
lat Chrift will accept of me, fo as tojuftify and fave
Evan. Alas ! man, in thus faying, you do feem
contradict and gainfay, both the Apoftle Paul, and
ur Lord Jefus Chrijl himfelf ; and that againft your
wn foul : for whereas the Apoftle Paul faith, That
wrtft Jefus came into the world, to fave finners, 1
Tim. i. 15. and doth j nfl if y the ungodly, Rom. iv. 5.
'Vhy, you feem to hold, and do in effect fay, that
hrift Jefus came into the world, to fave the righte-
us, and to juftify the godly. And whereas our Sa-
iour faith, The whole need not the phyfuian, but the
ick ; and that he came not to call the righteous, but
inner s to repentance, Matth. ix. 12. Why, you
eem to hold, and do in effect fay, that ihzfick need
lot the phyfician, but the whole ; and that he came
lot to call finners, but the righteous, to repentance.
\nd indeed, in fo faying, you feem to conceive that
thrift's fpoufe muft be purified, wafhed, and clean-
ed from all her filthinefs, and adorned with a rich
■obe of righ'teoufnefs ; before he will accept r -1
)f her : whereas he himfelf faid unto her, L I29 J
Ezek. xvi. 4. As for thy nativity, in the day that
vhou waft born, thy navel was not cut, neither wafl
'hou wajhed with water to fupple thee-, thou ivajl not
rwaddled at all, nor fait cd at all. Vcrfe 5. No eye
)itied thee, to do any of thefe things unto thee ; but
vhen I paffed by thee, and looked upon thee, behold
hy time was a time of love. Verfe 8. And I fpread
ny skirt over thee, and covered thy nakednef ; yea,
ind I fware unto thee, and entred into Covenant with
hee, and thou becamejl mine. Hof. ii. 19. And I will
narry thee unto me for ever, yea, I will marry thee
into me in righteoufnefs, and in judgment, and in mer-
y, and compaffon.
Wherefore, I befcech you, revoke this your erro-
neous opinion, and contradict the word of truth no
Ioj
1 88 The Warrant Chap. II.
longer ; but conclude for a certainty, that it is not?
the righteous and godly man, but the finful and un~
godly man (g), that Chrift came to call, juftify and
fave : fo that if you were a righteous and godly man,
you were neither capable of calling, juftifying, or
faving by Chriji ; but being a finful and ungodly
man, I will be bold to fay unto you, as the People
faid unto blind Bartimeus, Mark x. 49. Be of good
comfort , arife, he calleth thee, and will juftify and
j- y fave thee, (h). Go then unto him, I be-
L 3 J feech you ; and if he come and meet you,
(as his manner is) then do not you unadvifedly fay
with Peter, Depart from me, for I am a finful ?nan^
O Lord, Luke v. 8. But fay in plain terms, O come
unto me, for I am a finful man, O Lord ! yea, go
* Choi on furth.er5 an^ ^ay> as Luther * bids
o you, Moft gracious Jefus, and fweet
o " Chrift, I am a miferable poor finner, and
*' ' * therefore do judge myfelf unworthy of
thy grace ; but yet I having learned from thy word,
that thy falvation belongeth to fuch a one, therefore
do I come unto thee to claim that right, which through
thy gracious promife belongeth unto me (i). Affure
yourfelf, man, that Jefus Chrift 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,
(gO u e. Such as are really would cure him : (o one, ob-
fb, and not in rheir own o* ferving the Gofpel- call, may^
pinion only refpediively* wich all boldnefc, bid a fin-
(/•) As the people, ob- ner comply with it confi-
ferving Chrift's call to Bar- dently; a flu ring him, that
timeuS) bid him be of nood thereupon Chriit will juftify
comfort (or be confident) and and fave him.
strife', intimating, that upon (/) See the note on thede*
his zoinifo unto Chrift, he fioitiou of Faith. Fig. U
6 V (*)!«
Sect. III. § 3. to believe. igg
indeed, faith Luther *, the more mife- ^ T, . ,
rable, finful and diftreffed a man doth ™
feel himfelf, and judge himfelf to be ; P' •*•
the more willing is Chrift to receive him, and re*
lieve him. So that, faith he, in judging thy felf un-
worthy, thou doft thereby become truly worthy j
and fo indee4 haft gotten a greater occafion of com-
ing to him. Wherefore then, in the words of the
Apoftle, I do exhort and befeech you, to come bold-
ly 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, tremble within me, to think of com- L J3r J
ing to Chrift after fuch a bold manner ; and furely,
Sir, if I fhould fo come unto him, it would argue
much pride and prefumption in me.
Evan. Indeed, if you (hould be encouraged to
come unto Chrifl^ and to fpeak thus unto him, be-
caufe of any godlinefs, righteoufnefs, or worthinefe
that you do conceive to be in you ; that, I confefs,
were proud prefumption in you. But to come to
Chrift, by believing that he will accept of you, juftify
and fave you freely by his grace, according to his gra-
cious promife, this is neither pride nor pre- , p
fumption'(^) ; for Chrift having tender- T 1 •
ed and offered it to you freely ; believe it, p, -n- °
man, it is true humility of heart, to take r, '
What Chrifl offer eth you f. *• "•
Norn. But
(k) Ic is to believe the of- accept of him to juftification
fcr of the Gofpel, with par- and falvation. Remove that
ticular application; ro cm- Gofpel-truch, that Chrift will
brace it, and therein to re- accept ofkim, and his Faith
ceive Chrift. And no man has no ground left to ftand
can ever receive and reft on upon. See the note on thede-
Chrift for falvation, without finition of Faith, Fig. I, 2.
believing, in greater or lef- and p. 122. Ngte(r) p. 123.
fcr mealure, chat Cbrift wift Note (x),
CO I
190 T/;e Warrant Chap. Ifj
Nom. But by your favour, Sir, I pray you give me
leave to fpeak a word by the way. I know my neigh-
bour Neofhytus, it may be, better than you do ; yet
I do not intend to charge him with any fin, other-
wife than by way of fuppofition (as thus) : fuppofe he
hath been guilty of the committing of grofs and grie-
vous fins, will Chriji accept of him, and juftify and
fave him for ail that ?
Evan. Yea indeed ; for there is no limitation of
God's grace in Jefus Chriji, except the
fin againft the Holy Ghoft (/). Chriji
Jiands at the door, and knocks, Rev. iii. 2C. And
if any murdering Manajfes, or any perfecuting and
blafpheming Saul (i Tim. i. 13.) or any adulterous
Mary Magdalene, will open unto him, he will come
in, and bring comfort with him, and will /up with
hi?n. Seek from the one end of the heavens to the
other, faith Evangelical Hooker ||, turn
all the bible over, and fee if the words
of Chiifr be not true, him that ccmeth
unto me, I will in no ways caji outy
John vi. 37.
Nom.
[ 132 ]
H Poor
doubting
Chriftian,
p. 132.
(/) I douHt if the fin a-
gainft the Holy Ghoft can
juftiy he laid to be a limita-
tion of God's (tract in fefus
Chriji. ¥r in the original,
aurhentick Gofpel-ofFer, in
which is the proper place for
fuch a limitation ( if there
was any ) that grace is fo
laid'opcn to all men, with-
out exception, that no man
is excluded ; but there's free
accefs to it, for every man,
in the way of beIievi??gy]ohti
iii. 1 5, 16 * Rev. xxit. 1 7. and
this offer is fometime inti-
mated to thefe reprobates,
who fall into that fin ; elfe
they (hould not be capable
of it. 'Tis true, that iin h
a bar in the way of the guil-
ty, fo as they can never par-
take of the grace of God ia
Chrift : for it fhall never be
forgiven, Matth. xii. 31,
Mark iii. 29. And any far-
ther minijlerial application 01
the offer to them, feems to
ceafe to be lawful or war-
I anted, I John v. 16. But
all
left. IH. § 3. to belt evil igx
Norn. Why then, Sir, it feems you hold, that the
vilejl finner in the world ought not to be difcouraged
rrom corning unto Chrift, and believing in him, by
reafon of his Sins.
Evan. Surely, if Chrijl came into the world to
feet, and call, and fave finner s, and to juflify the un-
godly, as you have heard ; and if the more finful,
miferable, and diftreffed, a man doth judge himfelf
to be, the more willing Chrijl is to receive him and
relieve him : then I fee no reafon, why the vileft
finner fhould be difcouraged from believing on the
name of Jefus Chrijl, by reafon of his fins. Nay,
let me fay more ; the greater any man's fins are, ei-
ther in number or nature, the more hajle he mould
make to come unto Chrijl, and to fay with David*
for thy name's fake, O Lord, pardon mine Iniquity ,
for it is great, Pfal. xxv. 11.
Ant. Surely, Sir, if my friend Neophytus j- -■
did rightly confider thefe things, and were *- "J
affuredly perfwaded of the truth of them, rncthinks,
le lhould not be fo backward from coming to Chrift*
)y believing on his name, as he is : for if the great-
nefs of his fins mould be fo far from hindring his com-
ing to Chrift, that they fhould further his coming ;
then I know not ivhat mould hinder him.
Evan. You fpeak very truly indeed. * And there-
fore, I befeech you, neighbour Neophytus, confider
ferioufly of it ; and neither let your own accufing
Confcience, nor Satan the Accufer of the brethren,
hinder you any longer from Chrift. For what tho*
they
all this arifcth from their the grace of Chrift: an J "not
own wilful, obftinate, dc- from any limitation, or ex-
fpiteful and malicious reje- cluiive claufe, in the offer;
6ing of the offer ; and fi^ht- for full it remain? true;
ing againft the Holy Ghoft, whofoever fiall believe, fiall
whofc office ft u, co apply not perip*
{m) Which
192 The Warrant Chap, it
they ftiould accufe you of pride, infidelity, covetouf
nefs, lu/fj anger, envy and hypocrify? Yea, whaf
though they ihould accufe you of whoredom, them
drunkennefs, and many the like r Yet, do what the^
can, they can make w worfe a man of you than a fin*
ner, or the chief of /inner s, or an ungodly perfon ;
and fo confequently fuch a one as Chriji came to ju-
Jiify and fave. So that, in very deed, if you do
rightly coniider of it, they do you more good than
hurt, by their accufations ( m ). And therefore I
befeech you, in all fuch cafes or conflicts, take the
* O CI coun^ °f Luther ', who faith *, when
thy confeience is throughly afraid with
*' * the remembrance of thy fins part, and
j. 1 the devil alTaileth thee with great vio-
*- 34- J Jence, going about to overwhelm thee,
with heaps, floods, and whole Seas of fins, to ter-
rify thee, and to draw thee from Chriji ; then arm
thy felf with fuch fentences as thefe ; Chriji the fon
of God was given, not for the holy, righteous, wor-
thy ^ and fuch as were his Friends, but for the wic-
ked fmners, for the unworthy, and for his enemies.
Wherefore, if the devil fay, thou art a finner, and
therefore muft be damned ; then anfwer thou and
fay, becaufe thou fayeft I am a finner, therefore
will I be righteous and faved. And if he reply, nay
finners muft be damned : then anfwer thou and fay,
no ; for I flee to Chriji, who hath given himfelf
for my fins. And therefore, Satan, in that thou
fayeft
(m) Which may pur you you fuch an argument asDa-
in mind, that vou are one of vid ufed, P/al. xxv. IT. and
that forr, which Chrift fefus the Woman of Canaan, Mat.
came into the world to fave, xv.Zf. Tet the dogs eat of the
I Tim i. i 5. And, in plead- crumbs > &c.
ing for mercy, may furaifh
(n) He
Sect. HI. § 3- to believe. 1 9 3
fayeft I am a /inner ', thou giveft me drtncur and
weapans againji thy felf, that with thine own fword I
may cut thy throat, and tread thee under my feet
(n). And thus you fee it is the counfel of Luther \
that your fins mould rather drive you to Chrift, than
keep you from him.
Norn. But, Sir, fuppofe he hath not as yet truly
repented 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 whatfoever a man zV,
or whatfoever he hath done, or not done, he hath
warrant enough to come unto Chrift r. -»
by believin|, if he can (o) : for Chrift 1- 35 J
makes
(n) He adds, in the place
quotcd/hefe weighty words,
I fay not this fcr nought, for
I have often-time s proved by
experience, and I daily find
what an hard matter it is, to
believe {efpecially in the con-
flict of conference) that Cl rift
was given, not for the holy,
righteous, worthy ', and fuch as
were his friends, but for wic-
ked fir: ners, for the unworthy,
and for hi i enemies.
{o) It is not in vain added,
if he can : for there is, in this
matter, a great difference be-
twixt what a ilnner may do,
in point of warrant ', and
what he will or can do, in
point of the event. " If we
" fay to a Man, the phyfici-
<f an is ready to heal you ;
f< before you will be I
P you muft have a fcufc of
<c your ficknefs: this fenfe is
<c not required by the phyfi-
" cian, (for the phyfician is
" ready to heal him ; ) but
n if he be not fick, and have
" a fenfe of it, he will net
"come to the phyfician." Pre-
fton of Faith, p. 12. I make
no cjueftion but, before a [In-
ner will come to Chrift, by
believing, he muft be an a-
wakened, convinced, fenllble
fi.nner ; pricked in his heart
with a fenfe of his fin ancf
roifery ; made to groan un-
der his burden, to defpair
of i el ief from the Law,him-
fclf, or any other creature,
and to de/Ire and thirft after
Chrift and his righteoufnefs ;
and this our Author teach*
eth afterward on this fub-
je£r. (Thcfe things alfo arc
required of the finner in
N point
1 94 Evangelical Repentance Chap. II,
makes a general proclamation, faying, Ho, every one
that thirjleth, 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 fee, is the condition, buy Wine and ?nilk
( that is, grace and falvation ) without money ^ that
point of duty) And there-
fore the Law muft be preach-
ed by all thefe, who would
preach Chrift aright. But
that thefe, or any other, things
in the Jinner ■, are required to
warrant him, that he may
tome to Chrift by believing ;
is what, I conceive, the Scri-
pture teachcth nor : but the
general offer of the Gofpel,
of when before, warrants
every Man that he may come.
And in pratJice, it will be
found, that requiring of fuch
and fuch qualifications in lin-
gers, to warrant them to be-
lieve in Chrift ; is no great
help to them, in their way
towards him: forafmuch as,
it en^ar^eth them in a doubt-
ful difputation, as to the be-
ivgy kind* meafure and degree
of their qualifications for co-
mine, to Chrift ; the time
fpent in which miL'ht be bet-
ter improven, in their going
forward to Chrift for alh by
believine. And fince no Man
can ever believe in Chrift,
Without knowin^thar he has
a warrant for bcKofing in
him; otherwife he can but
aft prefumptuoufly : to tell
finners, that none may come
to Chrift. or have warrant to
believe, but iuch as have
true repentance ; muft needs,
in a fpecial manner, intaogle
diftrefted confidences, fo as
they dare not believe, until
they know their repentance
to be true repentance : this
muft inevitably be the iiluc
in that cafe; unlefs they do
either reject that principle,
or elfc venture to believe,
without feeing their war-
rant. For, howbeit they
hear of Chrift and his falva-
tion, offered in the Gofpel ;
thefe will be to them as for-
bidden fruit, which they are
not allowed to touch ; till
once they are perfwaded,
that they have true repen-
tance. And before they can
attain to this, it muft be
made out to their confeien-
ces, that their repentance is
not legal, but evangelical >ha-
vine fuch characters, as di-
ftinguifh it from the repen-
tance of the Xinevites, yudas}
and many reprobates. So
that, one would think, the
fug-
Se<ft. III. §4. a Confequent of Faith. 195
is, without any fufficiency of your own ( p ) ; only
incline your ear, and hear, and your fouls ,, rr , ■ ,
Jball live ; yea, live by hearing that
Chrifl will make an everlafting covenant
with you, even the fure mercies of Da-
vid || .
Poor
doubting
Chriftian,
p. 151.
Cornwelly
on Gofp.
Repent.
/>. 21.
§ 4. AW. But yet, Sir, you fee that
Chrift requires a thirjling btiure a man
come unto him ; the which, I con-
ceive, cannot be without true repen-
tance.
Evan. In the laft chapter of the Revelation, verfe
17. Chrift makes the fame general proclamation, fay-
ing, Let him that is athirfl come : and as if the Holy
Ghoft had, fo long fince, anfwered the fame obje-
ction that yours is, it followeth in- the next words,
And whofoever will, let him take of the water of life
freely, even without thirfKng if he will; for him
cometh unto me, I will in no ways cafl out, John vi.
37. (q). But becaufe it feems you conceiye, he ought
to
fuggefting ofthis principle is
buc a bad office done to a
foul, brought to the place of
the breaking forth ofchldren.
Let no man fay, that, aiyu-
ing at this rate, one muft
know alfo the truth of his
faith, before he can come to
Chrift ; for fairh is not a
qualification for coming to
thrift, but the coming itfelf,
which will have it* favin*
effefts on the finner, whe-
ther he knows the truth of it,
or not.
(/>) Take ihcrn freely > and
pojfefs them; which every
one fees to be no proper con-
dition.
(?) ThatGofpet-ofFer, Ifa.
lv. 1. is the moft folemo one
to be found in all the Olo!
Teftament: and that record-
ed Rev. xxii. 1 7, is the part-
ing offer made to finners by
Jefus Chrift, at the cloMng
of the Canon of the Scri-
pture, and manifeftly looks
to the former : in the which
I can fee no ground to think,
that the thirflin^ therein men-
tioned doth any way refiriB
N 2 the
196 Evangelical Repentance, Chap. II
to repent before he believe ; I pray tell me, what yoi
r A -, do conceive repentance to be, or whereir
l J3b J- doth it confift ?
Nom. Why, I do conceive that repentance confift)
in a man's hianbling of himfelf before God, and for>
rowing and grieving for offending him by his fins, anc
in turning from them all to the Lord.
Evan. And would you have a man to do all thii
truly (r) before he come to Chrift by believing ?
Nom,
tfie offer; or that the thirfty,
there invited, are convinced
leniible finners, who are
thirft ing after Chrift and his
righteoufnefs \ the which,
would leave without the
cempafs of this folemn invi-
tation, not only the far great-
er part of mankind, but even
of the vifible Church. The
context feems decifive in
this point, for the thirfting
^cnes Invited are fuch, as are
/pending money for that which
is net bread> and their labour
for that which fatisfieth not>
v. I, 2. • But convinced, fen-
fible (inners, who are thirft-
ing after Chrift and his righ-
teoufnefs, are not fpending
their money and labour at
that rate ; but on the con-
trary, for rhat which is bread
and fatisfieth, namely, for
Chrift. Wherefore, the thirft-
i^,rhcre mentioned, muft be
more extenfive, comprehend-
ing, yea, and principally aim-
in gat that thirft after happi-
fiefs and fatisfattiGn> which
being natural^ is common tc
all mankind. Men "pained
with this thirft {or hunger)
are naturally running, foi
quenching thereof, to the
empty creation, and theii
fulfome lufts : fo fpending mo*
my for that which is not breads
and their labour for that which
fatisfieth not', their hungry
fouls find no food, but wbal
is meagre and lean, bad and
unwholfome, and cannot fa-
tisfy that their appetite. Com-
pare Luke xv. 16. In thil
wretched cafe, Adam left alj
mankind, and Chrift findl
them. Whereupon, the Go-
fpcl-proclamation is ifTued
forth, inviting them to come
away from the broken ci-
tterns, rhe filthy puddles, tc
the waters of life, even to Je-
fus Chrift, where they may
have bready fatnefs, what h
goody and will fatisfy thai
their painful thirft> John iv«
14. and vi. 35.
(r) /. e. In fuch a manner,
as it (hall be true evangelical
re-
Ie&. III. § 4. a Confequent of Faith. 197
Norn. Yea indeed, I think it is very meet he fhould.
Evan. Why then, I tell you truly, % _
rou would have him to do that which is ^ ^ e ° •
mpoffible (/) *. ; . f Pent'
For, firji of all, ^W/y humiliation^ in *\S°m
rue penitentiaries, proceeds from the fei/* of God thejr
pod Father^ and fo from the hatred of that fin which
hath
repentance, a gracious hurni-
iation, furrow, and turning,
acceptable in the fight of
iGod.This queftion (grounds
rd on Nomijia's pretending,
that Keophytus had no war-
rant to believe, unlefs he had
truly repented} fuppofcth that
there is a kind of repentancey
humiliation, forrovu for finy
and turning from ity 'which
goes before faith ', but that
they are not after a godly forty
as the Apoftic's phrafe is*
2 Cor. vil. II.
(/) I think it nothing
flrange to find the Author (0
very peremptory in this
point, which is of greater
weight than many are aware
of. True repentance is a
turning unto God, a coming
back to him again; are-
rurning even unto the Lord,
according to an ufual Old
Teftament-phrafe, found Hof.
xiv. 1. and rightly fo tranf-
lated, Jfa. xix. 22. But no
manctfw come unto God, but
byChrifi, Heb. vii. 25. He is
able aifo to fave them to the
Httermoft, that come unto Cod
BT HIM, John xiv. 6. No
man cometh unto the Father^
but BT ME. We mull take
Chrili in our way to the Fa-
ther, elfe it is impofrible that
we guilty creatures can reach
unto him. And no man can
come unto Chrir>,but by be-
lieving in him, John vi. 35.
therefore 'tis impoffible that
a man can truly repent ', be-
fore he believe in Chnit.
Ilim hath God exalted ivitb
his right handy to be a Priq 3
{or Leader) and a Saviour^
for to give repentance to ifraelj
andforgivenefsofjtns, Acts v.
51 One would think this
to be a FafKcient intimation,
that finners not only mayy
but ought to go to him for
true repentance ; and not
frand offfrom himjUntil they
get it to brin^ along with
them: especially, ilnce repen-
tance y as well as rerJIifjlon of
fin, is a part of that fall
on, which he as a Savicur is
exalted to give, and conie-
quenrly, which finrrrrs are
to receive and red upon ) it?i
for ; and hkewiie that ir is,
that
198 Evangelical Repentance Chap. II.
hath difpleafed bim; and this cannot be without
faith (/).
2dly, Sorrow and grief for difpleafmg God by fin,
. -r, • , neceflarily argue the love of God \ ; and
J £ l it is impoffible we lbould ever love God,
*' * 9- till by faith we know ourfelves loved of
God(xx).
that oy which n£,as a Lead-
er, dorh lead back iinners f?
'Den unto God, from whom
they were led away by A-
dam, chc nead of the apo-
ftafy. And if one inquires
scent the way of his giving
repentance to Ifrael, the Pro-
phet Zefbariab (hewed it be-
fore to be by faithy Zech. xii.
IO. And they jball look upon
•me whom they have piercedy
and they pall mourn*
(i) This the Scripture
teacheth, determining in the
general, that without faith
one can do nothing accept-
able ^n the fight of God,
John xv- 5. Without me, (i. e.
leparate (rom me) ye can do
nothing. Bcb.xi. 6. Without
-fahh lit is impoffible to pleafe
him ; and particularly with
xefpett to 'ins cafe, LukeviL
3 7, 38. And behold, a woman
in the city-, which was a fin-
7ier> when fee knew that Jefus
fat at meat — flood at his
feet behind him weeping:, and
began to wafi his feet with
tearsy and did wipe thaw with
the hairs oj her bead, and faf-
fed his feet. Ver. 44 Aim he
turned to the worn an , and f aid
unto Simon Ver. 47. Her
fins, which are many> are for-
given, for fie loved much :
but to whom little is forgiven,
the fame loveth little. u It is
" an argument gathered of
" the efFccl folio wing,where-
" by any thing is proved by
cc figns enfuing." Calv. Infi.
lib. 3. cap, 4./eff. 37.
(u) There is a knowledge
in faith, as our Divines teach
againft the Papifts; and the
Scripture maketh manifeft,
if a, liii. II. By his knowledge
fiall my righteous fervant ju-
ftify many, Heb. xi. 3. Through
faith we underfiand, that the
worlds were framed by the
word of God. Now, faving
faith beine a perfwaflon, that
we /ball have life and falva-
tion by Chrift, or, a receiving
and refting on him for falva-
tion, includes in it, a know-
ledge of our being loved of
God : the former cannot be
without the latter. In the
mean time, fuch as the
ftrcngth or wcakne fs of that
per*
Seit. III. § 4. a Confequent of Faith. rgg
yHy-> No man Can turn to God, except he be firft
turned of God 3 and after he is turned, he repents :
ft
perfwafion is, the fteadinefs
or unftcadineG of that recei-
ving and refting ; juit fo is
this knowledge, clear or un-
clear ; free of, or accompa-
nied with doubcings. They
are ftill of the fame meafure
snd degree. So that this is
no more in effect, but that
faith in Chrift is the fpring of
true love to God: the which,
hou it is attained by a guilty
foul, men will the better
know, if they conilder well
what it is. The true love of
God is not a love to him only
for his benefits, and for our
own fake, but a love to him
for himfelf, for his own fake ;
a liking of, and complacency
in, his glorious attributes
and perfections, his infinite,
eternal, and unchaneeable
Being, wifdom, power, holi-
nets, juftice, goodnefs and
truth. If a convinced iinner
is void of any the leaft mea-
fure of per fwafi on of life and
falvation by Chrft, and of
the love of this God to him \
but apprehends, as he can-
not mifs to do in this cafe,
that he hates himy is his ene-
my,and will prove fo at laft :
this cannot fail of filling his
whole foul with flavifb fear
of God; and how then fhall
this love of God tyring up
in one's heart,in luch a cafe?
For flavifti fear and true
love, are fo oppofite the one
to the other, that, according
to the meafure in which the
one prevails, the other can-
not have accefs. 2 Tim. \. "]•
God hath not given us the fpi-
rit of fear , but of powe\\ of
lovey and of a found mind*
I John iv. 18. There is no
fear in love, but per feci leva
cajleth out fear: becaufe fear
hath tormeyrt. But when once
life and falvation, and re-
miffijn of 17q, is with appli-
cation believed by the con-
vinced finner, and thereby
the love of God toward htm
is known: then^ according to -
the meafure of th.it faith and
knowledge, flavifj fear of
God is expelled ; and the
heart is kindly drawn to
love Inm, not only for his
' benefits, but for himfe!fy ha-
ving a complacency in his
glorious perfections. We love
hhny becaufe he fir ft loved us ,
1 John iv. 19. The love of
God to us, is the induce-
ment of our love to him : but
love utterly unknown to the
party beloved, can never be
an inducement co him to
love again. Now, in con-
fluence hereof, the finner's
bands arc loofeJ; and his
heart,
X Stock of
Repent.
/>. 20.
1 137]
100 Evangelical Repentance, Chap. II#
fo Epbraim faith, After I was converted,
I repented, Jer. xxxi. 19. J (v). The
truth is, a repentant finner firft believes
that God will do that which he promifeth,
namely pardon his fin, and take away
his iniquity ; then he refteth in the hope
of it : and from that, and for it, he leaves Jin -> and
^ j . , wlllforfaie bis old courfe * (zc), becaufe
it is difpleafing U God \ and will do that
* * which is plealing and acceptable to him
(a-). So that firft of all God's favour is apprehended,
and remiflion of fins believed (y) ; then upon that
Cometh alteration of life and converfation (z).
Norn. But,
heart, which before was ftill
hard as a itone, tho* broken
in pieces by legal terrors, is
broken in another manner,
fofened, and kindly melted
in Ibrrow for difpleafing this
gracious God.
(y) God's turning of a fin-
»cr,firft brings him to Chrift,
John vi. 44. Neman can come
unto mey except the Father
which hath fent me draw him.
See v. 45. And then he comes
to God3 by Chrift, John xiv.
26. No man cometh unto the
Father y but by me.
{w) In a right manner^ in
the manner immediately af-
ter mentioned.
(at) Faith cometh of the
Word of God ; Hope cometh of
Faith', and Charity fpringeth
of them both. Faith believes
the Word; Hope trufteth after
that which is prom if ed by the
Word • andCharity doth good
unto her neighbour. Mr. Pa-
trick Hamilton* Articles in
Knox's Hiftory, p. {mihi) II.
(y) Not as that they are
pardoned already : but that
one muft fo apprehend the
favour of God, as to believe
that God will *pardon
hisfin> as the Author fpeaks
exprcfly in the premiifes,
from whence this concluiion
is drawn; or, that God doth
pardon hisjtny in the prcfent
time. See on pag. 17 7. note
(/). Now, remiffion of fin,
is a part of that falvation
which faith receives and
refts on Chrift for. See the
note on the definition of
Faith, fig. 2. As for the
phrafe the Author ufeth to
cxprefi this, it is mod agree-
able to the Scripture-phrafe,
remiffion of fins preached,Lukc
xxiv. 47. Acls xiii. 38.
(O Namely, fuch an al-
teration
Se£. III. § 4. a Confequent of Faith. 201
Norn. But, Sir, as I conceive, the Scripture holds
forth, that the Lord hath appointed repentance to go
before faith : for, is it not laid, Mark i. 15. Repent
and believe the Gofpel ?
Evan. To
teration as is pleafingznd ac-
ceptable in the light of God,
the which he has defcribed
in the preceediog fentence.
Ochcrwife, he has already
taughc us, that there arc no-
table alterations of life and
convention, which do not
proceed from faith ; and
therefore are not accepted of
God. And of thefe we (hall
hear more anone.
'Twill not be amifs here
to obferve, how our Author,
in his account of the relation
betwixt Faith and Repentance,
treads in the ancient paths,
according to his manner.
It ought to be out of cjue-
fiion, faith Calvin, that re-
pentance doth not only imme-
diately follow faith, but alfo
fpring out of it As for
them that think that repentance
doth rather go before faith, than
flow orfpring forth of it, as a
fruit out of a tree, they never
knew the ferce thereof, and are
moved with too weak an ar-
gument to think fo. ChrifWjAy
they J and John, in their
preachings, do fir ft exhort the
people to repentance, &c. A
man cannot earneflly apply
himfelf to repentance, unlefs he
tnow himfelf to be of God.
But no man is truly perf waded
that he is of God, but he that
bath fir ft received his Grace -—
So man pall reverently fear
God, but he that trufteth that
Qod is merciful to him : no
man will willingly prepare
himfelf to the keeping of the
Law, but he that is peri wa-
ded that his fervices pleafe
him. Inftir. book 3. cap. 5.
fed. I, 2.
How f eon that ever the Spi-
rit of the Lord Jefus, quhilk
God's eleB children receive, be
trew faith, taks poffeffton in
the heart of ony man, fo fcont
dots he regenerate, and renew
the fame man. So that he be-
ginnis to haic that quhilk be-
fore he loved, and beginnis to
love that whilk befoir he ha-
ted, and fra thence com mis
that continual battel whilk is
betwixt the fie fb and the fpirit.
Old Confeir. Art. 13.
Being in Chrift, we mitft he
new creatures fo that we
muft hate and flee that whilk
before we loved and embraced^
and we mud love and follow
that whilk "before we hated and
abhorred. -All whilk is
impcffiMe to them that have
no faith, and have but a
dead faith. Mr. John Da-
vidfons Catech. page 29.
<• guefi.
2oZ Evangelical Repentance, Chap, II.
Evan. To the intent that you may have a true and
fatisfa&ory anfwer to this your objection, 1 would
pray you to confider two things.
Firjl,
" Queft. When Ifaliaskc
<c you then, what is craved
cc of us, after that we are
<c joined to Chrift by Faith,and
*' made truely righteous in
u him ? Ye fallanfweie,A We
<c mufi repent, and becum
u newepcrfons, that we may
*' fhew forth the virtues of
<c him that hath called us."
Ibid. p. 35.
m What is thy repentance ?
" The effeel of this Faith,
*c working a forrow for my
u fins bypaft, and purpofe
*' to amend in time ro come.1*
Mr. fames Metvil's Catech.
in his Propine, &c. p. 44.
cc Repentance unto life is
" a faving grace, whereby a
c< finner, out of the true fen je
u of his fin, and appreherfton
" of the mercy of God in Chr ft\
u doth, with grief and na-
" tred of his fin, turn from
<c it unto God." Short Catech.
<( M. This is then thy fay-
<c \nZ)That unto the time that
" God hath received us to mer~
" cy, and regenerate us by
<c his Spirit, *ve can do NQ-
u THING but fin ; even as
€< an evil tree can bring
<c forth no frute, but that
u that is evil, Mat. vii. 17.
u C. Even fo it is" Calvin s
Catech. Queft. 117, « He
" doth receive us into his
" favour, of his bountiful
Cc mercy, through the me-
u nts of our Saviour Chrift,
" accounting his righteoitfnefs
u to be guys, and for his fake
<c imputeth not our faults unto
u us.tf Aid. Queft. 1 18.
" §2eft* Wnat is cnc FIRST
u frutcofthis union? "(name*
ly of union with Chrift by
Faith) " Anfiv. A REMIS-
ii S ION of our fins, and JAf-
" PUTATION of JUSTICE.
cf Q Which is the NEXT fruit
<c of our uoion with him ?
" A. Our SANCTIFICATION
u and REGENERATION to
u the image of God." Craig* $
Catech. 4^24, 25.
" Q. What is fan&ifica-
c( tion? A. San&ification is a
" work of God's grace,
" whereby they— are re*
<f ne<wed in their whole man,
" after the image ofGod,hzv-
u ing the feeds of REPEN-
(i TANCE unto life, and of
" all other faving graces,
<c put into their hearts." Large
Catech Queft. 75.
,, We would beware of
cc Mr. Baxter's order of fet-
Cc ting repentance and works
" of new obedience before ju-
<f ftification, which is indeed
<c a new Covenant of Works.**
Ruthcr*
Se&. III. §4. a Ccnfequentof Faith. 203
Firjl, That the word repent in the original figni-
fies a change of our minds from fa If ways to the right y
and of our hearts from evil to good \ [a)\ j. t /l
as that fon in the Gofpel (aid, He would j * *
not go work in his Father's vineyard, yet ^ ^1 ,
afterwards, faith the text, He repented
and went, Matth. xxi. 29. that is, he changed his
mind and went.
Secondly, That in thofe Days, when John the Bap-
tiji and our Saviour preached, their hearers were molt
of them erroneous in their minds and judgments. For
they being leavened with the doctrine of r ^ -.
the P ha? ifees and Sadducees, of the which t 3 J
our Saviour bade his difciples to take heed and beware ,
Matth. xvi. 6, 12. The moft of them were of opi-
nion that the Meffiah, whom they looked for, fhould
be fome great and mighty Monarch, who fhould de-
liver them from their temporal bondage, as I fhewed
before. And many of them were of the opinion of
the Pharijees, who held, that zs an outward confor-
mity to the letter of the Law was fufficient, to gain
favour and estimation from men ; fo was it fufficient
for their jujtif cation and acceptation before God, and
fo confequently to bring them to heaven and eter-
nal happinefs : and therefore, for thefe ends, they
were very diligent in fading and prayer, Luke xviii.
12, 14. and very careful 10 pay tithes of Mint, and
Annife and Cummin, and yet did omit the weigh-
tier matters of the Law, as judgment, mercy,
faith,
Rutherford's Influence of the of the I aft Annotations ; be-
life ofgracey p. 346. caufe they were printed in
(d) This is taken word the year 1645. about which
for word, out of the Englifb time, this Book alfo was firft
Annotations on Matth. iii. 2. publifhed. How the Au-
wnich are cited, for it, by thor applies it, will appear
our Author, under the Name anone.
Cfc) The
204 Evangelical Repentance, Chap. II,
faith, and the love of God, Matth. xxiii. 23. Luke
xi. 42. And fo, as our Saviour told them, Mattb.
xxiii. 25. They made clean the outfide of the cup, and
of the platter ; but within they were full of extortion
and excefs.
And diverfe of them were of the opinion of the
Sadducees, A6ls xxiii. 8. who held that there was
no refurreclion, neither angel nor fpirit ; and fo had
all their hopes and comfort in the things of this lifey
not believing any other,
j- -j Now our Saviour , preaching to thefe
I 39 J people, faid, the time is fulfilled, and
the kingdom of God is at hand : repent ye, and be-
lieve the go/pel. As if he had faid, the time fet by
the Prophets for the Manifeflation of the Mejfiah
is fully come ; and his kingdom, which is a fpi-
ritual and heavenly kingdom, is at hand : therefore
change your minds , from falfe ways to right, and
your hearts from evil to good ( b ). And do not
any longer imagine, that the MeJJiah, you look for,
fhall be one that {hall fave 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 rigbte-
oufnefs, though you walk never fo exadly accord-
ing to the letter of the Law ; but believe the glad
tidings that is now brought unto you, to wit, that
this Mejfiah fhall fave you from fmy wrath, deathr
the devil, and hell, and bring you to eternal life
and
(b) The word rendered Works, Traditions, Worftip,&c-
repent, is to change one's mind, or from the Sadducees, con-
and to lay afide falfe opinions, cerning the Refurreclion, &c.
cvhich they had drunk in, whe- Lucas Brugenfis, apud Polunt
ther from the Pharifees, con- Synop. Crit* in Matth. iii. 2.
teming the rightC9ufnefs of
CO That
Sefl. III. § 4. a Confequent ofPaith. 10%
and glory. Neither let any of you any longer ima-
gine, that there is to be no refurreftion of the dead,
and fo have your hopes only in this life : but be-
lieve thefe glad tidings, that are now brought un-
to you, concerning the Mejfiah ; and he fhall raife
you up at the lajl 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, L 4 J
before Faith in Chrijl ; or if any repentance go, ei-
ther in order of nature or time, before Faith in
Chrift •> it is only fuch 2l like repentance as this
Norn. But, Sir, do you think that there is fuch
a like repentance, that goes before faith in Chrift, in
men now-a-days ?
Evan. Yea indeed, I think there is. As for ex-
ample ; when a profane fenfual man (who lives as
though, with the Sadducees, he did not believe any
refurreftion of the dead9 neither Hell nor Htaven}
is
(c) That the reader may
further fee, how little weighc
there is, in the objection
raifed from Mark i. 15 I
fubjoin the words of two
learned commentators on that
Text. " Repent ye , turn from
<c the wick ednefs of your
n ways and believe •— — •
u There is a repentance that
,c muft go before Fjith, that
u is, the applicative of the
" promife of pardoning mer-
11 cy to the foul, tho true e-
u vangelical repentance ,which
11 is a forrow for iin, flow-
4 1 ing from the /tpf* of the
" Jove of God in Chrtft, be the
11 fruit and effect of faith."
Contin. of Pool's Annot. on the
place. " Faith or believing,
cc in order of the work of
" Grace, is before repent awe*
" that being the firlt and
c< mother-grace of all others;
<(.ycty is it here, and ia o-
u ther places, named the
* latter: f.rft, becaufc tho*
" faith be frft wrought, yet
" repentance is firft feen and
si evidenced, cX\ M Light-
foot's H*rm, 3d part, in^fo.
pag.l6+.
206 The fplrttual Marriage Chap, jjjrj
is convinced in his Confcience, that if he go on in
making a God of his belly ^ and in mindivg only earth*
ly things ^ his end Jhall be damnation : fometimes
fuch a man doth, thereupon, change his mind ^
and, of a profane man, becomes a ftricT: Pharifee,
or (as fome call them) a legal profeffor. Bi^ be- '
ing convinced, that all his own righteoufnefs will a-
vail him nothing, in the cafe of jufKfication, and
that it is only the righteoufnefs of Jefus Chrifi that
is available in that cafe ; then he changeth his mind,
and, with the Apoftle, DESIRE'S to be found
in Chrijiy not having his own righteoufnefs which
is of the Law^ but that which is through the Faith
of Chrifi, even the righteoufnefs which is of God
through Faiths Phillip, hi. 9. Now I conceive,
that a man that doth thus, he changeth his mind
from falfe ways to the right way, and his heart
- -, from evil to good, and fo confequentiy
L H1 J doth truly repent (d).
Norn. But, Sir, do not you hold, that although
repentance, according to my definition, goes not be-
fore faith in Chritt, yet it follows after ?
Evan. Yea indeed, I hold, that although it go not
before, as an antecedent of Faith ; yet it follows a9
a confequent. For when a man believes the love
of God to him irj Chrifi) then he loves God, be-
caufe he loved him firfl ; and that love conftrains
him to humble himfelf at the Lord's foot-ftool, and
to
(*/) i. e. His repentance is conceit of his own nehie-
true in its kind, chough not ou nef , Co a defire after
favln-r. There is a change the » i°hteoufnefs of Chritt :
of his mind and hearc ; in nevertheless all this is but
that, upon a conviction, he felfifh, and cannot pleafc
turn< from profanity to God, while the man is void
flnclnefs of life; and, upon of faith, Heb.xi* 6.
further conviction, from a
(e) See
Sea. III. §5. with Jefus Chrift. 507
to acknowledge himfelf to be lefs than the leafi of
all his mercies ; yea, and then will he remember his
own evil ways and doings that were not good, and
will lothe himfelf in his own fight for his iniquities*
and for his abominations, Ezek. xxxvi. 31. Yea,
and then will he alfo cleanfe himfelf from all filthinefe
of flefh and fpirit, perfe&ing holinefs in the fear of
God, having refpe£t unto all God's commandments,
2 Cor. vii. I. Pfal. cxix. 6. (*).
Norn. Well, Sir, I am anfwered.
§ 5. Neo. And truly, Sir, you have fo declared,
and fet forth Chrift's 'difpofition towards poor Tin-
ners, and fo anfwered all my doubts and obje&ions ;
that I am now verily perfwaded that Chrift is wil-
ling to entertain me ; and furely I am willing to
come unto him, and receive him : but alas, I want
power.
Evan. But tell me truly, are you refolved to put
forth all your power to believe, and fo to r -.
take Chrift? (/) «• x+2 J
Neo. Truly,
(e) See the note («), page overcome by divine Grace,
125. that he is willing to come un-
( /) H is conviciion of h i s lofl to Chnfi : yec a f t er a ! I , he,
and undone flatey was before through weaknefs of judg-
reprefented in its proper ment, apprehends himfelf to
place. After much difpu- wane power to believe ;
ting, whether fuch a vile whereas it is by theft very
and finful wretch as he had means, that a foul is perfwa-
any warranc to come to ded and enabled too, to be-
Chrift? he appears, in his im- lieve in Jefus Chrift. Here-
mediately foregoing fpeech, upon the Author, waving
to be fo far inligbtned in the his difpute anent his power
knowledge of Chrift, that he is to believe, wifely asks him-
verify perfwaded Chrift iswil- If he was refolved to put
ling to entertain him ; and to forth the power he had? for-
: his heart and will fo afrnuch as It was evident
from
2o8 The fpiritual Marriage Chap. If.*
Neo. Truly, Sir, me-thinks my refolution is
much like the refolution of the four Lepers, which j
fat at the gate of Samaria : for as they faid, If we j
enter into the city, the famine is in the city, and we j
Jhall die there ; and if we fit Jlill here, we die alfo :
now therefore let us fall into the hojl of the Syrians ;
if they Jave us, we Jhall live ; and if they kill us,
woe Jhall hut die, 2 Kings vii. 4. Even fo fay I in
mine heart, if I go back to the Covenant of Works
to feek juftification thereby, I fhall die there ; and
if I, fit ftill and feek it no way, I fhall die alfo :
now therefore, though I be fomewhat fearful, yet
am I refolved to go unto Chrift ; and if I perifh, I
perifh {g).
Evan. Why,
from the account given of
the prefent condition of his
fbui, that it had felt a day of
fowety Pfal. ex. 3. and that
he was drawn of the Father^
and therefore could come to
Chnft, John vi. 44. For
" Eifrftual calling is the
<c work- of God's Spirit,
*c whereby convincing us of
" our fin and mifcry, in-
•c lightning our minds in the
c< knowledge of Chrift, and
<c renewing our wills, he doth
tc perfwnde and enable us
u to embrace Jefus Chrift. "
Short. Catech.— " Sa-
" vingly inlightning their
u minds, renewing and pow-
" erfully determining their
<c wills, fo as they
"are HEREBY made wil-
4i lin% and able" Larg. Cat*
que ft. 67,
( (?) See the foregoing note'
This is the concluding point
in this matter. The man be- I
ing drawn by efficacious
Grace, tho' he is not with-
out doubts and fiars, as to
the event ; yet is no more in ^
doubt whether to embrace I
the offer or not. And the
inward motion of his heart j
breaking through the re- ■
maining doubts and feafs,
after a long ftrug^le, unfo J:
ytfus Chrijt in the free pro- \
mife; being in itfelf indif* ,
cerjtible, but to God, and I
one's own foul ; it is agree-
ably enough to one's way
in that cafe : difcovcred
in that exprefF.on of a con- I
qtteredfou). Sew am I rejoh
%edto go unto Chrift, ?:ow am
I determined to believe \ the
which canoot but reprcfent
to
5c<a. HI. § 5- with Jefus Chrijl. set)
Evan. Why, now I tell you, the match is made,
Chrift is yours ( h )5 and you are his; this day is
fahation come to your boufe ( your foul I mean) for,
what though you have not that power to come fo
Jfafi to Chrift, and to lay fuch firm hold on him, as
you defire ? Yet coming with fuch a refolution tci
take Chrift, as you do, you need not care for
power to do it, inafmuch as Chrift will enable
you to do it (/) : for is it not faid, John i. 12.
But as many as received him, to them gave he power
to become the fens of God^ even to them that believe on
his name: (&).. O therefore, I befeech
you, ftand no longer difputing : but be
peremptory and refolute in your Faith,
and in cafting your felf upon God in
Chrift for mercy ; and let the iffue be
What it will ||. Yet let me tell you, to
your comfort, that fuch a refolution (hall
never go to Hell (I). Nay, I will fay
[ 143 1
|| Good-
win's
Child of
Light, p.
196, 199.
more.
fohim who deal* with the
excrcifed peHbn, the whole
foul going out unto Jefus
Chrijl. Kencethc march may
jutlly, thereupon, be decla-
red to he made ; as our Au-
thor does in the words im-
mediately following. Thus
Jd) in his difhefs expreiTeth
his faith, Joh xiil. I 5. Though
lejlay me, yet will I trufl in
him. Compare AkIs xi. 2,3,
That withpurpofe of heart they
would cleave unto the Lord,
(/) In pofl^flion.
(0 i. e. You need nor,
holding Lack vour hand,
ft in 1 difputing with yourfelf,
:i will get pwcv : bur,
with the power given,ftre:wh
forth the withered hand ;
and Chrift will ftren then ie,
and enable you to take a firm
hold, John xii. 32. And I, if
I he lifted up from the earthy
will draw all men unto me*
I fa. xl. 20/ He eiveth power
to the faint ; and to them that
have no might, he increafeth
flrewtl .
(&) The power, here men-
tioned, feem< rather to de-
note right or privilege (
original word is rendred in
the margent of our Bibles)
than (henpth or ability.
( /) See the precceding
cote(£).
O (m) Uh
2io The fpiritual Marriage Chap. II.
more, if any foul have room in Heaven, fuch a foul
fhall ; for God cannot find in his heart to damn
fuch a one. I might then with as much true confi-
dence fay unto you, as faithful John Carelefs faid to
* In a Let- S°dly ^ohn Bradford *5 hearken, O
Heavens, and thou O Earth, give ear,
, and bear me witnefs at the great day,
that I do here faithfully and truly de-
clare the Lord's meffage unto his dear fervant, and
fingutarly beloved John Bradford, faying, John
Bradford^ thou man fo fpecially beloved of God, /
do pronounce and teflify unto thee, in the word and
name of the Lord Jehovah, that all thy fins, ivhat-
foever they be, tho9 never fo many, grievous, or great ,
be fully and freely pardoned, releafed and forgiven
thee, by the mercy of God in Jefus Chrifl, the only
Lord and fweet Saviour, in whom thou dojl undoubt-
edly believe ; as truly, as the Lord livetk, he will
?iot have thee die the death ; but hath verily purpofed,
! determined a?id decreed, that thou Jhalt live with him
for ever.
•, Neo. O, Sir, if I have as good war*
*- 44 -J rant to apply this faying to my felf, asj
. fweat Mr. Bradford had to himfelf, then I am a hap-
py man.
Evan. I tell you from Chrifl, and under the
hand of the fpirit, that your perfon is accepted, your
fins are done away, < and you fhall be faved : and if
an Angel from Heaven fhould tell you otherwife,
* jj l j let him be accurfed *. Therefore you
p may (without doubt) conclude that you
I , . - are a happy man : for, by means of
vvV, .0l this your matching with (Thrift, you
Chnftian, , J .&, , . , J •
. 7 are become one with him, and one in
"' 5 • him, you dwell in him, and he in you,
1 J%ohn iv. 1 3. He is your well-beloved, and you are
his. Cant. ii. 16. So that the marriage-union be-
twixt
Sea. III. § 5. with Jefus Chriji.
twixt Chriji and you, is more than a
or apprehenfion of your mind ; for it
fpiritual, and real union : it is an union
betwixt the nature of Chrift, God and
man, and you, || (m) ; it is a knitting
and doling, not only of your appre-
ienjion with a Saviour ', but alfo of your
Soul with a Saviour. Whence it muft
needs follow, that \ you cannot be con-
demned, except Chriji be condemned
with you ; neither can Chrift be faved,
except you be faved with him (n). And
as, by means of corporal marriage, all
2H
bare notion
is a fpecial,
|| Hooker 's
Soul Uni-
on, p. 6,
t Tindal
Par.
Wick.
Mam.
P- 75-
[ H5
J
things
(7?;) i c. An union with
whole Chrift, God-man ; I
Cor. vi. 17. He that is joined
to the Lord> is cne Spirit. Eph.
v. 30. For we are members of
his body, of his pep and of his
bones.
(n) Jefus Chrift and the
believer, being one pcrfon in
the eye of the Lazv, there is
no fcparating t)f them in
Law, in point of Life an J
deatby John xiv. 1 <j. fi
I lizcj ye pall I * I
have adventured this once,
to add one fy liable to the
text of the Author; and fo
to read condemned for damned.
The words arc of the fame
fignification: only, the latter
hath an idea of honour af-
fixed to it, which rhe for-
mer has not; and which
p? rhaps ic had not neither,
in the days oi our forefather.*,
when godly Tindal ufed the
exprefnon, as our Author
informs us^ And I take this
liberty, the rather trut a
like exprefiion of John Care-
Jefsy in a letter to r;
TymSy fecms to me, to run
more fmooth, by means of
the fame addition, though I
doubt if the word Hood fb
in the original copy. K Chrift
" {faith he) is made unto, us
" hoIme{s,rightcoufnef>,amf
c: jiiftificattoQ ; he hath clo-
<c thed us in all his merits—
u and taken to himfelf all
c< our fin So that, if a?:y
« fiouldbe noil) COspiiMXKB
" for the fame, it myfLpeedi
u be Jef us Chrift, W<
a taken them upon
The fujferers mirroitr^ p. (>/
And in tl.e old Confefllcn of
Faith, Art. 9. according to
the ancient copies, it ij laid,
O % The
212 „ The fpiritual Marriage Chap. IT.
things become common betwixt man and. wife; e-
ven fo, by means of this fpiritual marriage, all
things become common betwixt Chrift and you :
for when Chrift hath married- his Sfoufe unto him-
felf, he paiTeth over all his eftate unto her ; fo
that whatfoever Chrift is, or hath, you may bold-
ly challenge as your own, He is made unto you, of
God, wifdom, right eoufnefs^ fan/^if cation, and re-
dempfibn, a Cor. i. 30. And furely, by virtue of
this near union it is, that as Chrift is called, The
Lord our right eoufnefs, Jer. xxiii. 6. Even fo is the
Church called, The Lord our right eoufnefs^ Jer.
xxxiii. 16. I tell you, man, you may, by virtue
of this union, bodly take unto your felf as your
fl „ own ||, thrift's watching, abftinence,
JL ^7' travels, prayers, perfecutions, and flan-
ine c ^ers . y^ j^s tears^ kjs fweat . his
blood, and all that ever he did and
fuffered in the fpace of three and thirty years, with
his paffion, death, burial, refurredion, and afcen-
r , -. fion : for they are all yours. And as
L Hb J Chrift pafleth over all his eftate unto
II 77, v ' ^is fpoufe, fo doth he require that fhe^
he m ^ould pafs over all unto him. Where-
■"11 q Sprm
, ' fore, you being now married unto
r^w J* Chrift, you muft give all that you have
n. ian °f your own unto n*m » and tru'y yoxi
III , , . have nothing of your own but fin,
^Aw-if and therefor6 y°u muft give him that.
lalt Will. j befeech yQU then || fay untQ Chrifti
with bold confidence, I give to thee,^ my dear
huf-
?3:e clean inr.ccent Lamb of in the copy (binding in Kr.ox's
Cod was damned in the pre- Hijlory, reprinted at TLdin-
fence of an earf'rly judge, thit burgh, anno 1644, 'cis read
*we fuld be abfohed before the condemned.
tribunal feat oj cur God. Buc
{0) This
6c&. in. § 5. with Jefus Chrlft. 21 S
hufband, my unbelief, my miftruft, my pride", my
arrogancy, my ambition, my v/rath and anger, my
envy, my covetoufnefs, my evil thoughts, affections
'and defires : I make one bundle of thcfe, and all my
other offences, and give them unto thee (0). And
thus was Chriil: made fin for us, that knew no finy
that we might be made the right eonfnefs of God in
himy
{0) This gift would in-
deed be a very unfultabie re-
turn, for all the bene fits re-
ceived from Chriil, by vir-
tue of che fpiricual marriage:
if he did hoc deal with us
in the way of 'pee grace; like
unto a phvfiaan, who de-
lires nothing or a poor man,
full offeree, buc chat he will
employ him in the cure of
them. Buc this gift, fuch
as it is, as ic is all we have
,of our gvsu to give ; fo one
needs make no cjueftion, buc
it will be very acceptable,
Pfal. lv. £2. C.ifi ihy burden
upon the Lord, and 'he pajl
Jjufiain thee: - noc only thy
burden of duty,fufTering and
fucceft, but ok fin coo, where *
with thou arc heavy ladeny
Matth. xi. 2S. We are al-
lowed noc only to give him
;our burden, buc to cafl ic
upon him. He knows very
well, chat all theft evils
mentioned, and many more,
are in the heart of the befi :
yec doth he fay, Prov. xxiii.
2.6. My fony give ?ne thine
hart', nocwiwii!,;i;.!in-£ of
the wretched it off, h~ knows
to be in it. In che language
of che Holy Ghoft,
, as black as the-
are a gift, by divine ap-
pointmenc to be given, Lev.
xvi. 21. fpeaking of the
Scape-go at, an eminenc type
of Chrift, he fauh, And A~
ball confefM. over
him, all the iniqu:;-?s -oftl.3
children of if- ft their
Pfipr.fgn /• fins :
and he fb all G WE them upon
the head of the gcat. Thus
the original expreiieth what
we read putting them, cScc.
View again*. 78. and note
N^w, the end, for which
the linner is 10 give thefe to
Chriir, is twofold; (1.) For
removing of the guilt of
them. (2.) For the mortify-
ing of them. And tho' this
is not an eafy way of morti-
ng is not eafy, buc
more 'difficult than all the Pa-
pi^ aufrerities; fo.i^much as ,
thele fjft arc more agrreable
to nature : yet it is indeed
the
7l;e fpiritual Marriage Chap. II%
Cor. v. xxi. (p) Now then, faith Lu-
* C\\ 'fl- ^)£r *> 'et us cornPare thefe things to-
^14
him
Lib./). 21
22.
gether, and we fhall find ineftimable
trcafure. Chrift is full of Grace, Life,
and faving health ; and the foul is freight
full of all fin, death, and damnation ; but let Faith
come betwixt thefe two, and it fhall come to pafs
that Chrift fhall be laden with fin, death and hell ;
and unto the foul fhall be imputed Grace, Life,
and Salvation. Who then (faith he) is able to va-
lue the royalty of this marriage accordingly ? Who
is able to comprehend the glorious riches of his
Grace, where this rich and righteous hufband,
Chrift, doth take unto wife, this poor and wic-
ked harlot, redeeming her from all devils, and gar-
nifhing her with all his own jewels f .
So that you, (as the fame Luther faith)
through the aflurednefs of your -Faith
in Chrift your hufband, are delivered
+ Ibid.
L 147 J
from all Sins, made fate from Death, guarded from
Hell,
the port way to mortificati-
, en, becaufe the only way ;
without which, the practice
of ail other directions will
be but as fo many cyphers,
without a figure landing on
their head, fignifying fjo-
, for true Chrijlian mor-
tification. Ads xv. a. purify-
ing their he arts by faith. Rom.
vi. 6. Knowing this, that our
jfid nun is crucified <wtih him.
And viii. 13. If ye through
the ff hit do mortify ihe deeds
of the body , ye jball Vrve. Gal.
v. 24. And thes that are
$ ■ have crucified the fiefi,
with the ajfetlions and lufls \
namely, nailing them to the
Crofs of Chrift by faith.
(p) THUS, namely, by the
giving of our iins to him ;
not by believers, but by his
Father, as faith the text, He
(not we) made him to be fin
for us. Neverthelefs,* the
Lord's laying cur iniquities
upon Chrift, is good warrant
for every believer, to give his *
fins in particular upon him ;,
the latter being a cordial
falling in with a practical
approbation, and taking the
bcaefn of the former.
(jf) Name.-
Sea. III. § 5. with Jefus Chriji. zi$
Hell, and endowed with everlafting righteoufnefsy
life and faving health of this your hufband Ghriil-
And therefore you are now under the Covenant
of Grace, and freed from the Law, as it is the
Covenant of Works -y for (as Mr. Ball truly faith)
at one and the fame time, a man cannot ,, q , *
be under the Covenant of Works, and the p
Covenant of Grace ||. 'P' 5* <+
Neo. Sir, I do not yet well know how to conceive
of this freedom from the Law, as it is the Covenant of
Works ; and therefore I pray you make it as plain to
ine as you can.
Evan. For the true and clear u'nderfrand ing of this
point, you are to conlider, that when Jefus Chrif,
the fecond Adam, had, in the behalf of his chofen^
perfectly fulfilled the Law, as it is the Covenant of
Works (q) ; divine juftice delivered that bond in to
Chriji) who utterly cancelled that hand-ivriting, Cnh
ii. 14. So that none of his chofen were to have any
more to do with it, nor it with them. And now,
you, by your believing in Chrifr, having manifefted,
that you are one, who was chofen in him bifore the
foundation of the worlds Eph. i. 4. his fulfilling of
that Covenant^ and cancelling that hand- writing, is
imputed unto you : and fo you are acquit- r ^ -,
ted and abfolved from all your tranfgreffi- *- ^ *
ons againft that Covenant, either paft, prefent, or to
come (r) 3 and fo you are jujlified, as the Apoftle
faith,
(9) Namely, by doing per- the fir ft moment of their u-
fedtly what it demanded to nion with Chrift hy fatrh,
be done, by virtue of its com- are delivered from the Law,
manding power] and fujfer- as it is the Covenant of
ing compleatly what it dc- Works ; and therefore their
manded to be horn by virtue after-iins neirher are, nor
cf its condemning power. can be formally tranfgreffi' >ns
(r) Although believers; in of that Covenant : yet they
are
'2 1 6 Jujiif cation before Faith Chap. 11/
faith, freely by his Grace^ through the redemption thai1
is in Jefus Chrift ^ Rom. iii. 24.
§ 6. Ant. I pray you, Sjx, give me leave to fpeak
a word by the way : Was not he juftirled before this
time ?
Evan. If he did not believe in
time, as i conceive he did not ;
was not jujiificd betore this time.
Chrift before this
then certainly he
Ant. But,
arc interpretative ly fo ; gi-
ving a plain proof of what
they would have done v
gainu thac Covenar-i,
they been undent itilKAnd
forafmuch a^ they cou^i ne-
ver have been freed from it;
had not the glorious Media-
tor wrought their delive-
rance*, by fulfilling it in thAr
room ana iiead: ail their
fins whatfoever, from their
fcirth to their death, after,
as well as before, their uni-
on with Chrift, were charged
upon him, as trdnfgrejjions
agaivjl that Covenant ', and
/isfuch are pardoned to them
in their juitification. Even as
he, who redeems a flave, muft
pay in proportion to the let -
vice, which 'tis fuppofed he
would have done hi> matter
dunngliie: and the flave is
loofed from all obligation to
thefe fcveral pieces of ier-
•vice unto that matter, upon
the ranfom paid, in compen-
sation of all and everyone
of them. And thus our Au-
thor faiih, That a believer,
in his jdltification, is acquit-
ted from ail his traplgreffiU
ons againjl the Covenant cf
JVorks, not only pajl and pre-
fenty but to come. So thac he
leaves no ground to cjuetti-
on, but Chrift fotisfied for
all the iin> of believers
foever, whether in their ttate
of regeneracy, or irregeneracy.
Nor does he make the leafr
injinuation^ thac the h*ns of
believers, afcer their union
with Chrift, are not proper-
ly tranfgrefTions of that Law,
which was (yea, and to un-
believers ftill is) in the Co-
venant of Works . but, on,
the contrary, expreilv teach-
es, that it is the very fame
Law of the ten Commands,
which is the Law of Chrift,
and which the believer tranf-
grejfethy thac was, and is in
the Covenant of Works.
And although the revenging
wrath of God, and eternal
death, are not threatned a-
gainft the iins of believers,
. afrei
ft£t III. § 6. refuted, 217
Ant. But, Sir, you know, as the Apoftle faith,
It is (jg9 that jujiifieth\ and God is eternal: and as
you have ihewed, Chrift may be faid to have fulfilled
the Covenant of Works from all eternity : and if he
be ChrijVs now, then was he Cbri/i's frcm all eter-
nity. And therefore, as I conceive, he was juftified
from all eternity.
Evan. Indeed Gcd is from all eternity : and in re-
ject of God's accepting oiChrijFs undertaking to ful-
fil the Covenant of Works, he fulfilled it from all
eternity : and in refpecl of God's elect- * t> 1 >
ing of him, he was Cbri/Fs from ail e- ~,
ternity *. And therefore it is true, in ^ t
refpect of God's decree, he was juftifi- * *
ed from all eternity (f) ; and he was * ' ~ 9*
juftified
after their union with Chrift;
and that for this one reafon,
That that wrath, and that
death (che eternity whereof
role not from che nature of
che ching, buc the infirmity
of the fufr^rer, and there-
fore could have no place in
the Son of Go 1) were not
only threaded beforejbuz exe-
cuted coo upon their Surety,
Jefus Chrift, to whom they
are uniced: ic is manifcft,
there was qrcac need ot
Chnli\ being made a curfe
for thofe (ins of believe
well as for chefe prececding
their union with him.
(/) " The fentence of ju-
<c itihcation was, as it were,
<c conceived in the mind of
<c God, by the decree of ju-
<f ftifying, GaU iii. 8. The
u Scripture fovefeeing that God
u would jufiify the heathen
" through Faith" Amef Med.
Cap. xxxvii.fecx.p " In which
* ienfe, grace is (aid to be
" given us in Chrift, before
u the world began, 2 Tim, i. o.
" Turret. Loc. 16.^9, Th. If.
" Sins were pardoned from
<c eternity in the mind of
u God. Rutherford's Exerc-
Apolog.Ex. I. C. 2 feet. 2l.fi
53. The fame Rut'
adds, a 'Tis one thing for a
<c man to be juftified inChrift,
u and that from ecernicy ;
c< and another, for a man jp
" be juftified in Chrift*
M t mc, according to the
" Gofpel-covenanr. -- Faith
c fo much as the in-
" ftrument oftheeten.
" immanent juftiiicarion and
21 8 Juftification before Faith refuted. Chap. 11^
juftified meritorioujly in the death and refurrection of
Chrift if) : but yet he was not juftified aftmallu till.
r -j he did actually believe in Chrift; for faith
I- I+9 J the Apoftle, Acls xiii. 39. By him all that
believe are jujlified (u). So that in the atl of j unify-
ing, faith and Chrift muft have a mutual relation, and
muft always concur and meet together ;
faith as the action which apprehendeth ;
and Chrift the object, which is appre-
hended : for neither doth Chrift juftify
wkhout faith, neither doth faith, except
it be in Chrift f.
Ant. Truly,
fMr.
John Fox
upon Ele-
ction,
" remiiTion of fins." lhd. p.
(*) "Juftification may be
c< confidered, as to the exe-
<c cutipn of it in time; and
<c that again, cither as to the
u puvchafe of it, which was
u made hy the death of
u Chrift oa the crofs, con-
<c cerning which ic is faid,
" Rom. v. 9, 10. That <we
<c are juftified and reconciled
tc to God, by the blood of Chrift ;
<c and that Chrift reconciled
'c all things unto God, by the
cC blood of the crofs, Col. i. 20.
c< And clfewhere, Chrift is
" Mud to be raifed again for
" our juftification, Rom. iv.
? 2 J. Becaufe, ^s in him dy-
8 ing, we died, rt> in him
" raifed again and juftified,
■' we are juftified ; that is,
u we have a certain and un-
u doubted pledge and foun-
£ darion of our juftifkati-
« on.— —Or as to the appli-
<c cation of it, &c. Turret, ubl
u fupt The fentence of jufti-
cc fi cation was pronounced in
" Chrift, our head, rifen
u from the dead, 2 Cor. v. 19,
" Ameft ubi fup* We were'
<c virtually juftified, ef pecial-
<c /y when Chrift, having fi-
" nifhed the purchafe of our
c' falvation,was juftified, an J
« we in him, as our head."
I Tim- iit, 16. 2 Cor. v. 19.
Ejfen. Comp. cap. xv. feci. 25.
(/*) " Actual juftification
" is done in time, and fol-
" lows faith. " Turret. Joe*
16 cf. 9 th. 3. " Juftifica-
Qi tion is done formally^
" when an elect man, effe-,
" dually called, and fo ap-
a prchended of Chrift, ap-
c< prehends Chrift again. Rom.
" viii. 30. Ejfen. ubi fuprQ.
M The fentence of juliifica-
w tioa is pronounced virru-
e&. III. §7. Believers freed) &c. 219
Ant. Truly, Sir, you have indifferently well fa-
isfied me in this point : And furely, I like it mar-
/elous well, that you conclude no Faith juftifieth, but
hat, whofe objecl: is Chrift.
Evan. The very truth is, though a man believe
:hat God is merciful and true of his promifc, and
hat he hath his elect number from the beginning ;
md that hehimfelf is one of that number : yet if this
^aith do not eye Chrift, if it be not in God as he is
in Chrift, it will not ferve turn : for God cannot be
omfortably thought upon out of Chrift ,,-p. ^.,,
iur Mediator || ; for if we find not God [1 /,
jin Chrift, faith Calvin *, falvation can- p ~. ~
[not be known. Wherefore, neighbour *
\Neophytus, I will fay unto you, as fweet #t /l
Mr. Bradford faid unto a gentlewoman
in your cafe, Thus then, if you would ^ l^*
be quiet and certain in confcience, then let your
Faith burft forth through all things ; not only that
you have within you, but alfo whatfoever r -•
is in heaven, Earth and hell; and never ■- x5 ■*
reft until it come to Chrift crucified, and the eternal
fweet mercy and goodnefs of God in Chrift.
§ 7. Neo. But, Sir, I am not fatisfied concerning
the point you touched before : and therefore, I pray
you, proceed to fhew me how far forth I am deli-
vered 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 it is dead to you ; and if
it be dead to you, then it can do you neither good nor
hurti
' ally fron that firft rel.ni- Upon the whole, 'tis evi-
on, which arifech from dene, our Author keeps the
fafch" torn. viii. i.Amef. path troden by orthodox
$* fat- Divines oq die And
though,
220 Believers freed from Chap. IL Seel:. Ill*
hurt ; and if you be dead to it, you can expect neither
good nor hurt from it (v). Confider, man, I pray
you, that, as I faid before, you are now under ano-
ther Covenant, to wit, the Covenant of Grace \ and
you cannot be under two Covenants at once, neither
wholly, nor partly : and therefore, as, before you
believed, you v/ere wholly under the Covenant of
Worksy
though, in order to anfwer
the oojections of his adver-
fary, he uferh the fchooi-
cerms, of being juftified in
refpeB vf God's decree , meri-
iorioufly and atlually ; agree-
able to the practice of other
found divines : yet, other-
wife he begins aod ends his
deciflon of this controverfy,
fcy aliening in plain and
ilmple terms, without any
diiuncnon at all,7&* a man
is not juliified before he
Hsve, or without faith- So his
anfwer amounts juft to this,
That Gcd did, from all eter-
nity ^ decree to jufkfy all the e-
lebl ; and drift did, in the fid-
lief cf time, die for their fins,
andrfe again for their j unifica-
tion : neverthelefs,they are not
ji'.Jhfied, until the holy. Spirit
doth in due time actually ap-
ply Chrij} unto them. Weflni-
Confeff. cap II. art. 4.
(v) Concerning the Deli-
verance from the Law, which,
according ro the Scripture,
is the privilege of believers
purchased unto them by
JefusChriit; there are two
t
opinions equally contrary to
the Word of God, and to
one another. The one, of
the Legal ifl, That believers
are under the Law, even as
it is the Covenant of Works :
the other of the Antinomiany
That believers are not at all
under the Law, no, net as it
is a rule of life. Betwixt
thefe extremes; both of them
deflrutlive oitrue holinefs and^
Gofpel- obedience, our Author,
with orthodox divines, holds
the middle path; averting
(and in the proper1 place
proving) that believers arc
under the .Law, as a rule of
life, but free from it, as it is
the Covenant of Works. To
be delivered 'rom the Law,
as it is the Covenant of Works >
is no more, but to be deli-
vered from the^ Covenant of
Works. And the aiTcrting,
That believers arc delivered^
from the Law, as it is the
Covenant of Works, doth ne-
cefTirily impor?\ .that they
are under the L^.< , in fome
other refpe£ there^) contra -
diftinguifihed ; and fcrafmuch
as
& j. the Power of the Covenant of Works. 221
Works , as Adam left both you, and all his pofterity
after his fall ; fo' now, fince you have believed, you
are wholly under the Covenant of Grace., Afiiire
yourfelf then, that no minifter, or preacher of God's
Word, hath any warrant to fay unto you hereafter,
Either
as the Author teaches, that
believers arc under the Law,
as it is the Law of Chrifi, and
a rule of life to them/tis rea-
sonable to conclude that to
be it. He muft needs, under
the term, The Covenant of
Works-, underitand and com-
prehend, the Law of the
ten Commands: becaufe no
man, underftanding what
the Covenant of Works is,
can fpeak of it, but he muft,
under that term, underftand
and comprehend the tenCom-
mands ; even as none can
fpeak of a man, with know-
ledge of the fenfe of that
word, but under that term,
muft underftand and com-
prehend an organick body,
as well as a foul. But 'tis
manifeft, that the Law of
the ten Commands, without
the form of the Covenant of
Works upon it, is not the
thing he underftnnds hv that
term, the Covenant of Works.
Neither is the form of the Co-
venant of Works (which is no
more the Covenant it f elf than
the foul without the body is
the man) efferVal to the ten
Commands, f> that they
cannot be without it. See
pa^e 9 note (r) If it be
faid, that the Author, by the
Covenant of Works, under-
ftands the moral Law*, as it
is defined Larg. Catech. ^.
92. it is granted: but then,
it amounts to no more, but
that, by the Covenant of
Works , he understands The
Covenant of Works\ for by
the moral Law there, is un-
derftood The Covenant of
Works, as has been already-
evinced, page 12. note (a).
The dodtrine of believers
freedom from the Covenant of
Works , or from the Law as
that Covenant y is of greateftr
importance, and is exprefly
tauoht, Larg. Catech. ^ 97.
" They that are regenerate,
cc and believe in Chrili, be
" delivered from the moral
u Lawy as a Covenant of
u Worksy Rom. vi. 14. Rom.
" vii. 4, 6. Gal iv. 4, 5. "
Wefim. Confeff. Chap. 19. Art.
6. a True believers be not
cc under the Law, as a Co-
« venant of Works. " To
thefe I fubpin one teftimo-
ny, from the Tract* Ufe of
fav. Knowledge, Tit. tor
fire
Ill Believers freed from Chap. II. Se&. III.
Either do thisy and this and this duty contained in the
Law> and avoid this and this fin forbidden in the Law,
r 1 and God W\\\ jujiify thee and fave thy
L J J fnnl • nr An it tint- and he* will ,.,.«
foul; or do it not, and he will
condemn
thee
flrengthning the Mans Faith ,
&c.Rcm. viii. Fig. 3. " Al-
44 beic the Apoitle* himfclf
*c (brought in here for exam-
cc pit's caufe) and all other
u true believers in Chiift,
i( be, by nature, under the
u Law of (in and death, or
" under the Covenant of Works
Ct (cal\'d the Law of fin and
<c death, becaufe it bindeth
cf lin and de^th upon us, till
<c Chrilt fet us free) yet the
tt Law of the fpirir of life
cc in Chriftjcfus ortheO&e-
Cc nant oj Grace {fo call'd be-
" caufe it dorh enable and
<c quicken a man to a fpiri-
u tual life through Chrilt)
<c doth fet the Apoftle, and
<c all true believers free from
" the Covenant of Works, or
*! the Law rf im and death."
See more Ibid. Fig. 4. As
alfo Tit. For convincing a man
ef judgment by the Law.
Vara. 2. and la ft and Tit.
Evidences of true Faith, and
Tit. For the firfr> &c. Fig.
4
N^w, delivering from a
Covenant, being the difTolu-
tion ol a relation, which ad-
mits not of degrees ; belie-
vers being delivered from the
Covenant of Works, muft be
wholly and altogether ice frecj
from it.
This appears a!fo from the
believer's being dead to it,
and it dead to him, of which
before, at large.
There is a twofold death
competent to a believer,
with refpect to the Lawy as,
it is the Covenant of Works \
and fo to the Law as fitch,
with refpeel to the believer,
(1.) The believer is dead
to it really, and in point
of duty> while he carries
himfclf as one who is dead
to it. And this I take to
be comprehended in that fay-
ing of the ApoiUe, Gal ii,
19. 7 through the Law, am
dead to the Law. In the
beft of the children of God
here, there arc fuch re-
mains of the legal difpojitfa
on, and inclination of hearri
to the way of the Covenant
of Works \ that as they are
never quite free of it in their
beft duties, fb at fowetimes
their fervices fmell fo rank
of it, as if they were alive
to the Law, and ftill dead
to Chrift. And fom c times
*hc Lord, for their correfti*
on,
^ 7. the Power of the Covenant ofWorh. 22%
thee and damn thee (w ) ; no, no, you are now fet
free, both from the commanding and condemning
power of the Covenant of Works ( x ). So that I
will
on, trial and cxcrcifc of
Faith, fuffers the ghoft of
the dead husband, the Law,
as a Covenant of Works, to
come in upon their fouls,
and make demands on them,
command, threaten, and a-
fright them, as if they were
alive to it, and it to them.
And 'tis one of the hardeft
pieces of practical religion,
-co be dead to the Law in fuch
cafes. This death to it, ad-
mits of degrees, is not alike in
all believers, and is perfedi
in none, till the death of the
body. But of this kind of
death to the Law; the cjue-
ftion proceeds not here. (2.)
The believer is dead to it
relatively, and in point of
privilege : the relation be-/
twixt him and it is diffolv-
ed, even as the relation be-
tween a husband and wife is
WifTolved by death, Rom. vii.
4. Wherefore, my brethren, ye
alfo are become dead to the
Law, by the body of Chrifty
that ye fiould be married to a-
fiother. This can admit of
no degrees, but is per feci in all
believers : fo that they arc
wholly and altogether fee free
from it, in point of privi-
l je, upon which the cjue-
ition here proceeds ; and ia
this refpeel, they can ex-
pect neither good nor hurt
from it.
(w) See fag. 147. an J
note (o). Believers be not un-
der the Law, as a Covenar.t
of Works, to be thereby jujlifi-
edor condem ned. Wefim . Cow
feff. Chap. 1Q. Art. 6.
(x) From the general con-
cluiion already laid down
and proven, namely, that
Believers are wholly and .al*
together fet free from the Cove-
nant of Works, or from the
Law as it is thai Covenant ,
this necefTarily follows. But
to conlider particulars, for
further clearing of chis weigh-
ty point, (1.) That the Co-
nant of Works hath no pow-
er to juftify a finncr, in re-
gard of his utter inability
to pay the penalty, and to
fulfil the condition of it, is
clear from the ApoRle's te-
fh'mony, Rom. viii. 3. Jfbat
the Law could net do, in that
it was weak through the fU{bp
God fending his own Son, &c.
(2.) That the believer is not
under the condemning power
of it, appears from Gal. iii. 1 3.
Chrifl hath redeemed us front
the curfe of the Law>
made a curfe for us. Rom.
viii. I, There is therefore now
m
Believers freed from Chap. II. Sect. Ill;
will fay unto you, as the Apoftk faith unto the be-
lieving Hebrews ■, Heb. xii. 18, 22, 24. You are not
come to mount Sinai, that might be touched ', and
that burned with fire, nor unto blacknefs and darknefs,
and
iio condemnation i,
are in drift Jefus v. 33,
54. It is God th.it juftifieth :
who is he that condemneth ?
( 3 ). As to its commanding
Jmver, .believers are nor un-
der it neither* For, 1. Its
commanding, and condem
nine power, in cafe oftranf-
gremon,areinfeparable. For*
by the fentence of that Co-
venant, every breaker of its
commands, is bound over
to death, Gal. ill. 10. H Cur-
€C fed is every one that con-
<c tinueth not in all things*
cc which are written in the
tf book of the Law, to do
iC them-" And whaifocver it,
faith, it faith to them who
are under it, Rom. iii. 19.
Therefore, if believers be
under its commanding power*
thev rauil needs be under its
condemning power', vea, and
actually bound over to death;
Forafmuch as they are, with-
out queftion, breakers of its
commands if they be indeed
under its commanding pow-
er.
2. If, as to any f*t of men,
the juftifying and condemning
power be removed from that
law which God gave to A-
dam^s a Covenant of Works,
and tc all mankind in bfim:
then the covenant-form < f
that law is done away, as to
them ; fo that there is not a
Covenant of Works in being
unto them, to have a com-
manding power over them ;
but fuch is the cafe of belie-
vers, that law can neither ju-
flify them, nor condemn them :
therefore there ib no Cove-
nant of Works in being be-
twixt God and them, to have
a commanding power over
them ; our Lord Jefus blot-
ted out the hand-writing, took
it out of the way, nailing it to i
his crofs, Col. ii. 14,
3. Believers are dead to
the Law, as it is the Cove-
nant of Works, and married
to rftf0?W, Rom. vi ^.There-
fore they are fet free from
the commanding -power of the
firft husband, the Covenant
of Works.
4 Thev are not under it<>
Rom vi. 14. Te are net
the Law, but under Grace:
How then can it have a com-
manding power over them ?
5 The confideration of
the nature of the commands of
the Covenant of Works, may
fufEciently clear this poinr.
Its commands bind to per-
fea
£ 7. the Power of the Covenant of Works. 225
wid tempefls ; but you are come unto mount Zion, the
city of the living God ; and to Jefus the Mediator of
the neiu Covenant. So that (to fpeak with holy reve-
rence) God cannot, by virtue of the Covenant of
tVorks^ either require of you any obedience, or pu-
nifh you for any difobedience : no, he cannot, by
virtue of that Covenant ^ fo much as threaten you,
or give you an angry word, or fhew you an an-
gry look : for indeed he can fee no fin in you, as
a tranjgejjion of that Covenant ; for faith the Apo-
file, Where there is no Law, there is no tranjgref-
fion*
fcft obedience, under the
fain of a curie, which, on
every flip, is bound upon
the tranfercfTor, GaJ.iii. 10.
Cur fed is every one that conti-
nued not in all things, &q.
Buc Chrifl hath redeemed be-
lievers from the curfe, ver. 1 3.
and the Law they are under
Speaks in fofter terms, ?fal.
Ixxxix. JIj 32. If they bteak
my (iatutes* then will I
vifit their trar.fgreffion with
the rod, &c. Moreover, it
commands obedience, upon
the ground of the flrevgth tJ
■perform, given to mankind in
Adam, which is now gone ;
and affords no new fvenqth',
for there's no promife of
ftrength for duty belonging
to the Covenant of Works.
And to (rate believers under
the Covenant of Works, to
receive commands for their
duty, and under the Cove-
nant of Grace, for the pro-
w'fe. °f Strength to perform ,
looksvery unlike tothe beau-
tiful order of the difpenfa-
tion of Grace, held forth to
u> in the vVord, Rom. vi. 14.
Te are SOT tinder the Law9
BUT under Grace.
Laftly, Our Lord Jefus puc
himfelf utiuer the command-
ing power of the Covenanc
of Works, and gave it per-
fect obedience, to deliver his.
people from under it, Gal iv»
4, 5. God fent forth his Son*
made of a woman, made*%tn-
der the Lawt to redeem thewt
that were under the Law* Thac
they, then, fhould puc their
necks under that yoVt again*
cann >t but be highly difho-
nouring to this crucified Chrifl 9
A farm' d the Law of its
thunders, defaced the obliga-
tion Of it, as a covenant, ai.\
as it were, ground the flows
upon wh icb it was wrote, to
powder. Charwcky vol. 2%
P (j) Ami
126 Believers freed from Chap. II. Se&. Ill
fion, Rom. iv. 15. (y). And therefore, tho' here-
after you do, through frality, tranfgrefs any of all
the Ten Commandments (z) ; yet do you not there-
by tranfgrefs the Covenant of Works : there is no fuch
Covenant, now, betwixt God and you {a).
And therefore, tho' hereafter you fhall hear fuch
a voice as this, If thou wilt be faved, keep the Com-
mandments ; or, curfed is every one that continueth
not in all things, which are written in the look of the
P 1 law , to do them -, nay, though you hear the
L 5 J voice of thunder, and a fearful noife ; nay$
though you fee blacknefs and darknefs, and feel a
great tempeft ; that is to fay, though you hear us
that are Preachers, according to our commiffion, Ifa.
lviii. 1. Lift up your voice like a trumpet, in threate-
ning hell and damnation to Jinners, and tranfgreflbrs
of
(^) And therefore, fince
there is no Covenant of Works
(or Law of Works, as 'tis cal-
led, Rom. iii. 27) betwixt
God and the believer ; it is
manifett there can be no
tranfgrejjlng of it, in their
cafe. God requires obedience
of believers, and not only
threatens them, gives them
angry words and Looks, but
brings heavy judgments on
them, for their difohedience :
but thcpiomife of ftren«ch,
and -penalty of fatherly wrath
oolv, annexed to the Com-
mands requiring obedience of
them, and the anger of God
againft them, purged of the
curfe ; do evidently difcover,
that none of theie come to
them, in the channel of the
Covenant of Works.
[z) And though all the
fins of Believers are not fins
of daily infirmity , yet they
are all Gifts of frailty, Gal. v.
1 7. For the fie fb lufieth a^ainfi
the fpirity and the fpirit a-
gainft the flefb fo that ye
cannot do the things that ye
would. Rom. vii. 19. The
evil which I would not, that
I do. See v. 15, 17. and vi,
12.
(a) Thus far of the be-
lievcr'j complete deliverance
from the Covenant of Works y
or from the Law, namely,
as it is the Covenant of
Works. Follows the practi-
cal ufe to be made of iv, by
the believer. And, 1. In
bearing of the Word.
<J>) Though
§ y . the Power of the Covenant of Worh. 11*J
of the law : though thefe be the words of God, yet
are you not to think that they are fpoken to you (b)m
No, no, the Apoftle aflures you, that there is n*
tondemnation to them that are in drift Jefus, Rom*
viii. i. Believe it, man, God never threatens eter-
nal deaths after he hath given to a man eternal life (c\
Nay, the truth is, God never fpeaks to a believer out
of Chrift ; and in Chrift, he fpeaks not a word in the
terms of the Covenant of Works (d). And if the
L^w, of it f elf fhould prefume to come into your
co/fcience, and fay, Herein, and herein, thou haft
tranfgreffed, and broken me ; and therefore thou
oweft fo much, and fo much to divine juftice, which
muft be fatisfied, or elfe I will take hold on thee ;
Then anfwer you and fay, O Law, be
it known unto thee that I am now mar-
ried unto Chrift, and fo I am under co-
vert * ; and therefore if thou charge me
with any debt, thou muft enter thine a-
&ion againft my husband Chrift, for the
wife is not fueable at the Law, but the hufband :
but the truth is, I through him am dead to thee, O
Law, and thou art dead to me ; and therefore juftice
hath nothing to do with me, for it judgeth accord-
ing
* Green-
ham's affli-
cted Con-
fcience, pm
70.
(^)Thoughthey arc God's
own fiyings, foutid in his
*uy ate >n Word', and fpoken by
hh Jerv.D.ts^ as having com-
mifiion from him for that ef-
fect : yet, forafmuch as they
are the language of t\icLa&\
as it is his Covenant ojWot\s\
thev arc direfted
rhofe, who are under
Covenant, Rcm.iW. 19. and
nor to believers, who
under ir.
(c) Ant to believers he
hath given eternal life alrea-
dy, according to the Scri-
pture. See pag. 149. note
(rf) Follows II. The ufe
o* ir, in conjiifts of confeience,
with the LaiVy in its de*
rhands\ fin in its guilt \ Sa-
t/tn'in his accitfations\ death
in its terrors.
P Z
(OHc
'428 Believers freed from Chap. II. Se&. III.
■f Ber. Ochin, in his Serm. !n§ t0 the Law t (<)• And
how to anfwer before the
Judgment Seat.
if it yet reply and fay, I,
but good works muji be
done> and the command-
ments
(?) He begins with the
tonftift with the Law : For as
the Apoitle teacheth, The
fiing of death is finy and the
firength oj [in is the law, I
Cor. xv. 56. While the law
retain^ its power over a man,
death hath its fling, and Jin
its ftrengthy againft him :
but if once he is dead to the
law, wholly and altogether
fet free from it, as it is the
Covenant of Works ; then
Jin hath lojl its firength, death
its fiing, and Satan his flea
againft him. That the Au-
thor ftill (peaks of the Law,
as it is the Covenant of Works ',
from the commanding and
condemning power of which
believers are delivered ; and
no otherwavs; cannot rea-
fbnablv be queftioned ; flnce
he is Pill pin filing the practi-
cal ufe of thr doctrine anent
it as fuch : and having before
Ipoken of k, as acting by
commtffion from God, he
treats of it here, as acling
(as k were) of its own proper
motion, and not bv any fuch
commiifnn. To thefe w ho
are und?r the law, the law
fpeaks its demands nnd ter-
rors, a< fentf^mGod; but
to believers, who are not un-
der it, if cannot fo fpeak, but
of itfelf. Rom. viii. 1 5. For ye
have not received the fpirit of
bondage again to fear. Sec
page 222. note (v) 'fig.(i).
Now, in the confiiB, the
believer hath with the Law
or Covenant of Works, the Au-
thor puts two cafes ; in the
which the confcience needs
to be foundly directed, as in
cafes of the utmoft weight.
The FIRST cafe is this,
The Law f attempting to exer-
cife its condemning power over
him, accufeth him of tranf-
greffion, demands of him fa-
tisfaclion to the juflice of God
for his fin, and threatens to
hale him to execution. In this
cafe, the Author dare not ad-
vile the affli&ed to fay with
the fervant in the parable,
Matth. xviii. 26. Have -pati-
ence with me, and I will pay
thee all : but he teacheth him
to devolve his burden whol-
ly upon his Surety. He bids
him plead, TJiat fince he is
married to Chrifi, whatever
aclion the Law may pretend
to be competent to it, for the
fatisfa&ion of jnftice, upon
the account of his fin, it muft
ly betwixt the Law and
Chrift, thehusband : but that
in
§ 7 • the Power if the Covenant of Works. 22$
ments mujl be kept, if thou wilt obtain falv at ion (f) •
Then
in very deed, there remains
no place for fuch adtion ;
forafmuch as, through Jefus
Chrift's fuffering and fatisfy-
ing to the full, he is fet free
from the Law, arid owes
nothing to juftice, nor to the
law, upon that (core. If any
man will adventure to deal
in other terms with the law
in this cafe, his experience
will at length fufficiently
difcover his miftake. Now,
'tis manifeft, that this relates
to the cafe of jtiftification.
(f) Here is the SECOSD
Cafe, namely, The Law at-
tempting to exercife its com-
tnanding power over the belie-
very requires him to do good
works , and to keep the com-
mandments if he will oht an
falvation. This comes in na-
tively in the fecond place.
The Author could not, rea-
sonably, reft fatisflcd with
the believer's bein^ deliver-
ed from the curfe of the Co-
venant of Works, from the
debr owing to divine juftice,
according to its penal fanBion :
if he had, he would have left
the airlifted ftill in the lurch,
in the point of j unification,
and of inheriting eternal life;
he would have propofed
Chrift to him,only as a half-
faviour, and left as much of
the Law'* pita behind, with-
out an onjwer^s would have
concluded him incapable of
being juftified before God,
and made an heir of eternal
lite: for the Law, a* it is
the Covenant of Works, be-
ing broken, hath a twofold
demand on the finner, cacht
of which mult be anfwered,
before he can be juftified.
The one is a demand of fa-
tisfaBion for fi n,ariiing from,
and according to its penal fan-
Bion : this demand was made
in the preceeding cafe, and
folidly anfwered But there
remains yet another, name-
ly, the demand of perfeB o-
bedience, a riling from, an J
according to the fettled CON-
DITION of that Covenant :
and the afflicled muii have
wherewith to anfwer it al-
fb ; othcrwife he fhall ftill
fink in deep mire, where there
is no fiandmg. For as no
judge can ahfohe a man,
merely on his having paid
the penalty of a broken con-
tract, to which he w^s obli-
ged by, and attour the ful-
filing of the condition , fo no
man can be )uflified before
God, nor have a right to
life, till this demand of the
Law be alfo fatisfied in his
cafe. Then, and not till
then, is the Law's mouth
(io^'dy in point vfhisjuft'fi-
catio?;*
£30 Believers freed from Chap. II. Se&. III.
cation. Thus Adam, before agreeable to the fitle and
bis fall, was free fiom the
*/o/<? ; yet neither was, nor
could be jufiified. and intitled
to Iifey until he had run the
courfeofhis obedience, pre-
ferred him, by the Law as
the Covenant of Works. Ac-
cordingly, we are taught,
that God juftifieth iinners,
not only by imputing the fa-
tisfaBion, but alfo the OBE-
EIEKCE of Chrifi unto them.
Weftm. Confeff. chap. II. art.
I. And that justification is
an a& .of God's free Grace,
wherein he (not only) par-
doneth all our fins \ (but) ac-
cepteth us as righteous in his
fight. Short. Catech.
Here then is the fecond de-
mand of the Law, namely,
the demand of perfect obedi-
ence, refpedling the cafe of
j unification, tin \e s rrm> the
demand of fatisf action for fin.
And it is proofed in fuch
terms, as the Scripture ufeth
to exprefj the felf fame thing
fcy. Luke x. 28 this do, and
thou fialt live, Matth. xix.
3 7. If thou wilt enter into life,
Keep the commandments. In
fcoth which phages, our
Lord propoferh this demand
of the Covenant of Works,
lor the conviQion of the
proud Legalifls with whom
lie there had to do. And the
truth is, that the terms, in
which this demand {rands
fcerc conceived, arc fo very
language of the Covenant of
Works, exprefTed in thefc
texts and elicwhere, thar the
Law, without receding in
the lea ft from the propriety
of expreffion, might have
add relied innocent Adam, in
the very fame terms ', chang-
ing only the word falvatton
into life, becaufe he was not
yet miferable', and fo fay-
ing to him, good works muft
be done, and the Command-
ments muft be kept, if thou
wilt obtain life. What Im-
propriety there could have
been in this faying, while
as yet, there was no Cove-
nant known in the world,
but the Covenant of WTorks,
I fee not. Even innocent A-
dam was not, by his works,
to obtain life, in the way of
proper merit , but in virtue
of Compact only.
Now, this being the cafe,
one may plainly perceive,
that in the true anfwer to it,
there can be no place for
bringing in any holinefs,
nghteoufhefs, good- works,
and keeping of the command-
ments, but Chrifi's only: for
nothing elle can fatisfy this
demapd of the Law. And
if a believer fhould acknow-
ledge the neceffity of his own
holinefs and good-works, in
this point', and fo fer about
them, in order to anfwer
this demand', then he fhould
grofly
§ j. the Power of the
gn fly and abominably per-
vcrc the end, for which the
Lord requires them of him;
putting his own holinefs and
obedience in the room of
Chrift's imputed obedience.
And fo fhould he fix bim-
fclf in the mire, out of
which he could never efcape,
until he gave over that way,
and betook himfelf again
to what Chrift alone has
done, for fatisfying this de-
mand of the Law. Bur that
the excluding of our holinefs,
good-works, and keeping of
thecommandments,from any
part in this matter, militares
nothing againft the abfolute
neceffuy of holinefs in its
proper place (without which,
in mens own perfons, no man
pall fee tie Lord) is a point
too clear among found Pro-
teflant divines, to be here in-
fixed upon.
And hence our Author
could not inftrudt Keophytus
to fay, in this conflict with
the Law or Covenant of
Works, It is my fine ere refo-
lution, in the ftren^th of grace,
to follow peace with all men,
and holinefs. Neither would
any found Protefiant divine,
have put fuch an anfwer in-
to the mouth of the affli-
6ked in this cafe : knowing
that our evangelical holinefs
and good-works, ( fuppofe
we could attain unco them
Covenant of Works. 23 r
before Juftification ) would
be rejected by the Law, as
filthy rags : forafmuch as
the Law acknowledged no
holinefs, no gooa-works, no
keeping of the Command-
ments, but what is every
way perfect , and will never
be fatisfied with fincere refo*
lutions, to do, in the ftrength
of Grace to be given; but
requires doing in perfeBton,
in the (Length ol Grace gi-
ven already. Gal. iii. 10.
Therefore our Author fends
the affli&ed unto Jefus Chrift,
the Surety •> for all that's de-
manded of him by the Law .
or Covenant of Works ; and
teaches him, in this cafe, to
plead thrift'^ works and keep-
ing °f ti°e commands : and
this is the only fite way,
wh'ch all true Chriflians will
find themfelves obliged to
take, at long-run, in this
conflict.
The difficulty raifed on
this head, is owing to thac
antifcriptural principle, That
Believers are under the com*
manding power of the Cove-
nant offVorks, which is over-
thrown before.
The cafe it felf, and the
anfwrr to it at large, is ta-
ken from Luther, Sermon of
the loft (beep, pag. (mihi) 77,
78. and fermon upon the hymn
of ZachariaSy pag. (mihi)
50.
(£) Saved,
232 Believers freed from Chap. II. Sect. Ill,
Then anfwer. you ^nu lay, I am already faved (g )
before thou camejl ; therefore I have no need of thy
pre-
(g) Saved, to wit, realty
choueh not perfectly ; even
as a drowning man i* faved,
"U'hen his head is goc above
the water, and he, leaning
on his deliverer, is making
towards the fhore : in this
caie, the believer harh no
more need of the Law or
Covenant of Woiks, than
iuch a man hath, of one,
who, to five him, would
lay a we ghr upon him, that
•would mAe him fink again
ie??eath the fir earn. Obfcrve
the manner of " fpea ling and
yeafomne, uied upon this
Lead, Tit iii. 5. Sot by
works of right eojtfnefs, which
WE hvde DOSE, but accord-
in? to his merry he $A VE D
a s j by the wafbing of RE-
C E NE RA TIO N, and R Br
£fB WING of the Holy Ghofi,
Jiph. ii. 8, 9, 10. For by
Grae ARE ye SAVED, through
faith N4 0+' WORKS,
left any man fcouldboafi. FOR
we are h s work man pip crea-
ted in Chrift Vefus,' UNTO
good works. Here (1.) 'Tis
undeniable, efuecially accord-
ing to the original words,
that the Apoftle afTe- 1« be-
lievers to be faved already.
(2 ) Denying rha- we are
£<ved by wo*I:> which we
have done, he plainly enough
intimates, that we are faved
by the. works , which Chrift
hath dene. (3.) He argues a-
gainlt Idivation by ourworks,
upon mis very ground, that
cur good- works are the fruit
following our being faved,
and the end for which we
are faved. Thus he, at
once, overthroweth the doc-
trine offalvation by our good-
works, and euablifheth the
tf£(f///fyofthem,as of breath-
ing, and other actions of
life, to a man favcd from
death. (4) He fhewerh,thac
inherent holmefs is an effenti-
al part of falvation, without
which, it can no more con-
fift, than a man, without a
reafonable foul : for, accord-
ins to the Apoftle, we arc
faved by our being regenerat-
ed, renewed, created in Chrift
ye/us, unto good works. And
fo is our ]ufi'1fication alfo,
with all the privileges de-
pending thereupon. In one
word, the falvation beftow-
ed on believers, comprehends
both holinefs and hdppinefs.
Thus the Apoftle Peter did
proves that principle, {Atls
xv. Ii Except ye be cir-
cumcifed after the manner of
Mofes, ye cannot be SAVED)
from his own obfrvation of
the contrary, namely, that
God
§ 7# the Power of the Covenant of TForks. 233
Go& pttrifiea ts o: che * hone*, ana jrcci me fra.
Gcncilcs fy FrtW>, verfe 9
Adding for the part or cue
yews, who were circumcii-
cdj verfe II. fte believe,
2 race oj the
Lord fefiti Chr.fi , w8 (ball be
even as ?;^j "« c- £""
ven as chey "were faved, to
w::, by Faith w.chouc che
Works of the Law. And
the Apoftle Paul, encoun-
tering the fame error, car-
ries on the difpute in thefe
terms, that a man is not ju-
flified by works, Gal chap,
ii. and iii. From whence
one may conclude, that ju-
ftific at ion doth no further dif-
fer from falvation, in che
Scripture f.nle, than an ef-
fentialpart from the whole.
This is the dodnnc of ho-
ly Luther, and of our Au-
thor after him, upen this
hcid, here and elfewhere.
And the difufe of this man-
ner of fpeaking, and the let-
tine of Salvation fi> far from
juflificaticn, as Heaven is from
earth, are not without dan-
ger, as leaving room for
works ro obtain falv at. on by.
" They that believe, have
u already everlailing life, and
"therefore undoubtedly are jw
lC ft ified and hoh> without all
<( their own labour.*9 Luther
<c Chof. Serm. Serm. 10. t>a%.
u (mihi) 1 1 3 How hes God
" theniemeided thymiferie?
" He hes forgiven all my
the reward thereof, and
<c made me righteous* hahe>
.ippy, to (he for ever,
*c and tiiac of his free grace
,c allanerly, oe the merites of
w jeius Ch.iit, and working
u of che Haly Ghaht." Mr.
<£ fames Melvil*s Catecb. Pro-
w /?/>?£ 0/ rt paftor, pag. 44.
" Now, being made truly
cc and really partakers of
" Chrifi, and his righieoufnefs
c< by Faichonly, and 11) ju-
" ftitied, faved, and counced
lf truly righteous >Ve arc
" to fee, what God ci iveth
n of us in oiur aw in part, to
11 witnefs our tbamfu!nefi.m
Mr. Jfoiu Davtdfms Catech.
pag 27. See Pi///. Catecb.
Q^>6. " God delivemi ins
" cied out of it (*/j~ the e-
u {tare ofy?;? andw.'/Ory) md
" hi in^eth them ir : > an e-
" ftare ot fahation by the
a fecond Covenant." Larg.
Catecb. Q^o. And furely
one cann *t be in a ftate of
falvation, who is nor. really
faved ; more chan one can be
in a ftate of health and li-
berty, who i not really
faved from iicknefs anJ fla-
very. " Th >fe whom God
" hath predeftinared unto
Ct life, and thofe only, he is
" plea fed, in his appointed
w and accep ed time, erfeclu-
11 allv c > call, by his Word
u and Spirit, out of that Itate
u of fin and death, in which
|C they
i&34 Believers freed from Chap. II. Se£l:. Ill,
prefence (b), for in Chrift I have all things at once ;
neither need I any thing more that is necefiary (i)
to
u they arc by nature, to
<c grace and falvation
" effectually drawing them to
" ?efus Cbrtft." IVejtm. Con-
feJf-Cbap. 10. Art, 1. Whence
one may calily perceive,
That a flnner, drawn to
Jeius Chrift, is faved ', tho*
not yet carried to Heaven.
(b) A good reafon, why
a foul united to Jefus Chriftj
and already faved by him,
really tho' not perfe&ly, hath
no need of the prefence of
her firfi husband the Law,
or Covenant of Works :
namely, becaufe (he hath,
in Chrift her head and pre-
sent husband, all things nc-
cefTary to fave her perjetlly,
that is, to make her com-
pleatly holy and happy. If it
were not fo, believers mieht
yet defpair of attaining to
it: fince Chrift fhareth his
office of Saviour with none ,
neither is there falvation in
any other, whether in whole
or in part, A&s iv. !2. But
fureiy believers have all that
i< necefiary to com pleat their
falvation, in Jefus Chrift :
frrafmuch as Tie of God is
made unto us wfdom, and
titjhteoufnefs, and fanblifca-
Pon, and redemption ', in the
eomrafs of which, there is
iuifident provifion for all
the wants of all his people.
It is the great ground of their
comfort, that it pleafed the
Father, that IN HIM Jbould
all fulnefs dwell ', Col. i. 19.
And it becomes them, with
their whole hearts to ap-
prove o* the dejign and end
of that glorious and happy
conliitution; to wit, tbat&e
thatgloriethy glory in the Lord ,
1 Cor. i. Jl. 'Tis true, that
fulnefs is ib far from being
actually conveyed, in the
meafure of every part, into
the perfons of believers, at
once , that the ftream of
conveyance will run, through
all the ages of eternity, in
heaven, as well as on earth.
Neverthelefs, whole Chrift,
with all his fulnefs, is given
to them, at once : and there-
fore they have all neceftary
for them, at once, in him as
their head. 1 Cor. iii. 21. All
things are yours, Philip, iv.
18. J have all, and abound.
2 Gtf vi. 10. As having no-
thing, yet pojfejjing all things.
Col ii. 10. And ye are com-
plets IN HIM, which is the
head.
(i) But are not perfonal
holiness, and godlmefs, go?d
works, and perfverance in ho-
ly obedience, juftled out, at
this rate> as unnecefTary ?No,
by
§ 7. the Power of the
by no means. For Chrilt i>
the enly fountain of bolioels,
1 1 caufe ct good worki,
in thefe who are unired to
him : fo that, where union
withChrift isy there is per-
fonal hclinefs infallibly ; there
they do good works (it c\pab\c
of them) and perfevere there-
in : and where it is rot, all
pretences to thefe things are
utterly vain. Therefore are
minifters direded, to profe-
cute fuch doctrines, and make
choice of fuch ufes, efpecial-
ly, " as may meft draw
."fouls to Cbrijt, the foun-
<c tain of light, holinefs, and
cc comfort." Directory, Tit.
Of the preaching of the Word.
" As we willingly fpoyle
<c curfclves of all honour and
<c gloir of our awin creation
u and redemption, Co do we
94 alfo of our regeneration
<c and fantlif cation ; for of
u ourfelves we are not fif-
" ficienr to think one guide
c( thocht ; hot he cjuha lies
" beoun the wark in u^, is
M only he that continents u*
cc in the fame, to the praife
<c 2nd glory of his unde-
u fcrved grace. Sa that the
" caufc of guide work's, we
•£ confefs to be nor our free
u wi!, bor the Spirit of the
<( Lord yefuiy who dwelling
4< in our heartes in trewe
" Faith, brineis furth fie
n warki^ as God hes pre-
*c pared for us to walkc in.
Covenant of Worh. 235
41 ■ bur tbii Ae nuiiie bolae-
" he aifirme, that bluphe-
" my it is to fay, that Cbrift
" abiue> in the heartes oi hk>
<c as in wiiome there is no
<c fpinte of fa notification."
Clci Confrjf. Art. 12, 13. " Af.
»< What is rhe effect of thy
" faith I C. That Jefus
" Chrijl his Son came doun
u into this world, and ac-
" complifred ALL thiyigs^hkh
" were necejjarie for our SAL-
" FATICK" The manner U
examine children, &c. Queft
3. u ■Whether we look to our
" juflrf cation or fanctifica*
" tion, they are wrolly
cc wrought and per f ted by
" ccmpleit, hewbeir after a
u diverfe fort." Mr. John
Davidfons Catechifm, pag. 34.
The truth is, pcriorul holi-
nels, godhnef^, and perfc-
verance, are parts of the fal-
vatK-n already beftowed on
thebelievei ; and woodworks
begun, the oecej&fy fruic
thereof. See the preceeding
note, and par. 149. note (7)*
And he hath, in Chi ift his
head, what infallibly fecures
the confervation of fm per-
fonal holinef and ^odlinefs;
his bringing forth of goocf
works ftlll, and perfeve-
rance in holy obedience ; and
the bringing of the who'e 10
perfection in an .cher life,
and fo compleatin* the be?un
falvation. If men will, with-
out
236
% Luther Choice
Serm. p. gg,
IOO, 101.
Believers freed from Chap. II. Sefl. III.
to falvation *. He is my right eouf
nefs* my treafure and my work {k) :
I coafeis, O Law, that I am nei-
ther
out warrant from the tVord,
xeitrain the term falvation to
loappinefs in heaven ', then
all chele, according to the
doctrine here taught, are ne-
ceffary to falvation, as what
of neceflity muft go before
it, in fubjefts capable: lincc,
in a falvation carried on by
degrees, what is> by the un-
alterable order of the Cove-
nant, Jzrfi conferred on a man,
mult neceffirily go before
that, which by the fome un-
alterable order is conferred
on him in the laft place. But,
in the fenfe of Luther and our
Author, all thefe .^rc com
prehended in the falvation it-
Self. For jurrifyine or which,
one may obferve,That when
the falvation is compteated,
they are perfected; and the
faints in glory work perfeelly
good works, without inter-
ruption, throu hout all eter-
nity: for they were the ereat
end, God defioned to brin^
about bv the means of falva-
tion. To the Scriprure-texts
adduced, in the preceeding
note, add 2 Tim. ii. 10. I en-
dure all things'* for the elects
fake, that they may alfo ob-
tain the falvation, which is
in Chrifl ¥efus> with eternal
glory. Here is a fpiritual
falvation, plainly diftingui-
fhed from eternal glory.
Compare i Pet. i. 8, 9. Be-
lievingy ye rejoice — — R tceiv-
ing the end of your faith , even
the falvation of your fouls.
This receiving of falvation*
in the prefent time, is but the
accomplishment of that pro-
mife, in parr, A&s xvi. 31,
Believe on the Lord Jefut
Chrifl. and thou fialt befaved}
which, I make no quefHon,
bears a great deal of falva-
tion', communicnted on this
fide death, a* well a< beyond
ir, Matth. i, 21. He pall fave
his people from their fins. Thus
falvation comprehends perfo-
nal lolinefi and godlinefs.
And the ^cripturc holds oue
good works, as things that ac-
company falvation, Hcb. vi. 9.
And a^ the fruit of it, Luke i.
7?, ?4> 75- That wefhould be
f)Vrdfrom our enemies ■«
being delivered out of the hands
of our enemies, might ferve
him without fear, in holinefs
and rigbteoufnefs before him>
all the days of our life. For
it is an everlafling falvation*
Ka.xltr. 1 7 importing a per-
feverance in holy obedience to
the end.
(k) My rigbteoufnefs* upon
which I am juftified ; nty
treafure)
§ p the Power of the Covenant of Works. 237
neither godly, nor righteous (I) ; but yet this I am
fure of, that he is godly and righteous for me (m).^ And
to tell the truth, O Law, I am now with him in the
bride*
treafure, out of which all
iny debt ro the Law, or Co-
venant of Works, is paid;
and my work, whence my
righteoufneis arifeth, and
winch I can, with fafety
and comfort, oppofe to the
Law demand of Work. "The
cc Law of God we confefTe
cc and acknawledge maift
u juft, maift equal, mai(t ha-
cc lie, and maiit perfite,com-
<c manding thir thingis,
<c quhilk being wrocht in
"perfections, were abill to
" give life, and abill to
u bring man to eternal feli-
cc citie. Bot our nature is fa
u corrupt, Q weake, and fa
u unperfue, that we are ne-
« ver abill to fulfill the
" Warkis of the Law in
<c perfection. And there-
" fere it behovis us to appre-
" hend Chrift Jefus with his
ic jujlice** (/ e. righteoulnefs)
" and fatis faction, wha is
" the end and accomplifh-
<c ment of the Law." Old
Ccnfejf, Art. 1 5.
(/) Namely, in the eye of
the Law, which acknow-
ledged no godlinefs nor
righteoufnefs, but what is e-
iery uay perfect, Rom. iv.
5-— ' believe th en him that
jttjlifeth the USCODLT. And
to plead any other f,rt of
godlinefs or righteoufneft, in
the conflict of confeience with
the Law, is vain, Gal. hi.
10.
(rri)J. e. Chrift hath -per*
feci purity of nature and life%
which is ail that the Law/
can demand in point of con-
formity and obedience to its
commandments : He was born
holy, and he lived holy in
perfection. Now, both thefe
are imputed to believers, noc
in point of fanctification, but
of j unification: for without
the imputation of them botb9
no fkfh could be juftified be-
fore God ; becaufe the Law
demands of every man purity
of nature, as wrell as purity of
life, and both of them in
perfection : and fince we have
neither the one northe orher
in ourf elves, we rouft have
both by imputation, elfe wc
muft remain under the con-
demnation of the Law. So
the Palatine Catecfrfm. " ^.
u How art thou righteous
« before God ? A. Th*
" perfect fa taction, rfobte-
" oufnefs, anf j of
fi Chrift, is imputed and gfc
cc ven unto me, as if I had
<{ neither committed anv <«n,
u Dcither were there anv I
« or
238 Believers freed from Chap. If. Se£l. lit;
bride- chamber ', u^r* // maketh no matter (n) what
I am\ or what 1 have done ; but what Chriji my
fweet husband is, hath done, and doth for me (o) :
and therefore leave off, Law, to difpute with me,
for by faith I apprehend him, who hath apprehended
me, and put me into his bcfofn. Wherefore I will be
bold to bid Mofes with his tables, and all Lawyers
with their books^ and all men with their
[154]
works, bold their peace and give place (p) •
cc or corruption cleaving unto
,c me. §j 00 The ufe ■-
ct If Satan yet by to my
* charge, althV in Chrift
<c Jefus, rhou haft JT*ci fied
li the funifhmenc which rhy
<£ i7ns deferved, and hail put
<c on his righteoufnefs by
cc faith; yet thou canft not
* deny, but that thy nature
" is corrupt, fb that thou art
<c prone to all ill, and thou
<c halt in thee the feed of all
<c vices. Againit this temp-
<c tation, this anfwer is fuffi-
<c cient, That by the good-
<c nefs of G^d, not only per-
cc fedt. righteoufnefs, but e-
« ven the HOL 1NE S S of
" Chriji alfo, is imputed and
<c given unto me, &c. ibid. '
The fatisfa&ion, righteouf-
nefs and holme fs of Chrilt a-
Jone, is my righteoufnefs, in
the fight of God. ibid. Queft*
61.
(n) viz* To the Law or
Covenant of Works, which
hath no power over me, who
am now married to another*
(0) Luther expre/Teth it
thus, " What I am, or what
c* I ought to do, and uhac
<c not to do; but what Chrilt
cc himfelf is, ought to do,
« and doth. "
(/>) Mofes with his tables,
here, is no more, in the icnfe
of Luther and our Aurhor,
but the Law, as it is the Co-
venant of Works : The which,
whofo, in the conflict of
confcience with it, can treat
at this rate ; he is ftrong in
faith, and happy is he. Con-
iider the ScriptUre-phrafe,
John v. 45. There is one that
accufeth you, even MOSES, in
whom ye TRUST. Compare
Rom. ii. 17 Behold, thou art
called a ]twy and RESTEST
in the LA W. B y Mofes here,
is not meant the perfon of
Mofes ; but Mofes' s Law,
which the carnal Jews fruit-
ed to be faved and juftified
by ; that is plainly, by the
Law, as it is the Covenant .
of Works. And, in our Au-
thor'j judgment, the Law
was
§ -j. the Power of the Covenant of Works. 439
{o that I fay unto thee, O Law, Choicg g
be gone ; and it it will not be gone, "
then thruft it out by force, faith *' 42> "'
Luther || (?).
And if fin offer to ta£* hold of you, as David faid
A/j did on him, Pfal. xl. 12. then fay you unto it,
Thyjlrength, O fen, is the Law, 1 Cor. xv. 56. and
the Law is dead to me. So that, O fin, thy ftrength
is gone ; and therefore, be fure, thou ihalt never be
able to prevail againft me, nor do me any hurt at all
(r). And
was given on Mount Sinaiy
as the Covenant oi Works,
pa?e 52. And he (hews, That
although Luther and Calvin
(too) do thus exempt a believer
from the Law, in the cafe of
j u fi ifi 'cat ion , and as it is the
Covenant of Works', yet
not fo out of the cafe of fan&'i-
fcation, and as it is the Lavs
ofChrift, page 1 63, 165, 166.
And fo, at once, clean them
and himfelf, from that o-
diou> charge, which fome
mi^ht find in their heart to
fix upon them, from fuch ex-
pressions.
(7) Luther's words are,
Then is it time to fend it {the
taw) away, and if it will not
give place, &c. See the pre-
ceed'twr note.
(r) Here is the uje to be
made of the fame former
doctrine, in the conflict of
confcience with fin. Guiit, c-
ven the ffuilt of rez-
ivr.itb, h the haodle," by
which, in this conflict, fin
offm to take hold of the be-
liever, as it did, of David*
Pfal. xl. 12 who, in that
Pfalm, fpeaks as a type of
Chnlt, on whom* the guilt
of the eleas (In was laicL
Now, in refpeB of that guilt)
the ftrength oi Jin is the law,
or covenant oi works, with
its curling and condemning
power : from which, fince
believers are delivered, that
firength of Jin is gone, as to
them ; they are free from
the GVILT OF SIN, the con-
demning wrath of God Pl'eflm.
Confejf. Chap. 20 Art. I.
The revenging wrath of
God, and that' PERFECT-
LT IN THIS LIFE. Larg.
Catech. ^ 7". Whence ic
neceffirily follows, that fin,
in this Attack, can never
prevail, norreally hurt them,
in this point ', fince there nei-
ther is, nor can be, any fuch
£uilt remaining upon them.
How fin may otherwife pre-
vail againft a believer, and
what
j»40 Believers freed from Chap. II. Sect. Ill*
And if Satan take you by the throat, and by vio-
lence draw you before God's judgment-jeat ; then
call to your husband (Thrift, and fay, Lord, 1 fuffer
violence, make anfwer for me, and help me. And
by his help you fhall be enabled to plead for yourfelf
after this manner : O God the Father, I am thy Son
Chrift's, thou gaveft me unto him, and thou haft gi-
ven unto him all power both in heaven and in earthy
and hcf/l committed all judgment to him : and there-
fore I will ftand to his judgment, who faith* He
came not to judge the worlds but io fave it ; and
therefore he will fave me, according to his office.
And if the jury (f) fhould (r) bring in their ver-
dict, that they have found you guilty : then fpeak
to
wh.it hurt if may do him
in other refpecls, the Author
cxprcflv/ teacher, pag. 210,
and elfewhere. In the man
ner of exprtflion, he follows
famous divines, whofe n^mes
are in honour in the church
of Chrift. " God faith un-
Cc to me, I will forgive thee
<c thy fin, neither fhall tbf
* fins hurt thee. " Luther
Chof. Serm. pag. (mini) 4°-
w Forafmuch as Jefus Chrift
«c hath, by one infinite obe-
Cf dience, made farisfh&ion
<c to the infinite majefty of
cc God, it followeth ihar my
c< iniquities can no more fray
" nor trouble me, my accounts
"being afluredly razed by
M the precious blood of
cc Chrift. " teza, Confejf.
pint 4 art 10. u Even as the
M viper that was upon Paul's
(i hand, though the nature
" of ic was to kill prefently,
(C ycty when God had char-
u med it, you fee it hurt
" him rot : (b it is with fin,
" though it he in us, and
u though ic hang upon us,
<r yet, the 'venom of it is ta-
" ken away, it hurts us not9
" ic condemns us noc. " Dr.
PreJ}ony cf faiths p. 5 1. H^r
the language of the fpiru of
God, Luke x. 19. And NO-
THING fall, by AST means,
hurt you Nothing fall hurt
t? etrfuls, as to the favour of
Cod, "77 J their eternal happi-
nefs, fiirh the Author of the
Suppl. to PooVs annot. on the
text.
(/) The ten command-
ments.
(0 By your own confer-
ence.
O) Sec
§ 7* &* Power of the Covenant of IVorh. 24.X
to the judge, and fay |(, In cafe any „ Q
muft be condemned for my tranfgrefli- ", 7 '<.
ons, it muft needs be Chrift, and not I c *p er*
(wj ; for albeit I have committed them, , n re~
yet he hath undertaken and bound him-
felf to anfwer for them, and that by the r -.
confent and good-will of God his Fa- L 55 J
ther : 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, muft not fuffer death, be-
caufe of the child that is within her : no more muft
I, becaufe I have conceived Chrift in my heart ;
though I have committed all the fins in the world
And if death creep upon you, and attempt to de-
vour you : then fay, Thy fling, O deaths is fen 5
and Chrift my hufband hath fully vanquifhed fin,
and fo deprived thee of thy fting : and therefore do I
not fear any hurt, that thou, O death, canft do un-
to me. And thus you may triumph with the A-
poftle, faying. Thanks be unto God, who hath \
?ne viftory, through our Lord Jefus Chrijl, 1
xv. 56, 57.
And thus have I alfo declared unto <ou, how
Chrift, in the fulnefs of time, performed that, u
-God before all time purpofed, and in time pn
ed r, touching the helping and delivering of fallen
kind.
And fo have I alfo done with the law of faith.
CHAP.
(u) See pag, 21 1, note (r.). lirth */">j urt:!
(x) Gal iv. 19. My little formal in youXoll^'.L
■> W, the hope efgivy.
CHAP III.
Of the Law of Chrifi.
§ I. The Nature of the Law of Chrifi. § 2. Tin
Law of the Ten Commandments, a Rule of Life
to Believers. § 3. Antinomian Objections an-
fwered. § 4. The NeceJJity of Marks and Signs
cf Grace. § 5. Antinomian Objections anfwer-
gd. § 6. Holinefs and good Works attained to
enly by Faith. § 7. Slavijh Fear, and fervile
Hope, not the Springs of true Obedience. § 8.
^The Efficacy of Faith for Holinefs of Heart and
Life. § 9. life of Means for flrengthning of
Faith. "§ 10. The Diflinclion, of the Law of
Works , and Law of Chr'ijl, apply d to fix Para-
doxes. § H. The Ufe of that Diflinclion in Pra-
ctice. § 12. That Diflinclion a Mean betwixt
Xegalifm and Antinomianifm. § 13. How to at-
tain to Affurance. §14. Marks and Evidences of
true Faith. § 15. How to recover lofl Evidences.
§ 16. Marks and Signs of Union with Chrifi.
§ 1. Norn. '"TTS HEN, Sir, I pray you pro-
l ceed to fpeak of the Law of
Chrifi i and firft let us hear, what the Law of Chrift
is?
Evan. The Law of Chrift, in regard of fubflance
and matter ', is all one with the Law of Works, or
r , -J Covenant of Works. Which matter is
> l$ * fcattered through the whole Bible, and
II # // *' fummed up in the Decalogue, or Ten
J^, * on s Commandments, commonly called || the
Bound Moral Law, containing fuch things as
. * are agreeable to the mind and will of
?47r-73- God/to wit, piety towards God, cha-
rity
, i„ . The Nature of the Law of Chrijt. 243
ity towards our neighbour, and fayriety towards our-
felves. And therefore was it given of
God, to be a trite and eternal rule of
righteoufnefs, for all men of all nations^
;and at all times *. So that evangelical
trrace direfts a man to no other obedi-
ence, than that, whereof the Law of
the Ten Commandments is to be the rule
* Bajiin :
Cat./). 10.
+ %-
nold:$ Ufe
of the
Law,
p. 388.
Norn. But
(<?) The Author here teach-
erh, that the matter of the
Law of Works, and of the
Law of Chrift, is one, to wit,
the ten Commandments, com-
monly c died the moral Law.
See page 12. note (#). And
that this law of the ten Com-
mandments was given of God>
and io of divine authority ;
to be a rule of righteoufnefs,
for men to w*V bv ; a true
rule, agreeable, n all thing?,
to the divine nature and will;
an eternal rule, indifpenfible,
ever to continue, without in-
terruption for any one mo-
ment : and that for A L L
men, good and bad, dints
and finners; of ALL nati-
ons, Jews and Gentiles] and
at ALL times, in all ices
from the moment of man's
creation, before rhe fall, md
after the fall, bef >re the Co-
venant of Works, under the
Covenant of Works and un
der the Covenant of Grace,
in its feveral ptriocV- Thus
he aflTcrts this great truth, io
terms ufed by orthodox Di-
vines; but with a greater
variety ofexureflion, than is
generally
ufed
upon
this
head ; the whkh lc» ves to
inculcate it the more. And
fpeaking of the ten Jom-
mandments, he (Hectares in
thefe exprefs words, page
166 That neither hath Chrift
delivered believers ANT other-
wife from 'them, than AS
THET ARE THE COFESAST
OF WORKS. The icope of
this part of the book, is to
fhew, that believers ou?hc
to receive them as the Law of
Chrijt, whom we believe to
be, with the Father, and the
Holv Ghofr, the eternal Je-
hovah, the fupreme, the mod
hi^h God. And confKjuent-
ly» as a Law* ha.
manding pKvery a
force upon the believer, from
the AUTHORITT OF GOD ;
and nor as a fimple paffive
rule, like a workman'
tint hath no authority r*ver
hiiDj to command ar:
(^2
24+ The Nature Chap. Ill/
Norn. But yet, Sir, I conceive, that though (a*
you fay) the Law of Chrift, in regard of fubftance
and matter, be all one with the Law of Works, ye^
their form* do differ.
Evan. True
fcim to follow its direction.
Nay, our Author owns the
ten Commandments to be a
law to believers, as well as
others, again and again, com-
manding y requiring , forbid-
dingy reproving, condemning
fin, page 160, 161. to which
believers mufi yield obedience ,
page 160. and fenced with a
penalty, which tranfgrejjing
believers are to fear, page
2io. As being under the Law
to Chrift, page 163, &c.
Thefe things are fo manifeit,
that *ris quite beyond my
reach to conceive, how, from
the Author's dodtrineon this
head, and efpecially from the
pafiagc we are now upon, it
can be inferred that he teach-
crh, That the believer is not
under the Law as a rule of
life ; or can be affirmed, that
he doth not acknowledge the
Law's commanding power,
and binding force upon the
believer, but makes it a
iimplc paffive rule to him :
wnlcfs the meaning be, that
the Author teacherh, That
tie believer is not under the
Ccuenant of Works, as a rule 0}
life ; or, That the Law, as it
is the Covenant of Works, is
not a rule of life to the believer '>
and that he doth not acknowA
ledge the commanding power %
and binding force of the Cove*
nant of Works y upon the belie-
ver ; nor that obedience is com-
manded him, upon the pain of1
the cur fey and bound upon
with the cords of the threat-
ning of eternal death in hell :'
for otherwife, it is e%
that he teachcth the Law of I
the ten Commandments to!
be a rule of life to a belie-]
ver,a.nd to have a command J
ing and binding power over]
him. Now, if thefe be erA
rors, the Author is undoubt-J
edly guilty ; and if his fcn-'i
timents on thefe heads were
propofed in thofe terms, as;
the thing itfelf doth require,]
no wrong would be done]
him therein: but that thefci
are Gcfpel- truth r, appears
from what is already fa id :l
and the contrary dodtrines]
do all irTue out of the womm
of that dangerous pontionJ
That the believer is not fet\
freey both from the command-^
ing and condemning power of\
the Covenant of Works ; of
which before. See more,
page 3. note (*), and page 9.
note (/)*
^6) Tbcfc
§ I of the Law of Chrifl. ' 245
Evan. True indeed, for (as you have heard) the
Law of Works fpeaketh on this wife, Do this, and
thou /halt live ; and if thou do it not, then thou fnalt
"die the death ; But the Law of Chriji fpeaketh on
this wife, Ezek. xvi. 6. And when I pajjed by theey
\ind faw thee polluted in thine own blood ; Ifaid un-
to thee, when thou wafi in thy blood, live, John
xi. 26. And zv h of c ever liveth and believeth in mey
{hall never die (b). Eph. v. 1, 2. Be ye therefore
followers of God, as dear children : and r *
walk in love, as Chriji hath loved us. *■ ?} J
And if ye love me, keep my Commandments, John xiv.
15. And, if they break my Jlatutes, and keep net my
Commandments, then will I vifit their tranfg-
with a rod, and their iniquity with Jlripes ; A .
thelefs my loving kindnefs will I not utterly take a-
way from him, nor fujfer my faithfulnefs to faiL
Pfal. lxxxix. 31, 32, 33. Thus you fee, that both
thefe Laws agree, in faying, Do this. But here is
the difference ; the one faith, Do this, and live -y
and the other faith, Live, and do this : the one faith,
Do
(J?) Thefe texts are addu-
ced co fhew, that they, to
whom the Law of the ten
Commandments is ^iven, as
the Law of Chrifl, are thofe
who have alieady received
life, even life that fhall never
end', and that of GoJ's free
gift, before they were capable
of dting good wqrks ; who
therefore need not to work
for life, hut from life, " The
" preface to the ten Com-
<c m.mdments teicheth us,
" that becaufe God is the
" LORD, and our GOD, and
* Redeemer}THEREFORE we
" are hound to keep all his
<c Commandments. Luke i.
u 74. That we being del
Ci ed out of the hands cf c::r
Ci enemies, might fens
u without fear. 1 Pet. i. 15.
" As f.e that hath called you
" is holy, p be ye holy. Be-
*c caufe it is Writi
H holy, for I am holy. !
" much as a
" were
Rjrf
OUS bleed of
I a: large.
246 _ t£* Nature Chap. HO
Do this, for life ; the other faith, Do this from\
life : the one faith, If thou do it not^ thou jh alt dieu
the other* faith, If ibcu do it not, I tuill chafiife thee,]
with the rod (c). The one is, to be delivered byl
God, as he is Creator out of Chrift, only to fucii ad
are out of Chrift ; the other is to be delivered byj
God, as he is a Redeemer in Chriji, only to fuchj
as are in Chrift (d). Wherefore, neighbour Neo-\
phytus?]
^c) See pag. 147. note (o),
an .; (<?). Of rhis per
the Law of Chrift, the Au-
thor treats afterwards,
(d) To direel the belie-
ver, how to receive the Law
ol ihe ten Commandments,
with application to himfelf,
he r.ffins this difference be-
twixt the Law of Works and
the Law <f Chrift, The one>
to Wit, the Law of Works,
is the Law of the ten Com-
mandment-, hut tuppofed to
he delivered by God, as he is
Creator out of Chrift ; and fo
ftandim- in elation to man,
only ab Creator, not as Re-
deemer: the other, to Wit,
the Law of Cbriif, is the
lame Law of the ten Com-
mandments, bur fuppoled to
e delivered by God, as he is
not only Creator, but Re-
deemer in Chrift. Ad al-
though the notion of Creator
doth not imply that of Re-
deemer, yet the latter im-
plies the former: as he is Re-
deemer, he is fovereion Lord
Creator, elfe we arc yet in
our fins', for none of inferior
dignity could remove our 01-r
fence or guile : but the Word
of Truth fecures this foun-\
dation of believers fafety and
comfort, I fa. xiiv. 6. Thus
faith the Lord, the King of if- <
rael, and his REDEEMERy
the LOR J of ho ft s, I am the \
fiyft^ and I am the la ft, and, j
befides- me there is no God.
v 24. Thus faith the LORD j
thy REDEEMER, and he that 1
•formed thee from the <womb> I \
am the LORD that MAKETH
ALL THINGS, that ftreicheih
forth the heavens alone, that j
fpreadeth abroad the earth by\
myfelf. Chap, liv 5. Thy Ma-\
ker is thine Husband.
Now, the Law of the ten
Commandments is ^ven, the J
former way, only to unbe-1
lievers, or fijeh as arc out of '
Chrift, the latter way, only'
to believers, or fuch as arc
in Chrift And to prove,
whether this be a vain di-
MinPnon' or not ? One needs
but to confult the conference,
when thoro vvly awakened,,
whether
§ I, of the Law ofChrift. 247
pbytus, fith that you are now in Chrift, beware that
you receive not the Ten Commandments at the hands
of God out of Chriji \ nor yet at the hands of Mo-
but only at the hands of Chnlr. : and fo fhall
you be fure to receive them as the Law of
Chrift '(e). Norn. But,
h
whetiier it is all a caie to it,
to leceivc the Law of the
ten Commandments, in the
thunders from mount Sinai,
or in the ftilifrmll voice, out
of the tabernacle', that i>,from
an abfoltdte Gody or from a
God in Chrifl.
'Tis true, unbelievers are
not under the Law, as it is
the Law of Chi ill: and that
is their mifcry ; even as it
is the mifery of the flaves,
that the commands of the
jnailerof the family, though
the matter of them be the
very fame tothem,and to rhe
children; yet they are not
fatherly commands to them,
a* they are to the children,
but purely mafterly. And
they are not hereby fieed
from any duty, within the
com pafs of the perfect Law
of the ten Commandments :
for thefe commands are the
matter o{ the Law of Works
as well as of the Law of
Chrifr. Neither are they
thereby exempted from
ChrrlPs authority and jurif-
diction: fince the Law of
Works is his Law, ^^ he is,
ivich the Father and Holy
Ghoit, the ioverei^n Lorcf
Creator; yea, and even as
Mediator, he rules in the
midft of his enemies, and
over them with a rod of
iron.
[i) The receiving of the
ten Commandments at the
hands of Chrili, is here op-
pofed, (i.) To the receiving
of them, at the hands of
God out of Chrift. (2.) To the
receiving ot them at the
hands of Mofes, namely, as
our Law-giver. The firft
is a receiving ot them i?nmem
diaiely from God, without a
Mediator; and fo receiving
of them as the Law cf Works.
The fecond is a receiving of
them from Chrift, the true
Mediator, yet immediately,
by the intervention of a ty-
pical one ; and fo is a reiei-
vine of them as the Law of
Mofes, the typical Mediator,
who delivered them from
the Ark or Tabernacle, To
this it is, and not to rhe de-
livering of them from Mount
Sinai, that the* Author doth
here look, a^ . evident from
his own word-, pare 2)1.
The former manner of recei-
ving
Z48 The Ten Commandments Chap. Ill,
Norn. But, Sir, may not God out of Chrift de~
r Q -i liver the ten commandments^ as the Law
L l& J of Chrift?
Evan, O no ! for GW s#/ of Chriji^ ftands in re-4
lation to man, according tq the tendr of the Law, aa
it is the Covenant of Works \ and therefore can fpeak
to man, upon no other terms, than the terms of that
Covenant (f).
§ 2. Norn. But, Sir, why may not believers, a-
mongft the Gentiles, receive the Ten Commandments*
II B It *s as a ru'e °^ ^e> at t^le hands °^ Mofes*
True
Bounds,
t>- 77-
as well as the believers amongft the Jews
did ?
Evan. For anfwer hereunto, I pray
you confider IU that the Ten Command-
mentSy being the fubftance of the Law of Nature
ving them, is not qgreeable
to the flate of real believers;
fince they never were, nor
are, given in that manner, to
believers in Chrift, but only
to unbelievers; whether un-
der the Old or New Tene-
ment. The latter is not a-
^reeablc to the ftate of New
Teftament believers ; fince
the true Mediator is come,
and is fea!ed of the Father,
as the great Prophet, to
whom Mofes rauft eive place,
Mxtih. xvii. 5, A&s iii. 22.
Seepage 251 Alfo lee Turret.
:. 24. th. 15.H0W-
ever the not receiving of
Mofes j as the Law-giver of
the CLri&an Churchy
no prejudice to the honour of
that faithful fervant ; nor to
the receiving of his writings,
as the Word of God ; they
being of divine infpiration,
yea, and the fundamental
divine revelation
(/) This plainly concludes,
that to receive the Law of
the ten Commandments from
God, as Creator cut ofChrifi^
is to receivethem as thcLazu
(or Covenant) of Works ; un-
lefs men will fancy, that af-
ter God hath made two Co-
venants, the one oflVbrh, the
other of Grace \ he will yec
deal with them neither in
the way of the one, nor of
the other.
(*) Cafe
& jU a Rule of Life to Believers.
( s) engraven in the heart of man in in-
jiocency ; and the exprefs idea *, or re-
frefentation 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 his pofterity, though they had never
been the Covenant of Works (b) : but
being become the Covenant of Works,
«49
* Peri, on
Gal. iv. 5,
alledged
by D. Toy.
Reg. V. t.
p. 211.
they were
to
(g) Calling the ten Com-
mandments but the fub fiance
of the Law of nature, he
plainly intimates, that they
were not the whole of that
Law ; but that the Law of
vat tire had a -penal fanclion.
Compare his fpeaking of the
fame ten Commands, frill as
the fub fiance of the Law of
Works, and of the Law of
Chriit, fag. 241, 242. In-
deed he is not of that opini-
on, that a fenal fanclion is
infef arable from the Law of
nature. That would put the
glorified Saints, and con-
firmed Angels, in heaven (ro
fay nothing more) under a
penal fan&ion too :for, with-
out queftion, they are, and
will remairj for ever, under
the Law of 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 penal finciton,
where there is no poffibility
of ' tr anfir fjfion.
(&) The ten Command-
ments) being thefubjlance of
the law of nature, a reprefen-
tation of God*s image, and a.
beam of his hohnefs, behoved,
for ever, unalterably to be a
rule of life to mankind, in all
foffible ltates, conditions and
circumftances: nothing but
the utter definition of human
nature, anj its cealing to bey
could diveit them of that of-
fice; fmce God is unchange-
able in his image and holt-
nef. Hence their being 2
rule of life, to Adam and his
pofterity, had no dependence
on their becoming the Co*
venant of Works : but they
would have been that rule,
tho' there never had been a-
ny fuch Covenant : yea,
whatever Covenant was in-
troduced, whether of Works
or of Grace; whatever form
might be put upon them:
they behoved (till to remaia
/ he rule of life. N < > co v e na n t5
no form whatfoev^r, coulcf
ever prejudice this their fof-
Ity. Now, whether
this ihee of the matter, or
their
250 The Ten Commandments Chap. Ill,
to have been a rule of life to them, as a Covenant
of Works (i). 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 fa-
thers, by viiions and revelations, and fo were a
rule of life to him (k ) -, yet not as the Covenant of
V Works,
their being the Covenant of
Works, which was merely
accefTory to them, and mieht
never have been At all; is
the firmer foundation, to build
their being a rule of liie up-
on ? is no hard queition to
determine.
(z) And would have been
fo always to them all, till
they had perfectly fulfilled
that Covens nt; had tl^cy
not been diveited of that
form, unto believers, through
Jefus Chrift their furety. To
them they remain to be a'
rule of life,, bur not under
the form of rhe Covenant of
Works: but to unNe! levers,
they are, and ft. II will be a
rule of life under that form.
(k) And to them. One
will not think ftranye to
hear, That the ten Com-
mands were, ash were raz-
ed, out of m^n's bearr, by
the fall: if one confrders the
fpivituality and vafl extent of
them, and that they were,
in their perfection, engraven
on rhe heart of man, in his
creation; an ^ do»di withal
take notice of the ruin brought
oilman, by the fall. Here-
by, he indeed loit the very
knowledge of the law of na-
ture ; it the 1 en Command-
ments are to be reckoned, us
ceitainly they are, the fub-
hance and matter of that
law : although he loft it not
totally , but fome remains
thereof were left with him.
Concern in^thefe the Apoftle
1 peaks, Rom. 1. 19, 20. and
ii. 14, 15. And our Author
teacheih expiefly, that the
Law is PARTLT known bf
nature, to wit, in in corrupt
ft ate i pag. 264. And here
he faith notflmply, that the
ten C mmandments were
razed', tho' in another cafe,
pagi 255. he fpeaks after
that manner, where yet \is
evident he means not a raz-
ing quite: but he fays, They
were, as it were razed But
what are thefe remains of
them in companion w?ith
that body of natural Taws,
fairly written, and deeply en-
graven, on the heart «>f in-
nocent Adam ? If they were
not as it were razed, what
need is there of writing*
new
^ 2. a Rule cf Life to Believers. 251
Works, as they were before his fail, and fo continu-
ed until the tune of Mofes. And as they were de-
livered by Mofes unto the bei [~ - 1
from the Ark, and fo as fro.11 Chnfl, *• 59 J
they were a rule of life to them, until the time of
Chrifl's coming in the flefh (I). And fmce Chiiit's
coming in the flefn, they have been, and are to be,
a rule of Life, both to believing Jews and believing
ties; unto the end of the world ; not as they are
delivered by Mofes, but as they are delivered by
Chrljl : for when Chnjl the fon comes and (peaks
himfelf, then Mofes the fervanc mult keep filence ;
according as Mofes himfelf foretold, Ads iii. 22.
faying, A prophet Jh all the Lord pur Godraife up un-
to you of your brethren, like unto me ; him jhall you
hear in all things, which he frail fay unto you (m).
And therefore, when the difcipUs feemed to
to hear Mofes and Ellas («) to (peak, on the n:
uin
/yofthem in the hearts
i Jin totne
promife of the nevv Cove-
nant, I Will put my laws in-
:;ts, inj :
minds will I WR IT L
Hen. x. 16. an! vni. 10. Jer.
J}. What nee
there of writing them in the
bock of the Lord, che Bible, in
which :hey are made koou n
again to us; as they were,
to Adam and the believing
lathers, the Author I
of, by vifions and revel
The latter be in-* ,1 n
to them, as the for^ier is to
UJ, for that en J; fince theft
lupplied to them the want
of the Scriptures, As for
thofc, who neither had thefe
relations given
to themfeUes, uor the do-
ht, com-
nuioicateJ to them by o-
rhers ; it is manifeit, they
cour.i have no more kn
0 of thofc laws, than
che
ruines of mankind in the fill.
(/; As to the delivering
of die ten C m nan lm
cr-
fenfe of ir .1
the Scripture* gipuo
s[v\ and
(jji) See, up -n his point,
note '»•
(p) The former, the
of
'2$ 2 The Ten Commandments Chap. Ill,
tain Tabor i they were prefently taken away ; and a
voice came out of the cloud, faying, This is ?ny be*
loved Son in whom I am well pleafed, hear himy
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 (0). And is it not faid, Heb. i. 2.
That in thefe lajl days, God hath fpo ken to us hy his
Son ? And doth not the Apoftle fay, Let the word
4>f CHRIST dwell in you richly ; and wbatfoe-
ver you do, in word or deed, do all in the name of
cur LORD JESUS CHRIST, Col. iii. 16,
r , -i 17 ? The wife muft be fubjeit unto the
L J hufband, as unto Chrifl, ver. 18. (/>).
The child muft yield obedience to his parents, as
unto Chrift, ver. 20. And the believing fervant
muft do his Mafter's bufinefs as ChriJFs bufinefs :
for, faith the Apoftle, ye ferve the Lord Chrijl \
ver. 24. yea, faith he to the Galatians, Bear ye one
another s burthens, and fo fulfil the Law of Chrifl^
Gal. vi. 2.
Ant. Sir, I like it very well, that you fay, Chrift
fhould be a Christian's teacher, and not Mofes : but
yet I queftion, whether the Ten Commandments may
be called the Law of Chrift ; for where can you
find them repeated, either by our Saviour, or his A-
poftles, in the whole new Tefla?nent ?
Evan. Though we find not that they are repeat-
ed
of the Law; the latter, the " to his peoole ; the only
yeftoreroTit. "one, to whom Chriftians
(0) " Which words efta*- " are to hearken*9 Sup. to
iC blifh Chrift as the only Pool's Annot. on Matth. Xvii.
cc Doctor and Teacher of his 5.
"Church; the only one, (p) Wive s, fubmlt yourj elves
fC whom he had betrufted to unto your own husbands^ as
cc deliver his truths and will ithio the Lord, Eph. v. 22.
(?) Whether
§2, a Rule of Life to Believers. 253
ed in fuch a method, as they are fet down in Exod.
and Deut. Yet fo long as we find, that Chrijl and
his Apoflles did require and command thefe things,
that are therein commanded ; and reprove and con-
demn thofe things that are therein forbidden ; and
that both by their lives and doctrines \ it is fufficient
to prove them to be the Law of Chrift (q).
Ant. I think indeed, they have done fo, touch-
ing fome of the Commandments, but not touching
all.
Evan. Becaufe you fay fo, I intreat you to con-
fider,
Firjl, Whether the true knowledge of God, re-
quired, John iii. 19. and the want of it, condem-
ned, 2 Thejf. u 8. and the true love of ,- , -•
God, required, Matth. xxii. 37. and *- J
the want of it reproved, John v. 42. and the true
fear of God required, 1 Pet. ii. 17. Heb. xii. 28.
and the want of it condemned, Rom. iii. 18. and
the true truffing in God required, and the trufting
in the creature forbidden, 2 Cor. i. 9. 1 Tim. vi.
17. be not the fubftance of the firjl Command-
ment ?
And
(</) Whether or not this be
fufficient to prove them to be
the Law of Chrift, having a"
divine, authoritative, bind-
ing power on mens confer-
ences, not with (landing of the
term ,dotlrine s, here ufed by
the Author? One may judge
from thefe texts, Matth. vii.
128, 29. The people were afto-
nipjed at his dottrine. For be
taught them, as ore having
authority^ and net as the
bribes, John vii, i<$t My rfj-
czYir.? is not mine, h..
thatfent me. Heb. i. 1,2, $A
Gody wh$ at fundry times, anf
in diverfe manners, /pake in
time pafi unto the fatht
the prophets, hath in thefe lap
days, fpoken unto us by his
Son, whom he hath appointed
heir of all things, by whom
aljb he made the worlds ", who
b"ing the brightness of his glo-
ry, and the exprefs itiagc of
hisperfon, &c. Matth. xxviii.
1 8; i?; ZQ. AH power is given
unU
^54 ^e Ten Commandments, &c. Chap. \\\\
And confider, 2d/y, Whether the hearing and
reading of God's word, commended, John v. 39.
Rev. i. 3. and prayer , required, Rom. xii. 12. 1
Theff.v. ij. andjinging of pfalms required, Col. iii.
16. Jam- v. 13, and whether idolatry forbidden, 1
6V. x. 14. 1 Jobnv. 21. be not the fubftance of the
fecond Commandment ?
And confider, ylly^ Whether worjhipping of God
in vain, condemned, Matth. xv. g. and uftng vain
repetitions in prayer, forbidden, Matth. vi. 7. and
hearing of the word only^ and not doing, forbidden,
Jam. i. 22. whether worshipping God in fpirit and
truth, commanded, fohn iv. 24* and praying wi
the fpirit, and with under/landing alfo, and fing
with the fpirit, and with underflanding alfo, com- 1
mended, 1 Cor. xiv. 15. and taking heed what we
hear, Mark iv. 24. be not the fubftance of the third
Commandment ?
Confider, ^ihly, Whether ChrifFs rifing from the
r , -1 dead, the firfl day of the week, Mark
*- xvi. 2, 9. the difciples affembiing, and
Chrifl's appearing unto them, two feveral frfl days
ef the week, John xx. 19, 26. And the difciples
coming together and breaking bread, and preaching
afterwards on that day, Acls xx. 7. 1 Cor. xvi. 2,
and Johns being in the fpirit on the Lord's day,
Rev. i. 10. I fay, Confider whether thefe things
do not prove, that the firjl day of the week is to be
kept as the Chrijiian Sabbath.
Con-
Vntc mew h avert and earth : fignify a dotxrwe . Hencfj
Co ye therefore and teach all Matth. xv. 9 reaching: for
nations to pbferve all dcclrhies the commandments
t, f'-ivrri i'jh iffoeve* I have com- of men, i. e. the Laws and
.m.indx you, The original command* of men, for the
word, in rhe Old 'TV flament, Laws and Commands of God.
rendrcd Lc\vj<> dotli properly Compare v. 4> 5j ^'
(r) i.e
& g. Antinomian uojeaions anjwerea. 255
Confider, Stbfy, Whether the Apoftle's faying,
Children, obey your parents in the Lord, for this is
right : honour thy father and thy mother, which is
the firjl Commandment with promife, Eph. vi. 1, 2.
And all thefe other exhortations, given by him, and
the Apoftle Peter, boib to inferiors and fuperiorsy
to do their duty, either to other, Eph. v. 22, 25.
Eph. vi. 4, 5, 9. Coloff. iii. 18, 19, 20, 21, 22.
Tit. iii. I. I Pet. iii. 1. I Pet. ii. 18- I fay,
confider, whether all thefe places, do not prove, that
the duties of the fifth Commandment, are required
in the new Teftament ?
Here you fee are five of the ten Commandments :
and as for the other five, the Apoftle reckons them
up altogether, faying, Thou Jhalt not commit adultery ,
Thou Jhalt not kill, Thou jhalt not Jleal, Thou Jhalt
not hear falfe witnefs, Thou Jhalt not covet, Rom.
xiii. 9. Now, judge you whether the r £ 7
ten Commandments be not repeated in the *- * ■*
New Teftament ; and fo confequently, whether
they be not the Law of Chrift ; and whether a be-
liever be not under the Law to Chrijl, or in the Law
through Chrift ; as the Apoftle's phrafe is, 1 Cor.
ix. 21.
§ 3. 'Ant. But yet, Sir, as I remember, both
Luther and Calvin do fpeak, as though a believer
were fo quite freed from the Law, by Chrift, as that
he need not make any confcience at all of yielding o-
bedience to it.
Evan. I know right well that Luther .. ^ p ,
|| faith, The confcience hath nothing to
do with the Law or Works : and that ** 59*
Calvin * faith, The confidences of the * y /1
faithful, when the affiance of their fu/ii-
fication before God is to be fought, muft ^' ^ 3"
raife and advance themfelves above the Law, and
tor-
1$S Anibwmian Objections Chap. III.
forget the whole righteoufnefs of the Law, and lay
afide all thinking upon works. Now, for the true
underftanding of thefe two worthy fervants of Chrift,
two things are to be confidered and concluded.
Firfti That when they fpeak thus of the Law,
it is evident they mean only, in the cafe of jujii-
f cation. Secondly, That when the conscience hath
to do with the Law, in the cafe of juftification, it
hath to do with it only, as it is the Covenant of
Works : for as the Law is the Law of Chrift,
it neither juftifies nor condemns ( r ). And fo,
if
(»•) i. e. The Law of the ten
Commandment^ commonly
called the Moral Law, as it
is the Law of Chrift, neither
jujlifes nor condemns mens
psrfcns, in the light of God,
Kow can it do either the
one, or the other, as juch ?
Since to be under it, as it is
the Law of Chrift, is the pe-
culiar privilege of believers,
already juftified by £r<*r*.and
fee beyond the reach of con-
demnation ; according to that
t f the Apoftle, Rom, viii. I.
There is therefore now no con-
demnation to them which are
in Chrift Jefus. But to f^y,
Th at this mikes the Law of
Chrift defpicahle, is to forget
the fovereign authority of God
in him', his m ate h 1 c fs Love,
in dying for finners ; the en-
dearing relations, wherein he
irands to his people ; and up-
on the one hind, the enjoy-
ment of actual communion
and fellowship with God,
and the many precious tokens
of his love, to be conferred
on them, in the way of clofe
walking with God: and up-
on the other hand, the want
of that communion and fel-
lowfhip, and the many fear-
ful tokens of his anger a-
gainft them, for their iins.
See tag, 209, 210. note (*).
All thefe belong to the Law
of Chrift, and will never be
defpicable, in the eyes of any
gracious foul: though I doubt
if ever hell and damnation
were more defpifed in the
eyes of others, than they arc
at this day, wherein belie-
vers and unbelievers are fee
fo much on a level, with re-
flect to thefe awful things.
As to the point of condemn
nation, 'tis evident from Scri-
pture, that no Law can con-
demn thefe, who are in Chrift
yefuSyKom, viii. I, 35, 34.
And the La w,as it is the Co-
venant of Works* condemns
ail
$ % an/wered.
if you understand it, of the 'Law, as it is
the Covenant of Works , according to their
*3>
[164]
mean-
all thofe, who arc not ia
ChriH, but under the Law,
Gal. iii. 10. Rom. iii. 19.
And particularly, it con-
demns every unbeliever ;
whofe condemnation will be
fearfully aggravated, by his
rejecting of the Gofpel- offer:
the which rejefred offer will
be a witnef; againft him, in
the judgment *, in refpett
whereof, our Lord faith,
John xii. 48. The Word that I
have fpoken, the fame fball
judge him in the laft day.
Compare Chap. xv. 22. If I
had not come and fpoken unto
them, they had not had fin :
hut new they have no clohe for
their fin. Therefore the Law,
which unbelievers ftill re-
main under, as a Covenant
of Works,\vill condemn them
with a double condemnation,
John iii. 18. He that believeth
not, is condemned already, be-
caufe he hath not believed in
the name of the only begotten
Son of God. And hence it
appears, that there is as little
need of , as there is warrant
for, a Condemning- gofpel. The
holy Scripture flares it as
the difference betwixt the
Law and the Gofpel, That
the former is tie miniflration
j#f condemnation and deatl ,
die latter, the mimftrat
righteoufnefs and life, 2 Cor.
iii. 6, 7, S, 9. Compare John
xii. 47. If any man hear my
words y and believe not, I judge
him not', for I came not to
judge the worlds hut to fane
the world.
As to the point otjuftifi-
cation ', no man is, nor car*
htjufiified by the Law. TtS
true, the Keonomians or Bax-
teriani, to wind in a righte-
oufnefs of our own into the
cafe of j unification, do turn
the Gofpel into a Law, pro-
perly fo called ; and do tell
us, that the Gofpel juftifietb
as a law ; and roundly own
what is the neceflary confe-
quent of that doclrlne, to
wit, that faith jufiifeth, as
it is our evangelical righteouf*
nefs, or our keeping the Gofpel-
law, which runs thus, He
that believeth pall not pevijh.
GibbonVf Serm. Morning Ex-
ercife Methcd. pag. 4 [8, 4£l.
But the holy Scripture teach-
eth, that we are juftified by
Grace, and by no la:.
deed, or work of a la:: pro-
perlvf»ca!led,call it the Law
ofChtifl) or the Gcfpell*wy
or what law one pleafeth :
and thereby faith irfe!f, con-
ferred as a deed or work of a
law, is excluded from the
Vion of a firmer, and
R- hath
458 Antinomian Objection's Chap. Ilti
meaning ; then it is moft true that they fay : for why
Jhould a man let the Law come intc his confcience ?
That is, why (hould a man make any confcience of
doing the Law, to be juflified thereby, confidering it
is a thing impoflible ? Nay, what need hath a man t<
make confcience of doing the Law* to be juftifie
there-
fcath place therein, only as
an inflrumenU Gal. iii. 11.
That no man is juftified by a
law in the fight of God, it is
tvidenU Chap. v. 4. Whom-
ever of you are juflified by a
law ', ye are fallen from grace.
Rom. iii. 28. Therefore we
conclude, that a man is jufti-
fied by fa'tthy without deeds of
a law* Gal. ii. 16. Knowing
that a man is not juftified by
works of a law. I read, a
law, deeds, works, (Imply;
fcecaufefb the original words,
tjfed in theft texts, do unde-
niably fignify.
To this agrees Weftm.Conf.
rclap. 11. art. 1. " Thefe
€i whom God effectually cal-
€C lcth, he alfo freely juftifi-
<c eth— — Not for anything
<c wrought in them, or done
cc by them, but for Chrift's
€l fake alone ; nor by impu-
£e ring faith irfelf, the aB of
<c believim, or any other e-
€s van?e??cal obedience to them,
" asthejr ri«htcoufhcfs ; but,
Ct &V. Lav? Catech. cj 75.
cc Faith juftifies a finner in
<c the fight of God, not — as
\[ if the grace of faith, or any
c< aB thereof, were imputed
,c to him for his juftification;
<c but ONLY as it is an *M
" ftrument, by which he r&*
u ceiveth and applieth Chrift
<c and his righteoufnefi .#£/?. j
" Confeff. chap. 19. art. 6. Al- |
<c though true believers be j
<c not under the law, as a Co-\
" tenant of Works, to be there*
u by juftified or condemned; J
u yet is it of great ufe to i
<c them, as well as to others, J
" in that, as a rule of life, in- j
cc forming them of the will!
<c of God and their duty, iii
(Q direfts and binds them to j
cc walk accordingly. M From 1
this laft pafiagc of the Con- i
fejjien, two important points 1
plainly offer themfelves. (1.)
That the Law is a rule of life 4
to believers, direBing and bind*]
ing them to duty, iho they are*
neither juftified nor condemned]
by it. (2.) That neither jufti A
fying nor condemning belongs
unto the Law, as a rule ofi
life (imply, but as a Covenant^
of Works. And theft arc the
very points here taught by
our Author.
(/) Cot
§ <j. anfwercd. 2£g
thereby, when he knows he is already juQified ano-
ther way ? Nay, what need hath a man to make
confcience of doing that Law, that is dead to him*
and he to it ? Hath a woman any need to make any
confcience of doing her duty to her husband, when
be is dead) nay, when ftie herfelf is dead alfo ? Or
bath a debtor any need to make any confcience of
paying that debt, which is already fully difcharged by
his furety P Will any man be afraid of # „ , .,
that obligation which is made void *, ^
the feal torn off, the writing defaced, r» j
[lay, not only cancelled and croft, but
torn in pieces {/) ? I remember the A- "' 3 •
poftle faith, Heb. x. i, 2. That if the facrifices which
were offered, in the Old Teftament, could have made
\he comers thereunto per feci, and have purged the wor-
hippers, then Jhould they have had no more confcience
ifjins ; that is, their confcience would not have ac-
ufed them of being guilty of fins. Now the blood of
shrift hath purged the confcience of a be- r f. -j
iever from all his fins (chap. ix. 14.) as ■■ -5 1
hey are tranfgreflions againft the Covenant of Works •
.nd therefore, what needs his confcience be troubled
.bout that Covenant? But now I pray you, obferve
nd take notice, that although Luther and Calvin da
hus exempt a believer from the Law, in the cafe of
unification, and as it is the Law or Covenant of
Vorks ; yet do they not fo; out of the cafe ofjuftifica*
ion, and as it is the Law of Chrift.
For thus faith Luther f, Out of the jl r\ n 7
tatter of juftif cation, we ought with To
*aul, Rom. vii. 12, 14. to think reve- *'
ently of the Law, to commend it highly , to call it ho~
h>
(/) Col. ii. 14 Blotting nailing it to bit
ut the band writing— — -
R 2 (0 I ft
&6o AntlnomUn Objefticns Chap. III.
Jy, righteous, juft, good, fpiritual, and divine. Yea*
HOG/ out °f the caIe °f juftif cation, zve ought
■J * to ma ke a god of it (t). And in another-
?' $' place, faith he fl, There is a civil righ- |
teoufnefs, and a ceremonial righteoufnefs : yea, and
befides thefe, there is another righteoufnefs, which!
is the righteoufnefs of the Law, or of the ten Com-
mandments which Mofes teacheth ; this alfo we teach
^ p, . after the do&rine of FAITK. And in
o another place *, he, having fhewed that
believers, through Chrifl, are far above
*' 3* the Law, adds ; Howbeit I will not de-
ny but Mofes fheweth to them their duties, in which I
f hf\ 1 refpeft they are to be admonifhed and urged :
*• J wherefore fuch dodtrines and admonitions \
ought to be among Chriftians, as it is certain there J
was among the Apojiles -, whereby every man may j
be admonifhed of his eftate and office.
And Calvin, having faid ( as I told you before ) ]
That Chriftians, in the cafe of juftif cation, muftj
raife and advance themfelves above the Law, adds ;
Neither can any man thereby gather, that the Law is
fuperfluous to the faithful, whom notwithstanding it
doth not ceafe to teach, exhort, and prick forward toJ
goodnefs, although before God's judgment-feat it hathl
no place in their confcience.
4- C*(^ ^ntm ^ut> ^r> ^ *°rSet not' Mufcu-\
th °t^i fas faith, That the Law is utterly abro-'J
rla. Pol. fc j .
ungujb. EvaHt Indeed) Mufculus fpeaking ofl
1 19, 120. fa ten Commandments, faith, If they bel
weak , if they be the letter, if they do work tranf\
greJfionA
(f) i. e. Raife our efteem what is cited from the faine
of it, to the higheft pitch; Luiher> concerning the Law*
and give it Mi mited obedi- paee IT 5.
CQce. Compare this with
O) Ac-
*rejJion
26 r
and if Chrift, by
anfwered.
anger ) curfe and */***£
he Law ofthefpirit of life, delivered them iat be-
ieved in him from the iaw of the letter, which was
veak to juftify, and ftrong to condemn, and from the
:urfe, being made a curfe for us \ furely they be ab-
-orated. Now this ismoft certain, that the ten Com-
wandments do no way work tranfgreffion, anger, curfe
md death, but only as they are the Covenant of
Works (u). Neither hath Chrift delivered believers
ANY
(«) According to the holy
Scripture, it is certaifl, that
the Law of the ten Com-
mand meats hath an irritat-
ing effect, whereby they in-
:reafej/w; and a condemning
and killing effect, fo that they
work curfe, death and wrath,
:allcd anger (it would Teem)
n the language of our fore-
others, when Mufculus's
Common Places were Eng-
ifbed : And it is no lefs cer-
ain, that Jefus Chrift hath
Jelivered believers from the
Law, as it hath thefe effects,
lorn. xiv. 15. For if they
vhich are of the law he heirs*
aith is made void, and the
romife made of none effect,
ecaufe the law worketh wrath.
^hap. vii. 5, 6. For when
ve were in the flefi, the mo-
'ons of fins, which were by
be law, did work in our
members, to bring forth fruit
nto death. But new weave
elhered from the law
yat we fcould ferve in new-
efs °f/PIrih &c» Chap. Vi)i .
2. For the law of the fpirit of
life, in Chrift Jefus, hath made
me free from the law of fin
and death. Gal. iii. 15. Chrift
hath redeemed us from the
curfe of the law, being made
a curfe for us* If then the
ten Commandments have
thefe effefts,not only as tley
are the Covenant of Works ',
but as they are the law of
Chrift, or, a rule of life: Then
believers are altogether de-
livered from them, which is
abfurd and abominable doc-
trine. Therefore it evident-
ly follows, that the ten Com-
mandments have thefe ef-
fects, only as they are the Co-
venant of Works. The trutb
\%, unto a gracious foul, the
frrongeft pofTible temptation
to Antinomianifm, or cafting
off the ten Commandments,
for good and all, would be
to labour t© perfwade him
that rhey have thefe efie^s,
not only as they are the Co-
venant of Works,but as they
arc the J-aw of Chrift ; fo
t\\3LZ:
262 Antmomian Ubjecfions Chap. HI.
' , , ANY OTHERWISE from them,
*- ' than as they are the Covenant of Works.
And therefore we may affuredly conclude, that they
are NO OTHERWISE abrogated, than as
they are the Covenant of Works (v). Neither did
______ M»f-
that, rake them what way
he will, he (hail find rhey
have not only a curling, con-
demning and killing power,
tut alio an irritating effect ,
increafing jln in him. Ne-
vertheleb, a Chrijlian wans
doing againfi them (which is
the reverend Niufculus, his
phrafe, as* cited by the Au-
thor in the fallowing page)
may be a tranfgretiion : for
a man may tranfgrefs the
X-aw, tho' the motions of his
fins He not by the Law. And
_iow fuch a man' 's finning is
more outragious than an un-
godly man's, will con in-
cinoly appear, if one mea-
sures the outragioufnefs of un-
tune, by the obligations to du-
ty lying on the (Inner, and
not by his perfonal hazard,
which is a 'feature more be-
coming a Jlave trun a fon.
{v)^ hu our Author hath
proven, Thar the Law of
the ten Commandments, is
a rule of lite to believers;
and hath vindicated Luther
and Calvin from the oppofite
Antinomian error, as he doth
Mufculus alfo, in the follow-
ing words; and that from
their expi efs declarations, in
their own words. And here
is theconcluHonofthe wh ;ic
matter. To (hew the judg-
ment of other orthodox Proie-
ftant divines, on this head,
againft the Antinomians \ it
will not be amifs to adduce
a paflagc out of a fyftem of
divinity, commonly put in-
to the hands of Students, not
very many years ago, I am
fure. 4< It is one thing (faith
u Turretin, difpuring againft
a the Antinomians) to be un-
cc der the Law as a Cove-
<c nant ', another thing, not
" to be under the Law as a
" rule of life. In the former
u fenfe, Paa/ faith, That we
a are not under the Law, but
" under Grace, Rom vi. 14.
<c as to its Covenant-relation?
<c cur fe and rigour \ but in the
<c latter fenfe, we always re-
cc main bound unto it, though
cc for a different end : for in
u the firft Covenant, man
cc was to do this, to the end
" that he might live ', but in
" the other, he is bound toi
" perform the fame things
u not that he may live, buc
" becaufe he lives*' Turret.
Loc. II. §ueft 24. The/. %
View agaio, fVeftm. C°nfejf.
Cbap.
§ 3# cnfwered. 263
Mufculus intend any otherwife : for, faith he, in the
words following, it muft not be underftood, that
the points of the fubftance of Mofes Covenant, are
Utterly brought to nothing (w ) $ God forbid. For
a Chriftian man is not at liberty, to do thofe things
that are ungodly and wicked : and if the doing of
thofe things the Law forbids, do not difpleafe Chrift ;
if they be not much different (a-), yea contrary >
if they be not repugnant, to the righteoufnefs which
we received of himy let it be lawful for a Chriftian
man to do them ; or elfe not (y ). But a Chriftian
man doing againft thofe things, which be com-
manded in the decalogue , doth fin more outragioujly^
than he that fhould fo do, being under the Law (z).
' So
(cj) /. e. That the parti-
cular precepts of the Law of
the ten Commandments, cal-
led by Mufculus, the fub-
fiance o£ the Law-covenant,
(compare pag. 241, line pe-
nult.) are difannulled, and
no more to be regarded.
(x) /. e. Very unfuitable.
(y) u e. Or if they be, as
certainly they are,difplea(ing
to Chnfi'y mod unfuitable^
contrary and repugnant to the
righteoufnefs, which the be-
liever hath received from
Chrift : then they are by no
means to be done.
z) Thefe arc the word*
of Mufculus Mill, adduced by
the Author to (hew, that
that famous cfivinc was no
Antinomiant and if they will
not fervc to clear him, bu
he muft ftili be on that fide
I apprehend, Orthodox Vr$*
teftan
Zhap. 19. Art. 6. The words
whereof, arc cited pag. 258.
note (r). Hereunto agreeth
cur Author's conclufion, viz*
That believers are NO O-
THERfmEyUotAKT OTHER-
WISE delivered from the
Law of the ten Command-
ments, but as they are the Co-
venant of Works,. Now, how
:an thofe, who oppoie Anti-
nomiant fm, on this head,
:ontradi& the A.uthor thercr
jpon, but by aflcrting, That
believers are not delivered from
\he Law, as it is the Covenant
)f Works', but That they are
flill under the power of the Co-
venant of Works ? The which
are principles as oppofite to
the received dodrine of or*
\h$dox Protefiant divines, and
:o the Con fefion of Faith, a<
they are to the doftrine of
our Author,
Sfe 4- 72k i\fa#> «/ Chap. fffl
So far off is he from being tree from thofe things that]
be there commanded*
§ 4. Wherefore, friend Antinomifta, if either I
you, or any man elfe, (hall, under a pretence on
your being in Chrift, exempt your felvts from being
-under the Laiu of the Ten Commandments ■, as they
are the Law of Chrift, I tell you truly, it is a fhrewd
fign you are not yet in Chrift : for if you were,
then Chrift were in you ; and if Chrift were in* you,
then would he govern you, and you would be
iubjeft unto him. I am fure the Prophet Ifaiah
tells us, that the fame Lord, who is our r , R -,
Saviour, is alfo our king and law-giver, *- -*
Ifa. xxxiii. 22. and truly, he will not be Jefus, 1
a Saviour, to any, but only to thofe, unto whom
he
tefiants will be forry for
their loft of that great man.
But tho' it be obferved, that
lie fjpeaks of doing againft
the things commanded in the
Law, but not againft the
Law itfelf'y there is no ha-
zard : for 'tis evident, that,
fcythc Lawy ttuf cuius un-
der ftands the Covenant of
Works, or, in his ftile, Mofes's
Covenant : and fincc he was
not ot the opinion, that be-
lievers are under the Cove-
nant of Works, no, nor un-
der the commanding power
of that Covenant ; he could
not fay, that they finned a-
£ainft it : however, he ftill
looks or? the ten Command-
ments, the fubfiance of that
Covenant, to be alfo the Law
of Chrift, binding the Chri-
stian man to obedience. From
his faying, That a Chrift i an
doing againft thefe things, Jins
more outragioujly, than one
who is under the Law', it
doth indeed follow, That a*
Chriftian*s iin is more dii-
pleafing to God, anddeferves-
a heavier curfe, in itfslf;
though in the mean time, the
Law of Chrift hath no curfe
annexed unto the tranf^re/Ti-
ons of it. For, fin's deferving of
a curfe, arifeth not from the
threatningy but from its con-
trariety to the precept, and"
confcquently, to the he"
nature of God : fince 'cis 1
nifeft,that fin doth not the
fore deferve a curfe, becanjt
a curfe is rhreatned ; but a
curfe
I
^ 4. Marks and Signs of Grace. 265
he is Chrift 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 your felf, whe^
ther he be fo to you, or no ?
Ant. Why then, Sir, it feemeth that you ftand
upon marks zn&figns.
Evan. Yea, indeed, I ftand fo much upon marks
and iigns, that I fay unto you in the woj Is of the
Apoftie Jebtij 1 John iii. 10. In this the children
of God are manifeft^ and the children of the devil;
whofoever doth not righteoufnefs^ is not of God. For
faith Luther ||, He that is truly baptifed, .. ~, .
is become a new man, and hath a new Jl
nature, and is endowed with new dif-
pofitions : and loveth, liveth, fpeaketh, "'
and doth far other wife than he was wont, or could
before. For, faith godly Tindal *, God * <r- j /
worketh with his word, and in his word ; p
and bringeth faith into the hearts of his ^r* ,
elect, and loofeth the heart from fin, ^r
and knitteth it to God, and giveth a , " ,,
man power to do that, which was before '" ^>
impoifible for him to do, and turneth him into a
new nature [a). And therefore faith % p, .
Luther * in another place, herein works <>
are to be extolled and corn.nended, in
that they are fruits and fignt of faith ; ** 1C^J' ^
and* therefore he that hath no regard how *- 9 J
he
curfc is threatned, becaufe hid on Chriit,to whom they
fin deferves ir. And the ims are united : an.i he bare ic
of believers do, in themfelves, for them, an J bore it away
defervc a heavier curfe, than from them; fo that they
the Jins of others. Yet the cannot be threaened with it,
Law of Chrift hath not a over again, afrer their union
curfe annexed to the tranf- with him.
greflions of it : becaufe the {a) i. e, Makes him anew
heavy curfe, defcrved by the man.
linjof believers, was already fc (I) viz
'266 The Necefftty of Chap. III.
he leadeth his life, that he may flop the mouths of
all blamers and accufers, and clear himfelf before all,
and teftify that he hath lived, fpoken, and done
p well, is not yet a Chriftian. How then,
\Lj. , * faith f Tlndal again, dare any man
-«* ' think that God's favour is on him, and
, q" God's fpirit within him ; when he feel-
?' ' eth not the working of his fpirit, nor
himfelf difpofed to any good thing (b) ?
Ant. But by your favour, Sir, I am perfwaded
that many a man deceives his own foul, by thefe
marks and figns.
Evan. Indeed I muft needs confefs with Mr. Bolton
j. |yj- and Mr. Dyke, that in thefe times of Chri-
Lt c ftianity f , a reprobate may make a glo-
ry rious profeffion of the Gofpel, and per-
. . ^ form all duties and exercifes of religion ;
* * and that in outward appearance, with as
P' 35* great fpirit and zeal, as a true believer :
* On the yea, he may be made partaker of fome
Heart, meafure of inward illumination *, and
p. in. have a ftiadow of true regeneration \ there
P -j being no grace effectually wrought in the
"- ' J faithful, a refemblance whereof may not
be found in the unregenerate. And therefore, I fay,
if any man pitch upon the fign, without the thing
fignified by the fign (<;), that is, if he pitch upon his
graces vor gifts rathei) and duties, and conclude af-
furance from them, as they are in him^ and come
from him, without having reference to fefus Chrift^
as th^ root and fountain of them ; then are they de-
ceitful maris and fgns (d) ; but if he look upon them
with
(4) viz. Habitually, (d) Becaufe all trite grace
00 To wir, Chrift in the nnd acceptable duty* flow frcru
heart. jelujChri^dwcliiug in one's
heart,
Marks and Signs of Grace. 267
with reference to Jefus Chrift, then are they not de-
ceitful, but true evidences and demonftrations of Faith
in Chrift. And this a man doth, when he looks up-
pn his outward adtions, as flowing from the inward
actions of his mind ; and upon the inward actions of his
mind, as flowing from the habits of grace within himj
and upon the habits of grace within him, as flowing from
hisjulhrication ; and upon his juftification, as flowing
from his faith ; and upon his faith, as given by, and em-
bracing Jefus Cbriji. Thus, I fay, if he refts not till
he comes, to Chrift, his marks and figns are not de-
ceitful, but true (e). Ant. But,
heart, by his Spirit ; and
whatfoever comes noc that
way, is but a fieiv and fem-
blance of thefc things, Rom.
vin. 9. If any man have not
the Spirit of Cbr'iji, be is none
of bis* John xv. 5. Without
me ye can do nothing. Chap.
i. 16. And of his fulnefs
<we all received} and grace for
grace. Gal. ii. 2Q. I live, yet
net J, but Chrift livetb in me.
" The caufe of good woiks,
€i we confefs co be, noc our
<( free will, but the Spirit of
•c the Lord Jefus, who dwel-
<c ling m our hearts, by true
ct faich, brinecth forth fuch
<c works as God hath prc-
u pared for us to walk in."
Old Corf eff. art. 1 3. " S*
u gude warkis follow as ef-
€ feels of Chrift in us, poffrf-
« bd by faith. M Mr y0kn
Davidfons Catech page 30.
(f) Here is a chain, (cr-
ying to lead a child of God
the flat e of Grace ; whereia
Duties ana Graces, being run
up unco their true ipi in?, do
fa fhinc after trial of them,
as one may conclude ajfif
ranee from them, as the Au-
thor phrafeth it. And here
it is to be cbferved, that
thefe words, citt'xard afti-
ons, actions of the mind, ha-
bits of grace, juftif cation,
faith, embracing of Chrift, a re,
in the progrrfs of the trial,
to be taken, in their general
notion, agreeing boch to
what is true, and w'hat is
falfe, in each particular ; as
faith feigned and unfeigned,
juitification re.-i and imagi-
nary, erace common and fa-
vino, gjv. For the fpecial
nature of thefe, is (till fup-
pofed t;o be undetermined to
the perf n under rrul, until
he come to the end of the
trial. This is evident from
the nature of the thing ; and
uoto ajfurance, ch^c he is in from the Author'* words too,
io
268 The Neceftty cf Chap. TIT.1
Ant. But, Sir, if an unbeliever may have a refem-
blame of every grace that is wrought -in. a believer,
then
io the fentence immediately
^receeding, where he faith,
// he pitch upon his graces, or
gifts rather. The which cor-
redion he makes, becaufe
the f ormer word is ordinar-
]y refolded to faving grace ',
the latter not fo. And hence
it appears, that the Author
was tar from imagining, that
a man muft have the affu-
rance he fpeaks of, before he
can conclude it from his gra-
ces or duties.
The links cf this chain
are five. The fitfi, Out-
ward actions, or works ma-
terially good, flowing from
the inward actions of the
mind. Othcrwife they are
but pieces of grofs difiiraula-
tion ; as was the refpec't and
honour put upon Chrift by
the Herod'ians and others,
when they asked him, If it
was lawful to give tribute un-
to Cefar? Matth. xxii. 16,
17, 1 8. The fecond, Thefe
actions of the mind, flowing
from the habits of grace
within the man Ocherwife,
they are but fair flowers,
which, becaufe they have no
root, wither away, Matrh.
xiii. 6, like the ifraelites,
their feeking, returning, enqui-
ring after* and rem em bring
God, when he flew them, Pftl.
lxxviii. 34,55, 36, 37. The
third, Thefe habits of grace
within the man, flowing
from his juflification. Other-
wife, they arc but the habits
of common grace, or of mere
moral virtues, to be found
in hypocritical profcftors,and
fober Heathens. The fourth,
The man's juftification,flow-
ing from^his faith. Other-
wife, it is but as the imagi-
nary juftification of Vhari*
fees, Papifls 2nd Legal 'if! /,
who are they which jufiify
themfelves, Luke xvi. t 5. The
fifth, His faith given by
Chrift, and embracing Chrift.
Otherwife, it is but feigned
faith, which never knits the
foul to Chrift, bur leaves the
man in the cafe of the fruit-
lefs branch, which is to be
taken away, John xv. 2.
This chain is not of our
Author's framing, but is a
fcriptural one, 1 Tim i. 5,
Now (1.) the end of the com-
mandment is charity, (2.) out
of a pure heart, (3.) and of a
good confidence, (4.) and of
faith, ( 5.) unfeigned. " Where-
" in the Apoftle teacheth,
<c that the* obedience of the
(c Law muft flow from love,
"and love from a pure heart,
" and a pure heart from a
" good conference x and a good
<l con-
k 4." Marks and Signs of Grace.
:hen it muft needs be an hard matter to find out the
difference \ and therefore, I conceive, it is beft for a
man
[< conference from faith un-
%l feigned : Thus he makech
4C the only right channel of
<c good works." Practical i<fe
of fating knowledge, tit. The
third thing recent (he to evidence
true faith, is> That obedience
to the Law, run in the right
channel* that is, through faith
in Ckrijl.
If one examines himfelf
by this infallible rule, he
cannot fafely take his obedi-
ence for a marky or evidence
of his being in the Rate of
Grace ; until he run it up
unto his faith, embracing
Chrift. But then finding that
his faith made him a good
confeience^ and his good con-
fcience a pure heart, and his
pure heart ptoduced hvey
from whence hfs obedience
flowed ; in that cafe, his obe-
dience is a true mark of the
unfeignednefs of his faith,
from whecce he may aflu-
iedly conclude, that he is in
a ftate of Grace. Our Au-
thor's method being a copy
of this, the o'^jecl ions aga;nft
it muft affeft both.
Let us fuppofe two men
to put themielves en a trial
of their ftate, according to
this method • and to
Tome external duties of
,q\ feme graces, which
they feem to dtfeern in thero-
felves, as to the fubjiance
thereof, though, as yet, they
know not the fpecifick na-
ture of the fame, namely,
whether they be true or faffe.
The one finds, that h's
external duties proceeded doC
from the inward aclions of
his mind; or if they did,
that yet thefe aclions of his
mind, did not proceed from
habits of Grace in him; or
if they did proceed from
thefe, yet, thefr flowed not
from his juftification, or,
which is the fame, followed
not upon the purging of his
confeience ; or, if they did,
that yet his justification, or
good confeience, fuch as they
are, proceeded not from his
faith ; or, if they did pro-
ceed from it, that yet that
faith of his did not embrace
Chrift,and confequently, was
not of the fpecial operation of
God, or given him by Chrift
in him, by bis Spirit. la
all, or any of thefe cafes, 'ti*
plain, that the external du-
ties, or the (fo called) graces,
which he pitched upon, can
be no true marks,from which
he may conclude himfelf to
be in a ftate of Grace.
The other finds, that hi*
external duties did, indeed,
flew
47° Antinomian Objections Chap. Htl
man not to trouble himfelf at all about marks and
ftgns. '
r -I Evan. Give me leave to deal plainly
*• f with you, in telling you, that although
we
flow from the inward atl ions
of his mind, and thefe from
habits of grace in him, and
thefe again from his juftifica-
tion, or good conference, and
that from his faith, and that
his faith embraced Chrift.
Here two things are ob-
fervable. (1.) 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 pofliMy might ft ill
be found in the immediate
or mediate fprings of them.
And therefore the looking,
mentioned by the Author, is
indeed a progreffive know-
ledge and difcovery ; but Mill
unclear and uncertain, till
one comes to the end, and
the whole evidence is put to-
gether : even as it is in
fearehing out fome.abftrufe
point, by obfervation of the
dependence and connection
things have one with ano-
ther. Wherefore our Author
doth by no means fuppofe,
that I muft know certainly
that I am in Chrift, and ju-
stified, and that my faith is
given me by Chrift, before
thefe duties or graces can be
true marks or evidences to
me. (2.) That the man per-
ceiving his embracng of
Chrift, as to the fubfiance of
the action, is a fibred of the
faving nature of it. (namely,
that it is a faith uniting him
to Chrift, and given him by
Chrift in him) by the train
of effects, he fees to have fol-
lowed it, according to the
cftablifhed order in the Co-
venant of Grace, 1 Tim. i.
5. From which efFe&s of his ;
faith embracing Chrift, chat 1
which might have deceived I
him, was all along gradual-
ly removed in the progrefs0
Thus he is indeed fent back
to the fruits of his faith, for j
true marks and evidences of
it: but he is fent back to 1
them, as ftanding clear now
in his regrefs', though they
were not fo in his progrefs.
And at this rate he is not left
to run in a circle, but hath a
comfortable end of his ft If-
cxamination, being ajfured
by his duties and graces, the
fruits of his faith, that his
fa»rh is unfeigned, and him-
felf in the ftate of grace.' .
Of the placino-or faith be*
fore the habits of orace, fee
on page 189. note (r).
C/)Wc
I ^. anfwered. 27 s
#e cannot fay, Every one that hath a form of god-
linefs, hath alfo the power of godlinefs ; yet we
may truly fay, th^t he, who hath not the form of
Godlinefs, hath not the power of godlinefs ; for
though all be not gold that gliftereth, yet all gold
doth glitter." And therefore, I tell you truly, if you
lave no regard to make the Law of Chrift your
rule, by endeavouring to do what is required in the
ten Commandments, and to avoid what is there for bid-
den, it is a very evil fign : and therefore, I pray you
confider of it.
§ 5. Ant. But, Sir, you know, the Lord hath
promifed, to write his Law in a believer's heart ; and
to give him his fpir it to lead him into all truth : and
therefore he hath no need of the Law, written with
paper and ink, to be a rule of life to him ; neither
hath he any need to endeavour to be obedient there-
unto, as you fay*
Evan. Indeed, faith Luther ||, the .. ^, ./,
matter would even fo fare, as you fay, if J'.,
we were perfectly and altogether the in— ' ^' 39*
ward and fpiritual men; which cannot be .in any
ivife before the laft day, at the riling again of the
dead (f) : fo long as we be clothed with r ~ i
this mortal flefh, we do but begin andpro- *• l *
teed onwards, on our courfe towards perfection, wThich
will
(/) We would have no thar, which i$ now fi
Deed of'the Liw written* natural body, is raifed a ffri-
nvhbeut us, if, as we are fpiri- ritual body (1 Cor. xv. 44 )
rualin/w^inrefpedtoffanai- beino reunited to the fpirit,
fication begun in us, we were or foul made perfe&zt death ;
perfe&ly and ji!to*etbery fpi- (IJeb.xu. 2}.) the which doth
ritual, both in body and foul, therefore no more, from the
But that is nor to be expected, moment of death, need the
till the rcfurrcftion ; when Law written without if.
2j% Jtntinomian Cljetfions Chap. lift
tvill be conlummated in the life to come: and for this
caufe, the Apoftle, Rom, viii. doth call this the fir ft,
fruits of the Spirit, which we do enjoy in this life J
the truth«and fulnefs of which we (hall receive in the
, p, . life to come. And therefore (faith he in
J 01Ce another place f ) it is neceffary fo to
erm' pr-ach to them, that have received the.
P' 2$b- doctrine of faith, that they might be flir-
red up to go on in good life, which they have em-
braced ; and that they fuffer not themfelves to be oJ
vercome by the affaults of the raging Refn : for wei
' will not fo prefume of the doctrine of faith, as if, thai
* Ib'd being had, every man might do what he
" lifted * ; no, we muft eameftly endea*
?' 97' vour ourfelves, that we may be without
blame \ and when we canriot attain thereunto, we
.. * „ muft flee to prayer, and fay before God
" n/ and man, Forgive us our trefpajfes. And
*# 1 * faith Calvin ||, One proper ufe and end
of the Law, concerning the faithful (g)y in whofe
hearts liveth and reigneth the Spirit of God, is this ;
to wit, Although they have the Law written and en-
graven in their hearts by the finger of God, yet is
the (h) Law to them a very good means, whereby
they may daily, better and more afiuredly learn what
r -. is the will of the Lord : and let none of us
*• 73 j exempt himfelf from this need, for no man
hath hitherto attained to fo great wifdom, but that he
hath need to be daily inftructed by the Law. And
herein Chriji differeth from us, that the Father hath
* n 1 poured out upon him the infinite abun*
«v , . dance of his Spirit * ; but whatsoever we
J ° • #34- d0 receive, it is fo by meafurey that wd
have need one of another.
NoW
-\
O) i-e. Rcfpcfltng Be- (fi) Written,
lie vers.
(0 Thq
) 5- anfwered. 273
Now mind it, I pray you, if believers We the
pint but in meafure^ and knciu but in part ; then
lave they the Law written in their hearts^ but in
neaficre and in part (i)> I Cor. xiii. 9. And if
hey have the Law written in their hearts, but in
neafure and in part ; then have they not a perfect
ule within them : and if they have not a perfect
tile within them, then they have need to have a
rule without them. And therefore doubtlefs the
trongeft believer of us all, had need to hearken td
he advice of godly Tindal *, who faith, # 7 u-
Jeek the word of God in all things, and w , ' '
vithout the word of God do nothing. «, '
\nd faith another godly and evangelical "' ' %
vriter, My brethren, let us do our whole endea-
rour to do the will of God^ as it be-
rometh good children ; and beware that
vq fin not, as near as we can f.
AnU Well, Sir, I cannot tell what
o fajr, but (mcthinks) when a man is
erfectly justified by faith ; it is a very
^eedlefs thing, for him to endeavour to
:eep the Law, and to do good works
t).
t Author
of the Be-
nefit of
(Thrift's
Death,
p. 85. '
[ 174]
Evan. I
(;) They have not rhc
IW written compleatly and
crfrrth in then hearts.
'{k) This Antinomian prin-
iple, That it is needle fs for a
nany perfectly )uftified by
.ut by to endeavour to keep
he Law, and do good works,
sa glaring evidence, That
legality is fb ingrained in
nan's corrupt nature, that,
ntil a man truly come to
Jhrift, by faith, the legal
difpofition will Hill be reign-
ing in him ; let him rum him-
tfelf into whar fhape, or be
of what principles he will,
in religion : Though he run'
into Antinomianifni, hc'Jl car-
ry along, with him, his le-
gal [pirity which will always
be sl Jlau'ifb and unholy J pi V it.
He is conflrainedy as the Au-
thor obferved, pag. I 79. To
do all, that he doth, for fear
of fUnifimeyity and hope ofre-
S ward :
£74 Holinefs and good Works Chap. Ill
.. ™ ./, Evan. I remember Luther || faith
i ., ' That in his time there were fome, th»
•r#39' did reafon after the like manner; i
faith, fay. they, do accomplifh all things, and if faitl
be only and alone fufficient unto righteoufnefs, t<
what end are we commanded to do good deeds
We may go play then, and work no working a
all. To whom he makes an anfwer, faying, No
fo, ye ungodly, not fo. And there were other
u ^ ^ j that faid, II If the Law do not juftify
" , then it is in vain, and of none erred:
^" 5 ' yet it is not therefore true (faith he
For like as this confquence is nothing worth ; ma
ney doth not juftify or make a man righteous, there
fore it is unprofitable ; the eyes do not juftify
therefore they muft be plucked out : the hands mak<
Hot a man righteous, therefore they muft be cut off
fo is this naught alfo ; the Law doth not juftify,
therefore it is unprofitable. We do not therefor*
deftroy and condemn the Law, becaufe we fay i
doth not juftify : but we fay with Paul (i Tim. i
8.) The Law is goody if a man do rightly life it
. And that this is a faithful faying, That they whici
r -, have believed in God, might be carefu
*■ ' -> J to maintain good works : thefe things an
good and prof table unto men, Titus iii. 8.
§ 6. Neo. Truly, Sir, Tor mine own part, I d(
much marvel, that this my friend Antinomijla
fhould be fo confident of his faith in Chrift ; anc
yet fo little regard holinefs of life, and keeping o
Chrift'i
ward : and if it is once fixed are removed, or like a flave
in his mind, that thefe are when he is in no hazard o
ceafed in his cafe, he Rands the whip : than which rher<
ftill like a clock, when the cannot be a greater evident
weights, that made her go, oflothfom legality.
§ 6. attained to, only by Faith. 275
Chrift's Commandments, as it feems he doth. For
I give the Lord thanks, I do now, in fame fmall
ineafure, believe, that I am, by Chrift, freely and
fully juftified, and acquitted from all my fins :
and therefore have no need, either to efchew evil,
or do good, for fear of punifhment, or hope of re-
ward : and yet (methinks) I find my heart mors
willing and defirous to do what the Lord commands,
and to avoid what he forbids, than ever it was be-
fore I did thus believe (/). Surely, Sir, I do perceive
that
(/) It is noc the fcope or
delign of Neopbytus, here, to
/hew wherein the effence of
faith confifts, or to give a
definition of it. But fuppofe
it was Co; his definition falls
coniiderably fhort of fome,
given by famous orthodox
prorefhnc Divines, yea, and
Churches too. See the note
en the definition of faith. I
repeat here Mr. John David-
Jons definition only, viz.*
Faith is an HEARTT ASSU-
RANCE.that ouY (ins are free-
ly forgiven its in Chrift . From
whence one may clearly lee,
that fume time a d;.y, i: was
reckoned no abfurdiry, that
one's jitfiificfit'ioYt vjas made
the ob) eel: of oats belief For
*he underftandina of which
ancient protefLnc doctrine,
grown almoli cjjire out of
ken with unlearned readers,
I fhall adJuce a paiTige out
of IVende line's Chrift. ThcoJ.
cap.24. Mg- 54M45-
H: propofeth the popiih vb-
jeftion thus, Juftifying faith
rnujl go before juftificationr
br.t the faith of fpecial mercy
doth not go before juftifi:ation>
if it did> it were falfe \ for at-
that rate, a man Jhoitld be-
lieve that his fins are forgiven \
which as yet are not forgiven i
fince they are not forgiven but
by j unification : "Therefore ihe
faith of SPECIAL MERCT is
not juftifying in an-
fvver to which, he denies the
fecond of theie proportions,
with the proof thereof ; and
concludes in thefe words,
Jujlifying faith therefore, bath
for the fpecial objeft of it, for-
givenefs of fins, FUTURE,
PRESENT, and PAST. He
explain* it thus, By the faith
of fpedal menyy as it goeth
before jt(ftification,a man doth
not believe that his fins are for-
given him already, before the
aft of believing. (This, by
the by, is the Antinomid*
faith, juftifying only decla-
, ; follows the rtue
S z
276 Holinefs and good JVorh Chap. III#
dodrine of faith) But that he finds his faith grown up in
Jball have forgivenefs ofjins :
IS the VERT ACT of j uni-
fication, he believes his (ins
are forgiven him, and SO re-
ceives forgivenefs : AFTER ju-
fiification, he believes the pafh
application, to wit, of for-
givenefs, that is, that his
fins are now already forgi-
ven him.
But the defign of Keophy-
tits is, to make a profejfion of
his faith, and, by an argu-
ment drawn from Chriflian
experience •, to refute the An-
tinomian pretended faith,
whereby a (Inner, at firft
brufh, believes his fins to be
already forgiven him, before
the aft of believing ; and
thereafter hath no regard to
holinefs of life : a plain evi-
dence, that that perfwafioo
is not of God. And in op-
position to it is this profeffion
made, which coniifts of three
parts.
(1.) He profeiTeth, that he
believes him f elf to be jujl'ifed
and acquitted from all his fin* :
and this is the belief of the
pa/} applicationy AFTER ;V
filji 'cation , which we heard
before from WendeHne. For
wc have already found Keo-
phytus brought unto faith in
Chrift, and the match be-
twixt Chrift and him decla-
red to be made, tho' his faith
was accompanied with fears,
page 2®8, And NO W he
form fmall meafure, unto the
height which Anttnomifta)
pretended his faith to be at,
namely, unto believing him-
felf to be already jufiified;
but withal he intiraates,thac
his faith had not come to
this pitch ail of a fudden, as
Antinomijla's had done, pag.
117, 121. ; but
that it was fometime after
he believed, ere he did THUS
believe. And now indeed,
his believing THUS, only in
fome fmall meafure, was his
iin, and argued the weak-
nets of his faith: but fuch a.
mans believing, in any mea-
fure, great or fmall, that he
was jufiified and acquitted
from all his fins ,rauft be com-
, mended and approven ; un-
lets we will bring back
the popifh do&rine of doubt*
ing.
(2)HcprofefTetrs That
therefore, namely, fince he.
was jufiified, and believed
himfelf to be Co, he had no
need to efche-iv evil, or dogood}
for fear ofpurA/bmerit, or hope
of reward : the which, Anti-
?;omifia pretending to like-
wife, had caft off all care ol
keeping the Law, or doing
good works ; having no o-
ther principle of obedience
within him. This doth not at
all look to punilhments and
rewards, improperly fb called,
to wit, fatherly chafiifementi
and
$ 6. attained to, only by Faith. 277
that faith in Chrift (m) is no hindrance to holinefs
of life, as I once thought it was.
Evan. Neighbour Neophytus, if our friend Antino-
mifia, do content himfelf with a meer Gofpel-know-
ledge, in a notionary way ; and have run out, to fetch
in notions from Chrift, and yet is not fetch 'd 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 in Chrift (n) is <b far from being a hindrance
from holinefs of life and good works, that it is the on-
ly furtherance : for only by faith in Chrift, a man is
enabled
and favour s> of which the
Author afterwards treats cx-
prefly : but 'tis plainly meant
of rewards and punilhments
taken in a proper fenfe, as
flowing from the juihec of
God remunerative and vin-
dicrivey and proceeding upon
our works ; good and evil ;
and particularly 'tis meant of
heaven and hell. This is the
fenfe in which that phrafe is
commonly ufed by Divines :
and that it is fo to be taken
here, is evident from its be-
ing inferred from his juflifi-
cationj which indeed leaves
do place for fear of punifh-
menr, and hope of reward,
in the latter fenfe ; but not
fo in the former ferfe. And
thus it appears, Somijla un-
derftood ir, page 287. where
this point is purpofedly
handled.
(3.) He profeflTerh, That
s fo far from being the
lefs inclined to duty, that he
btlieved hiir.feif to be fully.
jujTtfed'y and that the fear
of punifiment and hope of re-
ward were cea fed in his cafe:
that, on the contrary, he
found, as his faith grew, his
love to, and readinefs for
holinefs of life grew ; he
was more willing and mors
defirous to do the Lord's
Commandments, than he had
been,before his faith was ad-
vanced to that pitch. And
herein, I conceive, the expe-
rience of the Saints will not
contradidt him. Thus he
gives a plain tefi imony a-
gainft the Aniinomiay: faith.
{??;) Namely, the faith of
fpeci.il mercy , or a faith of
particular application, with-
out which, in greareror lef-
for meafuie, ir is not faving
faith.
S:e rhe preceeding
not*'.
(0) Sec
27S Holinefs and good Works Chap. Ill,
P , 1 enabled to exercife all Chriflidn graces M
*■ ' J r/g'A/, and to perform all Chrijitan
aright, which before he could not. As for example]
before a man believe God's love to him in Chrift (o) \
though he may have a kind of love to God, as he is his
Creator and Preferver, and gives him many good
things for this prefent life': yet if God do but open his
eyes, to fee what condition his foul is in ; that is, if
lie do but let him fee th2t relation, that is betwixt
God and him, according to the. tenor of the Covenant
cf Works ; th'. n he conceives of him as an angrg
judge, armed with juftice againft him, and muft be
pacified by the Works of the Law, whereunto he
■finds his nature oppefte and contrary : and therefore]
lie bates both God and his Law ; and doth fecretly'
v/ifh and defire, there were neither God nor Law.
And though'God mould new give unto him never (6
many temporal blejfwgs, yet could he not love him J
for what malefactor could love that judge, or his lawy
from whom he expected the fentence of condemnation^
though he mould feaft him at his table, with never fo
many dainties? But after that the kindnefs and love of
Cod bis Saviour hath appeared, not by works cf righ-
teci.pufs that he hath done, but according to his mer-
cy he faved him, Titus iii. 4, 5. That is, when as,
r 1 fc)r the eye of faith, he fees himfelf to-(
*- J"7 ■* ftand in relation to God, according to1
the tenor of thr Covenant of Grace (p) ; then he con-
ceives of God, as a moft merciful and loving father
to him in Chrilt, that 'hath freely pardoned and for-
given him all his fins, and quite releafed him from
the Covenant of Works (q) : and, by this means, the
Jove of God is (bed abroad in his heart through the
Uoly
■— —
(0) Sec on page 198. ncte Chrift. whom he hath recei-
(V). ved tor frlvption.
00 His foul tefiing on (?) Thus he conceives of
Cod
§ 6. attaint to, only by Faith. 279
Holy Ghojl, which is given to him ; and then he
loves God, hecaufe he firjl loved him, Rom. v. 5.
I John iv. ig. For as a man feeth and feeleth by
faith, the love and favour of God towards him, ia
Chrift his fon ; fo doth he love again both God and
his law : and indeed it is impofiible for any man to
love God, till, by faith, he know himfelf beloved
of God (r).
Secondly, Though a man, before he believe God's
love to him in Chrift, may have a great meafure of
legal humiliation, compunction, forrow % r\ 1, on
and grief * ; and be brought down (as ^ '
it were) to the very gate of hell ; and ^' "' ^"
feel the very flafhings of hell-fire in his confcience
for his fins : yet it is not, becaufe he hath thereby -
offended God ; but rather becaufe he hath thereby
offended himfelf; that is, becaufe he hath thereby
brought himfelf into the danger of eternal death and
condemnation (/). But when once he believes the
love of God to him in Chrift, in pardoning his ini-
quity, and paffing by his tranfgrejjions [t) ; then he
forrows and grieves for the offence of God r -Q ~|
by the fin, reafoning thus with himfelf, *• ' J
and is it fo indeed ? Hath the Lord given his own
fon
God, according to the meafure pun&ion, forrow, and gnef^
of his faith, or of hi> foul's for (in> go before ir3
refting on Chrilt, uhich ad- muft needs be but legal, be-
mits of various degiee^. before faiih, <wh
(r) See on page 19S. rote wlicb^n is impefilble topleafi
(w). Gcd, Heb. xi.6.
(/) A man's believing (f) The belief of which,
God's love to h'm, is wo- in lome meafure, is included
ven into the very nature of in the nacure of faith. See
faying faith, as hath been tie note on the definition of
already fliown Wherefore, fnith^ a,nd on page £"). not?
wlutfoeycrhuiQiliarion^ccm' ( \
00 This
3t8o Holinefs and good Works Chap. Ill,
fon, to death, for me, who have been fuch a vile,
finful wretch ? And hath Chrift born all thy fins,
« D £e on and was he wounded for thy tranfgref-
ReD t 21 ^lom-? t O* then the working of his
P" "' ' bowels ! the ftirring of his afFe&ions,
the melting and relenting of his repenting heart !
Then he remembers his own evil ways, and his do*
ings, that were not good, and lothes him/elf in his
own eyes for all his abominations \ and looking upon
phri/ty whom he bath pierced, he mourns bitterly for.
him, as one mourneth for his only fon, Ezek. xxxvi.
31. Zech. xii. 10. Thus, when faith hath bath-
ed a man's heart in the blood of Chrift, it is fo mol-
lified, that it quickly diflfolves into tears of godly
forrow : fo that if Chrift do but turn and look upon
him, O then, with Peter, he goes out and weeps bit*
terly ! and this is true gofpel-mourning ; and this is
right evangelical repenting (a).
Thirdly, Though, before a man do truly believe
in Chrift, he may fo reform his life and amend his
ways, that as touching the righteoufnefs, which is
cf the Law, he may be with the Apoftle (Philip.
iii. 6. ) blamelefs : yet being under the Covenant oj
r 1 Works ; all the obedience that he yields
*■ ^ J to the Law, all his leaving of fin and
performance of duties, all his avoiding of what the
Law
(u) This Is the fpringing having much forgiven her,
up of the feeds of repentance loved much, ver. 47. Betwixt
put into the heart in fanttifi- a*&/ctf repentance and pardon
cation^ Larg. Catech. j^ 75. a of fin, there is an infeparablc
ivork of fantTifying grace, ac* connection ; i"o thar it is of
ceptahle to God ; \he curfe fuch necejfity to aUfinners^ that
being taken r>ff the finner, none may expeel pardon with*
and hisperfw accepted in the out it. JVtftm. Confeff. chapt
Beloved: and like to the 15. art. 3. See more on
MurrJng and repenting of pag. 2© I a note (~).
flut woman, Luke vii. who,
0) Thi
I 6. attained to, only by Faith. 28 1
law forbids, and all his doing of what the Law
zommands, is begotten by the Law of Works, of
Hagar the bond -woman, by the force of f elf -love :
ind fo indeed they are the fruit and works of a
>ond-fervant, that, is moved and conjlrained to do
ill that he doth, for fear of puniftiment and hope of
reward (v). For, faith Luther ||, the ,, q ^ ,
Law given on mount Sinai, which the ■[ ^ *
Arabians call Agar, begetteth none but f ' f
fervants
{v) This can have no re-
ference at all to the motives
of a believer s obedience ; un-
!efs believers, as well as un-
believers, are to be reckoned
to be under the Covenant of
Works : for, 'tis manifcft,that
the Author fpcaks here, of
fuch only, as are under that
Covenant. But, on the con-
trary ; if a man is under
the Covenant of Works (cal-
led the Law, in the ftilc of
the Holy Ghoft) he is not a
believer, but an unbeliever.
Rom. vi. 14. sin fiall not
have dominion over you : for
ye are not under the Law, but
under Grace. Thisre.ifoning
proceeds upon this principle,
viz. Thefe, <wbo are under the
Covenant of Works, aud ih?y
mly, are under the dominion,
n reigning power of Jin. And
if men, being under the Coze-
vayit of Works, are under the
dominion of |]n ; 'cis evident,
:hat they are not bc'ieve : :
:hat they are but bonci-fer-
:hat the love of God
dwelleth riot in them ; but
corrupt f elf love reigns in
them; and therefore, unto
the good they do, they arc
confirainedy by fear of punifh-
ment, and hope of reward,
agreeable to the threatning
and promife of the brokeQ
Covenant of Works, they are
under: that their obedience,
conform to their ftate and
condition, is but fervile \ no
better than it is here descri-
bed to be ; having only the
letter, but not the fpiric
of true obedience* the which,
before any man can attain
unto, he muft be iet free
from the Covenant of Works,
as the Apoillc teacheth,Row.
vii 6. But novi\ ive are deli"
vered from the LAW-, that be-
in % dead wherein wc cam
held, that we f:ould SERVE
in NEWS ESS of SPIRIT, *r.d
not in the OLDSESS cf the
LETTER : and finally, that
as is the condition, and die
obedience of thefc under tht
j , {o fhal!
their
2$ 2 Holinefs and good Works Chap. Ilf,
fervants. And fo indeed all that fuch a man doth is
but hypocrify ; for he pretends the ferving of Gcd%
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 an empty
vine, and therefore mult needs string forth fruit
unto himfelf Hof. x. i. Till a man be ferved
himfelf, he will not ferve the Lord Chrift (w)»
Nay 4 whilft he wants faith, he wants the love of
Chrift; and therefore he lives not to Chriji \ but to
himfelf, becaufe he loveth himfelf. And hence,,
furely we may conceive, it is, that Doctor Prefton
li Of T faith, All that a man doth, and not out
* of love, is out of hypocrify ||. Where-
* Th rf foever love is not, there is nothing but
^ " hopocrify in fuch a man's heart *.
*' ' But when a man, through the hear-
r o "I *n& of faith y receives the fpirit of Chrift,
*- ■* Gal. lii. 2. That fpirit, according to
the meafure of faith, writes the lively Law of love
in his heart, (as Tindal fweetly faith) whereby he
is enabled to work freely, and of his own accord,,
without the coaclion or compulfion of the Law {y ).
For
their end be. Gal. iv. 30. ix. 14. The Covenant of
C flout the bond-woman ajsd Work* faith to the ilnner,
v.: for the fine fttre'bond- who is yet without ftrength,
woman fi all rot he heir with Work, and then thou pah be
the fin of the free-woman, filled : but the Covenant of
(w) h e- Till the empty Grace faith to him, Be fil-
vine be filled, with the Spi- led, and then thou muft work.
rity from Jefus Chrift, it will And until the yoke of the
never bring forth fruit unto Covenant of Works be takea
torn. Till a man do once off a nun's jaws, and meat
eat, by faith; he'll never be laid unto him ; he'll ne-
work aright. The confidence ver take on and bear thq
muft be" purged from dead yoke of Chrift acceptably.
ivorksi elie one is not in cafe (y) The words coaclion
to ferve the living God, Hcb. and' compulfion, fignify one
attain d to, only by Fj. 283
r or that love wherewith Chrift, or God in Chriji^
hath
le lame thing, to wit,
' : io that ro work
.: che coatlwn or
of the Law, is to
work without being forced
:bercto by the Law.
One would think itfo ve-
ry plain and obvious, that
tne way how the Lav.
ceth men to, work, is by the
terror of the dreadful punifi*
went, which it threatens, in
:afe of uot working : that it
doth but darken the matter,
:o fay, Tie coaBiori or
:f the Law Confifs in
Its commanding And hnding
boner or force. The which
muit needs be me^nr, of che
;dir?g2.n4L:
■>f the Covenant of Works ,or of
he LaiVy as it is the Covenant
f Works. For it cannot be
meant (as thefc words icem
:o bear)ofthat power,which
he Law of the ten Com-
nands, as a rule oflfe, hath
)ver men, to bind them ro
obedience; under which, I
hink,the impartial readers,
>y this time, convinced, that
he Author denies not be-
ievers ftill to be : for to call
hat co action or compulsion-,
s contrary to the common
incerftanding and ufage of
hefe words in fbciety. At
his rate, onemuft fay, That
*e glorified Saints and An-
gels (roafcend no higher) be-
ing, as creatures or God, un-
der the commanding and
binding power of the eternal
rule of righceou/hefs, are
felled and forced to their
obedience too. And thac
when we pray, Thy vill he
• on earthy as it is m
leaven', we pray to be en-
abled co obey the will of
God> as the Angels do in
heaven, by tffaBion and com-
fulfion in the height thereof:
for furely the Angels have
the ienfe of che commanding
and binding power of the e-
temal rule of ricjhteoufheft,
upon them, in a degree fcir
beyond what any believer
on earth has. , Where :v re
that exposition of thecoafc:
or comfulfio/t, of the Law,
and (b putting believers un-
der the Law's or
compt ioudc juil to
what vve met \virh before,
najnely, Th 1 c b3lijvers are
9 power
(at k of
e
bound upon them, wi:h tiic
cords of hell, or unoVr the
pa n of the curfe. Ac.or-
Law, is rri bri-
bed to be, Its binding power
and mora! de-
rives from the >:
284 Holinefs and
of the fovereign Law-giver,
commanding obedience to his
Law, and threatning difobe-
dtence with wrath ', or with
death, or hell. And To our
Author is blamed for not
fubjeding believers to this
compulfton of the Law.
In the preceeding para-
graph, he had fhowo, That
the obedience of unbelievers
to the Law of the ten Com-
mandments, is produced by
the influence of the Law (or
Covenant ) of Works upon
them, forcing or conflraining
them thereto, by the fear of
the puni foment which it
threatens. Thus they work
by the coaftion or compulfton
of the haw, or Covenant of
Works; beine deftitute of
the love of God, Here he
affirms, That when once a
man is brought unto Chrift,
lie having the fan&ifying
Spirit of Chrift dwelling in
him, and being endowed
with Faith that purifies the
heart, and with Love, that
is ftrong as death, is enabled
to work freely, and of his
ewn accord, without that co-
aclion or compulfton.
This is the doctrine of
the holy Scripture, PfaL li.
12.Uphold me with thy FREE
Spirit. Compare Gal. v. 18.
But if ye be LED BT THE
SPIRIT, ye are not UNDER
THE LAW. So Vfal. ex. ?.
Thy people pall be WILLING
in the day of thy power. Com-
good Worfo Chap. IH
pare I Pet. v, 2. Sot by CO^
STRAINT, but W1LLINGLT.
And believers are declared to
be, not under the Law, Rom.4!
vi. 14. to be made free from
the Law of DEATHychap.viiis
Not to have received the fpirit |
of bondage again to FEAR,
but the fpirit of adoption, v.
15. How then can they be
(till under the coaBive and
compulfive power of the Law,
frighting and forcing them to
obedience, by its threatnings
of the fecond death, or eter-
nal wrath ?
And 'tis notour, that this
is the received doctrine of
orthodox divines; which
might be attefted by a cloud
of witneflcs, if the nature of
this work did permit. " Not
" to be under the Law (faith
iC Luther)\sto do good things,
" and abftain from wicked
" things, not through com*
(, pulfion of the %Law, but by
u free love, and with plea*
(l fure." Chof. Serm. 20. pag.
(mihi) 232.
" The fecond part Quiz, of
" Chriftian liberty) is, faith
'< Calvin, That consciences
<c obey the Law, not zscom-
u pelledby the neceflity of the
" Law : but being free from
" the yoke of the Law itfclf,
€i of their own accord, they o-
" bey the will of God." Infi'tt.
Book 3. Chap. 19 Seel. 4.
" We would diftinguifh
<( betwixt this l-aw, consi-
dered
6. attain' d to, only by Faith. 28$
lath loved him, and which, by faith, is apprehended
>f him, will conftrain him to do fo ; according to
hat of the Jpojtle, 2 Cor. v. 14. The love of Chrift
con-'
generally understood by Di-
vines, Criticks, and Com-
mentators. * The Law,
c< threatning, compelling, con-
" demning, is not made for a
" righteous man, becaufc he
<c is pufh'd forward to duty
<c of his own accord, and is no
" more led by the fpirit of
" bondage, and fear of fur
i€ nifbment. " Turret, loc. 2%
q. 24. th. 8. " By the Law
u istobeunderftood, themo-
cc ral Law, as 'tis armed in
U flln£s and terrors, to re-
cc (train rebellious finncrs. By
cc the righteous man is meant
Cc one, in whom a principle
<( of divine Grace is planted,
cC and who, from the know-
<c ledge and love of God,chu-
" festhe things that are plea-
<c fing to him. As the Law
<c has annexed (b many fe-
" vere threatnings to the
cc tranfgrcfTors of ir; 'tis e-
u vident that 'tis directed to
(C the wicked, who will only
li be compelled by fear from
c< an outragious breaking of
<£ it." Continuat. Pool's Annot.
on the Tcxr. u The Law is
u not for him, as a mafler to
(< command him, toconftrain
" him as a bond-man. " Lo-
dovic. de Dieu. " The Law
4! doth not comfely prefs on,
" fright,
« dered as a Law, and as a
c Covenant; a Law doth ne-
c cefTarily imply no more
IC than, 1. To dire ft. 2. To
" command, in forcing that o-
<c bedience by authority. A
%i Covenant doth further ne-
iC ceiTarily imply, fromifes
" made upon fome condition ,
<c or threatnings added, if
cc fuch a condition be not
<l performed : the firft two
H arc efTential to the Law,
#< the lajl two, to believers,
u are made void through
<c Chrift ; in which fenfc it
<c is faid, That by him, we
u are freed from the Law as a
*c Covenant', fb that believers
<f life depends not on the
€i promifes annexed to the
cc Law, nor are they in dan-
<c £er by tne threatnings ad-
cC joined to it" Durham on
the commands, fag. 4.
" What a new creature
u doth, in obfervance of the
<c Law, is from natural free-
<c dom, choice and judgment,
" and not by the force of a-
u ny threatnings annexed to
<c it. Charnock, vol 2. p. 59.
See Weftminfter Confeffion,
thap. 20. art. I. Of which
afterwards And thus is that
text, l Tim. i. 9. The Law is
pot made for a righteous man,
286
■fDr.Pre-
Jlon Of
Love,
p. 28.
it is fuch
|| Toun's
Affertion
of Grace,
138.
Holinejs and good Works, &c. Chap. Ilj
conjlraineth us \ that Is f, // will ?nak
him to do fo, whether he will or no, h
cannot chufe but do it (z). I tell yo*
truly, anfwerably as the love of Chril
is fhed abroad in the heart of any man.
a ftrong impulfon, that it carries him on.
to ferve and pleafe the Lord in all things .
according to the faying of an evangelical
man || (a), The will and affection of a
believer, according to the meafure of
faith and the fpirit received, fweetly
quickens and bends, to chufe, affe£r,
and
«' fright, ly heavy upon, and
*c punifh a righteous man* ?
Stfigelius. " U lies not on
ci him as a heavy burden,
ci compelling a man againft
cc his will, violently preffing
<c him on, and pufhing him
cc forwards ; ic dcth not draw
cc him to obedience, but leads
u him, being willing." Scul-
tetus. <s For of 'his czvn ac-
" cordhe doth right ." Cajt a-
lioy apiid Pol. Synop. in he.
(z) It is a melonymie from
" the effe&, that is, love
<c makes me to do it in that
cC manner as a man that is
<c mwte/W; that is the mcan-
<c in^ of it. So it harh the
<c fame efTefV that comprffion
u hath, though there be no-
<c thing more different from
a compuijton than love, "Dr.
Treflcn^ ibid, pag.29-.
(a) If one coafiders, that
the drift and fcope of this
whole difcourle, from page
274. is to difiover the naugh-
tinefs of Antinomifia's faith,
obferved by Neophytits, ibid,
one may perceive, that by
the Author's quoting Tcvjne
the Antinomian% upon that
head, he gives no more
ground to fufpeft himfelf of
Antinomianifniy though he
calls him an evangelical MAJSR
than a Proteftant gives in
point of popery , by quoting
Cardinal Bellarmine againft
a Papifty tho' withal he call
him a Catholick : and the e-
pithet given to To-zvne^ is fo
far from being a high com-
mendation, that really it is
none at all. For though
both thefc epithets, the lat-
ter as well ^s the former, are
in themfelves honourable ;
yet, in thefe cafes, a man
i pea king in the language of
his adverfarv, they are no-
thing fo. Evangelifta could
not but remember, thaty**-
twnnf.A
j4 Slavijh Fear, &c. 2S7
ind delight in, whatever is good and acceptable, to
God, or a good man ; the fpirit freely and cheer-
fully moving and inclining him to keep the Law,
without fear of belly or hope of heaven (£). For a
chri/lian man, faith fweet Tindal *, % p ,
worketh only becaufe 'tis the will of his
Father : for after that he is overcome , ^, .
with love and kindnefs, he feeks to do ' ft
the will of God, which indeed is a chri- ^* ft 1
ftian man's nature ; and what he doth, h
he doth it freely, after the example of Chrift. As a
natural fon ; afk him why he doth 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 defiretb no
wages, it is wages enough to it felf it bath fweet-
nefs enough in it felf, it defires no addition^ it pays
its own wages (c). And therefore it is the true
child-like obedience, being begotten by faith, of
Sarab the free woman, by the force of God's love.
And fo.it is indeed the only true and fincere obe-
dience : for, faith Dr. Prejlon \, To do iqcj
a thing in love, is to do it in fincerity > 1 o
and indeed there is no other definition of "* ^
fincerity y that is the heft way to know it by.
r
§ 7. Ncm. But 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^
tincmifta had told him round- thefe evangelical ment even
!y>pag. 116. That he had not under that chara&er, fo ac-
been fo evangelical, as fome ceptable to him, without
OTHERS in the city, which ranking him felf with them ?
caufed him to leave hearing [b) See the preceedin<*
of him, to hear tbci?*, viz. note (y), aod on page 23S.
tho(c evangelical men : and note (d).
why might not he give him (c) Dr. Prefton, of Love,
^ found note from one of fare 27.
GO As
a88 Slavijb Fear^ andfervile ttope^ Chap. Ill*
Evan. No indeed, I would not have any believer
to do either the one or the other ; for fo far forth
as they do fo, their obedience is but flavifh [d).
And
(d) As for whac concerns
the hope of heaven, the Au-
thor purpofedly explains
that matter, page 183. That
be would not have any be-
liever to efchew evil, or do
good, for fear of hell ; the
meaning .thereof plainly is
this, Ton, being a believer in
Chrifiy ought not to efchew e-
wl and do good, for fear you be
condemned, and c aft into hell.
So far as a believer doth/0,
the Author jultiy reckons his
obedience accordingly^^.
This is the common under-
fianding and fenfc of fuch a
phrafe; as when we fay,
The Have works for fear of
the whip : fome men abihirt
from ftealing, robbing, and
the like, for fear of the gal-
lows ; they efchew evil, not
from love of virtue^ but for
fear of punifiment, as the hea-
then Poet faith of his pretend-
er to virtue,
Cderunt peccare bom virtutis amore,
Ttt nihil admittes in te formidine pocnt.
Hon at. Epift. I6\
Which may be thus Englifced>
Hatred of vice, in genVous fouls;
From love of virtue flows ,
While nothing vicious Minds controuls,
But fervile fear of blows.
This is a quite other thing,
tb^n to {\y, That a believer,
in doing good) or efchew ing e-
viij ought not to REGARD
threatnings, nor be INFLU-
EKCED by the threatning of
death. For though believers
oueht never to fear that they
pall he condemned, and caft
into hell ; yet they both may,
and ought, awfully to regard
the threatning* of the holy
Law. And how they outfit
to regard them, one may
learn from the Wefiminfiet
Ccnfeffion, chap. 19. art. 6. in
thefc words, " The threat-
" nings of it (viz, the Law)
cc ferve to pew what eveor
ci their fins deferve \ and u hat
" afflictions in this life they
" may expect for them, al-
" though freed from the curfe
" thereof, thrcatned in the
V Law ?
§ 7* not the Springs of true Obedience. 289
And therefore, tho', when they were firft awaked*
and convinced of their mifery, and fet foot forward $
ta
€i Law." Thus cUcy arc co
regard them, not as denunci-
ations of their doom, in cafe
of Tinning ; but as a looking-
glafsy wherein to behold the
fearful demerit of their fin ;
the unfpeakable love of G§d%
in freeing them from bear-
ing it ; his fatherly difplea-
fure againft his own for their
iin ; and the tokens of his
anger, to be expected by
them in that cafe. So will
they be influenced to elehew
evil,and do good,being there-
by filled with hatred and hor-
ror of fin, thankfulnefs to
God, and fear of the difplea-
jfure and frowns of their Fa-
ther ; though not with a fear
that he'll condemn them, and
deftroy them in hell; this
glafs reprefents no fuch
thing.
Such a fear, in a believer,
is groundlefi. For, ( 1.) He is
pot under the threaming of
hell, or liable to the curfe.
See pag. 147, note {0). and (q).
If he were* he behoved, that
moment he finneth, to fall
under the curfe. For, ilnce
the curfe is the fenrence of
the Law, parting on the fln-
ner, according to the threat-
ning, adjudging,and binding
him over to the punifhment
threamed: if the Law Ay
to a man, before he fionctb,
In the day thou eateft thereof*
thou S HALT furely die ; it iaithx
to him in the moment he lin-
net h, Curfed is svery one that
continueth not in all things
written in the Law> to do themm
And forafmuch as* believers
fin in every thing they do 5
their very believing and re-
penting being always at->
tended with linful imperfe-
ctions: it is not poflible, ac
this rate, that they can be
one moment from under the
curfe ; but it muft be conti-
nually wreathed about their
necks. To diftinguifh, in
this cafe, betwixt grofs fins*
and lejfer JlnSy is vain. For
as every Jin (even the lcaft)
deferves God*s wrath andcttrfe*
Short. Catech. So, againft:
whomfoever the curfe takes
place, (and by virtue of God'si
truth, it takes place again^
all thofe who are threatneM
with hell, or eternal death)
they are curfed for all fins*
fmallcr or greater, Curfed is
every one that continueth not
inALLTHINGS: chough ftili
there is a difference made be-
twixt greater and lclTer fins>
in refpefl of the degree o£
punifhment ; yet there is
none, in refpea of the kind
of punifhment. But now, ,
T believer*'
*Q0 Slavijhfear9 and fervile Hope, Chap. HI
to go on in the way of life; they, with -the pro*
digal, would be hired fervants : yet when, by th<
ey<
believers are fee free from
the curfe, Gal iii. I 3. Chrift
hath redeemed us from the
CURSE of the Law, being
made a curfe for us. (2.) By
the redemption of Chrift al~
ready applied ro the belie-
ver, and by the 0.1th of God,
he is perfectly fecured from
the return of the curfe upon
him, Gal. iii. 13. (See be j ore)
compared with ifa. liii. and
liv 9. For this is as the water*
of Koah unto me : fory as I
have f worn > that the waters
ofKoah fhould no more go over
the earth : fo have I SIVORN
that I would not be WROTH
with THEEy nor rebuke thee.
Therefore he is perfectly fe-
cured, from being made li-
able, any more, to hell, or
eternal death. For a man,
being under the curfey is SO
wade liable to the pains
of hell for ever. Short Catecb.
(3.) He is, juftifted by faith,
and fo adjudged to live e-
rernally in heaven. This is
unalterable ; for the gifts and
calling of God are without re-
pentance) Rom. xi. 29. And
a man can never ftand ad-
judged to eternal life, and to
eternal death, at one and the
fome time. (4.) One great
difference betwixt believers
Afid unbelievers^ lies here,
that the latter arc bound o
ver to hell and wrath, th<
former are not, John iii. 18
He that believeth) is not con
demned: but he that believetl
not) is condemned already
not, that he is in hell alrea
dyy but bound over to it
Now, a believer is ftill a be
liever, from the firft mo
ment of his believing: ant
therefore it remains true con
cerning him, from that mo
ment, for ever, that he i
not condemned, or bound o
ver to hell and wrath. H<
is expreily fecured again!
it, for all time to come, fron
that moment, John v. 24
He SHALL not corns int
condemnation. And the A
poftle cuts off all evaiion b;
dftinttions of condemnation
here, while he tells us ii
exprefs terms, There is n
condemnation to them wh:ct
are in Chrift Jefus ,Rom. vii
I. (5.) The believer's uni
on with Chrift is never dil
folved, Hof. ii. 19. I will he
troth thee unto me for ever
and being in Chrifi) he is ft
beyond rhe reach of cor
demnation, Rom. viii. 1
Yea, and being in Chrift) h
is perfectly righteous for ever
for he is never again (trip
of the white raiment 0
Chrift
§ *\ not the Springs of true Obedience.
eye of faith, they fee the mercy and in-
dulgence of their heavenly Father in
[ 182 ]
Chrift*
Chrift's imputed rightcouf-
nefs I while the union re-
mains, it cannot be loft: but
to be perfectly righteous, and
yet liable to condemnation*, be-
fore a juft judge, is in con-
• iifient.
Neither is fuch a fear, in
a believer, acceptable to God.
For (1.) "Fu net from the
Spir;c of God, bur from one's
own fpirit, or a worfe, Rom.
viii. i 5. Te have net received,
tie fpirit of bondage again to
FEdR: namely, to fear
death or hell. Heb. ii. 1 5.
Who .through FEARofDEATH^
were all their lifetime fubjett
to BONDAGE. (2.) It was
the deii^n of the fending of
drift, That believers, in
him, might ferve God with-
out that fear, Luke i. 74.
That we, being DELIVERED
out of the Lands of out ESE-
MIES, might ferve him with-
out FEAR. Compare 1 Cor.
xv. 26. The lift ESEMYtJnzt
pall be deflroyed is DE 11 H.
And for this very caufe,
Jefus Chrift en me,
through death , he mi:-
fircy him that had the .
of death, that is the Devil:
and deliver them,*:;
FEAR of DEATH, were all
their life-time ( namely, be-
fore their deliverance by
Chrifl) fubjeci to bondage.
Heb. ii. 14, 15. (3) Though
it is indeed confident with,
yet it is contrary to Faith,
Match, viii. 26. fVhy are ye
fearful, O ye of little faith ?
And to love too, I John iv.
18. Per feci love cafletb out
fear ', be caufe fear hath tor-
ment. 2 Tim.i. 7. God hath
not given us the fpirit of fean
BUT of power y oflovey and of
a found mind.
(4O Ai it is not agreeable
to the character of a father
who is not a revenging judge
to his own family, to threa-
ten to KILL his children,
rho' he threaten to chaflife
them : fo fuch a fear is no
more agreeable to the fpiric
of adoption, nor becoming
the ftare of ibnfhip to God,
than for a child to fear that
his father, being fuch a one,
will KILL him. And there-
fore the fpirit of bondage to
fear, is oppofed to the fpirit of
adoption, whereby we cyy,/iLba3
. Rom. Viii. I 5.
4t Adoption is an ail o£
" the free Grace of God, - —
<c whereby all thofe that arc
u juflihed arc received into
" the number of his children,
u have his n.ime put upon
" them, the fpirit of his Sea
M given to them, (receive the
T; uftiril
izga Slavijh F$ari andfervile Hope, Chap lit
Chrift, running to meet them, and embrace them ;
I would have them (with him) to talk no more
of being hired fervants (e). I would have them
fo to wreftle againft doubting, and fo to exercife
their faith ; as to believe, that they are, by Chrift,
delivered from the hands of all their enemies, both
the
"fpiritof adopthffy Weftmin.
u Confeff. chap 12.) are un-
cc der his fatherly care and
4C difpenfationsy admitted to
<c all the liberties and privi-
cc leges of the fins of Gody
cc made heirs of all the promt-
<c fesy and fellow-heirs with
cc Chrift in glory. Larger
<c Catech. a. 74.
<c The LIBERTTy which
<c Chrift has purcha fed for
€C believers under the Gofpel,
<c confifts in their freedom
c< from the guilt of (iny the
4( condemning wrath of God,
<c the curfe of the moral Law
<< ■ As alfo in their
•c free accefs to God, and
cc their yielding obedience unto
" him, N O T out of Jlavifi
<c feay> but a child-like lovey
€t and willing mind. All
<c which were common alfo
<c to believers under the
€c Law." Wefim. Confeffion^
chap. zo. art. 1. By the gutif
cf fin here, muft needs be un-
derftood obligation to eternal
nvrath. See page 133. note
00-
u The end of Chriftian It-
J* berty is, that being dcli-
€C vered out of the hands of
" our enemies, we might
w ferve the Lord without par*9
Ibid. art. 3.
" The one {viz. juftifica-
c< tion) doth equally free all
c< believers from the revenge
u ing wrath of God, and that
"perfe&lyin this life, that
<c they never fall into con-
fi demnation. " Larg. Catecb*
q- 77.
" Though a foul be jufti-
cc fied, and freed from the
" guilt of eternal punifiment ;
cc and £b thefpiritisno more
" to be afraid and difquiet-
cc ed for eternal wrath and
"hell." Rutherford 's Trial
and Triumph y &c. Serm. 10.
page 261.
" The believer hath no
" confeience of fins : that is,
" he in confidence is not to
" fear everlafiing condemna-
u tiony that ismoft true." lb.
page 266.
See more to thispurpofe^pag.
140. note {I). Page 147. note
{0). Page 282. note (y).
(?) Compare Luke xv. 19,
and 21.
§ y. not the Springs of true Obedience. 293
the law, fin, wrath, death, the devil, and hell 5
That they may ferve the Lord without fear^ in ho-
linefs and righteoufnefs all the days of their lives ^ Luke
i. 74, 75. I would have them fo to believe God's
love to them in Chrift, as that thereby they may be'
con drained to obedience (/).
Norn. But, Sir, you know that our Saviour faith,
Fear him that is able to deflroy both foul and body
in hell, Matth. x. 28. And the Apoftle faith, We
Jhall receive of the Lord, the reward of the inheri-
tance^ Col. iii. 24. And is it not faid, That Mofes
had refpeft unto the recompenfe of reward^ Heb. xi.
26?
Evan. Surely the intent of our blefTed Saviour,
in that firft Scripture, is to teach all believers, that
when God commands one thing, and man another,
they fhould obey God, and not man ; rather than
to exhort them, to efchew evil for fear of hell (g)*
And
I
(f) And no marvel one
would have them do fo ; fincc
thac is what all the children
of God, with one mouth, do
daily pray for, faying, Thy
will be done in earthy as it is
in heaven.
(g) There is a great diffe-
rence betwixt a believer's e-
fchewing evil for fear of hell,
and his efchewing it from
the fear of God, as able to de-
flroy both foul and body in hell.
The former refpedts the e-
vent) as to his eternal (late ;
the latter doth not : to tlv.s
purpofe, the variation of the
phrafc in the text is obfer-
vablc : Fear not them which
KILL ths beds \ this notes
the event, as to tempora1
death, by the hands of men>
which our Lord would have
his people to lay their ac-
counts with : but with re-
fpeft to eternal death, he
faith not, Fear him which
defiroys \ but, which is ABLE
to deflroy both foul and body
in hell. Moreover, the for-
mer is a flavifi fear of God,
as a revenging Judge', the
believer eLhewing fin, for
fear he be damned: the lawer
is a reverential fear of God*
as of a Father, with whom b
awful dominion and powev.
The former carries in it a
doubtfulmfs and uncertainty ,
as ko the cvcnt; phirjyco?-
294 Slovijb Fear, and fervlle Hope, Chap. IIlJ
And as for thofe other Scriptures by you alledged,]
j- £ -| if you mean reward, and the means to J
*■ ^ J obtain that reward, in the Scripture-
fenfe ; then it is another matter : but I had thought '
you had meant in our common fenfe, and not in I
Scripture-fenfe.
Nom. Why, Sir, I pray you, what difference is
there, betwixt reward, and the means to obtain the
reward, in our common fenfe, and in the Scripture- '
fenfe ?
Evan. Why ? reward, in our common fenfe, is ]
that, which is conceived to come from God, or to,.*
be given by God -, wThich is, a fancying of heaven •
under carnal notions, beholding it as a place, where
there is freedom from all rnifery, and fulnefs of all
pleafures and happinefs, and to be obtained by our
own
trary to the remedy prefcri-
hed in this fame cafe ; Prov.
xx ix. 25. The fear of man
hringeih a /rare : but zvhofo
fidteih his TRUST in the Lord
fiallbefafe. The latter is
confident with the moft full
ajfwance of one's being put
beyond all hazard of heli.
J-Ieb. xii. £8, £9. Wherefore we
receiving a kingdom, which
CANNOT be moved, let us
lave grace, whereby <we may
ferve bod acceptably, with RE-
VERENCE and GODLT FEAR.
Tor OUR God is a confuming
five. A believer, by fixing
his eyes on God, as able to
deflrcy both fiul and body in
beH, may be fo filled with
%hc reverential fear of God,
.ujful ptuer and wrath
againft fin ; as to be fenced
againft the flavifh fear of the
moft cruel tyrants, tempting
him to fin : though in the
mean time, he molt firmly
believes that he is paft that
gulf, can pever fall into it,
nor be bound over unto it.
For, fo he hath a lively re-
presentation of the juft defer-
v'ing of fin, even of that fin
in particular unto which he
is tempted ; and fo muft
tremble at the thought of it,
as an evil ereaterthan death.
And as a child, when he feeth
his father lafhing his ilaves,
cannot but tremble, and fear
to offend him ; fo a belie-
ver's turning his eyes on the
miferies of the damned, muft
raifc in him an awful appre-
heniico
> j, n°t the Springs of true Obedience. 295
wn works and doings (b). But reward, in the
>Yr//>/tfn?-fenfe, is not 10 much that which comes
rom God, or is given by God j as that which lies
I God ; even the full fruition of God himfelf in
Chrift. / am (faith God to Abraham) thy Jhieldy
md thy exceeding great reward \ Gen. xv. I, And,
IVhotn have I in heaven but thee, faith David ? And
there is none upon earth, that I defire be/ides thee,
Pfal. lxxiii. 25. And 1 Jhall be jatisfed when I a-
vjake
henflon of rhc fever ity of
bis Father again ft iin, even Jn
his own ; and caufe him to
fay in his heart, My flefb
trembleth for fear of thee \ and
I am afraid of thy judgments,
Pfal. cxix. 120. Thus alfo
he hath a view of the fright-
ful danger he has efcaped :
the looking back ro which,
rauft make one's heart fhi-
ver, and conceive a horror of
(in ; as in the cafe of a par-
doned criminal, looking back
to a dreadful precipice, from
which he was to have been
thrown headlong, had not
a pardon feafotffbly pre-
vented his ruin. Eph. ii. 5.
We were, by nature, the chil-
dren of <wrat}.\ even as others,
(h) Thus, to efchew evil,
jnd do good, for hope of hea-
ven, is to do fo in hope cf
obtaining heaven, by our own
y;orks. And cerrainly, that
hope (ball be cut off, and be a
fader's web, Job viii. 14. for
1 llnner fhall never obtain
ticavcD3 bur in the way of
free grace ; but if it be of
WORKS* tie:: it is 7:0 movi '
grace, Rom. xi. 6. But true
a believer may be animated
to obedience, by eyeing the
reward already obtained for
him, by the works of Chriir,
our author no where denies.
So indeed the Apoftle ex-
horts bdievcis to run their
Chriftian race, locking unto
Jefiu, who for the joy thai
was fet before hi m (to be ob-
tained by his own Works, in
the way of moll proper me-
rit) endi.red the irofs, Hcb.
xii I, 2.
" Pa pifis (faith Dr. Pre-
" fion) tcl) of ef: aping dam-
<; nation, and of getth
" heaven. But (cripturc
Cf other motives, (ziz,. t->
" good woiks) thou art in
" Chrift, and Chrift isttto)
u confidcr what he hath done
" for thee, what thou/
t( him, what thou load ft been
u without him, and thus
" ftir up thy {elf to d
w lim> what he require: h
Abridg.
2g6 Slavtjh Fear, andfervile Hope, Chap. HR
tvake with thy likenefs, Pfal. xvii. 15. (i). And
the means to obtain this reward, is not by doing, but
by believing \ even by drawing near with a true?
heart, in the full ajfurance of faith, Heb. x. 22.,
r o 1 And fo indeed, it is given freely (k).%
I °4 J And therefore, you are not to conceive
of that reward, which the Scripture fpeaks of, as if it
were the wages of a firvant ; but as it is the inhe-
ritance of Sons (I). And when the Scripture fcem*
eth to induce believers to obedience, by promifing
this reward ; you are to conceive, that the Lord
fpeaketh to believers, as a father doth to his young
fon,
have us to look upon it, as
the wages of a few ant y too.
The joining together of both
thefe notions of the reward,
was, it feeras, the doftrinc
of the Pk art fees, Mark x.
17. Good m after, what (hall
I DO, that 1 may INHERIT
eternal life ? And how un-
acceptable it was to ourbleP-
fed. Saviour, may be learn-
ed from his anfwer to that
queftion. <c The Papifts
" confefs, that life is me-
Abridg. of his works, pair.
394-'
(?) u Man's chief end, is
tf< to glorify God, and to en-
*c joy him for ever. ". Short*
Catech. <c believers ■
,*c fhali be made per-
«cfeftly ble&d in fall enjoy-
*' '*5S °f G°d> to all eternity."
'ibid.
(k) Rom. iv. 16. Therefore
it is OF FAITH, that it
might be BT GRACE; to the
end the promife Quiz, of the
inheritance, verf. 13, 14.)
might be fare to all the feed.
Otherwife, it is not given
freely , for, to him" that
WORKETH is the reward not
reckoned of GRACE, but of
DEBT, v. 4.
(/) The A pottle's decifi-
on, in this cafe, feems to be
pretty clear, Rom. vi. 23.
Ftr the WAGES of fin is
death r BUT the GIFT of God
is eternal life, he will not
u rited by Chnft, and is made
u ours by the right of inhe-
" ritance : fo far we go
<( with them ; yea, touching
<c works, they hold many
<c things, with us, (1.) That
" no works oUhemfelves can
<c merit life everlafting. (2.)
u That works done before
u converfion, can merit no-
<c thing arGod's hand. (3.)
cc That there is NO merit at
c! God's hand, without Ms
" mercy,
y j 4 nbt the Springs of true Obedience. 297
fon, do this or that, and then I will love 11 7- ,/ /
thee y whereas we know, that the fa- 1
ther loveth the fon firfl, and fo doth ^fick
God || ; and therefore this is the voice of jyr
believers, IVe love him, becaufe he firji *
loved us, 1 John iv. 19. The Lord "'
doth pay them, or at leait giveth them a fure ear-
neit of their wages, before he bid them work (m) :
and therefore the conteft of a believer ^according
to the meafure of his faith) is not, what will God
give me ? But, what mall I give God ? IVhat Jhall I
render unto the Lord for all his goednef ? For thy
loving kindnefs is before mine eyes, and I have wal-
ked in thy truth, Pfal. cxvi. 12. Pfal. xxvi. 3.
Norn. Then, Sir, it feems that holinefs of life,
and good works, are not the caufe of eternal happi-
nefs, but only the way thither.
Evan, Do you not remember that our Lord 'Jefus
himfelf, faith,4 / am the way, the truth, and the
life ? John xiv. 6. and doth not the Apoftle fay
to the believing Colojfians, As ye have received Jefus
Chrijl the Lord, fo walk in him ? CoL r q 1
ii. 6. * that is, as ye have received him j- p,f -*
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 called a believer's walking in the way of
eternal happinefs, than the way itfelf : but however,
this we may affuredly conclude, That the fum and
fub_
J mercy > noexaft merits of- <c as done by them, who are
" ten there is amongfr men. " adopted children. m Ba^ns
w The point, whereabout we on Epb ii 8.
* difTenr, is, that with the (w) Namely, in the way
• merit of Chrift, and free of the Covenant of Grace,
"promife, they will have See f . 2S0 note (:/>
fl the merit of Works joined,
(;;) Our
1$ The Efficacy of Faith Chap. Ilti
fubftance, both of the way, and walking in the way J
confifts in the receiving of Jefus Chrijl by faith, ancjj
in yielding obedience to his Law, according to the)
meafure of that receiving (n).
§ 8. Neo. Sir, I am perfuaded, that thro' my*
neighbour Nomi/la's afking you thefe queftions, youj
have been interrupted in your difcourfe, in fhewing
how faith doth enable a man to exercife his Chrijiian
Graces, and perform his Chrijiian duties aright ;
and therefore I pray you go on,
'Evan.- What
(;?) Our author, remem-
bering Komtftas biafs toward
good works, as fepa rated
from Chrift,puts him in mind,
That Chrift is the way, and
that the foul's motion heaven-
ward, is in Chrift ; that is, a
man, being once united to
Chrift by faith, mo vet h
heavenward, making pro-
grefs in believing^ and by in-
fluences derived from Jefus
Chrift, walk'i77g in his holy
Commandments. The Scri-
pture acknowledged no o-
ther hoiinefs of life, or good
works : and concerning the
neceiTi zy of thefe, the Au-
thor moves no debate. But,
as to ^propriety of cxp^ffion,
iince good works are the
keeping of the Command-
ments, in the way of which
we are to go, he conceives,
they may, with greater pro-
priety, be called the (walking
in the way, than the way it-
{elf Ti* certain, that the
Scripture fpeaks of walking*
in Chrift, Col.ii. 6, Walking'
in his Commandments, Z
Chron. xvii. 4. and walking
in good works, Eph. ii. 10.
And that as thefe terms fig-
nify but one and the fame
thing, fo they arc all meta-
phorical. But one would'
think, the calling of good I
works, the way to be walkc
in, is farther removed from
the propriety of expreffion,
than the calling them, the
walking in the way. But
the author waving this, as a
matter of phrafeology, ov
manner of fpeaking only,
tells us. That affuredly the
fum and fubftance, both of
the way to eternal happinefs,
and of the walking in the
way to it, confifts in the re*
ceiving of Jefus Chrift by
faith, and in yielding obedi-
ence to his Law, according te
the meafure of that receiving.
Hcrcio i$ comprehended,
Chrift
g. for Holinefs of Heart and Life. 1q$
Evan. What fhould I fay more I for the time
'ould fail me to tell, how that according to tho
eafure of any man's faith, is his true peace of con-
ience \ for, faith the Apoftle, Being juflified by faith >
e have peace with God, Rom. v. I. Yea, faith
ie Prophet Ifaiah, Thou wilt keep him in perfctf
eace, ivhofe mind is flayed on thee, hecaufe he tritfl-
h in thee, Ifa, xxvi. 3. Here there is a fure and
tie grounded peace : therefore it is °f r of. 1
ith, faith the Apoftle, that it might ^ J
e by grace, and that the promife might be fure to all
we feed, Rom. iv. 16. And anfv/erable to a man's
Relieving, that he is jufli fed freely by (Sod's grace,
hrough that redemption that is in Jcfus Chrifi (o)y
iom. iv. 3, 24. is his true humility of fpirit. So
Jiat, although he be endowed with excellent gifts
and
at
thrift and holinefs, faith and
)bcdience; which are infe-
parable. And no narrower
s the com pa G of the way
md walki?:g mentioned, ifa.
(xxv. 8, 9. It /ball be called
"he way of holinefs the
redeemed pall walk there.
The way of holinefs, or, the
lioly way (according to an
jfinl Hebraifm) as it is gene-
rally underftood by inrer-
Keters, is, the way leading
lo heaven , iairh Pi fat or ; to
ivit, Chrijl) F/r//^,—— • and
\he dcclvine of a holy life. Fe-
-erius apud Pol Synop. in loc.
^nd now, that our Author,
hough he conceives good
ivorks are not fo properly
railed the way, as the walk-
)j&\ )*cc doih not fay> due
in no fenfe, they may be
called the ct^y, but doch ex-
preily arTerc them, to be the
iouVs walking in the way of
eternal bappin'efs : he cannot
juitly be charged here (more
than any where elfe in his
hook) wirh reaching, that
holinefs is not neccfTarv to
falvation; unlefs one will in
the firft place, fay, That
though the way itfclf, to e-
ternal happinefs, is necefla-
ry td filvation, yer, the
walking in the way is not ne-
ctflary to ir ; which would
be Aniir.oniian w ith a wimefs.
(0) And not for any tiling
wrought in himfelf, or do?J*
by himfelf. See more fag.
275. note (/),
0) TI*
30o The Efficacy of Faith Chap. IIJ
and graces, and though he. perform never fo many
duties \ he denies himfelf in all : he doth not make
them as Ladders, for him to afcend up into hea-
ven by \ but defires to be found, in Ch'riji, not hav-
ing his own right eoufnefs, which is of the Law, but
Hhat which is through the faith of Chrijl, Philip, iii.
9. He doth not think himfelf to be one ftep nearei
to heaven, for all his works and performances. And
if he hear any man praife him for his gifts and graces ;
he will not conceit that he hath obtained the fame
by his own induftry and pains-taking, as fomc
men have proudly thought : neither will he fpeak
it out, as fome have done, faying, Thefe gifts and
graces have coft me fomething, I have taken much
pains to obtain them ; but he faith. By the grace 0)
God I am what I am, and not I, but the grace oj
God that was with me, 1 Cor. xv. -10. And if he
behold an ignorant man, or a wicked liver, he wili
not call him carnal wretch, or prophane fel>ow \
nor fay. Stand by thy felf come not near to me, for
P ^ -J I am holier than thou, Ifa. lxv. 5. (as
~ ^ fome have faid : ) but he pitieth fuch 1
man, and prays for him ; and, in his heart, he
faith concerning himfelf, Who maketh thee to differ r
And what haft thou, that thou hajl not received I
I Cor. iv. 7.
And thus I might go on, and fhew you, hov*
according to any man's faith, is his true joy in God,
and his true thankfulnefs to God, and his patienc
in all troubles and afflictions, and his ContentedneJ,
in any condition, and his willingncfs to fuffer ; ane
his cheerfulnefs in fuffering, and his contentednefs h
part with any earthly thing. Yea, according t<
any man's faith, is his ability to pray aright, Rom
X. 14. to hear or read the word of God aright
to receive the Sacrament with profit and comfort
and to do any duty, either to God, w man after
tigh
8. for Holinefs^ of Heart anh Life. je*
:ght manner, and to a right end, Heb. iv. 2. Yea,
:cording to the meafure of any man's faith, is his
*ue to Chrift, and fo to man for Chrift's fake ; and
> confequently his readinefs and willingnefs to for-
ive an injury ; yea, to forgive an enemy, and to do
pod to them that hate him : and the more faith
ny man hath, the lefs love he hath to the worlds
m the things that are in the world. To conclude,
he greater any man's faith is, the more ft he is
\o die, and the more willing he is to r Q0 -.
v - L "o J
Ue.
Neo. Well, Sir, now I do perceive that faith is a
noft excellent grace, and happy" is that man, that
lath a great meafure of it.
Evan. The truth is, faith is the chief grace that
Ihrifiians are to be exhorted to get, and exercife £
md therefore, when the people afked our Lord
thrift, What they Jhould do to work the works of
^od? He anfwered and faid, This is THE work
f God, that ye believe on him whom he hath fenty
fohn vi. 29. fpeaking, as if there were no other
luty at all required, but only believing ; for indeed,
:o fay, as the thing is, believing includeth all
)ther duties in it, and they fpring all from it ; and
herefore faith one, preach faith, and preach all.
Whilft I bid man believe, faith learned a. p // l
Rollock f, I bid him do all good things : ' J j°C
or faith Doflor Prejlon ||, Truth of be- ,, p*°
ief will bring forth truth of holinefs : " 33 »
f a man believe, works of fan£tifkation 34 » 344*
vill follow ; for faith draws after it in- 34
lerent righteoufnefs and fandtification. Wherefore
faith he) if a man will go about this great work,
:o change his life, to get victory over any fin, that
t may not have dominion over him, to have his
ronfeience purged from dead works, and to be made
>artaker of the divine nature, let him not go about
it
302 The Efficacy of Faith Chap. Ilj
it as a nwra! man ; that is, let him not confide
what Commandments there are, what the recTtitud
r n -I is which the Law requires, and how fc
*- 9 bring his heart to it ; but let him go a
bout it as a Chriflian, that /V, let him believe the pro
mife of pardon, in the blood of Chrijl ; and the ver
believing the promife, will be able to cleanfe his hear
from dead works (p).
Neo. But I pray youj Sir, whence hath Faith it
power and virtue to do all this ?
Evan. Even from our Lord Jeius Chrift : for Faitl
doth ingraft a man, who is by nature a wild olive-
branch, into Chrift, as into the natural olive s anc
fetcheth fap from the root Chrijl, and thereby make!
* TV F t^le tree kr^n§ f°ri-h fruit in its kind * :
yea, Faith fetcheth a fupernatural eflicacj
from the death and life of Chrift ; by vir-
tue whereof it metamorphofeth (q) thi
heart of a believer, and creates and irb
fufeth into him new principles of a£lions(r),
Sc
Life of
Faith,
p. 6, 7, 8.
74> 75-
(/0 The fum hereof, is,
Tha: no confiderations, no
endeavours, whacfoever,will
truly finch fy a man, w?th-
out faith. Howbeir, fuch
confederations and endea-
vours are necefTary, to pro-
mote and advance the fandti-
fication of the foul by faith.
{q) i. e. Traniformcth or
chanjjeth, Rom. xii. 2. Be ye
transformed by the renewing
efyoirt mind.
' 00 viz. Inftrumenrally. Ic
cannot be denied, that our
Author placeth faith before
the new principles of a&ions,
in this padage ; and be fort
the habits of ^race, pa%. I /<*
And yet it will not follow
that, in his opinion, thert
can be SO gracious change
in the foul before fa ich. What
he doth indeed teach, in this
matter, is warranted by the
'plain teftimony of the A-
poftle, Eph. i. 13. After that
ye believed, ye were fealed
with that holy Spirit of proi
mife. And what uusfealing
is, at lead, as to the chief
part of ity may be learned
from John U 16. And of hit
fulnefs have all we received,
and
£8. for Holinefs of Heart and life. 30 £
So that, what a treafure of all graces Chrift hath fto-
red up in him, Faith draineth, and draweth them out
to
and grace for grace. For as
fealing is the imoreffion of
the image of the ical on the
wax, fo that ic thereby re-
ceives, upon ir, point for point
on thefeal; fo believers, be-
ing fealed with thic Spirit of
Chrift, receive grace for grace
in Chrift, whereby they are
made like him, and bear his
image. And as it is war-
ranted by the Word ; fo it
is agreeable to the OLD Pro-
tefiant doftrine, That we are
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 Confejfion, art. 3. in
thefc words, Regeneration is
wrought by the power of the
Holy Ghoft, working in the
hearts of the elect of God, an
ajfured faith \ and art. 13. in
thefe words, So foon as the
Spirit of the Lord Jefus {which
Cod*s cleft children receive by
true faith) taketh poffeffion in
the heart of any man, fo foon
doth he regenerate and rent ty
the fame man.
Neverthelefs, lam not of
the mind, That, cither in
truth, or in the judgment of
our reformers, or of our Au-
thor, the firft aft of faith, is
an aft of an irregenerate, that
«to %, a dead foul. But
to underftand this matter a-
right, I conceive, one muft
diitinguifh becwixt regene-
ration taken jlriftly, and
taken largely ', and betwixt
new powers, and new habits
or principles, of action. Re-
generation, flriftly fb called,
is the quickning of the dead
foul, by the Spirit of Chrift
paffively received ; and goes
before faith, according to
John i. 12, 1 3. But as many as
received him, to them gave he
p$wer to become thefons of God)
even to them that believe on
his name : which were borny
not of blood but of God.
This is called, by Amefiusy
thefrji regeneration, Med.il>
lib. I. chap. 29. feH. 6. See
cap. 26. feci. 19. And it be-
longs to, or is the fame with,
effectual calling ', in the dc-
fcription of which, in the
Shorter Catechifm, one linJs
a RENEWIXG mentioned,
whereby firmer* are enabled
U embrace Jefus Chriji : and
fiich the L'arg. Cateth. on the
fime fubjeel, They, a!t>::;:
in themfehes dead in fin, ara
hereby made able to anfwer his
call. Regeneration, largely
taken, prefuppohng the for-
mer, is the fime with fan-
ft ijication, wrought in the
foul by the Spirit of Chrift,
, actively
304 The Efficacy of Faith Chap. HE
to the ufe of a believer ; being as a conduit-cock, that
watertth all the herbs in the garden. Yea, Faith
doth
actively received Sy faith ;
and (o follows faith, A&s
xxvi. 1 8. Among them which
arefanciifed by faith, th.it is
in Me : tne fubjetts (or which)
are the redeemed, called, and
juftified. Effen.Com. cap. \6.
feet. 3. And accordingly, in
the defcription thereof, in
the Shorter Catech. mention is
made of a iecond RENEW-
ING > namely, Whereby we are
RENEWED in the whole man
after the image of God, and
are enabled more and more to
DIE unto fin, and LIVE unto
righteoufnefs. And thus I
conceive regeneration to be
taken in the above paiTages
of the Old' Confeffton. The
which is confirmed by the
following testimonies : Be-
ing in Chrift, we mufl be
HEW CREATURES, not in
fubftance, but in QUALITIES
and difpojition of our minds,
and change of the aBions of our
lives all which is im-
poffible to them that have no
fatth. Mr. John Davidfons
Catech. pag. 29. u Sz gude
<c warkes follow as efTecls of
u Chrift in us, poffeflcd bv
*c faith, why beginneth
u to work in us regeneration,
11 and a renewing oi the ha ill
<c parts and powers of Caul
** and body. Whilk begun
" fanclif cation and holinefs,
" he never ceafeth to accom-
" plifh, 8V Ibid. pa?. 30,
« The eflfcft {viz.. ofjupfca-
cc ticn) inherent in us, as in a
«' fubject, is that new quality •, '
c* which is called inherent
,c righteoufnefs or regenera-
ct Hon.1* Grounds of Chrifttan
Religion, (by the renowned
Be^and Faius, 1586.) chap.
2<).fett. II." Tnat new qua-
" lity, then, called inherent
cc righteoufnefs, and regene-
" ration, teftrfied by "good .
cc works, is a necefTary effect
" of true faith." Ibid chap. Jl;
Now, in regeneration
taken in the former fenfe,
new powers are put into the
foul, whereby the finner*
who was dead in fin, is en-
abled to difcern Chrift id
his Glory, and to embrace
him by faith. But it is iri
regeneration taken in the lat-
ter fenfe, that NEW HABITS
of Grace, or immediate prin-
ciples of actions > are given :
namely upon the foul's uni-
ting with Chrift by faith.
So EjfeniuSy having defioed
regeneration to be the putting
offpirituallife in a man, fpi-
ritually dead. Cemp cap. 14.
feci. II. Afterwards faith,
As by regeneration, SEW
VGffE&S
g 3. for Hdinefs bf Heart and Life. 305
doth apply the blood of Chrift to a believer's heart :
and the blood of Chrift. hath in it, not only a power
to warn from the guilt of fin; but to cleanfe and
purge likewiie, from the power and Jlain .- ,
of iin. And therefore, faith godly ± p^°
whoker f, If you would have Grace, you T , .
muft firft of all get Faith, and that will r, .„ • °
bring all the rejl 5 let Faith go to Chrifr, ^nltian>
and there is meeknefs, patience, humi- ?' 59-
lity, and wifdom, and Faith will fetch all them ta
the foul; therefore faith he, You muft' .. ,,.,
not look for fanifrfication ||, till you J[
come to Chrift in vocation. ?' 54-
Norn. Truly, Sir, I do now plainly fee that I have
been deceived, and have gone a wrong way to work:
fori verily though that holinefs of life muft go before
Faith, and fo be thegrourd 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
hoLii.efs of life.
Evan. I remember a man, who was much enlight-
ned in the knowledge of the Gofpel (f), who faith*
There
PCfFERS were put into the (/") This man, Bernardino
man, fo by Jar.clfcat.on are Ockine^n infamous Auoftate,
^iven' XEtV SPIRI1VAL UA- was ac firit a Monk : bur, as
BITS, theological virtue . lb. our •. uthor faith,beine much
cap \6.fcl 5 And as the enlightved in the knowledge of
Scr pturrs areexprcf , in that the Gofpel , he not only mule
mm are f wB ified by faith, profeifion of the Protectant
Acls xxvi. 18 f> i> the Larg. religion, bur, together wirli
Catechifm. in that, it is in the renowned peter Martyr%
fanEt'fication they are " re- was efteemed a moft fim us
,c newed in their whole man, Preacher of the Gofpel,
'c having the feeds of repen- throughout Italv. Beine; in
*l tance unto life, and of all danger, on the account of re-
<c other fatting Craces put inro lii'ion, he left Italy, by Mm*
*' shcir hearts. " giiefl. /J. ty/s advice : and beins mi»ch
.306 The Efficacy of Faith Chap. IH«S
There be many that think, that as a man choofeth to.:
ferve a prince, fo men choofe to ferve God. So like- \
wife they think, that as thofe who do
beft fervice *, do obtain moft favour of
their lord, and as thofe that have loft it,
the more they humble themfelves, the
fooner they recover it: even fo they
think the cafe ftands betwixt God and them ; where-
as,1 faith he, it is not fo^ but clean contrary, for he
y -. himfelf faith, Ye have not ch of en mey but I
\ ^ J, have chofen you ; John xv. 16. And not,,
for that we repent, and humble ourfelves, and do
good works ; he giveth us his grace : but we 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 confefs Chrift, becaufe he was il-
luminated. For, faith Luther +, The
tree mnfl firji be^ and then the fruit. For
the apples make not the tree^ but the tree
makeih the apples. So faith fir/l ?naketh the perfony
which
* Bernard
Oc bine's
Serm. of
Predeft*
iOnGal.
P. 124..
athtiea by c:>c Dutchci's 6ft
Perrara in hi.s efcape, he went
firR to Geneva, and then to
, and was admitted a
, Miniftcr in that city. But
difcovc .:-;if there, as
Icr he
had joined himfeif ro the
Samaria^ he was
banifbed ; and is juftly rec-
koned ajttbng the fore-run-
ncr? of the execrable Scchius.
See tfocrnhecky appAf. ad cent''.
ig. 4". Hence one may
phinly fee, how there are
fef} n o ns o f hi s , which m i g h t
. to good purpofe
be <}uoced. And as for the
character given hirn by the
Author here, if one is in ha-
of reckoning it an ap-
plaitfe, one mull: remember,
that it is no greater than what
the Apoftle gives to the guil-
ty of the fin again!} the Holy
Ghoft, Heb. vi. 6. Thofe whd
or.ee enlightned, andhave
ttfjied of the heavenly giptl
which I mike no que-
liion, bur our Author had his
eye upon, in giving this man
this characler very perti-
nently.
OH a
5 3. for Holinefs of Heart and Life. 307
which afterwards bringeth forth works. Therefore to
do the laiv without faith , is to make the apples ofivood
and earth without the tree ; which is not to make
apples, but mere fantafies. Wherefore, neighbour
Nomina, 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 to get an intereft in
Chrift; but believe your intereft in Chrift, that fo
you may work (*), And then you will not make the
change of your life the ground of your * y u-
faith, as you have done ; and as Mr. * ^ ^
Culverwell faith many do, who being f 1? • u
asked, What caufed them to believe?
They anfv/er, Becaufe they have truly repented, and
changed their courfe of life (u).
Ant. Sir, What think you of a preacher, .- *,
that in rfiy hearing faid, He durft not ex- L ^ J
hort nor perfwade finners to believe their fins were
pardoned, before he faw their lives re-
formed ; for fear they fhould take more f JVa
liberty to fin ? Life of
Evan. Why, what fhould I fay, but Faith,
that I think that preacher was ignorant p. 56.
of the myftery of faith [v) f ?
For
(0 i* e. By bclievlne, get effaoing faith, is God's
a faving intereft in Carat; revealed in his dtfrd', a
whereas before, you have fee plain 17.
yourfclf, as it were, ro work ihid. page 21.
ir. See the note en the Ae£r»i- {y) This cenfire, as it na~
tion of faith. tivciy follows upon the ovcr-
(V) Which, adds he, if it throwing of that doftrine,
proceed not from fahb, is ml viz • fsof!ifemu(t
fp much m a found proof of go he fore faith, and fo be tie
faith , much lefs car. it he any ground of 'it, and product and
caufc to draiv tl . : it fcrtb. yzgc 1 90. So
p. ZQ.Thc it ii founded on theft two
*n.
2o8 The Efficacy of Paith Chap. III.
For it (w) is of the nature of fovereign waters*
which fo wajh off the corruption of the ulcer ; that
they cool the heat, and ftay the fpreading of the in-
fection ; and fo by degrees heal the fame. Neither
did he know, that it is of the nature of cordials?
which fo comfort the heart and eafe it ; that they alfo
expel the noxious humours, and ftrengthen nature a-
gainft them (#).
Ant. And I am acquainted with a profeflbr, though,
God knows (y)9 a very weak one, that faith, if he
ihould believe before his life be reformed, then he
might believe, and yet walk on in his fins : 1 pray
you, Sir, what would you fay to fuch a man ?
Evan. Why,
ancient Vroteftant principle,
(i.) That the belief of the
rcmilTi( n of fin is compre
hended in faving jellifying
fairh ; of which fee pare 275.
note (/), and the norf on the
definition of faith. (2.) That
true repentance, rind accept-
able reformation of life, do
necefTirily flow from, but
go Dot before fa vine faith ;
of which, fee pape 19" note
(/", and page 200- note (z).
Hence it neccllanly follows,
that remiffion of fin mult be
believed, before there can be
any acceptable reformation
of life; and,th n that preach-
er's fear was grnundkfi, re-
formation of life beng fo
caufed bv the fpjrh of remif-
fion of fin, that it Is infepar-
able from it ; as our Author
te.icheth in the following
HafTages. Calvin* cenfure,
in this cafe, is fully as fevere *
As for them (faith he) that
think that repentance doth ra-
ther go be-fore faith> than flow
orfpriwg forth of it, as a fruit
out of a tree, they never knew
the force thereof. Inftit. book
^. chap ;. fedt. I. Tet when
we refer the beginning of re-
pentance to faith, we do not
dream a certain mean f pace of
time, wherein it bringeth it
out : but we mean to (tew,
that a man cannot earnefily
apply himfelfto repentance \ un-
lefs he know himfelf to be of
God- Ibid. fc.t. 2.
{w) viz. Fai h.
(x) Even fo, faith not on-
ly / fiifies a fjnner, but fan-
£Hfi«s him in heart and li*e.
(yW think this expreflion
mi«*htvcry well have bcea
fpdied here*
co " a?
3°9
X New
Cov.
p. 361.
§ $ jfV Holintfs of Heart and Life.
Evan. Why, I could fay, with Dr. J
Pre/Ion> Let him, if he can, believe
truly, and do this ; but it is LnpofTuie :
let him believe, and the other will fol-
low ; truth of belief will bring forth truth of holi-
nefs \ for, who, if he ponder it well, can r -,
fear a flefhly licentioufncl's, where the be- i- x93 J
iieving foul is united and married to Chrift (z) ? The
Law, as it is the Covenant of Works ^
and Chriji^ are fet in oppofition || : as
two husbands to one wife iucceilively (a) :
whilft the Law was alive in the confci-
ence, all the fruits were deadly, Rom.
vii. 5. but Chrift taking the fam£ fpoufe to himfelf
(the Law being dead) by his quickning fpint doth
make her fruitful to God (£j, and fo raifeth up feed to
the former husband ; for materially thefe are the
works of the Law, though produced by the Spirit of
Chrift in the Gofpel (r). .
Ant. And
|| Toun's
Affertion
of Grace,
p. 142.
(z) " £: Doch not this
ci doCtrine (jviz. of jultifica-
<c r>on by fdith without
'c works) make men fecure
^ and proline? A. N^ : for
" it cannot be, bur they, wh^
" are ingrafted into Chrift
cc by faith, fhould bring forth
cc fruits of thankfulnefs. M
Pal at. Cxtech. ijueft. 6*4.
(a) Rom. V'i. 4.
(6) Rom. vii. 4, 6.
(c) A> a woman married
to a fecond husb.md, after
the death of the firi', doth
the ftrne work for fnhftawe,
in the family, that was re
quired of her by the fir ft
husband ; yec dees it not ti,
nor as under the authority of
the dead husband, but the //-
v'mg one : fo the good works
of relievers ,11c materially >
2nd but materially, the works
of the Lao;, (a covenant)
the firft h j' band now dead
to the believer. In this fenfe
only the Law ishcretrened
of: and to raaU the pood
works of belie vers formally
the \vork> of the Lam, as a
covenant and husband, is to
contradict the Auoflle, Rom.
vii. 4, 5, 6 l make hem
deadl\ fruits, dt honourable to
Ch i" the fecond 1 nband,
and unacceptable cu God.
, 00 After
f Ward's
Life of
Faith,
31b Tht Efficacy of Faith Chap. III. 1
yftzr. And yet, Sir, I arn verily perfuaded, that'
there be many, both preachers and profefiors, in this
City, of the very fame opinion, that thefe two are
of.
Evan. The truth is +5 many preach-
ers frand upon the praife of fome moral
virtue, and do inveigh agr.inft feme vice
of the times, more than upon prefling
men to believe : but faith a learned wri-
ter ||, It will be our condemnation, if
wc love darknefs rather than light, and
defire ftill to be gropping in the twilight
of morality, the precepts of moral men,
th?n to walk in the true light of divi-
nity, which is the doctrine of Jefus
Chrift * : and I pity the prepoflerous
care and unhappy travel of many well-
affected, who ftudy the practice of this
and that virtue, neglecting this cardinal
and radical virtue : as if a man fhould
water all the tree, and not the root ;
fain wrould they fhine in patience, meeknefs and zeal,
and yet are not careful to cftablifh -and root them-
felves in faith, which fhould maintain all the reft ;
and therefore all their labour hath been in vain and to
110 purpofe.
jsfom. Indeed, Sir, this, which ye have now faid,
I have found true by my own experience : for I
have (d) laboured and endeavoured to get victory o-
ver fuch corruptions, as to overcome my dulnefs,
and to perform duties with cheerfulnefs 3 and all in
vain.
Evan. And no marvel ; for, to pray, to medi-
tate, to keep a Sabbath cheerfully, to have your
converfation in Heaven^ is as poffible for you your
felf
10.
ii my%-
em's Sev.
Golden
Candleit.
fa 30, 4.
[ *94 3
* Ward's
Life of
Faith,
f. 6, 7.
(i) After that manner.
j 8. J or Jriolinejs oj Heart a?: a i 311
elf to do, as for iron to fwim ||, or for „ jfrarf%
ftoncs to afcend upwards : but yet no- i -r *
thing is impoiiible to faith, it can natu- j»Ljtj, p
ralize thefe things unto you ; it can make ,g , ' * "
a mole of the earth, a foul of heaven. v^v*T
Wherefore, tho' you have tried t all moral conclu-
fions of purpcfing, promifing, refolving, vowing,
fafting, watching, and felf-revenge ; yet get you to
Chrift, and with the finger of faith, touch but the
hem cf his garment ; and you fhail feel virtue come
from him, for the curing of all your dif- r- -i
eafes. Wherefore I befeech you, ccme L y2>
cut of your jelf unto Jefus Chrift, and apprehend
him by faith, as (blefled be GcdJ you fee your
neighbour Necphyius hath done ; and then {hall you
find the like lothing of fin, and love to the Law of
Chrift, as he now doth ; yea, then -#iall you find
your corruptions dying and decaying cbffly, more
more, as I am confident he (hall.
Neo. I but, Sir, fhall I not have power, quite to
overcome all my corruptions, and to yield perfect o-
bedienceto the Law of Chriji, as, the Lord knows, I
much defire ?
Evan. If you could believe perfectly, then fhould
it be even according to your dcilre ; according to
that of Luther ||, if we could perfeftly .. ^ ^ ,
apprehend Chrift, then fhould we be "
free from fin : but (alas) whilft we are *" l^'
here, we knew but in part, and fo believe but in
part, and fo receive Chrift but in part, i Ccr. xiii.
9. and fo, confequently, arc holy but in part ;
nefs fames thejuft, including himfelf, when he faith,
In many things we fin all, Jam* hi. 2. John the
faithful and loving Difciple, when he faith, If we
fay we have no fn, we iur * n ^ /
fives, and the truth is net in us, 1
John i. 8. Yea, and witnefs Luther *, * I44'
when
3*2 The Means Chap. lit:
when he faith, a chriftian man hath a body, in whofel
memccrs, as Paul faith, Sin dvuelleth arid vuarreihl
Rom. vii. 15. And albeit he fall not into outward!
r , -] and grcls fins, as muruer, adultery, ihefq
^ and fuch like, yet is he not irte fromu
impatience, and murmuring againft God ; yea, faithj
he, I feel in my felf covctoufnefs, luft, anger,"
4 TV nT Pr^e ai]d arrogancy, alfoy the fear of '
Life of death, heavinefs, hatred, murmunngs, 1
Jaith impatience f. So that ycu muft not ;
, ' look to be quite without fin, whilft you
^' ^' remain in this life : yet this I dare pro-
mife you, that as you grow from faith to faith,
fo ihall you grow irom ftrength to ftrength in all
,. o ti r other graces. Wherefore, faith godly
x r j Hooker ||, Strengthen this grace of faith,
^ ... and ftrensthen all : nourifh this, and
Calling * -n 11 o 1 -r •
. /• nounih ail. So that if you can attain to
?' a great meafure of faith, you fhall be
fure to attain to a great meafure of holinefs ; ac-
^ ^j cording to the faying of Dr. Prejton *,
£ eW He that hath the ftrongeft faith, he that
* beheveth in the greateft degree the pro-
^' ^4- mife of pardon and remiflion of fins ; I
dare boldly fay, He hath the holieft heart, and
the holieft life. And therefore I befeech you, la-
bour to grow ftrong in the faith of the Gojpel, Philip.
I 27.
§ 9. Neo. O, Sir, I defire it with all my heart ;
and therefore I pray you tell me, what you would
r -, have me to do, that I may grow more
I- J97 J ftrong ?
Evan. Why, furely the beft advice and counfel
that I can give you, is to exercife that faith which
you have ; and wreftle againft doubtings ; and be
earneft with God in prayer for the increafe of it :
for-
§ 9* fcr Jlrengthning of Faith. 31
forafmuch, faith Luther f, as this gift is 4. pu ;
in the i ands of God only, who beituw- T \
eth it when, and on whom he pleafeth ; • '
thou m'uft refort unto him, by prayer, "' *'
and fay with the Apoftics, Lord increaje cur faiih\
Luke xvii. 5. And you muft alfo be diligent in hear-
ing the word preached ; for as faith cunetb by -tar-
ings Rom. x. 17. So is it alio increaied uy hear-
ing. And you mull alfo read the word, and me-
ditate upon the free and gracious promiles of viou ;
for the promife is the immortal feed, whereby die
fpirit of Chrifl oegets and increafcih faich, ,. p
in the hearts of all his. And, lajily, you "
mufL frequent the facrament of the fu, n &
JLord s lupper, and receive it as often as
• • 1 i. P- 14-8.
conveniently you can l|. r -r
Am, But by your favour, Sir, if Faith be the gift
of God, and he give it when, and to whom he pica-
feih ; then I conceive, that man's fifing fuch n
will not procure any greater meafure of it, than vorod
is pleafed to give.
Evan. I confefs it is not the means, that will ei-
ther beget or increafe Faith ; but it is me Spirit of
.God in the ufe of means that Goth it : fo r- o -1
that as the means will not do it without the \. ? v \
Spirit, neither will the Spirit do it without the means,
where the means may be had. Wherefore, 1 pray
you, do not you hinder him trom ufing the means,
Neo. Sir, ior mine own part, lei hi n fay v. hat he
will, I am refolved, by ii mce.of God, to De
careful and diligent in the ufe ot tl.eie means, which
you have now prefcribed ; that fo, r>y the incr*
of my faith, J may be the better enabled to
the will of the Lord, and (o walk*, as that 1 may
pleafe hjm.
§ 10. But forafmuch as heretofore, he hath en-
deavoured
314 7J* Dijiin&lon of the Law ofJVorh Chap. III.
deavoured to perfwade me to believe diverfe points,
which then I could not fee to be true, and therefore
could not aflent unto them ; methinks I do now be-
gin to fee fome mew 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 judg-
ment and direction therein.
Evan, Do fo, I pray you.
1. Neo. Why? Firftof all, he hath endeavoured
to perfwade me that a believer is not under the Law,
but is altogether 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 fins.
P -i 5. That the Lord doth not chaftife a be-
"■ 99 J Hever for his fins.
6. Lajlly, That a believer hath no caufe, neither
to confefs his fins, nor to crave pardon at the hands
of God for them, neither yet; to faft, nor mourn, nor
humble himfelf before the Lord for them.
Evan. Thefe points, which you have now men-
tioned, have occafioned many needlefs and fruitlefs
difputes; and that becaufe men have either not un-
derliood what they have faid, or elfe not declared
whereof 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
we would clearly underftand the truth, we muft di-
:,iili betwixt the Law, as it is the Law of Worksy
and as it is the Law of Chrift (e.).
Now
(?) The Antinomian fenfe pofirions themfelves arc pa"
of .ill thefc pofirions is, no radoxes^ bearing a precious
t> erroneous and detejl- Gofpel- truth, which he main_-
ehle, and is oppofed and dif- rains againft the he gall ft '
jprevdi by our Author. The but, I doubt, it 15 too much
j iol and Law ofChriJi^ applied to Jix Par ad. 315
Now as it is the Law of Works ^ it may be truly
fait),
:o call them all Ant:?.
paradoxes. Bur co call them
iimply, and hy the lump,
mUtnomijin errors, is (hock-
ing : one might as good fiy,
It is a Popifb) or Lutheran er-
iror, That the bread in the fa-
cr anient is ChnfCs body ; and
that ic is a Socinian, Armeni-
an, or Baxterian error, That
a [inner is jufiifted by faith :
for the fir ft Jour of the para-
doxes areas dire&Iy fcriptu-
tal as thefe are ; though the
Antinonnan fenfe of the for-
mer is anrifcriptural, as is
the Popifi, Lutheran, Socinian,
.777, 1 n d Baxte rlan fen fc
cf the latter, refpeclively. At
this rate, one might tobvtrt
the very foundations of Chri-
ftianity, as might eafTJy be
inrirufte I, if there were fuf-
ficienc caule to exemplify it
here. How few doliriiies of
the Bible aie there, that have
not been wrefted to an erro-
neous fenfe, by fomc cor-
rupt men or other? vet will
not their corrupt gloflcs war-
rant the oru'emnine of rhe
'/politionsihcmfelves
as erroneous
The fir ft four of rhefe pa-
radoxes, arc found in the fol-
lowing texts of Scripture,
lit. The
I/?, Rom. vi. 14. Te are
net under the Law> but under
Grace Chap. vii. 6. Hb$v ^s,
are delivered from the Lazi>.
Zd, l john 11 1. 6 Wbofoc-
v&r alideih in him,finneth net.
Vorfe 9. iKcfever is born of
God. zmitfin,
and he cannot ,.
3^, N.UTib. xxiii. 21. He
■::ty in Ja-
cob, neither b u 1 per-
verfenefs in Ifracl. Cant. iv.
7. Thou art all fair, my love,
there is no fpot in thee.
%th, Ifa. liv. 9. So have I
fivovn> that I would net be
wroth with thee, nor rebuke
thee.
The cife ftanjing dbui,
thefe paradoxes muit jieeds
be fenf.-d one way or other,
agreeable to the analogy o£
f.i':h, and fc defended by o.'.i
who own the divine autho-
rity of the holy Scnprurr.
And as an orthodox Divine
wouM not condemn the two
proportions above-mention-
ed, brought in for illui'ira-
tion of this matter, bur:
the f:rae, bv giving a (0
ring
the unfound fenfe, a<, That
*ti& rrue tint the bread is,
Chrift'i body [.. ''y ;
h]Sc^ thar it is fo bv fi
fubfiavtiaVcn, or confubf..
'tis true, {mi-
ners are juKihcd by faith, as
slq hfirnment, apprehen...
auj
p6 The Diflinftion of the Law of Works, Chap. lift
faid, that a believer is not under the Law, but is de-i
livered from it (/), according to that of the Apoftleti
Rom. vi. 14. Xe are not under the Law, but under'
Grace ; and Rom. vii. 6. But now we a)'e delivered
from the Law. And if beiievers be not under the
Law, but are delivered from the Law, as it is a Law
if Works; then, though they iin, yet do they not
tranfgref§
and applying ChrifTs righte-
oufnets ; falfe, that they arc
jultihed by it as a work, fuK
filling the pretended new
proper Gcfpel-lazu : To our
Author gives a hie and
found fenfc of thefc fcriptu-
ral paradoxes, and reject the
imlbund ienfe put upon them
by Ant'womians ', and this
he uoth, hv applying to
them the difttnrfion of the
Law, as it is the Law of
Works, i. e the Covena it of
Works, and as it is the Law
of Chrift, i. e. a rule of life,
in the hand of a Med aror
to believers. Nuv* if rhis
dtftindj[ion he not admitted
here, neither n thefe, nor
equivalent terms, but the
Law of Chrtfij and Law of
Works, mult be reckoned one
an I the fame thing : then
beHevers in Chriff, whom
none hut Antinomians will
deny to he under the Law,
as it is the Law cSChri/f, or
a rule of life, are evidently
ftak'd down under the Cove-
nant of Works ftjU; foraf-
inuch as, in the fenfe of the
holy Scripture, as well as in
the (enfe oi' our Author, the
Law of Works is the Covenant
of Wor:s. And lince 'tis plaifl
from the holy Scripture, aafl
from the Weft mitt fier Confef-
fion, That believers are XOT*
under the Law, is a Covenant
1 •■:j ; a W%) > whi.h, bl
thi diftinefcioo, our Autnor
1 ck'a up, is, ov rejedt*
ing of ir, ,?n d confounding
thtltOiVefWbrks, md law
oj tihrift} opened for Artino-
mians to cait offthe La v lor-
good and all.
The two lall of thefe pa-
radoxes are confecfuentialhf
fcriptural, a^ n; eflaTily foi-
l-wing upon the former, be-
in.^, underltood in the fame
fenTe as they are, and as.our
Author explains them.
(/) " True believers be
(c not under the La-v, as a
a Covenant of Work*. W'ftm*
" ponftjf. cbat>. 19. feB. 6\
tc The Law oj ''Works, fairh our
<c Author, pace 6". is as
(t to fay , as the Covenant ef
<c hcrks.
is) tt As
10. and Law of Ghrifi, applied to fix Pdrad. 317
ranfgrefs the Law of IVorks ; for, Where no Law isy
here is no tranfgrejfion, Rom. iv. 15. And therefore
lith the Apoftlc "John, iVkofoever abideth ~ ,
n him finneih not, 1 John iii. 6. that is, L 200 J
as I conceive) whofoever abideth in Chrift by faith,
inneth not againft the Law of Works (g). And if a
»eliever fin not againft the Law of Works ; then can
jod fee no fin in a believer, as a tranfgreflion of that
L,aw (h). And therefore it is faid, Numb, xxiii. 21.
He hath not beheld iniquity in Jacob, neither hath he
een perverfenejs in Ifrael ; and again, it is faid, Jer>
. 20. At that time the iniquity of Ifrael jhall be fought
"or, and there Jhall be none ; and the fins of Judah9
md they jhall not be found : and in Ca?it. iv. 7. Chrift
aith concerning his fpoufe, Behold, thou art all fair ,
ny love, and there is no f pot in thee. And if God can
be no fin in a believer, then afluredly he is neither
^gry,
(g) " As the warld is al- from thefe words a little al-
together fee upon finne, ter. " Howbeit the condem-
and can do oathing but <c nation of fimie be removed
linne ; fo they that are " from the faithful altogid-
borne ot God finne not : " der, &c. m The penalty,
not that their iinnes of which the Law of Works
themfelve are nor deadly, threatncth,/^yj our Author to
but becaufe their pei funs Nenphytus, page 204. " is
are fo lively in Chrilt5that " condemnation, and death
~.ie deadline fs of finne Can- (( eternal; and this you have
not prevail a°ain(t them." c< no'caufe at all to fear."
Ir. John Davidfons Catech. (h) Mr. James Melvil, to
age 32. What he means by the Tame purpole exprelleth
ic deadlinefs of Jin, appears it thus :
•But Gcd into his daughter dear fees nane inicjuitie,
Sor in I is choftn Ifrael ivill fpy evormitie :
Kot hiking in I er bowk, zvhilk is with ferntickles repleit,
But ever into Shrift her face, ivhilk pie aj and is ar.dfzveit.
Iprnxnc Vision, dedicated to Kin^ fames VI. pag. S5
(i) Such
31 8 The Difiinifion of the Law of Worksy Chap.llj
angry, nor doth chaftifc a believer for his fins, a
a tranfgreffion of thai law (i) : and hence it is
that the Lord faith concerning his own people thai
were believers, If a. xxvii. 4. Anger is not in me,
and again, Ija. liv. 9. the Lord, fpeaking com-
fortably to his fpoufe the Church, faith, As I ham
[worn that the waters s/'Noah Jhall no more go ovet
the earthy fo have I /worn that I zuill no more h
ivrdth with thee^ nor rebuke thee. Now if the Lore
be not angry with a believer, neither doth chaftifi
him for his fins, as they are any tranfgreifion dl
r -. the Lazu of IVorks ; then hdth a be-
, *- "* liever neither need to confefs his line
unto God, nor to crave pardon for them, nor yet
to faft, nor mourn, nor humble himfelf for them
as conceiving them to he any tranfgreffion of the Law
as it is the Law of Works (k). Thus you fee,
thai
() Such aiv er is reveng
irtg wrath \ and fuch cha-
i\ 1 fe merit is proper puni foment)
mflicled for facisfymg offen-
ded juftice; in which fenfe
it h faid, Ift. liii. 5. The cha-
Jtifement of our peace was up-
on HIM, to wit, on Jefus
Chrift ; avd therefore it can-
not be on believers them-
felvcs.
(k) Our Author doth not
indeed here refute the Ar,ii-
nom'an error, That the belie-
ver ought not to mourn for his
fins : he doth that effectual-
ly in the next paragraph.
Bur here he refutes, the Le-
galift, who will needs have
the believer jt'tll to be under
the Law, as it is the Covenant
of Works ; and therefore t
conjefs and mourns ck:.for hi
JinS) as ft ill committed .igainj
the Covenant of Works. Bui
it is evident as the light
that believers are not undt\
the Covenant of 'Works , or it
other terms, wider the Law
as that Covenant : and tba
' principle being once fixed
the whole chain of confc
quences, whidi our Audio
hath here made, does necei
farily follow thereupon. 1
is ftrange, that nothing ca
be allowed io believers to i>
mourning for Jin', unlefs the]
mourn for . ir as ucbeueven
as perfons under the Cove
nant of Works, who doubt
left arc under the enffe an«
andeni
, T0. and Law of Chriji, applied to fix Parad. 319
hat if you confider the Law in this fenfe, then all
hefe points follow ; according as you fay our
'riend Antinomijla hath endeavoured to perfwade
pu.
But if you do confider the Law, as it is the Law
)f Chriji y then they do not fo, but quite contrary.
For as the Law is the Law of Chriji, it may be tru-
ly faid, that a believer is under the Law, and not
delivered from it ; according to that of the Apoftle,
I Cor. ix. 21. Being not without Law to God, hut
under the Law to Chriji ; and according to that of
the fame Apoftle, Rom. iii. 31. Do we then make
void the Law through Faith? God forbid \ yea, (by
faith) we ejlablijb the Law. And if a believer be
under the Law, and not delivered from it, as it is
the Law of Chriji -, then if he fin, he doth thereby
tranfgrefs the Laiv of Chriji : and hence I do con-
ceive it is, that the Apoftle John faith, both con-
cerning himfelf and other believers, 1 fohn i. 8.
If we fay we have no fin, we deceive our fives, and
the truth is not in u: : and fo faith the Apoftle
fames, Chap. iii. 2. In many things we offend all.
j And
Condemnation for their iin, u and judging myfelf caft
\Cai iii. 10. But, M As our " out of his fight, and con-
I" obedience now is not the ,c demned ; whereas ycz I
I " performance, fo our iin- " am in Chrift, and it iiGod
i<c ning is not the violati- " that juftifies me; who is
<c on, of the condition of <c he that fhall conJ
I Cc the old Covenant. Belie- cc R:n. viii. 33, 34. wefhill
1 <c vers ■ their hns now, <l a^ree with Antinomians.
I P though tranferefTions of <c This is indeed the hafty
' *c the Law, are not counted M fenfe of unbelief, Pfah/i
><f violations of the conditi- w xxxi. 22. John ii. 4. Hence
1 cl ons of the Covenant of " ht them be rebuked, who
<c Works, under which they "fay not that Cbrijl in the
" are not." Brown on Ju\hfi- " Go/pel hath tah.
cation, chap. xv. page 224. " fenfe of Jin.9* Rutherford
" If fenfe of fin be taken for on the Covenants,
f the unbelieving feeling of, ?[ah
j20 The DtJiinSiion cftbe Law ofTVo'rh, &c,
r ^ And if a btliever tranfgrefs the' Law of
*• J Chrijl, thin doubtieTs hefeetb it ; for it
is faid, iVax/. v. 21. 77w/ /£* ft/tfyx of man are bA
fere the eyes cf the Lord, and he ponder eth all his
goings : And, m Heb. iv. 13. it is faid, All things
a j e naked and open unto the eyes of him± with ivbom,
we have to do. And if the Lord doth fee the fins
that a believer doth commit againft the Law, as \%\
is the Law of Chrijl ; then doubtlefs he is angry wi:h\
them : for it is faid, Pfal. evi. 40. That, becaufei
the people went a-whering after their own Inventions^
therefore zvas the wrath of the Lord kindled againjl his!
people, info much that he abhorred his own inheritance ; j
And in Deut. i. 37. Mofes faith concerning himfelf, |
The Lord was a igry with him. And if the Lord bej|
angry with a believer for his tranfgreffing the Law\
of Chrijl, then afiuredly {if need be) he will chajlife .
him for it : for it is faid (/) concerning the feed and
j. r> ii children of Jefus Chrift ||, If they for-"
th P fa^e niy ^aw> an<^ wa^ not in my judg-
ment s, then will. I vifit their tranjgrejfiQns
*' ^ ' zuitb the rodj and their iniquities with
Jlripes. And in 1 Cor. xi. 30. it is faid concerning
believers, For th is caufe (namely their unworthy re-
ceiving of the Sacrament) ma ' y are weak and fckly
among you, and many flcep. And if the Lord be an-
gry with believers, and do chaltife them for their fins,-
as they are a tranfgrefhon of the Law cf Chrijl ; then
r -j hath a believer caufe to confefs his fins un-
*■ 3 J to the Lord, and to crave pardon for them,
yea, and to fajl, and mourn, and humble himfelf for
them, as conceiving them to be a tranfgreffion of the
Law of Chrift (m).
§ 11. And*
(!)Pfal. Ixxxix. 30, 31, 32 rraph, the AnUncmian fenfc
(w) Tbiis < ur AuthrM h,uh of ill rhc fix plitions above-
folidly refuted* in this para- mentioned.
00 Name*
§ ir. end Law efChri/i, applied to fix Par ad. 32 X
§ 11. And now, my loving neighbour Neophytus9
I pray you to confider ferioufly of thefe things : and
learn to diftinguifh aright betwixt the Law, as it is
the Law of Works ) and as it is the Law of Cbrijl ;
rnd that in effect and practice, I mean, in heart and
.nee.
Neo. Sir, it is the unfeigned defire of my heart, (o
; and therefore I pray you give me fome dire-
therein (n).
Evan. Surely the beft di region that I can give
you, is, To labour truly to know, and firmly to be-
lieve, that you are not now under the Law^ as it is
the Law oflVorks\ and that you are now under the
Law , as it is the Law of Chrijl ; and that therefore
you muft neither hope for what the Law of Works
promifeth, in cafe of your moft exaft obedience; nor
fear what it threatneth, in cafe of your moft imper-
fect and defe&ive obedience. And yet you may both
hope for what the Law of Chr ifl promifeth, in cafe
of your obedience ; and are to fear what it threatneth,
in cafe of your difobedience.
Neo. But, Sir, what be thefe promifes and threat-
nings ? And, 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 *• 204r -*
cflForkS) promifeth juftification and eternal life, to
all that yield perfedi obedience thereunto : and this
you are not to hope for, becaufe of your obedience.
And
(w) Namely, H^w to im- will the foul, in pra icCj
prove thefe points of doc- carry itfelf; conf effing, b.\ -
trine, in my practice. There g,ng pardon, fa (ting, mourn-
liej the great difficulty : ing, and humbling ufelf, ei-
and according as uyihelief or ther as a condemned n,\xlefac~
faith has the afcendant, fo tor> or as an effendhg tVild
X (0 See
32a The Ufe of that DiJlincJion Chap.
And indeed, to fay as the thing is, you being dead
the Law of Works, can yield no obedience at all ur
to it ; for, how can a dead wife yield any obedienc
to her husband ? And if you can yield no obedience
at all unto it, what hope can you have of any reward
for your obedience ? Nay, let me tell you more,
Jefus 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 tq
you, as it is written, Acls xiii. 39. By him, all that^
believe ARE jujiified from all things, from which ye
could not be jujiified by the law of Mofes ; and, VeriX
ly, verily, faith our Saviour, he that believeth in me^
HATH everlajling life, John vi. 47.
Neo. And I pray you, Sir, what doth the Law ofj
Works threaten, in cafe of man's difobedience untq
it?
Evan. Why, the penalty, which the Law oil
Works, in that cafe, threatneth, 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 thai
■- / t Law, which he lives not under. Surely a
■* ^ J man, that liveth under the laws of England^
hath no caufe to fear the penalties of the laws of Spain
or France: even fo you, that now live under the
Law of Chrift, have no caufe to fear the penalty of
the Law of Works (0). Nay, the Law of Works is
dead to you ; and therefore you have no more caufe
to
(0) Seep. 147,149 not. (0) u power upon any in Chrift.
and (7). " The Law, a> it " As the law of Spain is
*l condemned* and curfeth, Cs merely paflive in condemn*
c< is, co the believer, a mere u ing a free-born man dwcl-i
" paflive, and a naked ftan- " ling ia Scotland. " Rutber-
*c der by, and hath no afti- ford's Spirit Antichnft> pagt
" rity, oor can it aft in that S7. " Tkc Law being hilly
« fatiified
ill. in Practice. 323
> fear the threats thereof, than a living wife hath to
ar the threats of her dead husband : nay, than a
12A wife hath to fear the threats of a dead hufband
*)). Nay, let me fay yet more, Jefus Chrift, by
>s condemnation, and death upon the crofs, hath
jlivered you, and fet you free from condemnation*
id eternal death; as it is written, Rom. viii. 1.
here is therefore now no condemnation to them that are
Chrift Jefus : and faith Chrift himfelf, John xi.
3. Whofoever Uveth and believeth in me^ Jhall never
And thus you fee your freedom and liberty from
le law, as it is the Law of Works. And that you
ay be the better enabled to Jiandfaft in this liberty ,
herewith Chrift hath made you free ; beware of con-
niving that the Lord now ftands in any relation to-
ards you, or will any way deal with you, as a man
ider that Law. So that if the Lord (hall be pleafed,
sreafter, to beftow upon you a great meafure of
ith, whereby you (hall be enabled to p , -.
eld an exa£t and perfedt obedience to *- •*
ie mind and will of God [q) : then beware of con-
tiving that the Lord looks upon it as obedience to
e Law of Works ; or v/ill in any meafure reward
>u for it, according to the promifes of that Law.
nd if in cafe, at any time hereafter, you be, by
afon of the weawinefs of your faith, and ftrength of
mptation, drawn afide, and prevailed with, to
fwerve
fatisfied by Chrift, it nei- dead to the believer; name-
cher condemneth, nor can ly, as it is the Law (or Co~m
it condemn to eternal fuf- venant) of Works. See page
ferings, for that is remo- 141. vote (rn). and pag* 142,
yed from the Law to all 145
that are in Chrift. " ibid. (7) Exa& and perfect com-
(/>) For, according to the paratively, not abfolutely. See
ripture, the believer is dead page J 1 1, 3;^.
the Law, ao<i the Law is X 2 (0 See
314 Th' We °f that Dijtinclion Chap. II
fwerve from the mind and will of the Lord : th<
beware of conceiving, that the Lord fees it as ai
tranfgreffion of the Law of Works. For if you ca;
not tranfgrefs that Law; then it is impoffible tl
Lord fhould fee that which is not ; and if the Lo
can fee no Sin in you, as a tranfgreffion of the La
cf Works ; then it is impoffible that he fhould eith
be angry with you, or correct you for any Sin,
it is a tranfgreffion of that Law. No, to fper
with holy reverence, (as I faid before) the Loi
cannot, by virtue of the Covenant of Works, c
ther require any obedience of you, or give you a
angry look, or an angry word', much lefs threate
and afflict you for any difobedience to that Covena)
(r). And therefore, whenfoever your confcienc
fhall tell you, that you have broken any of the tt
Commandments ; do not conceive that the Lord looJ
upon you as an angry judge, armed with juftice i
gainft you : much lefs do you fear, that he will e>
ccute his juftice upon you, according to r
the penalty of that Covenant; in un- *- 7
juftifying of you, or depriving you of your tiea.er
ly inheritance, and giving you your portion in heli
fire. No, aflure yourfelf, that your God in Chri;
will never un-fon you, nor un-fpoufe you : no, nc
yet, as touching your j unification and eternal falvc
iion, will he love you ever a whit the lefs ; thoug
you commit never fo-many or great fins : for this is
certain truth, that as no good, either in you, or don
by you, did move him to juftify you, and give yo
eternal life ; fo no evil in you, or done by you, caj
move him to take it away from you, being one
given (/). And therefore believe it, man, whilf
yoi
(r) Seepage 226. note (y). touching believers juftifica
(/) The Author fpeaJcs iion and eternal f ah ation
cxprefly of the love of God, which,accordiDg to the Scri
pturej
Pratt!
§ II. ** Frattice. 325
you live, That as the Lord firft loved you freely ', fo
will he hereafter heal your backjlidings^ and. flill /$v*
you
pture, he reckons to be given
them already. And he af-
ferts, That as no good in
them, or done by them, did
move him to love them, io
as to juftify them, and give
them eternaliiic: fo no evil
in rhem, or done by thc^n,
ftnll lefTen that love, as to
their juftificarionand eternal
falvarion; that is, as himfelf
explains it, move him to take
eternal life (which includes
juftifkation) away from them>
being once given. This ismoft
firm truth : Howbeit theimore
and the greater the fins of a
believer are, he may lay his
accounts with the more and
the greater effecls of God* s fa-
therly indignation again ft him:
and the corruption of human
nature makes the adding of
fuch a claufe, in fuch a cafe,
very nece/Tary. What our
Author here advanceth, is e-
vident from the holy Scrip-
ture, Pfal. Ixxxix 30,31,32,
33, 3 4. If his children for fake
my law, and walk not in my
judgments, if they break my
fiatutesy and keep not my com -
mandments : then will Iviftt
1 their tranfgreffion with the
rod, and their iniquity with
firipes. KErERTHELBSS my
loving kindnefs will I not ut-
terly t tkt from bim : tJorfuf-
fer my faiihfulnefs to faily my
covenant will I not break : not
alter the thing that is gone out
of my lips. And to deny ity
is, in effect, to affirm, that
God iovej be!ievers,as touch-
ing their juft-fication and e-
ternj.l falvarion, for their ho^
linefs ; contr>r v to Titus iii.
5. K:t by works of right eouf-
nefs which we have done, but
according to his mercy he faved
us ; Rom Vi 23. The w
of fin is deaths but the gift of
God is eternal life^ through ye-
fus Chrifl our Lord. And, that
that love of his to them,
' changeth according ro thct/4-
riations of their frame and
walk ; contrary to Rom. xi.
£9. The gifts and calling of
God are without repentance.
But while the docrrine of the
perfeverance of the faint s%
(rands, namely, That true
believers can neither fall a-
way totally, nor finally, neu
ther from relative Grace ^ nor
from inherent Grace ; our
Author's doctrine in this
point muft ftand alfb : and
the fins of believers, how
great or manv foever they
be, can never be of that kind,
which is inconfirtent with a
(rate of Grace ; nor of ar.o-
thery than that of infirmities.
Sec page Zl6. note (t). A°d
how
326 The Ufe of that Dijlinfition Chap. HI
you freely i Hof. xiv. 4. Yea, He will love you unu
the end, John xiii. I. and altho' the Lord doth ex-
prefi
how low foevcr Grace is
brought in the foul of a be-
liever, at any time, through
the prcvalcncy of temptati-
on ; yet can he never altoge-
ther lofc his inherent holi-
nefsy nor can he at any time
LIVE after the fiefi. For,
according to the Scripture,
that is not the fpot of God's
children', but he, who fo
lives, neither is, nor ever
was one of them. Rom. vi.
2. Howjball we that are dead
to fin, live any longer therein ?
ver. 14 sin (ball not have do-
minion over you : for ye are
not under the La<wy but under
Grace. Chap. viii. 1. Them
which are in Chrift Jefus, who
walk not after the flepy but
after the fpirit. See verfe 4.
I John iii. 9. Whofoever is
torn of God doth not commit
pn : for his feed remaineth in
himy and he cannot fin \ be-
eaufe he is born of God.
u God forcfaw what infir-
<c mines thou wouldft have,
<c before he gave Chrift this
<c Commiflion; and Chrift
*c forefaw them before his
u acceptance of the charge.
u If their preicience could
u not ftop God in his gift,'
<c nor cool Chrift in his ac-
€< ccptance, why fhould it
« 00 w? While they do
rt continue , the love of God U
<c thee is not hindred by them*
Charnock, vol. Z. edit, z.pagi
749-
" Obferve a twofold di
Cc ftin&ion, 1. Between God';
" love in itfelf, and the ma
c< nifeftation of it to us.Thal
c< is perpetual and one
cc without change, increafi
u or lefTening ~ : but
<c the manifeftation of thi«
" love is variable, ac-
" cording to our mor<
<c or Jefs careful exercife ol
c< piety, > 2. Between
" God's love to our perfons.
cc and God's love to our qua-
c< lities and aclions. A di-
" ftin&ion which God wel
li knows how to make
<c Parents, I am fure, are well
cc skiU'd in putting this diffe-
" rence between the vicej
"and perfons of their chih
cc dren;thofe they hate, theft
<c they love The cafe ij
ct alike between God and the
" elect: His love to theii
<c perfons is from everlafting
c( the lame; nor doth theii
" finfulnefs leffen ity nor theii
u fanclity increafe it : becauft
0 God, in loving their pal
,c fons,never conflderedthem
" otherwifc than as moft per*
" feffty h°ly and unhlameabh
& II. inVraeliee. 327
prefe the fruits of his anger towards you, in chaftifing
and affitcling of you : yet do not you imagine that
your afflictions are penal, proceeding from hatred,
and vindi&ive juftice ; and fo as payments and fatisfa-
£tions for iins ; and fo as the beginning of eternal tor-
ments in hell : for you, being (as you have heard)
freed from the Law of Works, and fo confequently
from finning againft it > muft needs likewife be freed
from all wrath, anger, miferies, calamities, afflicti-
ons, yea and from death itfelf, as (t) fruits r g -■
and effects of any tranfgreffion againft that *•
Covenant.
And therefore you ar« never to confefs your fins
unto the Lord, as though you conceived them to have
been committed againji the Law of Works \ and fo
making you liable to God's everlajling wrath, and
hell-fire : neither muft you crave pardon and forgive-
nefs, for them, that thereupon you may efcape that
penalty : neither do you either faft, or weep, or
mourn, or humble yourfelf, out of any conceit that
you (hall thereby fatisfy the juftice of God, and ap-
peafe his wrath, either in whole or in part ; and fo e-
fcape his everlajling vengeance. For if you be not
under the Law of Works \ and if the Lord fee no fin
in you, as a tranfgreffion of that Law; and be nei-
ther angry with you, nor doth afflift you, for any
fin, as it is a tranfgreffion of that Law: then confe-
quently, you have no need either to confefs your fins,
or crave pardon for them, or faft, or weep, or mourn,
or humble yourfelf for your fins, as conceiving them t9
be any tranfgrejjion of the Law of Works (a).
Neo. Well, Sir, you have fully fatisfied me in this
point : and therefore I pray you proceed to fhew^
what is that reward^ which the Law of Chrift pro-
mifeth ;
"inChr'ift." Pcmblc, his (0 Thev are.
Works, page £3, \u) Seepage 518. tiote(k\
(v) Though
ja8 The Vfe of that Dijlinaion Chap, Iff,
jniieth ; which you faid I might hope for, i:,
xn) obedience thereunto ?
r i Evan. Why, the reward, which (I
L 9 J conceive) the Law of Chrift promifuh
to believers, and which they may hope for, nn-
fwerably to their obedience to it (v), is, a coni-
fer table beings in the enjoyment of fweet communion
with God in Chrift > even in the time of this life;
and a freedom from offiiclions^ both fpiriiual and cor-
poral, jo far forth as they are fruits and ejfecls of fin ,
as it is any tranfgrejjion of the Law of Chrift (w).
For you know, that lb long as a child doth yield
obedience to his father's commands, and doth no-
thing that is (ulfpleafing to him, if he love his child,
he will carry himfelf lovingly and kindly towards
him, and fuffer him to be familiar with him, and
will not whip, nor icourge him for his difobedience :
even fo, if jou unfeignedly defire, and endeavour to
be obedient unto the mind asd will of your loving
father in Chrift ^ in doing that which he com-
mands, 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, anfwer-
al y as you do fo, your father will fmile upon you,
vhen }ou fball draw near to him in prayer, or any
other of his own ordinances ; and manifeft his
ivveet prefence, and loving favour, towards you -y and ■
P i exempt you from all outward calamities,
h, fV? J except in cafe of trial of your faith and
f alienee, or the like ; as it is written, 2 Chron. xv.
2. The
(v Though n r for their the latter isa prcfi-error. See
pd r;rey bur jcr Cbrifl*s cbe the laft claufe of page ;£7.
re, and the leafon here immc-
I iead the la ft word diately following, with the
fri.tepce, Clrif Dot third paragraph, page 329.
j, judging it plain, that
(*) Aa
$ n. in Praftice. 329
%> The Lord is with you, while ye are with him ;
and if 'you feek him, he will be found of you. And
(o the Apoftle fames faith, fam. iv. 8. Draw nigh
to God, and he will draw nigh to you. And O, faith
the Lord, that my people had hearkned unto mey
and Ifrael had walked in my ways J he Jhouid have
fed them with the fineft of the wheat, and with hony .
out of the rock J))ould I have fati* fed thee, Pfal. lxxxi.
13, 16. And this may fuffice to have fhewed you
what you may hope for, anfwerable to your obedience
to the Law of Chrift.
Neo. Then, Sir, I pray you proceed to fhew,
what is the penalty which the Law of Chrift threat-
neth, and which I am to fear, if I tranfgrefs that
Law ?
Evan. The penalty which the Law of Chrift
threatneth to you, if you tranfgrefs the Law of Chrift,
and which you are to fear, is, the want of near
and fweet communion zuith God in Chrift, even in the
time of this life ; and a liablenefs to all temporal of-
ficii'on s, as fruits and effecls of the tranfgrejjing of
that Law (x).
Where-
(x) An awful penalty, if fins lay him open tothe whole
rightly undcrftood ! a$ com- train of maladies, pain , ror-
prehending all manner of ments, fores, difcaies, and
irrokes and afflictions on the plagues, incident to fi
outward and inner man, cal- fiefo ', by which he may >e-
led by our Author temporal curce a burden to himfelf;
and fpiritual afflictions, page and a burden to othrrs. And
531. on the outward man', thefe' may be iniiicted en
nor tofpeak of the reproach, him, not only by the hand
difgrace, and contempt, fuc- of God, but by the hand of
cefdefs labour and toil, po- the Dcvd ; as appears in the
vcrty, mifery and wane, and cafe of yob. Yea, anvi t!e
the like, which the believer Lord may, in virtue of 'his
is liable to for his difobedi penalty annexed to his Law,
%nce, as well as •then: his puduc the controrerfy vvith
the
330 The Ufe of that DtJIinftion Chap. Ill,
Wherefore, whenfoever you fhall hereafter tranf-
any of the Ten Commandments^ you are to
know,
grefs
the offending believer, even
to death : To chac his natural
life may go in the caufe of
his tranfgrcifion, i Cor. xi.
30, 32. To this may be ad-
ded the marks of God's in-
dignation againft his fin, fet
upon his relations ; witnefs
the diforders, mifchiefs, and
ftrokes, on David*s family,
for his fin in the matter of
Uriah ytnorc bitter than death,
2 Sam. xii. 10, 1 1, 12, 14.
Chap, xiii, and xv. In the
inner many by virtue of the
feme penalty, he is liable for
his tranfgreffion, to be depri-
ved of the comfort, fenfe, ex-
crcifc, and fomr meafurc of
his graces; of his fenfe of
God's love, his peace, joy,
actual communion with God,
and acceG to him in duties :
to be brought under deferti-
on, hiding of Gpd's face,
withdrawing of the light of
the Lord's countenance ; and
left to walk in darknefsy to go
mourning without the fun, and
to cry and jbout while the
Lord foutteth out his prayer :
to be thrown into agonies of
confeience, pierced with the
arrows of the Almighty in his
fpirity compa (Ted about and
diftra&ed with the terrors of
Cody fciz'd with the fearful
apprehenfions of God's re-
venging wrath againft him,
and thereby brought unto
the brink of abfolute defpair.
Bcfides all this, he is liable, j
to the buffeting of Satan,
and horrid temptations, and,
for the punifbment of one
fin, to be fuffered to fall in- j
to another. And all thefe ,
may in virtue of the penalty I
annexed to the Law in the
hand of Chrift, meet in the
cafe of the offending belie-
ver, together and at once*
Thus,howbeit God no where
threatens to caft believers in
Chriftinto hell; yet, he both
threatens, and often executes,
thecaftiiH of a hell into them,
for their provocations.
Only, the ( revenging )
wrath and cur fe of God, are
no part of the penalty to be-
lievers in Chril', record ng
to the truth and our Author.
Bur, whether or not this pe-
nalty, as it is without thefe,
leaves the moll holy and aw-
ful Law of the great God,
and our Saviour JESUS
CHRIST moft bafe and
defpicable ? the fober-minded
reader will eafily judge for
himfelf.
" The one, (viz. juftifica-
"tion) doth equally free all
.*.
§ II.
in Praftice.
33*
know, that you have thereby tranfgrefled the Law
ef Chriji ; and that the Lord fees it, and is angry
with it, with a fatherly anger > and (if need be)
will chaftife you, 1 Pet. i. 6. either with r 2II i
temporal or'fpiritual affli&ions, or both. L J
And this your heavenly father will do in love ta you ;
cither to bring your fins to remcmb. ranee, as he did
the fins of Jofeph's brethren, GV».~xlii. 21. And
as the widow of Zarephath confeffeth concerning
herfelf, 1 Kings xvii. 18. or elfe to purge and take
away your fins, according to that which the Lord
faith, If a. xxvii. 9. By this therefore fball the ini-
quity of Jacob be purged, and this is all the fruit,
even the taking away of fin. For indeed, faith Mr.
Culverwell f, Afflictions, through God's , q^.
^bleffing, are made fpecial means to purge J^
out that fmful corruption, which is ftill \
in the nature of believers ; and therefore ^* ^
arc
<c believers from the reveng-
<c tug wrath of God, and that
cc perfectly in this life." Larg.
Catech. queft. 77. u They
u can never fall from the
t€ ftate of juftification; yet
<c they may, by their fins,
,c fall under God's fatherly
*c difpleafurey and not have
<c the light of his countenance
" reftorcd unto them, until
u they humble themfclves,
u confefs their fins, beg par-
" don, and renew their faith
*c and repentance. M IVeftm'm.
Confeff. ch. II. art. 5. " They
n may fall into grie-
" vous fins, and for a time
*c continue therein; whereby
u they incur God's difplea*
"fore, and grieve his holy
u Spirit, come to be depri-
(i ved of fome meafurc of
cc their graces and comforts,
li have their hearts hardned,
" and their conferences woun-
u ded ; hurt and fcandalizc
u others, and bring tem-
* poral judgments upon
" thcmfelves. " ibid. chap.
17. art. 3. cc The threat-
rt Dings of it ferve to fhew
<c what even their fins de-
" ferve ; and what afflic-
" tions, in this life, they may
" EXPECT for them, although
" freed from the CURSE there-
* ofy threatned in the Law."
Ibid. chap. 1 9. art. 6. See p.
288. note {d).
(y)clof.
332 The Vfe of that Diflinaion Chap. III.
are they, in Scripture, moft aptly compared to me- I
dicines, for fo they are indeed to all God's children,
moft fovereign medicines to cure all their fpiritual i
difeafes. And indeed we have all of us great need
HO G 1 t'lereo^ f°r as Luther || truly faith, We
•[ , , ' are not yet perfectly righteous ; for
* * whilft we remain in this life, fin dwel-
leth frill in the flefh, and this remnant of fin, God
purgeth. ^Wherefore, faith the fame Luther, in a-
nother place (y), When God hath remitted fins,
and received a man into the bofom of grace, then
doth he lay on him all kind of afflictions ; and
doth fcour and renew him from day to day. And
P 1 to the fame purpofe Tindal truly faith, :
L J If we look on the flefh, and into the
Law ; there is no man fo perfect, that is not found :
a finner ; nor no man fo pure, that hath not need to
be purged. And thus1 doth the Lord chaftife belie-
vers, to heal their natures, by purging out that cor-
ruption that remains therein. . \
And therefore, whenfoever you fhall hereafter :
feel the Lord's chaftifing hand upon you ; let it
move you to take the Prophet Jeremiah's counfel,
that is, to fear ch and try your zvays, and turn unto
the Lord, Lam. iii. 40. and confefs your fins unto
him, faying with the Prodigal, Lukexv. 21. Father,
1 have finned againji heaven, and in thy fight, and
a?n no more worthy to be called thy Son ; and beg
pardon and forgivennefs at his hands, as you are •
taught in the fifth petition of the Lord's prayer,
Matth. vi. 12. Yet do not you crave pardon and :
forgivennefs at the hands of the Lord, as a Male- \
factor doth at the hands of a Judge, that feareth
cgh-
(/) Clof. Sermons^ Seym* (wibi) 120.
of tie Kingdom of God, pag.
(O Matth.
§ ir. in T rati ice. 333
condemnation and death \ as though you had firmed
againft the Law of IVorks^ and therefore feared hell
and damnation : but do you beg pardon and forgiven-
nefs, as a child doth at the hands of his loving fa*
\ as feeling the fruits of his fatherly anger, in
his chaftifing hand upon you ; 'and as fearing the
continuance and augmentation of the lame, if your
fin be not both pardoned and fubdued ~ -.
(z) : and therefore, do you aifo befeech *• 3 J
your loving father to fubdue your iniquities, accord-
ko his promife, Mic. vii. 19. And if you find
noit that the Lord hath heard your prayers, by
your feeling yqur iniquities fubdued [a) : Then join
with your prayers, failing 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, 1 hope, may be diffident to have Ihewed you,
what is the penalty, which the Law of Chrift threat-
neth.
Neo. O but, Sir, I fhculd think my felf a hap-
py man, if I could be lb obedient to the Law of
Chrift, that he might have no need to infli<3: this
penalty upon me.
Evan. You fay very well ; but yet, whilft you
carry this body of fin about you, do the beft you
can, there will be need that the Lord {hould, now
and then, give you fome fatherly corre&ions : but
yet, this let me tell you, the more perfect your o-
bedience is, the fewer lafhes you fhall have ; for
the Lord doth not afflicl willingly^ nor grieve the
children
(O Matth. vi. 9, 12. After is the mark of God's hearing
this manner therefore pray ye: prayer for che pardon of ic ;
Our Father which art in Hea- if one feels not his iniquity
ven— -Forgive tt s our debts ', fuUdued, he cannot find thac
4s Vie forgive our debtors. God hath heard his prayers
(a) The fubduitg of fin, for pardon*
(*> T.
334 TheVfc of that Difiinilion Chap. Ilf.
children of men , Lam. iii. 33. And therefore, ac-
cording to my former exhortation, and your refolu-
tion, be careful to exercife your faith ; and ufe all
means to increafe it ; that fo it may become effectual
(b), working by love , 1 Thefi i. 3. Gal. v. 6. For,
according to the meafure of your faith, will be your
r 214]
true love to Chri/l, and to his Command-
ments ; and according 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, fohn 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 are not grievous ; 1 fohn v. 3. Nay,
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 fay with godly Jofeph, in
cafe you be tempted as he was, How can 1 do this
great wickednefs, and fo fin againjl God? How can I
do that, which I know willdifpleafeyi gracious a Fa-
ther, and fo merciful a Saviour ? No, I will not do
it -, no, I cannot do it : no, you will rather fay with
the Pfalmijl, I delight to do thy will, O my God, yeay
thy Law is within my heart, Pfal. xl. 8.
Nay, let me tell you more, If this lova of God in
Chrift be truly, and in any good meafure, rooted in
your heart : then, though the chaftifing hand of the
Lord be not upon you -, nay, though the Lord do no
way exprefs any anger towards you : yet if you but
confider the Lord's ways towards you, and your
ways towards him ; you will mourn with a Gofpel-
r -, mourning, reafoning With yourfelf after
*• 2I5 J this manner: and was I under the Law of
Works ) by nature $ and fo, for every tranfgreffion a-
gainft
(b) To the producing of to the meafure and degree
feoly obedience, according of it, CO T^c
$11. in Practice. 535
gainft any of the ten Commandments, made liable to
everlafting damnation ? And am I now, through the
free mercy and love of God in Chrift, brought under
the Law of Chrift-, and fo fubjecl: to no other penal-
ty for my tranfgrefiions, but fatherly and loving cha-
flifements, which tend to the purging out of that fin-
ful corruption that is in me ? O ! what a loving Father
is this ! O what a gracious Saviour is this ! O what a
wretched man am 1, to tranfgrefs the Laws of fuch a
good God, as he hath been to me ! O ! the due con-
ilderation of this, will even as it were melt your
heart, and caufe your eyes to drop with the tears of
godly forrow ; yea, the due confideration of thefc
things will caufe you to htbe jnirfelf in your out*
fight for your tranfgreffiom^ Ezek. xxxvi. 31. yea,
not only to lothe yourfelf for them, but alfo to
leave them, faying with Ephraim, What have I
to do any more with idols? Hof. xiv. 8. And to
cajl them away as a menflruous 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 fin againft the
Lord any more. And this is that goodnefs of
God, which, as the Apoftle faith, Leadeth to repen-
tance : yea, this is that goodnefs of God, which
will lead you to a free obedience. So r , n
that if you do but appiy the goodnefs of *■ ■*
God in Chrift to ycur foul, in any good meafure,
then will you anfwerably yield obedience to the
Law of Chrift ; not only without having refpe£t,
either to what the Law of Works either promifeth
or threatneth ; but alfo without having refpe6t to
what the Law of Chrift either promifeth or threat-
neth : you will do that, which the Lord commajid-
eth, only becaufe he commandeth it, and to the end
that you may pleafe him : and you will forbear
What he forbids, only becaufe be forbids it> to the
cmI
336 The Ufe of that Dijiinaion Chap. III.
end you may not difpleafe him (c). And this obe-
dience is like unto that, which our Saviour exhort-
ed^
( c ) The Author doth
here no orhervvife exhort
the believer to yield free
obedience, without refpeit
to uhat cither the Law of
Works, or Law of Chriff,
promifeth or threatneth ;
than he exhorts him to per-
fection of obedience, which,
in the beginning of this an-
fwer, he told him, not to
be attainable in this life :
and rhe truth is, neither the
one nor the other is the de-
fiyn <>f thete words. But Le
had exhorted him before, to
ufe all means to increafe lis
faith : And, for his encou-
ragement, he tells him here,
That if he by faith applied
the goodnef of God in Chriit
tohisowrn Soul, in any GOOD
MEASURE; then he would,
/iKW'ERABLT, yield obedi-
ence, without refpeel to what
cither the Law of Work?,
or Law of Chrift promifcth
or rhreatneth, and only be-
caufeGod commands or for-
bids. The fveevrfs of obe-
dience is of very different
<le?,rees; and believers obe-
dience is never abfolntely
free, till it be absolutely
perfc# in heaven ; but the
freenef> of their obedience,
will always bear proportion
to the tneafure of their faith,
which is never perfect in this'
life : thus the more faich,
the more freenefs of obedi-
ence; and the lefs raith, the
lefs of that freenefs. See
fag. 93 Tiote(f).
" i he believer obeys with^
cc an Angel-like obediencc;s
" then the Spirit feems to ,
cc exhauft all the commanding \
cc awfomnefs of the Law,^
<c and fupplies the Law'si
<c imperious power, wirbj
" the ftrength and power on
u love." Rutherfcvd's Spirit. ]
Antkhrifi, fag, 51S. " Trre ;
Cf more of the Spirit (becaufe
ct the Spirit is efTenrially free,1
" Pfal. li. 12. 2 Or. iii. I 7.) I
" the more freenefs; and rhci
<( more freenefs, the more-
" renewed will in the cbe-
<c dience ; and the more re-
" newed wi1!, the lefs con-.
" ftraint ; becaufe freenefs
<c exhauftethconflraint" /£/</.
« When (Thrift's blood is
cc fcen by faith, to quiet ju-
<l ftice, then the conference
C1 becometh quiet alio, and
" will not fuffer the heart
(t to entertain the love of fin,
<c but kts the man on work
,c to fear God' for lis mercjf
u and obevall hiscommand-
ct ments, out of love to God
" for his free gift of juftifi-
" catioo, by grace beftowei
« 00
§11. in Pr aft ice*
eth his difciples unto, Matth. x. 8. faying, Freely
}ou. have received, freely give ; and this is to ferve
the Lord without fear of any penalty, which, either
the Law of Works, or the Law of Cbrijl threat!
in holinefs and rigbteoufncjs all the days of your iife%
accord-
*c on him: for ibis is t'
U of the Law indeed, whcre-
<c by ltobtalneth of a man
€C more obedience than any
" other way" Vvaci. Ufe of
fa<v. Knowledge , Tir. The
third thing requijite, &c. Fig.
Promifes and threat)
are nor, by this dottrine,
annexed to the holy Law in
vain, even with refpeft to
believers: for the Law of
God is, in his infinite wif-
dom, Ciited to the ftate of
the creature, to whom it is
given : and therefore, how-
bcit the believer's eternal
happinefs is unalterably fe-
cured, from the moment of
his union with Chrift by
faith; vet, iince fin dwells
in him ftili, while in this
world, the promifes of fa-
therly fmiteSy'and threatnings
m fatherly chaftifements^ are
ftill netefTary. But it is e-
vident, That this neceJiry is
entirely founded on the be-
liever's imperfetfion ; as in
the cafe oi a child under
lerefore^lth
nfluenced to obe-
iiicn.Cj by the ptomiits and
threatnings of the Law of
Chrift, is not indeed Jlavi} ;
yet it is plainly child ft, not
agreeing co the Mite of a per-
fect man, of one come unto
the rn Jpr/e of the feature- of
thefii ?fscjChr>fi. Aiki, in
the Hate of perre£Hvn, he
fhall yield fuch free obedi-
ence, as the Angels do in
heaven; without being mo-
ved thereto by any promifes
or threatnings at all : anJ
the nearer he comes, in his:
progrefs to that ftatc of per-
fection, the more will his
obedience be of that nature;
So by the do&rine here ad-
vanced, the Auchor ;orh no
more difown the tiecefjtty of
pro?n?fes to influence and enr-
touragt the believer'/ obedi-
ence ', nor fay, that he ought
not to have regard to |
mifes and threarnin:^: than
one is to be reckoned to ;
that a lame man hath no
ncedoi\ and fhould not h
m£ onto, the crutches pro-
vided for him; when he on-
ly faith, That the ftroneer
his limbs "row, he'!l have
the !eis need of them, anJ
will lean the Id* to tl
33S That Diftindlion a Mean betwixt Chap. III.
according to that faying of Z ach arias , Luke i. 74,
75. (d). And this is to pafs the time of your fo-
burning here in fear to offend the Lord, by fin-
ning againft him ; as the Apoftle Peter exhorts,
I Peter i. 17. Yea, and this is to ferve God ac-
ceptably ^ with reverence and godly fear ; as the Au-
P -, thor to the Hebrews exhorts, Heb. xii.
*- 2I7 J 28. And thus, my dear friend Neophy-
tus, I have endeavoured, according to your defire,
to give you my judgment and direction in thefe
points.
Neo. And truly^iSir, you have done it very ef-
fectually : the Lor n<enable me to practife according
to your direction.
§ 12. No?n. Sir, in this your anfwer to his que-
ftion, you have alfo anfwered me ; and given me
full fatisfaction in diverfe points, about which my
friend Antinomifta, and I have had many a wrang-
ling fit. For I ufed to affirm with tooth and nail
( as men ufe to fay ) that believers are under the
Law, and not delivered from it ; and that they do
fin ; and that God fees it, and is angry with them ;
and doth afflict them for it ; and that therefore they
ought to humble themfelves, and mourn for their fins,
and confefs them, and crave pardon for them : and
yet truly, I muft confefs, I did not undcrftand what
I faid, nor whereof I affirmed ; and the reafon was,
becaufe I did not know the difference betwixt the
Law, as it is the Law of Works, and as it is the
Law of Chrift.
Ant. And believe me, Sir, I ufed to affirm, as
earneftly as he, that believers are delivered from the
Law 3 and therefore do not fin ; and therefore God
can
(d) See the preceeding nete.
(i) This
§ 1 2. Legal if m and Antinomianifnu 339
can fee no fin in them ; and therefore is neither
angry with them, nor doth afflift them r ^ -•
for fin ; and therefore they have no *■ J
77^ either to humble themfelves, or mourn, or f$7z-
fefs tHeir fins, or beg pardon for them : the which
I believing to be true, could not conceive how the
contrary could be true alfo. But now I plainly fee,
that by means of your diftinguifhing betwixt the
Law, as it is the Lazv of Works, and as it is the
Law of Chriji ; there is a truth in both. And
therefore, friend Nomifta, whenfoever either you,
or any man elfe, fhaii hereafter affirm, that belie-
vers 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 ought to humble themfelves,
mourn, weep, and confefs their fins, and beg par-
don for them : if you mean only, as they are under
the Law of Chriji ; I will agree with you, and never
contradict you again.
Norn. And truly, friend Antinomifla, if either vou,
or any man elfe, fhall hereafter affirm, that believers
are delivered from the Law ; and do not fin ; and God
fees no fin in them ; nor is angry with them ; nor
afflicts 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 770/ under the Law of Works ; I will agree
with you, and never contradict you again.
Evan. I rejoice to hear you fpeak thefe words each
to other : and truly, now I am in hope, r -,
that you two will come back from both *- 9 J
your extremes ; and meet my neighbour Neophytus in
the golden mean , having, as the Apoftle faith, the
fame love, being of one accord, and of one mind*
Norn. Sir, for my part, I thank the, Lord, I do
now plainly fee, that I have erred exceedingly, in
feeking to be juftified, as it were h the If Irks of the
Y 2 Law (e).
34° JtlQW t0 Qtt^n Chap. IIu
Law (e). And yet could I never bepeifwaded to it,
before this day j nor indeed fhould not have been per*
fwaded to it now, had not you fo plainly and fully
handled this threefold Law. 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 J ejus
Chrift \ for now I fee that He is all in all. O that
the Lord would enable me io to do ! And I befeech
^Oci, Sir, pray for me. *
Ant. And tiuly, Sir, I irmfl needs confefs, that I
have erred as much on the other hand : for I have
been fo far from leeking to be juftified by the Works
of the Law, that i have neither regarded Law nor
Works. But now I fee mine error; I purpofe (God
willing) to reform it.
Loan. The Lord grant that you may.
§ 13. But how do ycu, neighbour Neophytus ?
for meOfiinksyou look very heavily.
T 99.0 1 ^eo' Truly, Sir, I was thinking of
J that place of Scripture, where the Apo-
file exhorts us, to examine our J elves , whether we be
in the Faith or no, 2 Cor. xiii. 5. Whereby it
feems to me, that a man may think he is in the
Faith, when he is not. Therefore, Sir, I would
gladly hear, how I may be fure that I am in the
Faith.
Evan.
(e) This fcriptural phrafe lince God is merciful, andf
is here aptly ufed, to inn- Chrift hith died, they look
mate how men ceceivethem- for the pardon of their fins,
felves, thinking they are far and acceptance with God,
from feeking to be juftified upon the account of their
by the works of the Law, he- own works, tho* attended
caufe they are convinced, with fome imperfections;
they cannot do good works that is, AS IT WERE, BT
in the perfeB on which the THE WORKS OF THE LAW,
Law requires: mean while. Rom. ix.;2.
(/) This
§ 13. i0 AJfurancei 34*
Evan. I would not have you to make any que-
ftion of it ; fince you have grounded your faith up-
on fuch a firm foundation, as will never fail you :
for the promife of God in Chrift, is of a tried truih,
and never yet failed any man, nor ever wu; (/*)•
Therefore I would have you to clofe with Chriji \n.
the promife, without making any queftion, whether
you are in the faith or no : for there is an ajfurance*
which arifeth from the exercife of faith, by a dlreJi
Atf i and that is, when a man, by faith, directly
lays
(f) This anfwer proceeds
upon caking Keophytus to
fpe<ak, not ot the Grace, but
oi th e doctrine of "fa icb *x Q a m e-
ly, the foundation oj fa. th> or
ground of believing ', as it he
had ddired to know, whe-
ther the foundation ot his
faith was the true foundati-
on <>f faith, or not: this is
plain from the two follow-
ing paragraphs. And upon
the fuppniition, th :t he had
grounded his faith on the
promise of the Gofpel, the
trie .! foundation of faith; the
Author tells him, he would
not have him make a que-
ftion of that ; having hand-
led that queftion already at
great length, and anfwered
all his and Komi ft a* s objefti-
ons on the head, from page
155. to page 206. Where
Keophytus declared himfelf
fati fied. And there's no in-
eonfiftency betwixt the Au-
thor'* advice ia thij cafe gi-
ven to Keophytus, an 1 the ad-
vice given id the text tail cl-
unrq the Con un-
realonably and | de-
manding a proof of Chrift
f peaking in the whe-
ther OUS
cnti^kj and i 1 rs,
we underhand that text, con-
cerning the doBrine of f*ith,
as if the Apoftie put them co>
try whether they retained
the true dodtrine, or not ; or,
which is the common, and
( I think) the true under-
standing of it,concerning the
grace of faith, 1 fee nothing
here determining our Au-
thor's opinion, as to the fenfc
of it: but whether he feems
here to be a gai nil felf exam /-
r/<w/i>»,e(pecially after he had
urged that duty on Antino-
mifta, and anfwered his ob-
jections againfl '^^ from page
261 to page 2 ~o. let the can-
did reader judge.
342 *How to attain Chap. Ill
lays hold upon Chrift, and concludes aflurance from
thence (g).
Neo. Sir, I know that the foundation, whereon ]
am to ground my faith, remaineth fure; and I think
I have already built thereon : but yet becaufe, I con-
ceive, a man may think he hath done fo, when he
hath not ;* therefore would I fain know, how I may
be aflured that I have done fo ( h) ?
Evan. Well, now I underftand you, what you
r -j mean : it feems you do not want a ground
"*■ J for your believing, but for your believing
that you have believed (/).
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 confider what adtions have paffed through there ;
for
(,e) See the note on the de-
finition of faith.
" The aflurance of Chrift's
" righteoufnefs is a direft
*c adt of faith, apprehending
tc imputed righteoufnefsiThe
«c evidence of our juftificati-
*' on we now fpeak of, is
V the reflex-light, not by
*' which we are juftified, but
<c by which we know that
* we are juftifcd." Ru-
th erf ord'j Chrift dying and
drawing, page ill. " We
<c had never a queftion with
<c Antinomians, touching the
c' firftaflurance of juftificati-
u on, fuch as is proper to
*c the light of faith. He
*; might have fpared ail his
<c arguments to v>rove, That
(' we are fir ft ajfured of our
" juftification by faith , not by
4C good works ; for we grant
"the arguments of one fort
" of aflurance, which is pro-
u per to faith; and they
<c prove nothing againft m
Ct nother fort of aflurance by
" figns and effects, which is
u alfo divine. " Ibid, page
no.
(J?) A good reafon why
this affurance, in, or by the
direcf aft of faith, is to be
tried by marks and figns*
There is certainly a -per/wa-
ft on, that cometh not of him
that called us . which obli-
geth men to examine their
perfwalTon, whether it be
of the rieht fort, or not.
(j) This is called aflurance
by a reflex-atf*
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 con-
vinced in your fpirit that you are a finful man ; and
tiierefore have feared the Lord's wrath and eternal
damnation in hell : and you have been convinced that
there is no help for you at all, in yourfelf, by any
thing that you can do : and you heard it plainly
proved, that J ejus Chriji alone is an all-fufficient
help. And the free and full promife of God in Chrift,
hath been made fo plain and clear to you ; that you
hau nothing to object, why Chrift did not belong to
you in particular (k) : and you have perceived a wil-
lingnefs in Chriji to receive you, and to embrace you
as his beloved fpouie . raid you have thereupon ccn-
fented and rejolved to U -? and to give yourfelf
unto him, wfratfoevei betides you : and I am per-
fwaded, you have thereupon felt a fecret perfwafion
in your heart, that God in Chriji doth bear a love to
you (1) ; and anfvverably your heart hath r -.
been inflamed towards him in love again, *• -*
manifefting it felf, in an unfained dejire, to be obe-
dient, znajubjecl to his will in all things, and ne-
ver to difpleafe him in any thing. Now tell fine I
pray you (and that truly) whether you have not found
thefe things iri you, as 1 have faid ?
Neo. Yea, indeed, I hope I have in fome mea-
fure.
Evan. Then I tell you truly, you have a fure
ground, to lay your believing, that you have belie-
ved, upon : and as the Apoftle John faith, Hereby
you may know that you are of the truth, and may af-
fure
(k) In virtue of the deed fig. i.
of gift and erant. See the (/) Seepage 19S. mi e (it),
note en the definition of faith,
(w) So
344 **ozu to attain Chap. III.
jure your hearty thereof, before God, i John iii.
Neo. Surely, Sir, tKis 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 condemn all unrighteous men to
eternal death : and therefore, when I have thou
upon the day of judgment, and hell-torments; I
have even trembled for fear, and h&ve, as it were,
even hated Cod. And though I have laboured to
become righteous, that I might efcape his wrath ;
yet all that I did, I did it unwillingly. But fince I
have heard you make it fo plain, that a finner, that
r ~ 1 fees and feels his fins, is to conceive of
I * J J God, as of a merciful, loving and for-
giving father in Chrift ; that hath committed all
judgment to his Son, who came not to condemn
men, but to fave them ; methmks I do not now
fear his wrath, but do rather apprehend his love
towards me : whereupon my heart is inflamed to-
wards him with fuch love, that, methinks, I would
v/illingly do or fuffer any thing that I knew would
pleafe him ; and would rather choofe to fuffer any
mifery, than I would do any thing, that I knew were
difpleafing to him.
Evan. We read' in the feventh chapter of Saint
Luke's Gofpel, that when that finful, yet believing,
woman ^ did manifeji her faith in Chrift by her
Jove to him, in vjafoing his feet with her tears,
' end wiping them with the hairs of her head, verf.
38. He faid unto Simon the Pharifee, verf 47. /
Jay unto thee, her fins which are many are forg:ven
her, for foe loved much : even fo I may fay unto
you, Nomijla, in the fame words, concerning our
neighbour Neophytuu And to you your felf, Neo-
fkytus, I fay, as Chrift faid unto the woman, Veff.
48,
§ 14* i0 Affurance. 345
48, 50. Thy fins arc thee, thy faith hath
Am. But, I .:, Sir, is not this his reflecting
lipon a ground to lay his belie-
pon a turning back
XofWi risB
and from C
m. Indeed, if he fhould look upon r- -,
- and thereupon con- *- ^ J
elude, that i hath done thus, God hath ac-
cepted of him, ai i him, and will fave him ;
and fo make them the ground of his believing: t *
were to turn m the Covenant of Grace to the
snant of i 'Forks ; and from Gbrijl to himjelf But
if he look upon thefe things in himfelf, ana ihere-
upo. le, that becaufe thefe things are in his
heart, Chrift dwells there by faith ; ana therefore he
is accepted of God, and juftified, and fhall certainly
be faved -y and fo make them an evidence of his be-
lieving, or the ground of his believing thnt he hath
; believed : this is neither to turn back from the Cove*
hant of Grace to the Covenant of Works, nor from
Chrijl to himfelf. So that thefe things „ ,, .- «
In his heart being the daughters of faith, 'u. 1 -
and the offspring or Chrift ; though they r 1
.cannot at firft produce^ or bring forth 5 ^*
mother, yet may they in time of J'
need nouriih her ||.
§ 14. Norn. But, I pray you. Sir, are there not
other tnings befide thefe, that he faith he finds in hiin-
; that a Man may look upon as evidences of lis
ving, or (as you call them) as grounds to be-
he hath belicv.
Evan. Yea, indeed, there are divers other effects
; Which if a man have in him truly, r m -.
he may look upgn them as evidences that ^ 22> *
346 Marks and Evidences Chap. III.
he hath truly believed : and I will name three of them
unto you.
Whereof the FIRST is, When a man truly
loves the Word of God, and makes a right ufe of it :
and this a man doth, fir/}, When he hungers and
thirjis after the Word, as after the food of his foul,
deiiring it at all times, even as he doth his appointed
{jn) food, Job xxiii. 12.
Secondly, When he defires and delights to exercife
himfeif therein day and night, that is, conftantly,
Pfal. L2.<
Thirdly, When he receives the Word of God, as
the Word of God, and not as the word of man (n) j
fetting his heart, in the time of hearing or reading it,
as in God's prefence > and being affecled with it, as if
the Lord himfeif fhould fpeak unto him ;. being, mojl
affecled with that Miniftry, or /A*f "portion of God's
Word, which fheweth hirfithis fins, aad fearcheth
out his moft ferret corruptions ; denying .his own
reafon and affections ; yea, and his profits and plea*
fares, in any thing, when the Lord fhall require if*,
of him. .
Fourthly, This a man doth, when he makes thej
Word of God to be his chief comfort, in the time of
his affiidlions ; finding it, at that time, to be the
main ftay andfolace of his heart (<?).
r , , The SECOND evidence is, When a
"■ -* man truly loves the children of God, ( 1 John
v. 1. that is, all godly and religious perfons) above,
all other forts of men : and that is, when he loves
them not for carnal refpecls, but for the Graces of
God, which hefeethin them, 2 John 1, 2. 3 John 1.
And when he delights in their Jociety and company,
and
— -—■
(w) So the margcDt reads (») 1 Theff.il 15. \
it. (0) Pfal. cxix. 49, 5°*
(/>) This
^15. of true Faith. 347
and makes them his only companions, PfaL cxix. 63*
and when his well- doing (to his power) extends itfelf
to them, PfaL xvi. 3. In being pitiful and tender-
hearted towards them, and in gladly receiving of
them, and communicating to their neceflities with a
ready mind, Philem. 7. 1 John iii. 17. And when
he hath not the glorious faith of Chrift in refpefi; of
perjons, James ii. 1, 2. But Gan make himfelf e-
qual 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, difgrace, ficknefs, or other-
wife in mifery.
The THIRD evidence is, When a man can truly
love his enemies, Matth. vi. 14. And that he doth,
when he can pray heartily for them \ and forgive
theui, their particular trefpafTes againft him ; being
more grieved for that they have finned 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 fhame or mifery upon .- ,
them, 1 Pet. iii. 9. Rem. xii. 14. And •- 7 J
when he drives* to overcome their evil with goodnefs ;
being willing to jjelp them, and relieve them in their
mifery, and to do them anv good in foul or body :
and, laflly, When he can freely and willingly ac-
kno^edge his enemy's juft praife, even as if he were
his deareft friend.
§ 15. Neo. But, Sir, I pray you, let me afk
you one queftion more, touching this point ; and
that is, Suppofe, that hereafter I fhould fee no out-
ward evidences, and queftion, whether I had ever a-
ny true 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
aforehand for it. Now then, if ever it fhall pleafe
the
348 Uow to recover Chap. IILi
the Lord to give you over to inch i condition ; FirJI9
Let me warn you to uke heed of forcing and con-
ftraining yourielf to yield obedience to God's Com-
mandments, to the end, you may fo get an evidence
cf faith again, or a ground to lay your believing, that
you have believed, upon ; and fo forcibly to halter*
your aflurance before the time (p) : for although this
be not to turn quite back to the Covenant of Prgrks^
(for that you lhall never do) yet it is to turn ailde to-
wards that Covenant, as Abraham did} who, after
P g 1 that he had long waited tor the promifed
*- -* Seed, though he was before juitiiied by be-
lieving the free promife ; yet, For the more fpcedy
fatisfying of his faith jf, he turned aiide
to go in unto Hagar, who was ( as you
have heard) a type of the Covenant of
Works. So that, you lee, this is not
the right way. But the right way for
you, in this cafe, to get your afiurance
again, is, when all other things fail, to
look to Chriji * ; that is, go to the
word and promife; and leave off, and
ceafe a while to reafon about the truth
of your faith; and fet your heart on
work to believe y as if you had never yet done it ;
faying
j| Mr. Cot-
ton of
New Eng-
land, in
his 13
Queft.
* Poor
doubting
Chriftian,
h 37-
{p) This forcing one's feif
to yield obedience, which
the Author warns Chriliians
againft, when thev have loft
fight of their evidence s, and
would fain recover them ;'
is, by prefling to vield obe-
dience, without believing^ till
once by their obedience, t he jr
have recovered the evidence
of their havir.g faith. To
a Jvife a Chnftian to beware
ef caking this couric, in this
c^fe, is not to favour laxnefs;
but ^o guard him againlt be-
ginning hi> work at rhe
wrong end, and fo labour-
in* in vain: for obeying, in-
deed, mull (hi! fpring fiom
believing ; (mot without faith
it is impi-jfihle to pleafe God,
Heb. xi. 6. And whatfoever
is SOT cf faith, is fin> Rom.
xiv. 23. The following ad-
vice fets che matter in full
light.
§ 16. hft Evidences* 349
faying in your ! • , Well, Satan +, x C 1
fuppofe my fait] not been true hi- . ,
therto, yet now I begin to endea- . , , ~
rj ,, r /i LhilJ Of t
vour after t ,e anu therefore, U j .
Lord, here i cafl ! rupoi! rh> mercy ^ * '
arreih, for M thft therlefi find mer~ *■ -^
cy, Hof. xiv. 3. Thus, I fey, hold to the Word ;
go nQt away, but keep y hi here 4 *T^u (hall
bring forth fruit wtith patience, ±.ukc vm. ij. ( i).
§ 16. JVif*. Well, Sir, you have fully fatisfied
me concerning that point : but as I remember, it
followeth in the fame verfe, Know ye not your own
f elves, how that Chriji is in you, except ye be re-
probates, 2 Cor. xiii. 5. Wherefore I defire to hear,
how a man may know, that Jyus Chrift is in- him*
Evan. Why, if Chrift be in a man, r- 1
he lives in him ; as faith the Apoftle, / *• 9 J
Jive not, but Chriji liveth in me.
Neo. But, how then mall a man know, that
Chrift lives in him ?
Evan. Why, in what man foever Chrift lives ;
according to the meafure of his faith, he executes his
threefold office in him, viz. his Prophetical, Prieftly,
and Kingly office.
Neo. 1 defire to hear more of this threefold office
of Chrift : and therefore I pray you, Sir,, tell me,
firft, how a man may know that Chrift executes his
prophetical office in him ?
Evan. Why, fo far forth as any man hears, and
knows, that there was a Covenant mude betwixt
God and all Mankind in Adam ; and that it was an
equal Covenant ( r ) ; and that God's juftice muft
needs
( <7 ) Namdv, obedience, your evidence.
whereby you (hall recover (r) Set pare 1$. note{i).
(/) De-
35° Marh and Signs Chap. III.
needs enter (/) upon the breach of it ; and that
all Mankind,, for that caufe, were liable to eternal
death and damnation ; fo that if God had con-
demned all Mankind, yet had it been but the fen-
tence of an equal and juft judge, fecking rather the
execution of his juftice, than man's ruin and dc-
ftruction : and thereupon takes it home, and ap-
plies it particularly to himfelf, Job v. 27. and fo is
convinced, that he is a miferable, loft and helplefs
man * I fay, fo far forth as a man doth this, Chrift
executes his prophetical office in him ; in teaching
r -j him, and revealing unto him the Cove-
L 3 J nant 0f Works. And fo far forth as any j
man hears and knows, that God made a Covenant |
with Abraham, and all his believing feed, in Jefus ]
Chrift ; offering him freely to all, to whom the
found of the Gofpel comes ; and giving him freely
to all, that receive him by faith ; and fo juftifies
them, and faves them eternally : and thereupon
hath his heart opened to receive this truth ; not
as a man taketh an object, or a theological point, •
into his head, whereby he is only made able to dif- \
courfe ; but as an habitual and practical point, re- \
ceiving it into his heart by the Faith of the Gofpel,
Philip, i. 27. and applying it to himfelf, and lay-
ing his eternrl (rate upon it, and fo fetting to hit
feal, That God is true ; I fay, fo far forth as a
man dotb this, Chrift executes his prophetical of-
fice in him ; in teaching him, and revealing to him
the Covenant of Grace. And fo far forth as any man
hears and knows, that this is the will of God, even
his fanftifiratinn, 1 ThefT. iv. 3. and thereupon
concludes, that it is his duty to endeavour after itra
I fay, fo far forth as a man doth this, Chrift exe-
cutes
(/) Demanding fatisfa&ion.
(0 t 4
$ 1 6. of Union with Chrift. 35 1
cutes his prophetical office in him ; in teaching and
revealing his law to him. And this I hope is fufficient
for anfwer to your firft queftion.
Neo, I pray you, Sir, in the fecond place, tell me,
how a man may know that Chrift exe- r -.
cutes his prie/ily office in him ? L 3 J
Evan. Why, fo far forth as any man hears and
knows, that Chrift hath given himfelf, as that on-
ly abfolute and per feci Sacrifice, for the fins of belie-
vers, He/?, ix. 26. and joined them unto himfelf by
faith, and himfelf unto them by his fpirit, and fo
made them one with him ; and is now entred into
heaven it felf to appear in the pre fence of God for
them, Heb. ix. 24. and hereupon is emboldned to
go, immediately to (t) God in prayer, as to a fa-
ther, and meet him in Chrijl, and prefent Urn with
Chrift himfelf, as with a facrifice without fpot or
blemifh : I fay, fo far fojth as any man doth this,
Chrift executes his prieftly office in him.
Neo. But, Sir, would you have a believer to go
immediately unto God ? How then doth Chrift make
interceffion for us at God's right hand, as the Apoftle
faith he doth, Rom. viii. 34 ?
Evan. It is true indeed, Chrift, as a publick per-
fon, reprefenting all believers, appears before God
his father || ; and willeth according to ,, p -.
both his natures, and defireth, as he is ,
man, that God would, for his fatisfacli- p ,
on's fake, grant unto them, whatfoever \
they a/k according to his will. But yet ?' ^
you muft go immediately io God in prayer, for all
that (u).
You muft not pitch your pravers up- r -1
on Chrift, and terminate them there, as *- •*
if
(0 I. e. Even unto. See (:/) Tbat is to fay.
pge*9h Me(f). (tOBut
£|2 Marks and Signs Chap. Ill,
lf he were to take them, and prefent them to his fa-
ther (v) ; but the very preferring place of your
prayers muft be God himfelf in Chrift. Neither
muft you conceive, as though Chrift the Sen were
more willing, to grant your requeft ; than God the
Father : for whatfoever Chrift willeth, the fame
alfo the Father (being well pleafed with him) wil-
leth. In Chrift therefore, I fay, and no where
elfe, muft you expect to have your petitions grant-
ed. And as in Chrift, and no place elfe 5 fo for
Chrift \fake, and nothing elfe. And therefore I be-
feech you to beware you forget not Chrift, when
you go unto the Father to beg any thing you defire,
either for your felf or others j efpecially when you
defire to have any pardon for fin, you are not to
think, that when you join with your prayers, faft-
ing, weeping, and afflicling of your felf that for fo
doing you (hall prevail with God to hear you, and
grant your petitions ; no, no, you muft meet God
in Chrift, and prefent him with his fufferings ; your
eye, your mind, and all your confidence, muft be
therein ; and in that be as confident as poflible you
can : yea, expoftulate the matter, as it were, with
God the Father, and fay, Lo ! here is the perfon,
that hath well deferved it ; here is the perfon, that
P -j wills and defires it ; in whom, thou haft
*- 33 J fei^ Thou art well pleafed ; yea, here
is the perfon, that hath paid the debt, and difcharg-
ed the bond for all my fins ; and therefore, O Lord !
now it ftandeth with thy juftice to forgive me. And
thus if you do, why then you may be aflured, that
Chrift executes his priejlly office in you.
Ned.
(v) But you.yourfelf, were GOD BT CHRIST, Heb. \i'u
nor to come near unto him : 25.
cay, wc muft come UNTO
(«/) Namely*
§ l6. cf Union with Chrijl. £53
' Neo. I pray you, Sir, in the third place, fhew me,
how a man may know that Chrift executes his Kingly
office in him ?
Evan. Why, fo far forth as any man hears and
knows, that all poiver is given unto Chrijl, both in
heaven and in earthy Matth. xxviii. 18. both to van-
quifh and overcome all the lufts and corruptions of
believers, and to write his Law in their hearts ; and
hereupon takes occafions to go unto Chrift, for the
doing of both in him : I fay, fo far forth as he doth
this ; why, Chrift executes his Kingly office in him.
Neo. Why then, Sir, it feems that the place.,
where Chrift executes his Kingly office, is in the hearts
of believers ?
Evan. It is true indeed ; for Chrift's kingdom, is
not temporal or fecular, over the natu- .. r> r 77
ral lives |l, or civil negotiations of men : " ~ Ur 1
but his kingdom is fpi ritual and heavenly, jj
over the fouls of men, to awe and o- * *
ver-rule the hearts, to captivate the af- r ,* i
fections, to bring into cbedience the ** 3t J
thoughts, and to fubdue and pull down Jlrong holds.
For when our Father Adam tranfgrelild, he, and
we, all of us, forfook God, and chofe the devil for
our Lord and King : fo that every mother's child
of us are, by nature, under the government of Sa-
tan; and he rules over us, till Chrift come in/*o our
hearts, and difpoffefleth him \ according to the far- .
ing of Chrift himfclf, Luke xi. 21, 22. \
Jlrong man armed keepeth his palace, h.
are in peace \ that is, faith* Calvin , S:i % „
tan holdeth them that are in fubjeclion
to him in fuch bonds and quiet poflcfllon, /' *• 3 9%
that he rules over them without^reliftance. But
when Chrift con :;i anvman's heart by
faith ; according to the meafun h, he difpof-
fefleth him, r, and r<
Z tot
354 Marks and Signs Ctap. 11L
out, and pulls down all that'withftands his govern-
ment there : and, as a variant captain, he ftands up-
on his guard ; and enables the foul to gather together
all its forces and powers, to refift and withftand all
its, and his enemies ; and fo fet itfeif in good earneft
againft them, when they at any time offer to return
again. And he doth eipecially enable the foul to re-
fift, and fet itfeif againft the principal enemy ; even
that which doth moft oppofe Chrift in his government :
j- -j fo that whatsoever luft or corruption is in a
*■ 35 J believer's heart or foul, as moft predomi-
nant, Chrift doth enable him to take that into his
mind, and to have moft revengeful thoughts a-
gainft it ; and to make complaints to him againft
it ; and to defire power and ftrength from him a-
gainft it : and all, becaufe it moft withftands the go-
vernment of Chrift ; and is the rankejl traitor to
Chrift. So that he ufeth all the means he can, to
bring it btfore the judgmentfeat of Cbrijl, and there
he calls for juftice againft it ; faying, O Lord Jefus
Chrift, here is a rebel and a traitor, that doth with-
ftand thy government in me : wherefore, I pray thee,
come, and execute thy Kingly office in me, and fub-
due it, yea vanquifh and overcome it. Whereupon,
Chrift gives the fame anfwer, that he did to the cen-
turion, Go thy wayy and as thcu hajl believed \ fo bt
/it done unto thee^ Matth. viii. 13. (w).
And as Chrift doth thus fupprefs all other Governors
but himfelf, in the heart of a Believer ; fp doth he
raze out arid deface all other Laws, and writes his
own there j according to his promife, jfer. xxxi. 33.
And makes them pliable and willing to do and fuffer
his will y and that becaufe it is his will. So that the
mind
(jzv) Namely, believed the ways along with if the uft
promife of fa n&i fixation, of the means, that are of di-
Ezek. xxxvi. 27. Micah vii. vine inftiration; for that end.
J 9, which belief brings al- (if) r.f.
§ 16. of Union with Chrift. 355
mind and will of Chrift, laid down in ,- , -j
his word, and manifefted in his works, is *- 3 J
not only the rule of a believer's obedi- % m* ,>
cnce, but alfo the reafon of it ; as I m »
once heard a godly Minifter fay in the pul- ^ , . ,
pit : fo that he doth not only do that r . fc
• triers
which n Chrift's will, but he doth it be- J
caufe it is his will *.
O that man which hath the Law of Chrift written
in his heart ! according to the meafure of it, he reads,
he hears, he prays, he receives the Sacrament, he
keeps the Lord's day holy, he exhorts, he inftruc~rs>
he confers, and doth all the duties that belong to him
in his general calling, becaufe he knows it is the mini
and will of Chrift he fhould do fo : yea, he patiently
differs, and willingly undergoes afflictions, for the
caufe of Chrijl, becaufe he knows it is the will of
Chrijl. Yea, fuch a man doth not only yield obedi-
ence, and perform the duties of the firft table of the
Law, by virtue of Chrift's command ; but, of the^-
cond alfo. O that husband, parent ■, mafter, or magi-
ftrate, that hath the Law of Chrift written in his
heart ! he doth his duty to his wife, child, fervant or
fubjeel, willingly and uprightly, becaufe Chrift re-
quires it, and commands it. And fo that wife, child*
fervant or fubj eel, that hath the Law of Chrift written
in his or her heart ; they do their duties to husband*
parent, mafter or governor, freely and cheerfully, be-
-caufe their Lord Chrift commands it. Now then, if
you find thefe things in your heart, you may r -1
conclude that Chrift rules and reigns there, L 37 i
as Lord and King.
Z 2 CHAP.
35^
CHAP. IV.
Of the Heart's Hapfmefs ; or, SouFs Reft.
§ I. No Reft for the Soul, till it come to God. § 2.
Hoiu the Soul is kept from Reft in God. § 3.
God in Chrift, the only true Reft for the Soul.
§ 1. Neo. Q IR, be pleafed to give me leave,
O to tell you fome part of my mind ;
and then will I ccafe to trouble you any more at
this time. The truth is, I have, ever fince I could
remember, felt a kind of reftlefs difcontentednefs in
my fpirit : and for many years together, 1 fed
my felf with hopes of finding reft and content, in
perfons and things here below ; fcarce thinking of
the ftate and condition of my foul, or of any con*
dition beyond this life, until ( as I told you before)
the Lord was pleafed to viiit me with a fit of fick*
•neb. And then I began to bethink my felf of death^
judgment, hell and heaven ; and to take care and
feek reft for my foul, as well as for my body : but^
alas, I could never find reft for it, before this day j
becaufe indeed, I fought it not by faith, but as it
were by the Works of the Law ; or, in plain termyj
becaufe I fought it not in (Thrift, but in ray iclu
But now, I blefs God, I fee that Chrift is all in alii
and therefore, by the grace of God, I am refolvecl
no longer to feek reft and content, neither in any
earthly thing, nor in mine own righteoufnefs ; but}
only in the free love and favour of God, as he is ill
his Son* Jefus thrift : and, God willing, there {hall
P j > -j be my foul's reft. And I befeech you,'
*- 23 -* Sir, pray for mc, that it may be fo 3 and
I have done.
Evm. Tl|l
Chap. IV. § I. No Reft. for the Soul, &c. 557
Evan. This point, concerning the heart's happh
nefs, or foul's reft, is a point very needful for us to
fcnow y and indeed it is a point, that I have former-
ly thought upon : and therefore, tho' my occafions
do now begin to call me away from you ; yet never*
thelefs, iince you have begun to fpeak of it, I mall,
ifyoupleafe, proceed on, if you fhall, any of ycu,
give occafion, and as the Lord (hall enable me.
Ant. With a very good will, Sir ; for indeed it is
a point that I much defne to hear of.
Evan. Firft, then I would intreat you to confider
with me, that when GoJ at firft gave man an ele-
mentifh body (x), he did aifp infufe into him an im-
mortal foul, of a fpiritual fubftance : and though he
gave his foul a local being in his body, yet he gave it a
fpiritual well-being in himfelf-, fo that the foul was in
the body by location, and at rejl in God by union and
communication : and this bang of the foul in God
i at firft, was man's true being, and his' true happinefs.
'Now, man falling from God, God in his juftice left
'man : fo that the actual union and communion, that
| the foul of man had with God at firft, is broken eff;
God and ?nan *s foul, are parted ; and it is in a rejllefs
condition. Howbeit the Lord, having feated in man's
foul, a certain character of himfelf, the foul is there-
by made to re-afpire towards that fummum ,- -1
bonum, that chief good, even God himfelf, *■ 39 J
and can find reft no where, tiil it come to him (y).
Norn. But
(x) i. e. An elementary buc what is com m erf arable to
tody, made i:p (as ic were) its defires> or capable of af-
of the four J:iemcnts,asthcy fordipg it a full fuis/adlfon :
are called, viz. Fire, Air, nothing lefs than an infinite
Water, and Earth. Good is fuel) : and God him-
(y)Thc foul of man harh fe If only is an iniinireGood,in
a natural de[rrc of happinefs : the enjoyment of which the
nothing can make it happy, foul can reft, as fully finis-
hed,
t
358 No Re/lfor the Soul, Chap. IV.
Norn. But ftay, 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
foul naturally is bent towards the creature, to feek a
reft there ?
Evan. For anfwer hereunto, I pray you confider,
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 enligbtned, it knoweth 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 inftinft, doth gape and cry for nutri-
ment ; yea, for fuch nutriment, as may agree with
its tender condition : and if the nurfey through ne-
ficdj defiring no more. Now
fince, by rcafon of the vaft
capacity of the foul, nothing
but God* himfelf can indeed
fatisfy this its defire of hap-
pinefs, the which is fo wo-
ven into the very nature of
the foul, that nothing but
the definition of the very
lelng of the foul can remove
it: It is evident, that it is
impoffible the foul of man
can ever find true reft, until
it return to God, and take
up its refi with him I but
muft fiill be in cjuefi of, or
de Urine its chief good and
happinefs, wherein it may
refi : and this, in reality, is
God himfelf only; tho' the
practical underfianding, be-
ing blinded, knows not that,
and the pcrverfe will and af-
fections carry away the foul"
from him, feeking the defi-
rcd good and happinefs in o-
ther things. This is what |
the Author calls the foul's
re-afpirixg towards the chief
good, even God himfelf :. and
it is fo con fifient with the to- i
tal depravation of man's na-
ture, that it will remain for
ever in the damned in hell ;
a chief part of whole mifery
will ly in that this defire fhall
ever be rampant in rhem^
but never in the Ieafi fa till
fled ; they fhall never be
freed from this icorchingj
thirfi there, nor yet get a
drop of water to cool the
tongue.
(*) Mai»l
§ 2. How the Soul is kept from reft in God. 359
gligence or ignorance, either give it no meat at all ;
or elfe fuch as it is not capable of receiving ; the
child refufeth it, and frill crieth, in ftrength of de-
fire, after the dug ; yet doth not the child, in this
dilate, know by any intellectual power and under-
Handing, what it felf defireth. Even fo man's poor
foul doth cry to God, as for its proper nourifh-
ment (z) : but his underftanding, like a blind ig~
norant nurfe, not knowing what it crieth r -.
for, doth offer to the heart, a creature L 4° J
inftead of a creator : thus, by reafon of the blind-
nefs of the under/landings together with the cor-
ruption of the will^ and diforder of the affeclions,
man's foul is kept by violence (a) from its proper
center, even God himfelf,
§ 2. O how many fouls are there in the world,
that are hindred, if not quite kept, from refl in God ;
by reafon that their blind underftanding doth pre-
sent unto their fenfual appetites, varieties of fenfual
objects !
Is there not many a luxurious perfon's foul hin-
dred, if not quite kept, from true refl in God, by
that beauty which nature hath placed in feminine
faces
{z) Man's poor foul, be- cd accordingly, that is, till
[ore ic is enlightncd, natu- it come to the enjoyment of
rally cries to God, as the God: then it reits, as the
young ravens cry to him, Job infant fee to the full brealt,
Kxxviii. 41. not knowing to lfa. lxvi. II. That ye may
inborn : and it cries for him> fuck, and befatisfiedivith the
*s its proper nourifhment ; breafts of her confolations.
as the newborn infant for (.1) Namely, violence done
:hc brcaft, not knowing for to its natural make and con-
what. Only it feels a want, ititution, ( if I may fo ex^
deiires fupply proper for fil- pref> it) by the blindi et',
ling it up, and can never get corruption and diforder, that
kindly reft, till ic be fuppli- hare fcucd ks faculties.
(b) i. f,
■560* How the Soul is kept Chap. IV A
faces (b) ; efpecially when Satan doth fecretly fug-
geft, into fuch feminine hearts, a defire of an artU
ficial drefftng, from the head to the foot t yea, and
fometimes painting the face, like their mother Je-
%abel ? *
And is there not many a voluptuous Epicure's foul
hindred, if not quite kept, from reji in God, by be-
holding the colour, and talking the fweetnefs of dain-*
ty delicate dilhes, his wine red in the cup, and his -
beer of amber-colour in the glafs ? in the Scripture
We read of a certain man, that fared delicicufy
$very day ; as if there had been no more but one fa
ill difpofed ; " but in our times, there are certain hun+ \
dredsy both of men and women, that do not only
r -J fare delicioufly, but voluptuoufly, twicai*
*- 4 J every day, if not more.
And is there not many a proud perfon's foul hin-
dred, if not quite kept, from reft in God, by the"-
harmonious found of popular praife, which, like aJ
loadftone, draweth the vain-glorious heart to hunt 1
fo much the more eagerly, to augment the eccho of A
fuch vain windy reputation ?
And is there not many a covetous perfon's foul hin-» ,
dred, if not quite kept, from reft in God, by the cry/'*
of great abundance, the words of wealth, and theJ
glory of gain ?
And is there not many a mufical mind hindered,. .
if not quite kept, from fweet comfort in God, by ths|
harmony of artificial concord, upon raufical inftru- "'■
nients ? i
And how many perfumed fools are there in the
world, who, by fmelling their fweet apparel, and'vj
their fweet nofe-gays, are kept from foul-fweetnefs in'
Chrijl?
And,
ih) i. e. Womcns faces*
(0 Namcr
§ 2. from reft in God. 36 1
And thus doth Satan, like a cunning fiflier, bait
his hook with a fenfual obje&, to catch men with :
and having gotten it into their jaws, he draweth them
up and down in fenfual 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
whole life, is fpent in feeking fatisfaftion to the fenfual
appetite.
Norn. Indeed, Sir, this which you have ,- ^
{aid, we may fee, truly, verified in many L 4 J
men, who fpend their days about thefe vanities, and
will afford no time for religious exercifes ; no, not
upon the Lord's day ; by their good will.
Evan. You fay the truth : and yet let me tell you
withal, that a man, by the power of natural confid-
ence, may be forced to confefs, that his hopes of hap-
pinefs 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 content-
ment ; and fall to the performance of religious exer-
cifes, and yet reft there ; and never come to God for
reft. And if we confider it, either in the rude multi-
tude of fenfual livers ; or in-^he more feemingly reli-
gious -, we {hall perceive that the religious exercifes of
men do ftrongly deceive, and ftrangely delude many
men of their hearts happinefs in God.
For the fir ft fort (<•), though they be fuch as make
their belly their beft god, and do no facrifice but to
Bacchus, Apollo or Venus (d) ; though their confci-
ence do accufe them, that thefe things are naught :
yet in that they have the name of Christians put up-
on them in their baptifm 3 and forafmuch as they do
often
(0 Namely, fenfual ft- (d) i e. Give un rhtm
versy who yet perform reli' felves to drunkennnefs, rau-
I'tons exzrcifes* lick, and hfcivioufnef .
0) Name-
362 How the Soul is kept Chap. IV,
often repeat the Lord's prayer, the Apoftles creed,
r -. and the ten Commandments : and in that,
I +3 J it may be, they have lately accuftomed
themfelves to go to Church, to hear divine fervice,
and a preaching now and then ; and in that they have
diverfe times received the facrament ; they will not
be perfwaded, but that God is well pleafed with them :
and a man may as well perfwade them, that they are
jiot men and women, as that they are not in a good
condition.
And for the fecond fort (*?), that ordinarily have
more human wifdom, and human learning, than the
former fort , and feem to be more 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 y feed-
ing and feafting themfelves, as men in a dream ; fup-
poiing themfelves to have all things, and yet indeed
have nothing, but only a bladder full, or rather a
brain fu}l, of wind and worldly conceptions ?
Are there not fome, who give themfelves to more
efpecial fearching, and feeking out for knowledge in
Scripture-learnednefs, an4 clerk-like fkill, in this art,
and that language, till they come to be able to 'repeat
all the historical places in the bible ; yea, and all thofe
texts of Scripture, that they conceive do make for
P -I fome private opinion of theirs, concerning
*- " J ceremonies, Church- government, or other
fuch circumjlantial points of Religion, touching
which points they are very able to reafon aud difpute,
and to put forth fuch curious questions, as are not ea-
fily anfwered ?
Are not fome of thefe men (f) called feel-makers,
and
(e) Namely, the more fecm- of in the paragraph imme-
in^ly religious. diately preceeding, whom
(/) viz. Of thefc fpoken he begins to'diftribute here
inco
^ 2. from Reft in God. 363
and begetters or devifers of new opinions in Religion ;
efpecially in the matter of ivorjhipping God, as thejr
ufe to call it, wherein they find a beginning, but
hardly an end ? For this religious knowledge is fo va-
riable, through the multiplicity of curious wits and
contentious fpirits, that the life of man may feem too
fhort to take a full view of this variety : for though
all feci s fay, They will be guided by the Word of
Truth, and all feem to bring Scripture, which indeed
is but one, as God is but one > yet, by reafon of their
feveral conftruftions, and interpretations of Scripture,
and conceits of their own human wifdom, they arc
many.
And are there not others of this fort of men, that arc
ready to embrace any new way of worfhip ; efpecial-
ly, if it come under the cloke of Scripture-learning,
and have a fhew of truth founded upon the letter of
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 coun-
tenance ; and with a grace, lift up his head and his
eyes towards heaven, with fome ftrong r -.
grone ; in declaring of his newly conceived t 45 J
opinion ; and that he frequently ufe this phrafe of the
glory of God ? O then, thefe m^n are, by and by,
of another opinion; fuppofing to themfelves, that
God hath made known fome farther truth to them :
for, "by reafon of the blindnefs of their underftanding,
they are not able to reach any fupernatural truth ; al-
though they do, by literal learning, and clerk-like
cunning, dive never fo deep into the Scriptures : and
therefore, they are ready to entertain any form of re-
ligious exercifes, as {hall be fuggefted unto them.
And are there not a third fort, much like to thefc
men, that are exceflive and mutable in the perfor-
mance
into threeclafles or forts ; all to wit, the more fee mindly r&-
belonging to the fecond fore, ligious*
364 How the Scul is hept » Chrp. IV;
mance of religious cxercifcs ? Surely St, Paul did per-
ceive that this was the very god of fome men in his
time : and therefore he willeth Timothy to inftruft o-
thers, That bodily exercife profit eth little , or, as fome
read it, nothing at all ; and doth oppofe thereunto,
god/inefs, as being another thing than bodily exercife^
and faith, That it is profitable, &c.
And do not you think there are fome men, at this
day, that know none other good, than bodily exercife,
and can hardly diftinguifh betwixt it and godlinejs ?
Now thefe bodily exercifcs are mutable and variable,
according to their conceits and opinions : for all
fe£te have their feveral fervices (as they call them)
yet all bodily , and, for the moft part, only bodily ;
|- , -1 the which- .they perform, to eftablifh a
1 *- 4" J rejl to their fouls, becaufe they want
reft in God. And hence it is, that their peace and
reft is up and down, according to their working bet-
ter or worfe : fo 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 3
week, or in the year, they muft f aft, &c. or elfe
their fouls can have no reft. But miftake me not,
I pray, in imagining, that I fpeak againft the doing
of thefe things; for I do them all my felf; but a-
gainft reftivg in the doing of them, the which I der
fire not to do.
And thus you fee that man's blind underftand-
ing doth not only prefent unto the fenfual appetite,
fenfual objects ; but alfo to the rational appetites,
rational objedis : fo that man's poor foul is not on-
ly kept from rejl in God, by means of fenfuality, but
alfo by means of formality. If Satan cannot keep
us from reft in God, by feeding our fenfes with our
mother Eve's apple ; then he attempts to do it, by
blinding our eyes, and fo hindering us from feeing
the paths of the Gofpel. If he cannot keep us in
£ 2. from Reft in God* 365
Egypt) by ^ fiefi-p<*ts oi fenfuality ; then will he
make us wander in the JViidernefs of religious and
rational formality. So that if he cannot hinder us
more grofly, then he attempts to do it more clof-
iy-
Norn. But, Sir, I am perfwaded there be many
men, that are fo rcligioufly exercifed, -. -.
and do perform fuch duties, as you L 47 J
have mentioned ; and yet reft not in them, but in
God.
Evan. Queftionlefs there be fome Chriftians, that
look upon fuch exercifes, a* means ordained of God,
both to beget and increafe jfc/7A, and all other graces
of his Spirit, in the hearts of his people ; and there-
fore, to the intent that their faith and love, and o-
ther graces, may incrcafe, they are careful to wait
upon God, in taking all convenient opportunities to
cxercife themfelves therein ; and yet have their fouls
reft in GW, and not in fuch exercifes.
But alas ! I fear the number of fuch men are very
few, in comparifon of them that do otherwife. For,
do not the mcft part of men, that are fo religioufly
exercifed, rather conceive, that as they have offended^
and difp leafed God, by their former d if obedience ; fo
they muft pacify and appeafe him, by their future obe-
dience ? And therefore, they are careful to exercife
themfelves, in this way of duty, and that way of
worfhip ; and all to that end : yea, and they con-
ceiving, that they have corrupted, and defiled, and
polluted themfelves, by their faHing into fin ; they
muft alfo purge, cleanfe, and purify themfelves, by
rifing out of fin , and walking in new obe- r 0-1
dience (g) : and fo all the good they do, L 4 J
and
ig) Ntglc&ing r*> ivafli, fi \in^efs ,Zcch
hj faith, in the blood of xiii, I. The bloott of ftfm
Chrift, the fwrtttfaffpnitifh s Mr, tli.ivfeth us
•
366 How the Soul is kept Chap. JVi
and all the evil they efchew, is to pacify God, and
appeafe their own confeiences. And if they feek reft
to their fouls, this way ; why, it is the way of the Co-
venant of Works, where they fhall never be able to
reach God ; nay, it is the way to come to God out of
Cbriji ; where they fhall never be able to come near
him, he being a confurning fire.
Norn. But, Sir, I pray you, would you not have
our fenfes to be any longer exercifed about any of
their objects ? Would you have us no longer to take
comfort in the good things of this life ?
Evan. I pray you, do not miftake me : I do not
fpeak, as though I would have you Stoically to refufc
the lawful ufe of any of the Lord's good creatures*
which he fhall be pleafed to afford you ; neither do I
prohibit you from all comfort therein. But this is it,
which I do defire, to wit, That you would endea-
vour to attain to fuch a peace, reft and content in
God, as he is in Chrift ; that the violent cry of your
heart may be reftrained, and that your appetites may
not be fo forcible, nor fo unruly, as they are natural-
ly ; but that the unrulinefs thereof may be brought
unto a very comely decorum and order : fo that your
fenfual appetites may, with much more eafinefs and
r 1 contentednefs, be denied the objects of
*■ 49 J their defires ; yea, and contented fifoc-
eafion be) with that which is moft repugnant to them,
as with hunger, cold, nakednefe, yea and with death
itfelf. For fuch is the wonderful working of the heart's
quiet and reft in God, that although a man's fenfes be
ftill 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 contentment in any
fuch
'fron allfiny I John i. 7. How fchweffom dead works ? Heb»
much more pall the blood of ix. 14. Purifying their hearts
drift purge your con- ly faith > Afts xvr- 9
(h) Such
A 2. from &eft in God. 367
fuch cxercifes ; it being for the moft part excrcifed in
a more tranfcendent communion with God, as he is
in Chriji. So that indeed the man, that hath this
peace and reji in God, may be truly faid to ufe this
world, as though he ufed it not ; in that he receiveth
110 cordial contentment, from any fenfual exercifc
whatfoever -> and that becaufe his heart is withdrawn
from them. Which withdrawing of the heart is not
unaptly pointed at, in the fpeech of the Spoufe, Cant.
1 v. 2. I Jleep, faith fhe, but my heart waketh : even
] fo may it be faid, that fuch a man, he is fleeping,
; looking, hearing, tailing, fmelling, eating, drink-
\ ing, feafting, &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 midjl
of all fenfual delights, his heart fecretly faith, I but
my happinefs is not here.
Norn. But, Sir, I pray you, why do you call rati-
onal and religious exercifes a zui/dernefs r
Evan. For two reafons : firft, Be- r ^ 1
caufe that as the children of Ifrael, when ■- ^° J
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 long,
in rational and religious exercifes> after they have
left a fenfual life, before they come to reji in God,
whereof the land of Canaan was a type (h).
Secondly, Becaufe, as in a wildernefs men often
lofe themfelves, and can find no way out ; but fup-
pofing (after long travel) that they are near the place
whither they would go, are in truth farther off: e-
ven
(h) Such a Wanderer our x. 15. The labour of the fot-
Author bimfelf had been, 1 1 fb wearietb everyone of them,
for a dozen of years. See becaufe he knowctb net hozu U
lis Preface,page 4. and com- go U tht city.
pare that bcary w >rd, / ./
(f) ***.
368 How ihe Soul is fopt, &c. Chap. IV.
ven fo fareth it with many ; yea, with all fuch as
walk in the way of reafon (i) ; they lofe them-
felves, in the woods and bufhes of their works and
doings ; fo that the longer they travel, the further
they are from God, and true reft in him.
Norn. But, Sir, you know, that the Lord hath
endowed us with reafonable fouls ; would you not
then have us to make ufe of our reafon?
Evan. I pray you, do not miftake me : I do not
contemn nor defpife the ufe of reafon \ only I would
not have you to eftabjifh it to (k) the chief good :
but I would have you to keep it under ; fo that if,
r- -1 with Hagar, it attempt to bear ride,
*- ^ J anc[ lorci \i over y0ur faith, then would
I have you in the wifdom of God, like Sarah, to
caft it out from having dominion. In few words,
1 would have you more ftrong in defire, than curi-
ous in f peculation \ and to long more to feel com-
munien with God, than to be able to difpute <of the
genus or fpecles of any queftion, either human or di-
vine : and prefs hard to know God by powerful
experience. And though your knowledge be great,
■ and your obedience furpaffing many ; yet would I
haye you to be truly nullified, annihilated, and
made nothing and become fools in all fle/hly wifdom,
and glory in nothing, but only in the Lord ( I ).
And I would have you, with the eye of faith,
fwectly to behold all things extracted out of one
thing 5
(i) viz- Of reafon, as the (k) i.e. For, or to be.
judge and rule in religion. (/) 2 Cor. xii. 1 k though
The holy Scripture is the rule, I he nothing. I Cor. iii. lS.
and the Spirit of God therein Let him become a fool, that he
fpcakihg is the judge', 'cisthe may be wife. Chap. i. 51.
feofinefs of our reafon, to dif- Ke that glorieih, let him glory
tern what they teach, and to hi the Lord.
. fuhmit thereto^ without re-
fervc. O'O A^
$ 3. Cod in Chriji the only true Refl, &C. 369
thing ; and in one to fee all (m). In a word, I
would have in you a moft profound filence, con-
temning all curious queftions and difcourfes ; and to
fonder much in your heart, but prat little with
your tongue : be fwift to hear, but flow to /peak,
and /low to wrath, as the Apoftle "fames sdvifeth
you, Jam. i. 19. And by this means will your
reafon befubdued, and become one with your faith -y
for then is reafon one with faith, when it is fubju-
gated unto faith : and then will reafon keep its true
lifts 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 con- ,- -,
fidered abfolutely, but refpeclively ; it L 5 J
doth not confift in a going out of either, but in a
right ufe of both.
§ 3. Norn. Then, Sir, itfeemeth to me, that God
in Chrift, apprehended by faith, is the only true refl
for man's fcul.
Evan. There is the true refl indeed ; there is the
refl, which David invites his foul unto, when he
faith, Return unto thy refl, my foul ; for the Lord hath
dealt bountifully with thee, Pfal. cxvi. 7. For we
which have believed, faith the author to the Hcbreivs, .
have entred into his refl (n), Heb. iv. 3. And, .
Come unto me, faith Chrift, all ye that labour, and
are heavy laden, and I will give you reft, Matth. xi.
28. (0). And truly, my neighbours and friends,
believe
(w) According to tn a c fay- 1. He means, that we'eveh
ing of our Lord, Matth. xix. now enter into that reftrby
1/ There is none gocd, but faith. Compare v. lb.
OKE, that is GOD. (0) This is oneofrhemoft
(77) Do enter into rejt} or folemn Gofj- tn he
that reft, viz, bis re/?, veric found in all the New Te
A a incut ;
God in Chriji Chap. tV.
believe it, we (hall never find a heart's happinefs,
and true foul's reft, until we find it here. For
howfoever a man may think , if he had1 this man's
tvitj and that man's wealth ; this mari*s honour^
and that man's pleafure ; this wife9 or that huf-
hand \ fuch children^ and fuch fervants ; his heart
would
nient : and our Authorfeems
here to point at, what I con-
ceive co be, the true and ge-
nuine fenfe of it. The words,
labouring and heavy laden, do
fiot reitrict the invitation
and otfer to fuch is arc feh-
ilble of their fins, and long-
in" to be rid ot them ; tho'
indeed none but fuch will re-
ally accept: butthev denote
th> refit lefnefs of the finfui
foul of man ', a qualification
( if it is fo called ) to be
found in all that are out of
Chrilt, whether they have,
or have nor, any notable Law-
•work on their confidences.
* 1 fay rotable', to diftin-
' guifh it from that which is
common to all men, even to
^Heathens, Rom. ii. I). Our
father Adam led his whole
family away, out of their
reft in God; and fo left them
With a confidence full of guilty
and a heart full of unfiatisft-
ed de fires. Hence his chil-
dren foon find themfelves
like the horfe-leech, having
t-zvo daughters, crying, Give,
give', namely, a reftlefis con-
femfcej and a reftlefis heart :
and to each of theie, the poor
foul muft needs fay, as JSao-
mi fa id to Ruth, My. daugh-
ter/ball I notfeek REST for
thee? So the blinded ft>ul
falls a labouring) for reft to
them. And it labours in the
barren region of *the fiery
Law, for a reft to the confid-
ence ; and in the empty cre-
ation, for a reft to the heart :
but, after all, -the confidence
isftill heavy laden with guilr,
whether it has any lively
feeling thereof, or not ; and
the heart is ftill under a load
of unfatisfied defircs. So
neither the one, nor the o-
ther, can find reft indeed.
This is the aatural cafe of
all men : and to fouls thus
labouring, and laden, Jefus
Chrift here calh, that they
may come to him, and he will
give them reft : namely, a
reft for their confeiences, un-
der the covert of his blood',
and a reft to their hearts^
in the enjoyment of God
through him.
This is moft agreeable fa
the Scripture-phrafeology,
Ucclefi. x. J J. Tht labour of
tii
^ £ the only true Rejlfor the Soul. 37 1
would be fatisfied, and his foul would be content-
ed : yet which of us hath not, by our own expe-
rience, found the contrary ? For, not long after
that we have obtained the thing we did fo much de-
lire ; and wherein we promifed our felves fo much
happinefs, reft, and content ; we have found no-
thing but vanity and emptinefs in it. Let a mart
but deal plainly with his own heart -, and r. ^
he fhall find, that, notwithftanding he L 253 J
hath many things 5 yet there is ever one thing wan-
ting : for indeed man's foul cannot be fatisfied with
any creature, no not with a world of creatures*
And the r^afon is, becaufe the defires of man's foul
are infinite ; according to that infinite goodnefs,
which it once loft in lofing God. Yea, and man's
foul is a fpirit ; 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 towards the which they
do ftill re-afpire ; they cannot give it full content-
ment.
Nay, let me fay more ; Howfoever a man may, in
the midft of his fenfual fulnefs, be convinced in his
confcience, that he is at enmity with God, and there-
fore in danger of his wrath and eternal damnation j
and be thereupon moved to reform his life, and a-
mend
the fooli/b wearieth everyone pie, more infeniiblc than the
of them, becaufe he knoweth ox or the afs, living, Ah fin-
7Wt how to go to the city. Hab. ful nation, a people laden with
ii. 13. The people fball labour iniquity ', Ifa. i. 3, 4. And
in the very fire, and the people the Apoftle {peaks of filly
fball weary them felves for very women laden with fins, led a-
vaiiity. Ifa. \v. 2. Wherefore way with divers lufis, ever
do ye fpend your labour for learning, and never able to
that which fatisfieth not ? See come to the knowledge of the
page 19?. note O7). The truth, 2 Tim. iii. 6/7.
Prophet UmcQtj over apeo-
A a z (/>) Tiicre.
3/2 GodinChri/t, Chap. IV. \
mend his ways, and endeavour to feek peace and reft
to his foul (/>) : yet this being in the way of War
it is impoffible that he fhould find it: for his confci-
ence will ever be accufing him, that this gooddutyhe
ought to have done, and hath not done it ; and this
evil he ought to have forborny and yet he hath done
it ; and in the performance of this duty he was re-
r -, mifs, and in that duty very defective : and
L 54 J many fuch ways will his foul be difquieted.
But when a man once comes to believe, that all his
fins, both paft, prefect, and to come, are freely and
fully pardoned (q) ; and God in Ghriji gracioufly re-
conciled unto him : the Lord doth hereupon fo reveal
his fatherly face unto him in Chrift, and fo make
known that incredible union betwixt him and the be-
lieving 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 flow-
ing from the God of Peace; that it fills the emptinefs
of the foul with true fulnefs, in the fulnefs of God.
So that now the heart ceafeth to moleft the under-
standing and reafon ; in fe.eking either variety of ob-
jects, or augmentation of degrees, in any compre-
Jienfible thing : and that becaufe the reitlefs longing
of the mind, which did before caufe unquietnefs, and
diforder \ both in the variety of mental projects, and
alfo in the fenfual and beaftly 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 j in that peace and joy pafling under-
standing ; then die Devil hath not that hope to prevail
againft his foul, as he had before : he knows right well,
that it is in vain to bait his hook, with profits, pleafures,
i- -j honour, or any other fuch Yikefceming good,
l 55 J to catch fuch a foul, that is thus at quiet
; Ji
[jfi There. the emit of eternal wrath.
(y) Namely, in refpeft cf See page 1 3 3. %QU{e)*
j§ 3. the only true Reji for the Soul. 373
in God ; for be hath all fulnefs in God, and what
can be added to fulnefs, but it runneth ever ? Indeed
empty hearts, like empty hogfheads, are fit to re-
ceive any matter which fhall be put into them : but
the heart of the believer, being filled with joy and
peace in believing, doth abhore all fuch bafe allure-
ments ; 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 un-
feignedly 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, according to the meafure of its efta-
blifhment by faith, no created comprehenfible thing
can either add to it, or detradt from it : the increafe
of a kingdom cannot augment it ; the greateft lofTes
and croiles in worldly things cannot diminifh it : a be-
liever's good works do all flow from it, and ought
not to return to it (r) ; neither ought human frailties
to moleftit (f). However, this ismoft certain, nei-
ther fm nor Satan, law nor confeience, hell nor
grave, can quite extinguifh it : for it is t^ie Lord a-
lone, that gives -and maintains it ; JVhorn r ,~*
have I in heaven but thee ? (faith David) L 5 J
and
(y) Namely, to beany -part An:i true repenrarce, ani
of the fountain or if, for the Gofpel-mour: .are
time to come; a> the rivers fo confilieot with it,
return unto thefea, whcn:e they flow f cm it, ..
they came, making apart of to the meafmc
the flore for their own frefh b:v. 3. J .7 .t-
fuppiy : nay, it is fbe Lord rrsinfl me ) as
ALO NEy that GIVES and grejfions, tbou <
MA 1ST A INS it, as our away. Zech. xii. IO. 3
Author afterwards exprcf- f.all look upon me, C£
feth ir. have pierced, and tiry
(J) For thefe we are re- mourn.
vcr free from in this life. (f) i. e.
37 4 God in Chrifl, Chap. IV.
and there is none upon earthy that 1 defire hefides thee9
Pfal. lxxiii. 25. 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
diminifhed , yet doth the teftimony of their being in
nature (/) remain fo ftrong, that they could fkill to
fay, yea, even when they have felt God to be with-
drawing himfelf from them, My God, my God, why
haji thou for faken me? Pfal. xxii. 1. Yea, and in the
night of God's abfence to remain confident, that
though forrow be over nighty yet joy will come in the
Morning, Pfal. xxx. 5, Nay, though the Lord
ihould feem to kill them with unkindnefs, yet will
they put their tru/l in him, Job xiii. 15. knowing
that, for all this, their Redeemer liveth, Job xix. 25.
So ftrong is the joy of their Lord, Neh, yiii. 10-
Thefe are the people, that are kept in perfeft peace,
becaufe their minds are flayed in the Lord, Ifa. xxvi.
3-
Wherefore, my dear friends and loving neigh-
bours, I befeech you, take heed of deeming any e-
ftate happy ; until you come to find this true peace
and reft to your fouls in God : O, beware left any
T -j of you do content your felves with a peace
L 257 J rather of fpeculation, than of power ! O,
be not fatisfied with fuch a peace, as confifteth ei-
ther in the a6l of oblivion, or negleii of exami-
nation ! nor yet, in any brain-fick fuppofition of
knowledge, theological or divine ; and fo frame ra-
tional conclusions, to protraft time, and ftill the
cries
(t) i. e. The evidence, that ing ()n rerum natura) and
they (viz the peace and joy not quite extinft,
«>f believers) are flill ia b^
00 viz.
§ j, the only true Kejtjor the ootil. 375
cries of an accufing Cpnfcience. 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 refo-
lution ! and bid them all farewel : for what have
your fouls to do any longer among thefe grofs,
thick, and bodily things here below ; that you fhould
fet your love upon them, or feek happinefs in them ?
your fouls are of a higher and purer nature : And
therefore their well-being muft be fought, in fome-
thing, that is higher and purer than they, even in
God himfelf.
True it is, that we are all of us, indeed, too un-
clean to touch God in an hnmediate unity : but yet
there is a pure counter-part of our na- \\ v r
tures (a), and that pure humanity is im- 1L ,/i- j
mediately II knit to the pureft deity : and A/
v il i £ >\ • 7 Marriage
by that immediate unjon, you may come * o
to a mediate union ; for the deity, and ?' ' "*
that humanity being united, make one Saviour,
head, and hufband of fouls. And fo you being mar-
ried to him, that is God •> in him, you r ^ i
come alfo to be one with God : he one *■ ^ *
by perfonal union, and you one by a myjiical. Clear
up then your eye, and fix it on him \ as on the fair-
eft of men, the perfection of a fpiritual beauty, the
treafure of heavenly joy, the true object of moft fer-
vent Love. Let your Spirits look, and long, and
feek, after this Lord ; let your fouls cleave to him,
let them hang about him, and never leave him, till
he be brought into the chambers of your fouls ; yea,
tell him refolutely, you will not leave him, till you
hear his voice in your fouls, faying, My well-belov-
ed is mine, and I am his j yea, and tell him, you
are
00 viz* The pure and fpoc- lefs human nacur of Cfij-ift.
(v) Your
376 God in Chrifl, Chap. IV.:
zxcftck of love. Let your fouls go, as it were, out
of your bodies, and out of the world, by heaven-
ly contemplations ; and treading upon the earth,
with the bottom of your feet, ftretch your fouls up,
to look over the world, into that upper world,
where her (v) treafuxe is, and where her beloved
dwelleth.
And when any of your fouls mail thus forget her \
own people, and her father's houfe ; Chrift her King
/kail fo defire her beauty, Pfal. xlv. 10, II. and be
fo much in love with her ; that, like a Load-Jlone9
this love of his mail draw the foul in pure defire to
him again : and then, As the heart panteth after the
rivers of water, fo will your foul pant after God,
Pfal. xlii. i.
And. then, according to the meafure of your faith,
your fouls ihall come to have a real refl in ^ -.
God ; and be filled with joy unfpeakable L 59 J
and glorious.
Wherefore, I befeech you, fet your mouths to r
this fountain Chrift : and fo fhall your fouls be filled
with the water of life, with the oil of gladnefs, and
with the new wine of the kingdom of God ; from
him you fhall have weighty joys, fweet embrace-
ments, and ravifhing confolations. And how can it
be otherwife, when your fouls fhall really commu-
nicate with God ; and, by faith, have a true tafte,
and, by the fpirit, have a fure earneft, of all hea-
venly preferments ; having, as it were, one foot in
heaven, whilft you live upon earth ? O then, what
an euchariftical love (w) will arife from your thank-
ful heart's extending it felf firft towards God, and
then towards man for God's fake ? And then, ac-
cording
(v) Your foul's, ving ; bearing thankfuitiefs ia
(w) A love of ihaxkfeir ics nature.
CO Or
~. the only true Reft for the Soul. 377
cordin°- to the meafure of your faith, will be your
willing obedience to God, and alfo to man for 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 tailed Chrift in an heavenly communion, fo
loves him, that to pleafe him is a pleafure and de-
light to her felf : and the more Chrift Jefus comes in-
to the foul by his fpirit, the more fpiritual r £ 7
he makes her ; and turns her will into his *- *
will, making her of one heart, mind, and will, with
him.
So that, for a conclufion, this I fay, That if the
everlafting love of God in Jefus Chrift be truly made
known to your fouls ; according to the meafurfc
thereof, you (hall have no need to frame, and force
your felves, to love and do good works : for your
foul will ever ftand hound (x) to love God, and
to keep his commandments ; and it will be your
meat and drink to do his will. And truly this love
of Gcd will cut down felf-love, and love of the
world : for the fweetnefs of Chrift's fpirit will turn
the fweetnefs of the flefh into bitternefs, and the
fweetnefs of the world into contempt. And if you
can behold Chrift v/ith open face, you fhall fee
and feel things unutterable ; and be changed from
beauty to beauty, from glory to glory, by the fpirit
of this lord ; and fo be happy in this life, in your '
union with happinefs, and happy hereafter, in the full
fruition of bappinefs (y) : whither the Lord Jefus
Chrift bring us all in his due time. Amen.
The
(v) Or conflnmed, by the ( y) u e. Ql God hln.
force cf chat love. in V_
it) This
37?
The CONCLUSION.
/JND now, brethren, I commend you to God, and
■*"* to the Word of his Grace, which is able to,
build you up, and to give you an inheritance among
all them which are fanclified, A£ts xx. 32.
Neo. Well, Sir, at this time I will fay no more; j
but that it was a happy hour, wherein I came to you,
r r -I and a happy conference that we have had
"■ -* together : furely, Sir, I never knew Chrift
before this day. O what caufe have I to thank the
Lord for my coming hither, and my two friends as a
means of it ! And, Sir, for the pains that you have
taken v/ith me, I pray the Lord to requite you : and
fo, befeeching you to pray the Lord to increafe my
faith, and to help my unbelief, I humbly take my
Jeave of you, praying the God of love and peace to be
luith you*
Norn. And truly, Sir, I do believe that I have caufe
to fpeak as much in that cafe as he hath : for though I
have outftript him in knowledge, anct it may be alfQ
in ftri£t walkings yet do I now fee, that my a£lion$
were neither from a right principle, nor to a right
end; and therefore have I been in no better a condi-
tion than he. And truly, Sir, I muft needs confefs,
1 never heard fo much of Chrijl and the Covenant of
Grace, as I have done this day (z). The Lord make
it profitable to me : and I befeech you, Sir, pray for
me.
Ant.
(z) This is here fitly put ing to legal preaching ', the
into the mouth of Nomiftay fuccefs whereof is not to be
the prevailing of legal prin- wondered at, fioce it is a
eiples and pra&ices among rowing with the ftream oj
prcfcfior5; being much owr- nature.
ne CONCLUSION. 57q
Ant. And truly, Sir, I am now fully convinced,
that I have gone out of the right way ; in that I have
! not had regard to the Law, and the Works thereof,
\ as I fhould : But, God willing, I fhall hereafter (if
the Lord prolong my days) be more careful how t
lead my life ; feeing the ten Commandments j. , -.
are the Law of Chrijl ; and I befeech you, L J
Sir, remember me in your prayers. And fo, with
many thanks to you for your pains, I take my leave of
you, befeeching the Grace of our Lord Jefus Chrijl
to be with your Spirit, Amen.
Evan. Now the very God of Peace, that brought
again from the dead our Lord Jefus, that great
Shepherd of the Jheep, through the blood of the ever-
lajting Covenant -> make you perfecl in every good
work, to do his will, working in you that which is
well-pleafing in his fight, through Jefus Chrijl ; t&
whom be glory for ever and ever, Amen. Heb. xiii. 20,
21. John viii. 36. If the Son make you free, you
Jhall be free indeed. Gal. v. 1. Stand fajl therefore
in the liberty wherewith Chrift hath made us free.
Verfe 13. Only ufe not your liberty for an occafion t9
the fiejh, but by love ferve one another. Chap. vi.
16. And as many as walk according to this rule, peace
he upon them, and mercy, and upon the Ifrael of God.
Matth. xi. 25. / thank thee, O Father, Lord of
heaven and earth, becaufe thou hajl hid theft things
from the wife and prudent, and hajl revealed them ts
babes. 1 Cor. xv. 10. / laboured more abundantly
than they all; yet not I, but the Grace of God that
was with me. Pfal. xxxvi. 11. Let not the fiot of
pride come againjl me.
FINIS.
58°
APPENDIX.
The Difference between the LAW, and
the G O S P E L.
THERE is little more in all thiftobe attributed
to mc, than the very gathering and com poling of
it : that which I aim at, and intend therein, is to
fhew unto myfcl^ and others that fhall read it, the diffe-
rence betwixt the Law and the Go/pel, a Point, (as I con-
ceive) very needful for us to be well inftrutted in ; and
that for thefc realons,
F/rfty Bccaufe, if we be ignorant thereof, we fhall be
very apt to mix and mingle them together, and fo to con-
found the one with the other : which, as Lu~
* On Gal. ther * truly faith, doth more mifchief thaa
f. J I. man's reafon can conceive; and therefore he
doth advife all Chriftians (in the cafe of Ju-
flif cation) to feparate the Law and the Go/pel as far afun-
der as Heaven and Earth are feparated.
Secondly, Recaufe, if we know aright how to diftinguifh
betwixt them, the knowledge thereof will afford us no
fmall light towards the true underftanding of the Scripture,
and will help us to reconcile all fuch places, both in the Old
and New Teftament, as fcem to be repugnant, yea, and ic
will help us to judge aright of cafes of confeience, and cjuiet
cur own confeience in time of trouble and drftrefs, yea,
and we lhali thereby be enabled to try the truth and fal-
(hood of all doctrines : wherefore, for our better inftru-
^iionin the point, we are firft of all to confider and take
rjtice what the Law is, and what the Go/pel is.
Now the Law is a doclrine partly known by nature,
teaching us that there is a God, and what God is, and
what he rccjuireth us to do, Kinding all reifcnable crea-
tures to perreft obedience both internal and external, pro-
mifing the favour of God, and cverla fling lift to all thofe
who yield perjefi obedience thereunto; and denouncing
the curfe of God and everlafling damnation to all thofe
who arc not peifettly correfpondent thereunto.
But
The Difference letween the Law and tie Go/pel. $&f
But the Go/pel is a doclrine revealed from heaven by the
Soa of God, presently after the fall of mankind into fin and
deatri, and afterwards manifested more clearly and fully
Co the Patriarchs and Prophetsy to the Evangelifls and Apo-
fileSy and by them fpread abroad to others ; wherein free-
dom from iio, the curfc of the Law7, the Wrath of God,
death and Hell, is freely promifed for Chrift's Sake unto
all thofe who truly believe on his name.
2dly, We are to coniider what the nature and office of
the Law is, and what the nature and office of the Go-
fpel is.
Now the nature and office of the Law is, to fhew unto
us our fin, Rom. iii. 2o. our condemnation and death,
Rom. ii. i. Rom. vii. 10. But the nature and office of the
Gofpel is, to fhew unto us that Chrift hath taken away
our fin3 John i. 29. and that he alfo is our redemption and
life, Col. i. 14. Col. iii. 4.
So that the Law is a word of wrath, Rom. iv. 14.
But the Gofpel is a word of peace, Eph. ii. 1 7.
$dly, We are to coniider where we may find the Lav*
Written, and where we may find the Gofpel writren.
Now we fhall find this Law and this Gofpel written,
and recorded in the writings of the Prophets, Evangehfisy
and Apofllss, namely in the Books called the Old and Sew
Tefiamenty or the Scripture. For indeed the Law and the
Gofpel are the chief general heads which comprehend all
the Doctrine of the Scriptures: yer are we not to think that
thefe two D08rir.es arc to be diltinguifhed by the Books
and leaves of the Scriptures, but by the diverfity f God's
fpinc Ipeaking in them; we are not to take and under-
Hand whatfoever is contained in the compafs of the Old
Teflamenty to be only and merelv the word and voice of
the Law ', neither are we to think, that whatfoever is
contained within the compafs of the bookv called the Sew
Teflamenty is only and merely the voice of the Gofpel. For
fometimes in the OldTeftament God doth fpe^k comfort,
as he comforted Adam with the voice of the Gorpel : Some-
times alfb in the Sew Teflament he dorh threaten and ter-
rify, as when Chrift threarned the Pbarifees. In fome
places a^ain, Mofes and the Prophets do pta he Evince' '/Is \
infomuch that Hierom doubteth whether he fhoujd call T-
faiahz Prophet or Atk Evangel i ft. In feme place* KKewife
Chrift
<y$2 the Difference between
Chrift and the Apoftles fupply the part of Mofis^ Clirifi
himfelf, until his death, was under the Law\ which Law
he came not to break, but to fulfil; fo his fermons made
to the yews, for the mod parr, run all upon the perfect do-
Brine, and Works of the Law, (hewing and teaching what
we ought to do by the right Law ofjufticc, and what dan-
ger enfueth in not-performance of the fame. All which
places, though they be contained in the book of the New
Seftament, yet are they to be referred to the DoEtrine of the
Law, ever having included in them a privy exception of
repentance, and faith in Chrift Jefus : as for example, where
Chrift thus prea^heth, Bkjfed are the -pure in hearty for they
pall fee Cod, Matth. v. 8. Again, Except ye be converted, and
become as little children, ye fball not enter into the kingdom of
heaven, Matth. xviii. 3. And again, He that doth the will
of my Father which is in heaven, pall enter into the kingdom
of heaven, Matth. vii. 21. And again, the parable of the
wicked fcrvant caft into prifbn, for not forgiving his fel-
low, Matth. xviii. 30. the catting of the rich glutton into
hell, Lukexvi.2$. And again, He that denieih me before
men, I will deny him before my Father which is in heaven*
Luke xii. 9. with divers fucn other places, all which, I
fay, do appertain to the doctrine of the Law.
Wherefore, in the 4th place, we are to take heed when
We read the Scriptures, we do not take the Gofpel for the
Law, nor the Law for the Gofpel, but labour to difcern and
diftinguifh the voice of the orfe from the voice of the other;
and if we would know when the Law fpeakcth, and when
the Gofpel fpeaketh, let us confider and take this for a note*
*That when in Scripture there is any moral work com-
manded to be done, either for the efche wing of punifbmear,
or upon promife of any reward temporal or eternal ; or
elfe when any promife is made, with the condition of any
work to be done, which is commanded in the Law, there
is to be underftood the voice of the Law.
Contrariwife, where the promife of life and falvation is
offered unto us freely, without any condition of any law,
cither natural, ceremonial, or moral, or arty work done
by us; all thofe places, whether we read them in the Old
leftament, or in the Kew, are to be referred to the voice
and do&rine of the Gofpel ; yea, and all thofe promifes of
Chrift's coming in the flcfli, which we read in the Old
Tejtament'*
' the Law and the Go/pel 38$
*Ceftsment \ yea, and all thofc promifes in the New Tefta-
menty which offer Chriit upon condition of our believing
ob his N*me, arc properly called the voice of the Go/pel, bc-
caufe they have no condition of our mortifying annexed
'unto them, but only faith to apprehend and receive Jefus
Chr'tfiy a$ it is written, Rom. Hi. 22. For the righteoufnefs of
Cody which is by faith of fefus Chriji unto ally and upon all
thai believe, &c.
Briefly then, if we would know when the Law fpeak-
eth, and when the Gofpel fpeafceth, either in reading the
Word, or in hearing it preached ; and if we would skilful-
ly diftinguiQi the voice of the one, from the voice of the
other, we itiuft confider :
Law. That the Law faith, Thou art a finner, and there-
fore thoufhalt be damned, Rom. vii. £. 2 ThefT. ii. 12.
Gofp. But the Gofpel faith, No, Chriji Jefus came inU
the world to fave finners, and therefore believe on the Lord
Jefus Chripy and thou (bait be favedy 1 Tim. i, 1 5. Adls xvi.
31-
Law. Again the Law faith, Knowefi thou not that the
unrighteous pall not inherit the kingdom of God : Be not de-
ceived, &c. I Cor. vi.-o. And therefore thou being a fin-
tier, and not righteous, (halt not inherit the kingdom of
God.
Gofp. But the Gofpel faith, God hath made Chriji to be fin
for thee, who knew no fin ', that thou mighteft be made the
righteoufnefs of God in him, who is THE LORD THY
RIGHTEOUSNESS, yer. xxiii. 6.
Law. Again the Law faith, Pay me that which thoa
oweft me, or elfc I will caft thee into prifon. Matth. Xviii.
28, 30.
Gofp. But the Gofpel faith, Chriji gave himfelf a ranfont
for thee, I Tim. ii. 6. Andfo is made redemption unto thee,
I Cor. i. 30.
Law. Again the Law faith, Thou haft not continued in
all that I require of thee, and therefore art accurfed, Deut.
xxvii. 6.
Gofp. But the Gofpel faith, Chriji hath redeemed thee from
the cur ft of the Law, being made a curfe for theey Gal. iii«
*3-
Law. Agaia the Law faitb, Thou art become guilty be-
fore
1
5 ©4 The Difference between
fore God, and therefore thou (halt not efcape the judgment!
of God, Rom. iii. 19. Rom. ii. 3.
Gofp. But the Gofpel faith, The Father judgtth no many
lut hath committed all judgment to the Son> John v. 12.
And now, knowing rightly how to diftinguifh between
the Law and the Gofpel, we mud, in the yh place, take
heed that we break not the Orders between thefe two, io
applying the Law where the Gofpel is to be applied, ei-
ther to ourfelvcs, or to others. For, albeit the Law and
the Gofpel, in order of Doftrine, are many times to be
joined together ; yet, in the cafe of J unification, the Law
muft be utterly feparated from the Gofpel.
Therefore, whenfbevcr, or wherefbever any doubt or
oueftion arifeth of Salvation, or our Juftification before
God, there the Law and all good Works muft be utterly
excluded, and ftand apart, that Grace may appear free,
and that the Promife and Faith may ftand alone ; which
Faith alone, without Law or Works> bringeth thee in
particular to thy Juftification and Salvation, thro' the
mere Promifc and free Grace »of God in Chrift; fo that I
fay, in the a^ion and office of Juftification, both Law and
Works are to be utterly excluded, and exempted, as things
which have nothing to do in that behalf: the reafon is
this ; For, feeing that all our Redemption fpringeth out
from the Body of the Son of God crucified, then is there
nothing that can (land us in ftead but that only, where-
with the Body of Chrift is apprehended. Now, forafmuch
as neither the Law nor Works, but Faith only is the thing
which apprehendeth the Body and Paffion of Jefus Chrift ;
therefore Faith only is that matter which juftifieth a man
before God, through the ftrength of that object Jefus
Chrift, which it apprehendeth • like as the brazen Serpent
was the objeel only of the Israelites looking, and not of
their hands working, by. the ftrength of which objed, thro*
trie promifc of God, immediately proceeded health to the
beholders : fo the Body of Chrift being the objecl of our
Faith,, ftriketh Righteoufnefs to our fouls, not through
working, but through believing.
Wherefore, when any perfbn or persons do feel them-
felves opprefTed and terrified with the burden of their fins,
and feel themfelves with theMajefty of the Law and Judg-
ment of God terrified and opprefTed, outweighed and
thrown
V
the Law and the Gofpel. 385
thrown down into utter difcomforr, almoft to the pit of
hell, as happeneth fometimes to God's own dear fcrvants,
who have loft and timcrous conferences; when^fuch fouls,
I fay, do read or hear any fuch place of Scripture which
appertained to the Law, let them then think and aflurc
thcmfelves, that fuch places do not appertain or belong to
them ; nay, let not fuch only who are thus deeply humbled
and terrified do this, but alfo let every one that doth but
make any doubt or cjueftion of their own falvation, through
the fight and fenfe of their fin, do the like.
And to this end and purpofe, let them confider and mark
well the end why the Law was given, which was, not to
. bring us to falvarion, nor to make us good, and fo to pro-
cure God's love and favour towards us; but rather to de-
clare and convict our wickednefs, and make us feel the
danger thereof. To this end and purpofe, that we feeing
our condemnation,' aojd 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 accomplifhed its
end in us : and therefore it is now to give place unto Jefus
Chrift, who, as the Apoftle faith, is the end of the Law, Rem.
x« 3. Let every true convicted perfonthen, who fears the
wrath of God, death and hell, when they hear or read any
fuch places of Scripture as do appertain to the Law, not
think the fame to belong to them, no more than a mourn-
ing weed belongeth to a marriage feaft; and therefore re-
moving utterly out of their minds all cogitations of the
Law, all fear of judgment and condemnation, let them
only fet before their eyes the Gofpel, to wir, th£ glad and
joyful Tidings ofChrift, the fweet Comforts of God's Pro-
mifes, free Forgivenefs of Sins in Chrift, Grace, Redemp-
tion, Liberty, Pfalms, Thanks, finging a Paradifc of fpi-
ritual J ocundity, and nothing elfe ; thinking thus within
thcmfelves, the Law hath now done its o/Ecc in me ; and
therefore, muft now give place to its better, that is, it muft
needs give puce to ]efusChrift, the Son of God, who is my
Lord and Mafler, the fulfillcr and accomplifher of the Law.
Laftly, As we mult cake heed and beware that we apply
. not the Law where the Gofpel is to be applied ; Co muft we
alfo r.ike heed and beware, that we apply not the Gtfpel
where the Law h to be applied : let ui not apply the Go-
lit Difference leiii'een, &c.
' inftead of the Law ', for as the other before was even xi
much, as to pur on a mourning-gown at a marriage-fe.i
£o this is but even the calling of pearls before fwine, where-
in is great abufe amongh1 many ; for commonly it is fecn,
that thefe proud felf conceited and unhumbled perfons,
thefc worldly Hpicures and ieuure Mammonilts, to whom
the Doclrine of the Law doth properly appertain, do yec«
notwithstanding put it away from them, and blefs them-
felves with the fwcet promifes.of the Gofpel, faying, They
1>ope they have as good a (bare in Chrift, as the bejioftlfem all,.
for God is merciful, and the like. And cone ran wife, the o-
ther contrite and bruifed hearts, to whom belongeth not
the Law, but the joyful tidings of the Go/pel, for the moft
pa rx receive and apply ro themfelves the terrible voice and
Sentence oft he Law. Whereby it comcth to pafs that m.my
do rejoice when they fhould mourn; and on the other fide,
many do fear and mourn when they fhould rejoice. Where-
fore, to conclude, in private ufc of life, let every perfon
difcreetly difcern between the Law and the Gofpel, and ap-
ply to himfelf that which belongeth unto him . let the man
or the woman, who did never yet to any purpofc (efpeci-
ully in the time of health and profpfcrity) rhink of, or con-
sider their latter end/ that did never yet fear the wrath of
Cod, nor Death, nor Devil, nor Hell ; but have lived, and
do ftill live a jocund and merry life, let them apply the
curfc of the Law to themfelves, for to them it belongeth :
yea, and let all- your civil honeft men and women, who, it
may be, do fometimes think of their latter end, and have
had fome kind of fear of the wrath of God, Death and
Hell, in their hearts, and yet have falved up the fbre, with.
a plailter made with their owrn civil rightcoufnefs, with a
falve compounded of their outward .conformity to the du-
ties contained in the Law, their freedom fromgrofs fins, and
their upright and juit dea.ling with men, let thefe hearken
to the vojee of the Law* w hen it faith, Curfed is every, on?
thai continueth not in all things which are written in the book
of the Law, to do thevi : Hut let all felf-denying, fearful,
trembling f>u is applv the oracious and fweet Prom ifes of
God in thrift unto themfelves, and rejoice becaufc their
" Names arc written in the Book of Life.
F I N I S.
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